I have raised from these words an undoubted truth That those outward helpes that God hath appointed us in his worship even the least of them may not be neglected by us See the proofe of the Doctrine in two degrees First In that part of the ceremoniall worship which David speaketh of here those purifications and washings that were prescribed in Moses law though they were but carnall ordinances as the Apostle calleth them Hebr. 9.10 that is such as a carnall man might easily performe and as were very sutable to the disposition of a carnall man and though they were imposed upon Gods people not as perpetuall ordinances but untill the time of reformation as the Apostle there speaketh yet while that law stood in force they might in no case be neglected This is evident both by the example of the blessed Virgin who made conscience of the law of purification and observed it carefully as you may read Luke 2.22 and by that commandement also which Christ gave unto the Leper Mar. 1.44 Goe and show thy selfe unto the Priest and offer for thy cleansing those things which Moses commanded As if hee should say Neglect not those rites and ceremonies which are appointed for thy cleansing by the law of Moses Secondly Observe the proofe of the Doctrine even in such things as are no parts of Gods worship but onely matters of circumstance in the worship of God These things though they be of lesse moment then the worship it selfe yet being appointed and commanded of God see what account is to be made of them Foure instances I will give you for this First The gesture of kneeling in prayer though it be not of absolute necessity for standing up reverently as we may see Mar. 11.25 and expressing of our reverence by other gestures of our body when we cannot conveniently kneele is lawfull also in prayer as we see in old Iacob who lying on his death-bed though he could not kneele in his thanksgiving yet lifted up himselfe to the beds head as well as he could and bowed himselfe Gen. 47.31 yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it see it I say in three proofes 1. In that direction we have for it Psal. 95.6 O come let us worship and bow downe let us kneele before the Lord our maker 2. In the example of Gods servants of Daniel 6.10 of Ezra 9.5 of Stephen Acts 7.60 of Peter Acts 9.40 of Paul Acts 20.36 yea of our blessed Saviour himselfe And of these two last wee read that they used this gesture of kneeling in their prayer when they had nothing to kneele on but the bare ground our Saviour in the garden Luke 22.41 and Paul with all the Christians of Tyre that accompanied him unto the ship upon the sea-shore Acts 21.5 3. Lastly In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God Every knee shall bow to me Esa. 45.23 For this cause I bow my knees unto the father of our Lord Iesus Christ saith the Apostle Ephes. 3.14 that is I pray unto him Secondly The place where God appointed the sacrifices to be offered and other parts of his ceremoniall and solemne worship to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God as Solomon had done 1 King 11.4 5 7. but the true God onely it was no great matter in what place he did worship him specially though he did it not at Ierusalem which he of all other places thought the most inconvenient and dangerous to him 1 King 12.27 therefore he made choise of Dan and Bethel to bee the places of Gods solemne worship 1 Kings 12.29 But see how the Holy Ghost noteth even this for a most hainous sinne 1 Kings 12.30 Yea see what a matter God maketh even of this Leviticus 17.3 4. hee pronounceth him to bee no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord. Thirdly The persons that by Gods appointment were to meddle with the arke of God was but a matter of circumstance And yet see what account the Lord made even of this If any other then such as hee had appointed thereunto did meddle with it or but touch it or but looke into it hee accounted him worthy of death as we may see in the example both of Vzzah 2 Sam. 6.7 and of the men of Bethshemesh 1 Sam. 6.19 Ieroboam thought it a matter of no great moment though hee made other men priests to offer sacrifices unto God then such as were of the sonnes of Levi specially in a case of necessity when no Levites could be got as it appeareth indeed by 2 Chron. 11.13 14. that he could get none but see how the Lord noteth this also for one of his heinous sinnes 1 King 12.31 and for a chiefe cause of the ruine of his house 1 King 13.34 Fourthly and lastly The time when the Passeover was to bee celebrated was but a matter of circumstance Ieroboam a worldly wise man thought it it seemeth a point of foolish precisenesse to thinke the solemne worship must needs bee performed just at those times that God had appointed in his law and therefore out of a politicke respect hee altered the time But marke how the Holy Ghost noteth this also to have beene his heinous sinne Hee offered upon the altar which he had made in Bethel saith the holy story 1 King 12.33 the fifteenth day of the eight moneth even in the moneth which he had devised of his owne heart On the other side wee see the conscience our Saviour made to observe precisely the Lords direction even in this He received it wee know at the same time when hee instituted the Lords Supper and that was the same night that hee was betrayed as the Apostle affirmeth 1 Cor. 11.23 Yea hee made it a matter of necessity to receive it just at the same time that he did Luke 22.7 Then came the day of unleavened bread when the passeover must bee killed And yet the whole Church of the Iewes received it not till the day after his passion for the day of his passion was the day of the preparation for the passeover as you shall find Iohn 19.14 Why would hee differ from the whole Church in such a trifle as this Why would hee not conforme himselfe to the custome of the Church in such a matter O hee accounted it no trifle though it were but a matter of circumstance because God had given expresse direction in his Word for that circumstance Numbers 9.2 3. Let the people of Israel keepe the passeover at his appointed season In the fourteenth day of this moneth at Even ye shall keepe it in his appointed season according to all the rites of it and according to all the ceremonies thereof shall yee keepe it Ye shall not
so much the more and to take up Davids cry and resolution Psal. 119.126 128. It is time for thee Lord to worke and to shew thy power for the maintaining of thy truth and Gospell for they have made void thy law thy word and truth is of no reckoning and account with men therefore even for this very cause Oh happy man that can say so therefore love I thy Commandements above gold yea above fine gold therefore I esteeme all thy precepts concerning all things to bee right and I hate every false way And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion I will for the better enforcing of it first give you some motives to perswade and provoke you to it and then shew you the meanes how it may be obtained And the Motives I will give you shall be but two First take heed how you suffer your selves to be corrupted in judgement how you approve in your judgement of any erroneous Doctrine for corruption in judgement is the most dangerous corruption of all others worse then corruption in manners is specially in a man that hath beene formerly inlightned with the knowledge of the truth To allow of any evill we doe in our judgement and to defend it as lawfull is a greater sin and argues a man to be more under the power and dominion of sinne then the committing of sinne doth Therefore the Apostle in the person not of a naturall but of a regenerate man comforts himselfe in this Rom. 7.15 That which I doe I allow not and Verse 16. I consent to the Law that it is good and Verse 25. With my minde I serve the Law of God The Leprosie in the head was of all kinde of Leprosies most dangerous The Priest shall pronounce him utterly uncleane saith the Lord Leviticus 13.44 his plague is in his head As the soule is the excellency of a man so is the spirit and judgement the excellency of the soule and that that God hath set in a man to guide and governe all other the powers and facultyes of it The spirit of man is the candle of the Lord saith Salomon Prov. 20.27 a divine light set in the soule to direct the whole man And if the light that is in thee be darkenesse saith our Saviour Matth. 6.23 if thy minde and judgement be once corrupted how great how dangerous is that darkenesse Take heed therefore saith he Luke 11.35 that the light that is in thee be not darkenesse take heed that thy judgement be not corrupted Most men are of opinion that if a mans life and conversation be honest and good it is no great matter what his opinion in Religion be But they are much deceived An unsound and corrupt judgement in Religion will make a man more odious unto God then many foule corruptions in life and conversation will doe To the unbeleeving saith the Apostle Tit. 1.15 Nothing is pure for even their minde and conscience is defiled Even their minde is defiled saith he The corruption of the minde is the highest degree of corruption that can be Nay it is not only an high degree of corruption to be corrupt in judgement but it is also a grievous punishment of God when a man through want of judgement to discerne betweene truth and falshood shall receive errour and forsake the truth This is said to be the judgement that God did make choice of to punish the Gentiles for their most hainous sins God gave them over saith the Apostle Rom. 1.28 to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a minde void of judgement as your margin well renders it When thou once losest thy judgement that thou canst not discerne betweene truth and errour in the matters of thy faith and salvation know that thou art under a most heavy curse of God Secondly If any of you shall change your judgement in Religion and be apt to embrace errour and forsake the truth you shall thereby declare your selves never to have beene taught of God never to have had any truth of grace or goodnesse in you What will you say is every one that holdeth any errour in Religion utterly void of all grace For answer unto this you must understand that there is great difference in the errours that men hold and in the manner of their holding them also As in the law of God which is the rule of our practice there are some more weighty matters as our Saviour speaketh Matth. 23.23 and some that are lesse weighty So among those truths in Religion that are to be knowne and beleeved there are some that are more fundamentall of more absolute necessity to salvation to be knowne and beleeved then some others are As in the body of man some wounds are mortall Viz. such as touch the braine or heart or other vitall parts some others though they be very deepe and grievous yet are not mortall so it is in the errours of the minde some of them touch the head not holding the head saith the Apostle Col. 2.19 and destroy the faith as he speaketh 2 Tim. 2.18 they overthrow the Doctrine of justification only by faith in Christ which is the very life of a Christians soule but some of them doe not so To answer therefore more distinctly unto the question I say That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy and to abstaine from all those meates that by that law were made uncleane did out of doubt hold an arrour in Religion and yet the Apostle Rom. 14.1 6. speakes of such a man as of the deare child of God and saith plainly of him Verse 3. That God had received him into favour yea hee shall bee holden up saith he Verse 4. he shall persevere in the state of grace for all the errour that he holds Yea he forbids Gods people that were sounder in judgement than he to despise him or judge him to be void of grace nay he commands them to receive him converse with him think well of him love him notwithstanding this errour of his As every errour of judgement doth not separate a man from Christ so neither should it separate the members of Christ in love and affection one from another When any two of us differ in judgement in any matter of religion whatsoever the one of us certainly must needs be in an errour And he that is in the errour so it be but an errour of this kind may be every whit as holy a man yea and holier too than he that holdeth the truth For the dearest of Gods children in this life may be subject unto such errours The best may say of themselves as the Apostle doth 1 Cor. 13.9 We know but in part And
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
when the heart accepts of and embraceth it Ibid. 4 a resting and relying upon Christ and him alone p. 413. He that can with an humbled heart cast himselfe upon Christ alone and rely upon him for obtaining Gods favour shall certainly obtaine assurance and comfort in the end Ibid. Lect. 84. True grace goeth through the whole man and worketh a totall change in him pag. 414. Yet is 1 there in the bâ—st 2 defect throughout in the measure and degree of grace p. 415. 2 There is in every faculty much old â—even remaining still in the best 3 Corruption is more sensible in every faculty then grace is p. 416. Three things argue truth of grace to be in the whole man even where the pâ—â—ty himselfe sometimes cannot discerne it viz. conflict mourning desire Ib. p. 417. The vanity of those that glory in the uprightnesse of their hearts though no grace appeare in their outward man Ibid. 418. Lect. 85. He that hath truth of grace in him makes conscience of the whole will of God in one point as well as in another p. 419. Though no man can keepe all nor any one commandement Legally yet Evangelically every Christian doeth in his minde and will p. 420 A man may have an upright heart though he be more â—lack in some duties then in some others more apt to offend in some sins then others and two reasons of that p. 421. Yea a mans heart cannot be upright unlesse hee make more conscience of those things God hath laid most speciall charge upon us for then of others p. 422. viz. 1 matters of substance more then matters of circumstance 2 duties of our particular callings more then generall duties Ibid. 3 duties that concerne our selves more then such as concerne others p. 423. Lect 86. The upright hearted man shewes his equall respect to al the coÌ„mandements 1 He desires to know the whole will of God in all things that concerneth him to know An ill signe to desire to know more then God is pleased to reveale or to be inquisitive in that that concerneth others more then our selves or to desire to know things that are no way usefull to our edification p. 423. But it s a good signe to be desirous to know the will of God in all things that concerne us p. 424. There 's little uprightnesse of heart in them 1 That care not for knowledge but despise the meanes thereof 2 Never enquire after the will of God in those things that concerne their own practise Ibid. 3 purposely than the knowledge or some truth p. 425. 2 He maketh conscience of every sinne of one as well as another Ibid. 1 Of his darling sinne that sin which naturall inclination or custome or profit or pleasure hath made dearest to him Ibid. 2 Of secret as well as open â—â—s which are of three sorts p. 426. 3 Of small sins as well as of grosse sins Ibid. 3 Hee maketh conscience of every duty God hath commanded him of one as well as of another he desires and stâ—â—ves to attaine to every grace p 427. Lect. 87. True saving grace is durable everlasting p. 428 A man may 1 Seeme to have saving grace by profession in the judgement of the Church and fall from it Ibid. 2 Hee that hath in truth many of the common gifts of Gods Spirit may loose them and fall away p. 429. 3 He that hath saving grace in truth may seeme to himselfe to have lost it utterly p. 430. yet true saving grace is of a lasting permanent and continuing nature Ibid. We should highly prize and esteeme of grace above al other things 1 because it is the surest way to get all other good things 2 It will make all other good things comfortable to us 3 whereas all things are transitory this is durable substance p. 431. Take heed of declining and falling from grace Ibid. For 1 Though the seed of grace be incorruptible yet a Christian may loose the sense of grace and the vigour and operation of grace in these respects the Spirit may be quenced foure waies 2 Every man is of himselfe exceeding proue to quench the Spirit thus 3 Feare of falling away is the meanes to keepe us from falling 4 Constancy in well doing and an uniformity in a Christian course is an inseparable property of true grace p 432. Lect. 88. He that would approue the uprightnesse of his heart must not content himselfe to abstaine from evill and do good unlesse he do this in the right manner p. 433 viz. 1 to the right end p. 434. c. 2 Not with th' outward man only but feelingly and with the heart p. 437. 3 In humility p. 438. Lect. 89. The third and last signe of uprightnesse is when a man can finde in himselfe that notwithstanding all his failings in practise and obedience yet God hath his heart viz. hee doth 1 in his minde allow and consent to the law and word of God in all things 2 in his will unfeignedly desire and purpose to please God and doe his will p. 438. Truth of grace better discerned by this then by any performance we are able to make p. 439. as may appeare 1 by the Lords describing good men by this rather then by ought else Ibid. 2 By the comfort the best men have found in this rather then in ought else Ibid. 3 By the high account God makes of this more then of ought else p 440. for 1 hee accepts the will for the deed Ibid. 2 he esteemes more of the will then of the deed 3 where hee hath wrought the will hee will also worke ability to do p. 441. Obj. Every wicked man will blesse himselfe in this who hath good desires p. 443. Answ. 1. admit wicked men take offence this truth must not be concealed 2 No wicked man hath any good and unteigned desires to doe well as appeares by five differences betweene their desires and the desires of the regenerate p. 442 443. Lect. 90. Their folly and sinne is great that refuse Gods service and to be soundly religious out of this conceit that the conscionable profession and practise of religion is too heavie a yoake and bondage p. 444. Hee that will be Gods servant must 1 depend upon him 2 do his wil Ibid. 1 Satan hath many more servants then God Ibid. 2 yet his service most toilesome drudgery and so is not the Lords 3 The service most men doe to Satan they doe it willingly and cheerefully not so to God p. 445. Sundry reasons there are of this why men so shun Gods service viz. 1 because there bee so few goe that way 2 They should make themselves odious to all men 3 Gods servants are much subject to trouble 4 full of faults 5 Gods service is spirituall But the chiefe reason is this that they thinke Gods service an intollerable bondage p. 446 447. But this is not foe for Lect. 91. 1 Religion doth not abridge man of lawfull liberties delights
some naturall life be in the unregenerate he is utterly void of all spirituall life p. 518. God doth in the work of conversion shew and exercise his omnipotent power p. 519. In denying the meanes of conversion or grace to profit by them unto any hee doth not nor can doe them any wrong because he is an absolute Soveraigne Ibid. 520. God denies effectuall grace to profit by the meanes to some that his free grace and mercy to th'elect might be thereby more manifest and glorious p. 520. Lect. 105. The whole glory of mans salvation is due unto the Lord alone p. 521. The salvation of man is to be ascribed only to the free grace mercy of God p. 522. The ascribing all glory to God and none to man the best note to try all doctrines and religions by p 523. The Lord doth not onely in the worke of conversion offer us grace and perswade us to accept of it but conferres and infuseth that grace into the will which actually inclineth it to receive grace p. 524. The grace of conversion is not a fruit of Gods common love but of his speciall love Ibid. God doth not onely make us able to convert and beleeve but he doth cause us actually to repent and to beleeve p. 525. Though we may not receive any thing in religion upon the credit of any man yet we should be constant in the truth we have received by warrant of the Word and teaching of the Spirit Ibid. yea we are bound 1 to be resolute in it 2 to hold it with affection 3 to hate all errors that oppose it 4 to shun seducers p. 526. By our constancy in the truth received we may approve to our selves our own election and calling Ibid. Lect. 106. They are in a fearefull estate that live where they cannot enjoy the ministery of the Word p. 526 527. They are also in a fearefull estate that enjoy long the meanes of grace the ministery of the Word and cannot profit by it p. 528. Many complaine without cause they cannot profit by the Word Ibid. What the true causes are men profit not by the Word p. 529. What they must do that have long enjoyed the Word and cannot profit by it p. 530. They that enjoy the meanes of grace have great cause to bee thankfull to God page 531. But most of all they that have also obtained grace to profit by them Ibid. p. 532. Lect. 107. The regenerate elect childe of God sinnes not so hainously as every unregenerate man may doe 1 There is no sin so hainous but the unregenerate man may fall into but there is one sinne viz. that against the Holy Ghost which it is not possible for any regenerate elect childe of God to commit p. 533. 2. Though hee may possibly fall into any other most hainous sin yet hee cannot commit it so hainously and wickedly as the unregenerate man doâ—h p. 533. The sinnes of the regenerate are not so prejudiciall and dangerous to them as the sinnes of the unregenerate and wicked are for 1 their ordinary and unavoidable frailties which they discerne and bewaile God will never enter into judgement with them for them nor so much as take notice of them 2 the greatest sinâ— they do fall into for them there is hope and promise of pardon 3 No such childe of God being regenerate can fall so fearefully and dangerously but hee shall rise againe and be renewed by repentance p. 534 535. 4 all the sinnes they fall into shall be sanctified to them and tend to their good three waies p. 535 538. Lect. 108. The Sinnes of the regenerate are in sundry respects more hainous then of any other man as appeares 1 by the testimony of the regenerate themselves who have thus judgâ—d of their owne falls and have beene most deepely humbled for them even out of this respect p. 538. 2 testimonies the Lord hath given in this case 1 that he hateth and will plague sinne as much in them as in any other in the world p. 539 542. Lect. 109. God doth in this life snew his hatred more against the sinnes of his owne people for 1 He afflicts in this life all his owne people but not all wicked men p. 542 543 2 when he intends to bring a generall judgement on a nation hee useth to begin at his owne house pag. 543. 3 When he will make any an example unto others of his anger against sinne hee useth to câ—ll out his owne people for this purpose rather then lewd and wicked men p. 544. 4 His judgements are wont to bee more heavie and sharpe upon his owne people then those are that he useth to inflict upon wicked men p. 545. Reason 1 In the respect hee hath and love he beareth to his people that hee may keepe them from sinne and perdition p. 546. Lect. 110. The Lord afflicts his owne people with notorious and publike judgements of purpose that other men even the wicked among whom they live may take notice of them and hath therein not so much respect to their owne sinnes as to those wicked men from whom he gaines glory by this two wayes p. 547. 1 This is most effectuall to awaken the conscience of such of the wicked as belong to God and to bring them to a serious consideration of their owne dangerous estate p. 548. 2 this hath force to harden the hearts of desperate sinners and to make them hate religion the more Ibid. The foule sinnes that they fall into that are of note for piety are more odious to God and men then the sinnes of any other Ibid. For 1 They are committed against greater meanes of knowledge and obedience and the greater meanes any enjoyeth the greater is his sinne p. 549. 2 They are committed against knowledge and conscience more then the sins of any other and the more knowledge any hath the greater is his sin Ibid 3 They are committed against greater mercy received from God and the more kindnesse any hath received the greater is his sin p 550. 4 They doe more hurt for 1 Wicked men are more encouraged and hardned in sinne by their evill example then by any other p 551. 2 Their sinnes are imputed to God religion and so more dishonour redounds to God from their sins then from any other Ibid. Lect. 111. 1. Great is the sin and danger of such as rejoyce to heare and speake of the falls of Gods people and that raise and receive slanders against them p. 552. 2. Great is their sin and danger that take occasion from the sins of professors to hate religion and blaspheme it p 553. 3. Great is their sinne and danger that embolden and harden their hearts in sinne by th' example of the falls of Gods Saints p. 554 557. Lect. 112. All men are apt to thinke them notorious and heinous sinners above others whom they see to bee more afflicted then others p. 557. We may in two respects judge of mens sins by
them that blame professors for their scrupulousnesse in indifferent and lawfull things 1 Oâ—e may see that to bee a sin which another more godly or learned then he cannot see neither should we judge one another for difference in judgement 2 Some good men may be more scrupulous then they ought to be and yet not to be despised 3 No cause we should judge one another for using or not using our liberty in indifferent things p. 715. Though we may hate the sins of professors yet its a dangerous thing to hate them for the goodnesse they professe Many hate professors not for their faults but for their goodnesse and three notes to discerne that by p. 716 717. Lect 138. The state of every hypocrite is most wofull and dangerous neither can he have any sound peace or comfort p. 718. Though in some respects the open profane sinner bee in worse case then he both in this life and in that to come Ibid. yet is the hypocrite also and every thing he does most odious unto God yea in some other respects his case is more wofull both in this life and in that to come then the open profane mans p. 719. It s a good signe in a Christian to doubt and suspect himselfe of hypocrisie Ibid. 1 He that lives in grosse sins and yet maketh a good profession is a grosse and palpable hypocrite p. 720. 2 Much more hee that maketh a good profession for this end chiefly that he may thereby the better hide and cloake his foule sins p 721. 3 He is also an hypocrite that maketh never so good a shew of godlinesse if he deny the power of it if hee obey not and practise what he heares Many of the best professors faile much in this p. 722. Even to our ministery so farre forth as we teach nothing but by good warrant of the Word obedience is due as well as to the ministery of the Prophets and Apostles p. 723 724. Lect. 139. He that lives in any one sinne though hee forsaketh all the rest and whose obedience is not universall is no better then an hypocrite p. 724. Sacriledge is a great sin Ibid. The care to keepe our selves unspotted of every sin is a sure signe of an upright heart p. 726. No hypocrite doth any thing with a good heart but upon some by respect or other p. 727. The true Christian even the poorest and weakest of them doth whatsoever he doth unto the Lord as a service to him his maine intent is to please and approve himselfe to him p. 728. Though he may have some respect to himselfe also in it Ibid. None can please God in any thing he doth unlesse he do it out of love to God neither can any love the Lord aright till hee know Christ is his p. 729. The goodnesse that is in the regenerate doth surpasse that that is in any morall man or hypocrite in three respect Ibid p. 730. Yet can no man have any true comfort in it till he know himselfe to be in Christ p. 730. Lect. 140. No man can be sanctified till he be justified p. 730. The only sure way to get strength against any corruption and obtaine any saving grace is first to get assurance by faith that our sins are pardoned and we reconciled to God in Christ Ibid. 1 faith is th' only inward instrument whereby the Spirit of God sanctifieth the heart p. 731. and th' outward instrument whereby the Spirit worketh sanctification in the heart of man is the preaching not of the law but of the Gospell p. 732. Th' only meanes to worke true mortification of sin is a justifying faith Ibid. Great is the force of faith to subdue and mortifie 1 covetousnesse 2 maliciousnesse 3 slâ—vish feare and 4 hardnesse of heart p. 733 736. Lect. 141. When a man is once by faith assured of Gods love then will he be renewed and become fruitfull in holinesse and righteousnesse and never till then p 737. For 1 faith receiveth Christ and maketh him our owne and they that have Christ must needs have his sanctifying Spirit also 2 Faith exerciseth it selfe in the meditation of Gods love to us in Christ and in apprehending the promises whereby God hath bound himselfe to give us sanctifying grace p. 738 739. Faith is the roâ—te and cause of all true 1 repentance 2 feare of God 3 obedience 4 love to God p. 740 742. It only enables a man 1 to heare well p. 742. 2 to pray well p. 743. Lect. 142. Necessary we should have signes given us in the Word whereby they to whom Christ merits belong may be knowne for many are apt to think they have title to him that have not yea a chiefe thing that keepes many from hungring after Christ is this conceit that he dyed for all men and therefore they shall have benefit by him p. 744. But this is a dangerous delusion for all shall not have benefit by him but few in comparison viz. 1. onely the true Church of Christ and that is but a very little flocke 2 Not all that live within the Church and professe the true religion but a few even of them Ibid. 3 Many that professe the true religion are so far from receiving benefit as they receive much hurt by him p. 745. The reason why so few shall have benefit by Christ is because how sufficient soever Christs death was to save all mankinde yet true beleevers onely shall receive benefit by it all men have not faith but a few onely Ibid. 1 al men by nature unable to beleeve 2 Some for their sins are smitten with a supernaturall inability to beleeve p. 746. It stands us therefore upon to know whether our selves are of that small number Ibid. Christ hath set a marke on his sheepe viz. his holy Spirit whereby themselves may know they are his p. 747. By certaine fruits and effects of the Spirit the faithfull may certainely know they have the spirit of Christ Ibid. Specially if they can finde in themselves true charity Ibid. 748. Lect. 143. Wee must love the persons of all men and expresse it in nine duties p. 748 751. We may pray for the worst even for Idolaters p. 751. We must love our enemies and expresse it in eight duties p. 752 753. This he that hath the Spirit of Christ is able to do Evangelically and that appeares in five things p. 754. We must beare a speciall love to all that feare God though they differ from us in judgement and practise about things indifferent p. 754 766. Lect. 144. He that hath the Spirit of Christ will bee constant in the religion of Christ p. 766. Yet is not all constancy in religion but constancy in the true religion a signe of the Spirit p. 767 True religion is that that 's grounded onely upon the Word Ibid. Every necessary truth in religion is so plainely set downe in the Word as the simplest Christian may clearely understand it p. 768. The testimony God
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.
principall was the ministery of the word as appeares verse 18. God sent unto him Seers and Prophets that â—ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned Acts 2.37 and brought them to a saving sense and remorse for that horrible sinne Yea this is the meanes that God hath sanctified in his word and appointed to that end Ier. 23. â—9 Is not my word like a fire saith the Lord and like a hammer that breaketh the rocke in pieces Secondly This is Gods meane whereby he is wont to bring men to Christ and to worke in them a comfortable assurance of the pardon of their sins and of their reconciliation with God By this meanes the Corinthians were brought to faith 1. Cor. 4 1â— In Christ Iesus I have begotten you And the Ephesians 1 13. In whom also ye trusted after that ye had heard the word of truth Yea this is the meane that God hath in his Word sanctified and put apart to do this worke by namely to bring men unto Christ and to faith in him This we may see plentifully confirmed unto us in the holy Scripture Esay 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neare saith the Lord and I will heale him Peace peace that is aboundance of peace and the healing of those wounds that God hath made in the soule is called the fruit of the lips that is of the lively voice in the ministry of the Word This is also plaine by the speech of our Saviour Iohn 6.45 Every one that hath heard and hath learned of the Father commeth unto me Hearing is the meanes to bring men unto Christ. But what hearing may you say Is it hearing of the word privatly read or the hearing of my friend privatly instructing or admonishing No rather it is the hearing of the Word publikely preached as is plaine Rom. 10 14. How shall they beleeve in him of whom they have not hâ—ard and how shall they heare without a Preacher Private men that publish to their families oâ— neighbours and speake of that which themselves have learned may be said to preach to them as the Lâ—per that was cured did Mark 1.45 and the deafe man with his friends that brought him to Christ Mark 7.36 and the Daemmiack Luke 8.39 of all these it is said in the text that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to cry proclaime or preach and is the very same word that is used to expresse the preaching of Christ and his Apostles But is this the preaching that the Apostle meanes when hee saith Rom. 10.14 How can they heare without a Preacher No verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called and sent of God and endued with speciall gifts to that purpose as is plaine by the next words verse 15. How shall they 〈◊〉 except they be sent And this is further confirmed 2. Cor. 5.18 God hath given to us the ministery of reconciliation And againe verse 19. Hee hath committed to us the word of reconciliation And for the third degree in mans conversion 1. This is the meane wherby he hath ever beene wont to change and renew the hearts and lives of men and to worke all saving grace in them How came Gods people of whose conversion the holy Ghost gives testimonie to saving grace but by the ministery of the word So Paul saith of the Galatians that were Gentiles Gal. 2.2 that they received the spirit by the hearing of saith So Peter saith of the faithfull he wrote unto that were Iewes that they were borne againe not of corruptible seed but of uncorruptible by the word of God 1. Pet. 1.22 Yea by the word preached as he expresseth himselfe verse 25. 2. This is the meane God hath sanctified in his word and appointed unto this worke of changing renewing and breeding Grace in the soule Therefore Paul calls the ministry of the Gospel the ministration of the spirit and the ministration of righteousnesse 2. Cor. 3.8 9. And the Apostle Iames 1.21 calls it the engrafted word To teach us that as the science of a good apple grafted into a crab-tree-stocke hath vertue to change the nature of it so hath the word preached for of that he speaketh as appeareth verse 19.22 23. vertue to change the heart of man Now if we will enquire into the reasons and grounds of this Doctrine wee shall find three given unto us in the holy Scripture First the Lord is wont to accompany this ordinance of his with the mighty power and operation of his holy Spirit Matth. 18.20 I am with you unto the end of the World It is therefore called the power of God unto salvation Rom. 1.16 It is not in the power of the best minister be his gifts and graces never so good to convert a soule Neither is he that planteth any thing neither hee that watereth saith the Apostle 1. Cor. â— 7 This is the onely worke of Almighty God yea such a worke as wherein he sheweth his omnipotent power as much as in any worke that ever he wrought The Apostle prayeth for the Ephâ—sians Chap. 1.18 19. That the eyes of their understanding being inlightned they might know what is the exceeding greatnes of his power to â—â—-ward that beleeve acâ—ording to the working of his mighty power O that those men who thinke they can repent when they will and easily convert and turne to God would think seriously of this place and see their errour It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men how it hath tamed and subdued such sinners as have seemed most desperate as have beene most hard-hearted and unlikely ever to come to grace Publicates and harlots were wonne to God by Iohns ministry Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ by it were made obedieâ—t unto the faith Acts 6.7 Ignorant and gracelesse men have felt themselves rebuked and judged and the very secrets of their hearts discovered unto them by it 1. Cor. 14.25 It hath pulled downe their strong holds and cast downe their imaginations and every high thing that exalted it selfe in them against the knowledge of God stopt their mouthes quite and made them past reasoning against it and brought into captivity every one of their thoughts into the obedience of Christ. 2. Cor. 10.4 5. yea so quite changed their natures that the Wolfe could dwell with the Lambe and the Leopard lye downe with the Kid and the Calfe with the young Lyon Esa. 11.6 How was this change wrought Onely by the word of God which is called the rod of his mouth and the breath of his lips Esa. 11.4 Yea some that at that very instant when they have come to heare it have hardened their hearts against it and come with hatefull minds
with purpose to cavill and oppose it hath it thus mightily subdued As wee shall see in those Officers that went with Commission from the Pharisees to apprehend Christ Iohn 7 32 46. and those that mocked Peter and the Apostles and said they were full of new wine Acts 2.13 37. And in Dionysius Areopagita Damaris and such others in Athens who by Pauls Sermon were wonne to cleave unto him Act. 17.3 though wheÌ„ they came to heare him they esteemed no better of him then of a babler as you may see verse 18. The like wee may see in the Princes and people spoken of Ier. 26. who being mortall enemies to the Prophet and such as thought him unworthy to live a little before as appeares verse 8. were by hearing him preach quite changed in their minds as you see verse 16. And not a marvell for so hath the Lord promised Esa. 29.24 They that erred in spirit shall come to understanding and they that murmured shall learne Doctrine And from whence hath the ministry of the word had this power to worke so mightily Surely from this only that the Lord hath wrought with this his owne ordinance This this was it that made Nathans ministry here to prevaile so farre with David though he were his Liege Lord and Master and though he were so deepe sunke in sin The weapons of our warfare are mightily through God 2. Cor. 10.4 This made the convert mentioned 1. Cor. 14.24.25 When hee had felt the piercing and searching power of the Word to cry of a truth God 〈◊〉 in you So is also the power that the Word hath to breed faith and comfort to bee ascribed to this Iohn 6.45 They shall all bee taught of God God is in this ministry Secondly If you aske me yet a reason of this why the Lord hath not rather wrought Grace in men immediatly by his spirit then thus to put them off to Preachers or why he should worke thus mightily by preaching rather then by any other meanes I answer he hath done this to grace and dignifie his owne ordinance A notable proofe whereof you may observe in this that even when visions and revelations were in use and God did oft immediatly speake unto his servants himselfe and by Angels yet would he not doe this worke with his owne voice or hand or by the ministry of Angels but by the voice and hand of his ministers As here in Davids case and in that case of Manasses 2. Chron. 33.18 and in the case of the noble Eunuch Acts 8.29 the spirit â—ad Philip go joyne himselfe unto his Chariot Nay when God himselfe had begunne as it were the worke yet would he not effect it himselfe but hath sent men over unto his ministers that the worke might be done by them So did he with Saul Acts 9 1â— he sent Ananias to him and with Cornelius hee bad him send for Peter Acts 10.5.6 Yea it hath pleased God to ascribe this mighty worke of saving soules and all the degrees of it unto his ministers Many of the children of Israel shall be convert to the Lord their God saith the Angel of Iohn Luk 1.16 I send thee saith the Lord to Paul Acts 26.17.18 to open their eyes and to turne them from darkenesse to light And 1. Tim. 4.16 In doing this thou shalt save thy selfe and them that heare thee Thirdly If you will not yet be satisfied but aske me further a reason why will not God aswell worke Grace by other meanes as by preaching Are there not other meanes as good as preaching that is reading of good bookes especially of the holy Scripture conference with good men prayer affliction and such like Is not God as likely to worke Grace in my heart by them as by preaching I answer they are yea the Word read is in it selfe a more divine and excellent thing freer from humane infirmities then any mans preaching that hath beene in the world since the Apostles dayes For â— Tim. 3.16 all Scripture is given by inspiration of God Yet though this be in itselfe a weaker means God hath chosen to worke Grace by it rather then by any of the other And if you would know the reason of it I can go no higher than this that the Apostle gives 1. Cor. 1.21 It hath pleased God by the foolishnesse of peaching to save all beleevers all his elect Matth 11.26 Even so Father for so it seemed good in thy sight Vnlesse I should adde this that the weaker the meane and instrument is whereby God doth worke the more is the power of God glorified and magnified in working so mightily by it According to that which the Lord saith to Paul 2 Cor. 12.9 My strength is made perfect in weakenesse What reason could be given why the waters of Damascus should not have as soveraigne vertue to heale Naamans leprosie as the waters of Iordan but only this that the Lord was pleased to sanctifie and appoint the one to this worke and not the other 2 Kingsâ— 12 13. and the like may be said in this case 1 Cor. 1.25 Because the foolishnesse of God is wiser then men and the weakenesse of God is stronger then men The use of this doctrine is great and manifold For it serveth for exhortation 2. For reproofe 3. For direction First it serveth to exhort and perswade us unto two duties And the first of them is this That we should learne to esteeme highly of and to reverence this ordinance of God in the ministry of the meanest of his faithfull servants It is the exhortation of the Apostle 1 Thess. 5.12 13. And wee beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their workes sake That ought to bee the speech of all Gods people which is mentioned Rom. 10.15 How beautifull are the feete of them which preach the Gospel of peace and marke how that is inferred upon the former words Surely whosoever beleeveth this Doctrine that they are the only men by whom God hath ordained to work every saving Grace in the hearts of his elect if either he have any Grace in him or desire to have any cannot choose but love and reverence Gods faithfull ministers 1. Cor 4 1. Let a man so account of us as of the ministers of Christ and stewards of the mysteries of God If any man shall object in pressing this point you plead for your selves 1. First wee may answer him with the Apostle 2. Cor. 4.5 in pressing this point We preach not our selves but Christ Iesus the Lord. Secondly I plead not for Pharisaicall preheminence Let proud Pharisees do that who love the uppermost roomes at feasts and the chiefe seates in the Synagogues Matth. 23.6 but in inward reverence for their worke sake to which the Apostle exhorteth 1. Thess. 5.13 Thirdly Neither do I perswade you to esteeme highly of all that weare our cloth and to
want it Pro. 23.23 Buy the truth and sell it not How may that bee Hee answereth in the next words Also wisedome and instruction and understanding We should be content to take paines to goe abroad to it Marke 8.3 divers of Christs hearers came from farre Admit you have knowledge yet have you need to live under a continuall ministery David had more understanding then all his teachers Psal. 119.99 yet you see how hee resolved hee would not live without Gods ordinance For 1. the knowledge of the best is unperfit and wee have all need to learne and know more then we doe 1. Cor. 13.9 for we know in part 2. We are apt to forget that we have knowne and learned and the continuall ministry of the Word is needfull in that respect 2. Pet. 1.12 I will not be negligent to put you alwayes in remembrance of these things though you know them and be established in the present truth 3. Knowledge is nothing worth without feeling and holy affections without conscience and care to practise what wee know 1. Cor. 8.1 We know that we have all knowledge knowledge puffeth up Of many that have a high conceit of their knowledge it may be truly said as verse 2. They know nothing yet as they ought to know And you have all need to live under a continuall ministery even in this respect â— Pet. â— 13 I thinke it meete to stirre you up by putting you in remembrance It serveth not onely to breed knowledge but to stirre us up to the exercise of that we know Admit you have attained to a great measure of Grace and sanctification yet have you need to live under a continuall ministery For 1. Faith and sanctification are weake and imperfite in the best and the ministery of the word is needfull in that respect 1 Thess. 3.2 Timothy was sent to establish the Thessalonians concerning their faith and verse 10. Paul prayed exceedingly that he might come to them to perfit that which was lacking in their faith 2. Grace will decay in the best if we live without the meanes specially if we willingly live without the meanes Pro. 29.18 When there is no vision the people perish or are made naked Followeth the second use of this Doctrine which is for reproofe of two sorts First Of such as despise this ordinance of God and make no reckoning of it 1. They esteeme not nor love the persons of Gods faithfullest servants For 1. they shew no kindnesse to them though they know that commandement Gal. 6.6 Let him that iâ— taught in the word communicate unto him that teacheth in all good things 2. They make no conscience of with-holding from them their due though they know this is a robbing and stealing from God himselfe Mal 3.8 3. They are apt to thinke they have too much and to envy their welfare 1. Cor. 13.4 Love envieth not 4. They are apt to receive any slanderous report against them though they know the commandement 1. Tim. 5.19 Against an Elder receive not an accusation but before tâ—o or three witnesses But if you esteeme not nor reverence our persons you cannot esteeme or profite by our ministery When the Nazarenes are taxed for their unbeliefe which was such as Christ by his ministery could doe little or no good among them Mat. 13. â—8 this is given for the reason of it verse 57. that they could not honour nor reverence his person Secondly Many that seeme to esteeme well of and to love the persons of Gods servants doe it not for their ministery and works sake as they should 1. Thess. 5.13 They receive not a Prophet in the name of a Prophet Mat. 10.41 they esteeme and love them in some carnall respect either to their credite for I tell you Saul himselfe may sometimes get credite and honour before the people by Samuels meanes 1. Sam. 15.30 or to their advantage and gaine like those that our Saviour speaketh of Iohn 6.26 Verily verily I say unto you ye seeke me not because ye saw the miracles but because ye did eat of the loaves and were filled Thirdly The ordinance of God in the ministery of his Word few or none do make any reckoning of nay they despise it in their hearts For 1. most men care not what ministery they live under they will not live without a minister For a forme of godlinesse they must have 2. Tim. 3.5 they must go to Church sometimes they must needs have their children christened they must needs receive the Sacrament at Easter But whether their minister be good or bad they are indifferent a profitable and sound ministery they desire not nay they rather desire to have either an ignorant one or one that makes no conscience of his wayes for such will never trouble them nor have any authority in their hearts Iere. 5.31 The Propets prophesie falsely and the Priests beare rule by their meanes and my people love to have it so Whereas the sound ministery will bite and trouble their lewd hearts Such as Eliah are troublers of Israel 1. Kings 18. â—7 They count such a ministery no blessing at all but a burden and would faine be rid of it as the Gadarenes would be of Christ Luke 8. â—7 Secondly few even of the better sort can be perswaded of the necessity of it For 1. In placing their selves or their children they have little or no respect to this what ministery they shall live under But do even as Lot Genes â—3 10 11. If the place be likely to yeeld them profit or pleasure though it be otherwise as bad as Sodome it pleaseth them well 2. They will bee at no cost for the ministery of the Word but count it a chiefe priviledge to live tythe-free where as David professeth 2. Sam. 24.24 I will not offer burnt offerings to the Lord my God of that which doth cost me nothing I like not to enjoy the worship and ordinances of God without charge 3. They will take no paines if they have no ministery at home to goe abroad for it Whereas our Saviour tells the Iewes they should be condemned for not doing as the Queene of the South did Mat. 12.42 And Christ sheweth his approbation and special respect to them that came from farre to heare him Mar. 8.3 4. Though they may have it without cost or labour they care not how seldome they heare it They confesse it is good sometimes to heare a Sermon when they have nothing else to doe but to heare it constantly every Sabboth twice and on the weeke day too that is more then needs a great deale as they are perswaded Whereas wee should count it our happinesse if we might heare daily Pro. 8 34. Blessed is he that heareth mâ— watching daily at my gates And as it is said of our Saviour that he taught dayly in the Temple Lu. 19.47 So of his hearers it is said Lu. 21.38 that all the people came early in the morning into the Temple to
to be desired then gold yea then much fine gold sweeter also then honey and the honey combe 2. Who knowes how soone you may be deprived of it 3. As in all other the parts and faculties of mans body and soule there is a naturall aversnesse and indisposition to that that is good so it is in the eare there is a marvellous unaptnesse and untowardnesse in it to hearken to the Word it is not so soone weary of hearing any thing as of Gods Word Mat. 13.15 This peoples heart is waxen grosse and their eares are dull of hearing Yea we are by nature deafe as well as blind Esa. 43.8 Bring forth the blinde people that have eyes and the deafe that have eares So that it is noted for a speciall worke of Gods Spirit which every one of you which find it in your selves may take great comfort in to be able to mind the word and to attend unto it Esa. 32.3 The eares of them that heare shall hearken And Act. 16.14 It is said of Lydia that the Lord opened her heart that she attended to the things that were spoken by Paul If the Lord had not opened her heart she could not have done it this is not every mans case Our Saviour speakes of some that hearing heare not Mat. 13.13 How can that be will you say Yes very well Men may heare and not mind nor regard what they heare and so in hearing not heare The hearing eare and the seeing eye saith Solomon Pro. 20.12 the Lord hath made even both of them To have an eare able to hearken and attend to the Word is a rare gift of God which made our Saviour say to his Disciples Matth. 13.16 Blessed are your eares for they heare Observe then another cause why the Word is so unfruitfull in Many 1. Some thinke it enough that they come to Church though they shew no desire to heare at all though they sit so as they can heare nothing True it is that it is fit there should be a decent order in the Congregation and above all other places there should there respect be had unto seemelinesse every man and woman should be placed there according to their yeares and degree and should keepe their places 1 Cor. 14.40 Let all things be done decently and in order Paul joyed in the seemely order be beheld in the Church-assemblies of the Colossians Col. 2.5 Among other things the Queene of Sheba observed and admired in Solomons house the sitting of his servants in that decent order was one 1 King 10.5 and if it were fit they should fit in such a decent order in Solomons house much more is it fit they should doe so in Gods house as that decent order did so much commend Solomons house so would it doe our Church-assemblies certainely It is a fault I observe amongst you here that many of you use to stand up upon your formes and seates For 1. It is an unseemely sight and decency becomes Gods house 2. It hinders their hearing that sit behind you and so it is not onely against decency but against edification also 3. You do it without any just cause at all when you may heare well enough though you sit or stand downe All this notwithstanding if you cannot heare where you sit the poorest or yongest of you should not be ashamed or afraid to come up higher and sit or stand nearer to the pulpit You should straine curtesie in this case What a disorder was in that congregation mentioned Luk. 12.3 they trod one upon another and yet because their desire to heare and to be edified by his doctrine forced them to it our Saviour never blamed them for it It is said of Christs hearers that they were wont to Sit about him Mar. 3.34 and Luk. 15.1 that they drew neare to him to heare him and Mary sate downe at his feet when he preached that she might be sure to heare him Luk. 10.39 Yea to helpe their attention and keepe their minds the better from roving they were wont to fixe their eyes upon him Luk. 4.20 Secondly Of them that do heare us few are able to hearken or attend to that they heare Esa. 43.20 Seeing many things but thou observest not opening the eares but he heareth not So that we may justly take up the complaint of the Prophet Ier. 6.10 To whom shall I speake and give warning that they may heare behold their eare is uncircumcised and they cannot hearken Thirdly we should heare the Word with understanding and judgement 1. We must labour to conceive and understand what we heare Christ calls upon his hearers earnestly for this Mat. 15.10 He called the multitude and said unto them heare and understand How should we els profit by any thing we heare Acts 8.30 Vnderstandest thou what thou readest saith Philip. So say thou to thy owne heart in hearing els it is not possible for thee to profit by that thou hearest Mat. 13.13 In hearing they heare not neither understand they that understand not what they heare in hearing heare not Ps. 45.10 Hearken O daughter and consider and incline thine eare 2 Tim. 2.7 Consider what I say Yea 2. We should be able also to judge of that we heare 1 Coâ— 10.15 Iudge yee what I say Iob 21.11 Doth not the eare try words and the mouth tast his meate 1 Thes. 5.21 Prove all things not by thy proud fansy and conceit indeed but by the Word in reverence and humility hold fast that which is good Christs sheepe can put a difference betweene the voice of their true Pastor and of a stranger Ioh. 104 5. Take notice of this for one chiefe cause why the Word is so unfruitfull ye heare without understanding 1. Many understand not what they heare but that heavie judgement is upon them that is mentioned Mat. 13.14 In them is fulfilled the prophecy of Esayas by hearing ye shall heare and shall not understand and yet they neither bewaile nor feele it No marvell therefore though they profit not Mat. 13.19 When one heareth the Word of the kingdome and understandeth it not then commeth the wicked one and catcheth away that that was sowne 2. Many that understand well what we say yet here without all judgement can put no difference twixt truth and error Pro. 14.15 The simple beleeveth every word but the prudent man looketh well to his going They cannot judge when the Scripture is wrested and when it is well applyed Vnskilfull they are in the word of righteousnesse for they are babes Heb. 5.13 Lecture VII On the Title of Psal. 51. November 30. 1625. FOurthly labour to heare with affection and delight It was the charge Moses gave to Gods people Deut. 32.46 Set your hearts unto all the words that I testifie among you this day and he gives the reason vers 47. For it is not a vaine thing for you because it is your life It is said of Gods people in the primative Church that they received the Word
gladly Act. 2.41 And of Christs hearers Mar. â—2 37 The common people heard him gladly 1. It is a great signe of grace to heare the Word with joy Ps. 119.162 I rejoyce at thy Word as one that findeth great spoile to be cheerefull while we are in Gods house Esa. 56.7 I will make them joyfull in my house of prayer That that is said of almes 2 Cor. 9.7 God loveth a cheerefull giver may be said likewise of the hearer of Gods Word 2. This will be a great helpe to your memory and make you better able to keepe that you heare when you heare it with delight Psal. 119.16 I will delight my selfe in thy statutes I will not forget thy word 3. This will greatly encourage thy teacher and add spirit and life to him to see thee heare chearefully Even our blessed Saviour himselfe was much stirred up in his affections by beholding the zeale of his hearers Mat. 5.1 Mar. 6.34 Ioh. 4.30 32. Mar. 3.20 Know therefore this is one cause why most get so little good by their hearing they heare without all delight and affection Their very countenances testifie that they say in their hearts as Mal. 1.13 Behold what a wearinesse is it And thereby 1. They dishearten and grieve their teachers which must needs be their owne disadvantage Heb. 13.17 If they doe their worke with griefe it will be unprofitable for you 2. They provoke God to anger 2 Thess. 2.10 11. Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusions that they should beleeve a lie Fiftly in the hearing of the Word we must take every thing as spoken to our selves As 1 wee must desire to heare that chiefly that concernes our selves most as Iohns hearers did Luk. 3.12.14 So 2 must we strive to apply all that we heare to our selves Iob 5.27 Heare this and know it for thy selfe For 1. There is no truth of God taught out of Gods Word but it concernes every one of Gods people and was intended by the Lord for his use Whatsoever things were written afore-time were written for our learning Rom. 15.4 2. There is no truth that can bee taught be it never so wholesome or soveraigne can doe us any good if we doe not apply it as the best food cannot nourish us unlesse we take it and eate it And this comparison the Prophet applyeth to this purpose Esa. 55.2 Hearken diligently unto me and eate yee that which is good 3. It is noted for a property of Gods Elect that they are apt to apply Gods Word unto themselves as there is in every member of our body to draw from the stomacke and liver and veines nourishment for it selfe and to make it his owne to which the Apostle alludeth Eph. 4.16 This we shall finde in the elect Disciples Mat. 26.22 And they were exceeding sorrowfull and began every one of them to say unto him Lord is it I The like you shall see in them when he spake of the dangerous state that rich men are in Mat. 19.25 27. and yet one would have thought that Doctrine did little concerne them And certainely this is one cause why so many though they heare us constantly profit so little Heb. 4.2 The Word preached did not profit them saith the Apostle of the Iewes that perished in the wildernesse not being mixed with faith in them that heard it They are apt to put of from themselves to others whatsoever is taught like to those the Lord complaines of Hos. 8.12 I have written to him the great things of my law but they were counted as a strange thing And thus have I finished those duties that are to be performed by us during the time that we are in hearing the Word Now follow those that are to be done after we have heard the Word if we desire to reape fruit by it And those also are principally five First we must be carefull to keepe that which we have received both in our minde and in our affections Heb. 2.1 Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip And of the the blessed Virgin it is said Luk. 2.51 But his mother kept all these sayings in her heart For 1 as the best seed must have a time to tarry in the ground or it can never bring fruit so is it with the Word Luk. 8.15 The good ground are they which in an honest and good heart having heard the Word keepe it and bring forth fruit with patience 2. Our carelesnesse in laying up the Word and hiding it that we may keepe it gives great advantage to Satan to steale it from us as the loose and carelesse laying of our money or goods doth to a thiefe yea makes many a child and servant false that otherwise would have beere true Marke this in the parable Out of what hearers hearts did Satan steale the Word Out of theirs that were like the high way that had no earth to hide or cover the seed Luk 8.12 3. This carelesnesse to keepe the good Word is a high contempt done to it which God must needs take vengeance of Therefore the Apostle Heb. 2. when he had said verse 1. We ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip he adds this for a reason verse 3. How shall we escape if we neglect so great salvation Let men then impute the small good they get by their hearing unto this profane carelesnesse of keeping that which they have received 1. They are like sives that while they are in the water seeme to be full and to have a great quantity of water in them but take them out and there is not a jot left in them They forget presently what they heare and it never troubleth them Every one would count it a great judgement and be sensible of it in his temporall estate to get much and to put it into a bottomlesse purse not to bee able to keepe it because God blowes upon it as Hag. 1.6.9 And if a thiefe had taken your purse or broken into your house and robd you what outcries would you make But in his spirituall estate no man regards this 2. Nay they have no care nor desire to keepe and remember what they have heard for this indeed is the cause why mens memories are so bad they take no delight in the Word Ier. 2.32 Can a maid forget her ornaments or a bride her attire 3. The good affections and desires wrought by the Word they nourish not but they are presently choked with worldly businesse and pleasure Luk. 8.14 Secondly wee must meditate and seriously thinke of that which we have heard It is a duty injoyned us to thinke of good things Phil. 4.8 thinke of these things It is not enough to heare Gods Word but we must consider
that he was in the time of his banishment like a broken vessell that none could make any use of And certainely the poorest servant and drudge that is may have more comfort in his estate then the greatest Gentleman that doth nothing but eat and drink and play nay then the greatest Scholler or Divine in the world that doth no good to others with the knowledge and learning that God hath given him 1 Cor. 12.7 The manifestation of the spirit is given to every man to profit with all And that is the reason why the Apostle preferreth prophesying before all other gifts because it tendeth most to the benefit and profit of others 1 Cor. 14.4 Fiftly Such as are all for themselves and have no care of the common good This is the common sinne of our times 1. In any businesse that concerneth the good of a whole towne how hardly are men drawne to yeeld their helping hand any way 2. In bearing the common burden and charge of a towne how ready are all men to withdraw and exempt themselves 3. Such as are put in trust to deale in businesses of the country or towne they live in are a great deale more carelesse and more lavish in expences then they are wont to be in their owne businesses These men I would have to remember 1. The expresse commandement of God 1 Cor. 10.24 Let no man seeke his owne but every man anothers wealth 2. That the good men have done to others and the care they have had that way will yeeld more comfort to their conscience and give them more assurance that they are now in the state of grace and shall hereafter come to the state of glory then the care they have had and paines they have taken to gather to themselves 1 Tim. 6.18 19. Charge rich men that they do good that they be rich in good workes ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on etrnall life For the more good we doe to others the liker we are to our heavenly father as we have heard now 3. This will get us a good name and esteeme both while we live and when we are gone For this was Iehojada so honoured at his death 2 Chron. 24.16 because he had done good in Israel And a good name is more worth then all our wealth Pro. 22.1 A good name is rather to be chosen then great riches 4. This is the best way to assure us of Gods blessing even in these outward things Ps. 37.3 Trust in the Lord and doe good so shalt thou dwell in the land and verily thou shalt be fed Lecture XXIIII on Psalme 51.1 2. May 2. 1626. NOw it followeth that we proceed unto the second sort of duties that we are to be exhorted unto from the consideration of the infinitenesse of Gods mercy and those are such as we owe unto the Lord himselfe There be then two other duties that from this Doctrine wee are to bee exhorted unto The first of them doth most properly respect our selves and I will propound it unto every one of you in the words that Eliphaz in another case useth unto Iob 5.27 Lo this we have searched it so it is heare thou it and know it for thy selfe Observe this well that you have heard of the marvellous mercy of God towards poore sinners it is a most certaine truth as by diligent searching of the holy Scriptures we have made it evident unto you heare thou it whosoever thou art and know it for thy selfe beleeve it and apply it to thine owne soule Seeing the Lord is abundant in loving kindnesse so plenteous in mercy labour thou to know that he is so unto thee that thou maist be able to say as David doth twice in one Psalme Psal. 59.10.17 He is the God of my mercy As if he had said his mercy is mine it belongeth unto me Rest nor content till thou find that his mercifull kindnesse is for thy comfort as David prayeth Psal. 119.76 I speake not of the common mercy of the Lord. I know you can all even the most wretched creature of you all say you have and doe daily tast of that Acts 17.28 In him we live and move and have our being Lam. 3.22 23 It is of the Lords mercies that we are not consumed because his compassions faâ—lâ— not they are renewed every morning And so doth every creature the Lord hath made Psal. 145.9 The Lord is good to all and his tender mercies are over all his workes and 147.9 He giveth to the beast his food and to thâ— yong ravens that cry And this common mercy of God is that which most men content themselves with that they may live and live long and live in health and quietnesse and pleasure though this be no other mercy then the bruit beasts enjoy as well as they But the mercy that I exhort you to make your owne to get assurance that it belongeth to your selves is the speciall mercy of God the mercy of David as Solomon speaketh 2 Chron. 6 4â— Remember the mercies of David thy servant The mercy that David obtained the mercy that David beggeth heere Psal. 51.1 According to the multitude of thy tender mercies blot out my transgressions That mercy that reacheth unto the pardon of thy sinnes and salvation of thy soule that is the mercy that thou shouldst labour to know it belongeth unto thee Rest not in nor satisfie thy selfe with any other mercy that thou hast received but seeke carefully to make this thine owne Five notable differences there be betweene this mercy of the Lord and the other which may serve for so many motives to provoke us not to rest in the other but to seeke for this First those are such mercies as God casteth upon his enemies and such as he maketh no reckoning of yea more abundantly then upon his owne As it is said of royalty and kingly state one of the chiefe of them Gen. 36.31 Many Kings reigned in the land of Edom before there reigned any king over the children of Israel But these are peculiar to Gods Elect his dearly beloved ones In which respect Christ calleth those not ours but others goods but these mercies he calleth our owne peculiar unto us Luk. 16.12 If ye have not beene faithfull in that which is another mans who shall give you that which is your owne And wilt thou content thy selfe with these mercies rest in them dote upon them which Cain and Iudas and sundry others that thou art perswaded were abhorred of God and fry now in hell had as great a portion of as thy selfe O do not so but cry as Psal. 106.4 Remember me O Lord with the favour that thou bearest unto thy people ô visit me with thy salvation Secondly Those mercies though God bestow them on his elect also and we could not live without them yet they are in his account but trifles and such
sinne of Simeon and Levi and beene esteemed with God as one of their counsell if hee should not have professed his detestation to it Gen. 49.6 I hate the worke of them that turne aside saith David Psal. 10â— 3 It shall not cleave to me As if he should say If my heart rise not against such sinnes if I should not hate them and shew my dislike to them certainely they would cleave to mee I should become guilty of them And when the Lord describeth them that were not partakers in the sins of Ierusalem and should not be partakers in their plagues though they lived there he describeth them by this property that they did not onely inwardly mourne but cry out exclaime and protest against the abominations that were done in the midst thereof Ezek. 9.4 And where is the man that sheweth dislike to these foule sins that are committed among us Fourthly If we be not troubled and grieved to see and heare of these sinnes if we cannot mourne for them we make our selves guilty of them It is noted oft and commended as a speciall grace in sundy of Gods Saints that they haue beene greatly troubled in themselves at the dishonour done to God even by the sinnes of others See this in Christ himselfe Marke 8.12 See it also in his servants Deut. 9.18 19. 2 King 18.37.19 12. Ezr. 6.3 Psal 119 1â—8 â—59 2 Cor. 2.4 Ier. 23.9 None of us can doubt but that these men did well and therefore wee may be sure that we ought also to bee thus affected and though we cannot attaine to that measure of grace that was in them yet we should endeavour and strive after it I shewed you at the last Fast that no man ever mourned sincerely for his owne sins out of a respect to God that could not mourne for the dishonour that is done unto God by the sins of other men I say more now he that cannot grieve for the dishonour that is done to God by the foule sins of others maketh himselfe guilty of their sins Why was not Lot consumed in the destruction of Sodom though he sinned greatly in leaving Abrahams family and going to dwell in so wicked a place yet the righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their unlawfull deedes as the Apostle speaketh 2 Pet. 2.8 And why were not the grosse sins of Ierusalem immediately before the captivity imputed to the faithfull that lived there at that time They were such as used to sigh and mourne for all the abominations committed in it as we have heard Ezek. 9.4 Wee reade 1 King 21.12 of a Fast was proclaimed in Iezreel upon occasion of a foule sin Naboth was charged to have committed there I know this came from the devilish policy of Iezabel that wicked woman but surely that pretence of holinesse that she then made argueth it had beene a custome in Israel for Gods people when any had sinned among them in any outragious and extraordinary manner to humble themselves in this extraordinary manner to put away from themselves the guiltinesse of such a sinne And if this were ever a just cause for Gods people to keepe a Fast how can Gods servants wheresoever they live want just occasion to keepe fasts in these dayes It is a chiefe reason as we have heard why open and notorious sinners should make open and publike acknowledgement of their sins and profession of their repentance that the Congregation and people of God whom by their sins they have grieved and offended might have satisfaction given unto them But alas if there were no other reason for it but this this publike repentance might well enough bee as it is for the most part quite laid downe now a dayes For where shall wee finde a Congregation or any members of it almost that are offended or grieved at these things that have any need of satisfaction to be given unto them such a coldnesse and deadnesse of heart is fallen upon us as no dishonour that wee see done to God doth trouble us at all Well let every one of us labour to recover our selves out of this fearefull disease If wee doe not grieve unfainedly for these sins that breake out among us wee make them our owne If we can grieve unfainedly for them God will not impute them unto us Many have made scruple to bee present in our Church assemblies where the Minister hath worne a surplice or used the signe of Crosse in Baptisme because they have thought their presence hath beene an approbation of these things and so a partaking in those supposed corruptions And some there are that doe applaud these men in this and say they are farre honester men then such as disliking these Ceremonies will yet joyne in Gods worship with our Congregations that use them But both these are greatly deceived For admitting these Ceremonies which the Minister doth use to be monuments of Idolatrie and as great corruptions in Gods worship as any man can imagine them to be admit I say this yet so long as the worship I goe unto is for the substance of it pure and according to Gods ordinance and such as I am bound by the commandement of God to use the corruptions and sins which another brings into it cannot defile it unto me nor shal be imputed unto me at all so long as I shew my dislike unto them so far as I may keeping my selfe within the compasse of my calling and do unfainedly grieve and mourne for them This is evident in the example of Elkanah and Anna the parents of Samuel who did constantly worship God in the Tabernacle at Shiloh when Hophne and Phinehas were Priests there 1 Sam. 1.3.7 who not onely were themselves most wicked men 1 Sam. 2.22 but did also bring into the very worship of God as you shall find 1 Sam. 2.13 16. such corruptions and direct violations of the Lords ordinance as were farre greater then thanks be to God any of our ceremonies are supposed to be even in the judgement of them that are greatest adversaries unto them I pray you therefore hold fast this truth that another mans act which is not in thy power to hinder specially in the worship of God which is not left free to thee to use or not to use can never defile thee so long as thou professest thy dislike to it and mournest for it And that which the Prophet speaketh to them that for some blemishes and faults they discerned in their wives would put them away and give them a bill of divorce Mal. 2.16 The Lord God of Israel saith that he hateth putting away may by good proportion bee truely said of this leaving any part of the true worship of God or any true Church for those corruptions wherein other men onely are agents not wee our selues The Lord God of Israel saith that he hateth this seperation and never gave the least allowance to it But in any case nourish in
had not knowne sinne effectually for doubtlesse hee did by nature know many sins or to my good and comfort but by the Law The word is a lampe unto our feete and a light unto our pathes as David calleth it Psalme 119.105 It is a glasse that will discover unto us what manner of men wee are Iames 1.23 24. Let us therefore even for this cause desire not onely to live where wee may have this light but to increase also in the knowledge of the Word Let us therfore make this use of the light we live in and use the word as a glasse that we may know our sins better the more light wee have the better we may discerne what is amisse about us It is made the property of a wicked man to hate the Word for this and refuse to come at it because it discovereth to him his sins Iohn 3.20 Every one that doth evill hateth the light neither commeth bee to it lest his deeds should be reproved And on the contrary it is said of every one that hath grace that he loveth the Word the better even for this cause Iohn 3.21 He that doth truth that is practiseth what he knoweth and maketh conscience of his waies commeth to the light that his deeds may be made manifest Secondly He that would be able to confesse his sins unto God aright must observe his own waies well bethink himselfe well before hand or when he doth ought whether it be lawfull or no. He that never mindeth nor regardeth what he doth whether it please God or no how should he ever know his sins or confesse them aright unto God We are therfore oft commanded to set our minds and hearts upon that wee doe Pro. 4.26 Ponder the path of thy feet Hag. 1.5 Consider your wayes And the godly man is described by this property Pro. 14.15 The prudent looketh well to his going Yea this is spoken of as a speciall mean and help unto repentance Ps. 119.9 Wherwith shall a young man cleanse his way By taking heed thereto according to thy word ver 59. I thought on my wayes and turned my feete unto thy testimonies And on the other side this is made a chiefe cause why men commit many sins and never see them nor are troubled with them that they go rashly on in their waies at all adventures Keri Levit. 26.21 that they never consider what they do Esa. 1.3 that they despise their wayes regard them not as if they should never be called to account for them Pro. 19.16 And yet as light account as thou makest of them know God will reckon with thee for them one day Matt. 12.36 If men would thinke and consider what they do it would either keepe them from doing evill or when they had done amisse they would be able to discerne it and make their peace with God Solomon saith of the wise man Eccl. 2.14 that his eyes are in his head and in your worldly businesses when you buy or sell or do any worke in your calling you will mind that you goe about that you receive no hurt by your carelesnes and want of taking heed O that wee could learne to bee as wise for our soules to mind and set our hearts upon every thing wee doe least wee offend God by it This is required of us not only in our recreations and in the ordinary affaires of our calling but even in the services we doe unto God Take heed how you heare saith our Saviour Luke 8.18 Take heed to thy foote saith Solomon Eccle 5.1 when thou entrest into the house of God As if hee had sayd Marke what thou dost and consider whether thou performe thy service to God as thou shouldest doe and be more ready to heare then to offer the sacrifice of fooles for they consider not that they doe evill As if hee should say this is the cause why most men offer such foolish sacrifices unto God they consider not what they do Thirdly He that would be able to confesse his sins unto God aright must use to take a dayly account of himselfe and of his wayes This examination of our selves wee find oft prescribed in the word as a speciall meanes and helpe to bring us unto true repentance Lamentati 3.40 Let us search and try our wayes and turne againe unto the Lord. Psalme 4.4 Tremble and sinne not examine your owne heart upon your bed And on the other side the neglect of it is mentioned as a chiefe cause and signe of impenitency Ieremy 8.6 No man repented him of his wickednesse saying what have I done And as this examination of our selves is profitable and necessary so the oftener wee use it the more profitable it will be Three notable benefits wee shall receive by it if wee would accustome our selves to use it every day 1. It would be a good meanes to bridle us and restraine us from sin when wee considered this with our selves this I must account with God and mine owne conscience for before I sleep As the dayly thinking of the generall account wee must one day come to is most effectuall this way as is plaine in that speech of the Apostle 2 Corinth 5.10 11. so would the thought of this particular account wee bring our selves to doe us great good also 2. It would free us from the feare of sudden death which may befall any of us and we would be prepared for it when we suffer no sin to lodge with us all night that we have not repented of Watch yee therefore saith our Saviour Marke 13.35 36. for yee know not when the master of the house commeth lest comming suddenly hee find you sleeping When a man hath made his peace with God he may sleepe quietly he need not feare death Psal. 4 8. I will both lay me downe in peace and sleepe 3 By this meanes a man may remember his sins and the circumstances of them much better and so more fully and effectually confesse them unto God Whereas if wee suffer our selves to runne long upon the score wee shall bee apt to forget much and not bee so sensible as when our sins were fresh in memory In this case we may say as Iob. 13.12 though he speaketh it there in another sense our memories are like unto ashes Fourthly Hee that would confesse his sinnes in an effectuall manner unto God must not onely observe and call himselfe to an account for his daily sins which happily will not much affect him but keepe in mind and call oft to remembrance his old sins such as he hath most fouly offended God by in times past that he may renew his repentance for them Deut. 9.7 Remember and forget not how thou provokedst the Lord to wrath in the wildernes Thus doth David remember the sins of his youth Psal. 25.7 Fiftly and lastly He that would fully and effectually confesse his sins to God must beg grace and helpe of God to doe it For wee have heard it is a
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 will
had spoken to him by Nathan were in it selfe very sharpe and dolefull as you shall see it recorded 2 Sam. 12.10 12. namely 1. That the sword shall never depart from his house 2. That he would raise up evill against him out of his owne house 3. That his wives should be defiled and abused by his owne son and that before his owne eyes that is himselfe should know it 4. That all this should be done openly all Israel should take notice of it yet doth David 1 justifie the Lord in all this yea 2 he professeth heere that he did therefore thus accuse himselfe that he might justifie the Lord in all this that he hath said against him From whence this Doctrine ariseth for our instruction The Lord must be justified in whatsoever he hath spoken The man that it truly humbled for his sinns dareth not gaine say or murmur against any thing that the Lord hath spoken but is apt to justifie him in it Before I come to the confirmation of the Doctrine the tearmes of it must in a word be explaned by answering two questions First How doth the Lord speake unto men I answer In old time God spake to his people 1. Sometimes openly by a lively and audible voice thus he delivered to them the ten commandements the summe of the law In which respect they are called lively oracles Acts 7.38 2. Sometimes secretly by dreames and visions Acts 18.9 God spake to Paul by night in a vision Now also God speaketh to his people but after another manner 1. By the holy Scriptures for by them the spirit of God is said to speake to the Churches Rev. 2 7. They are therefore called the Oracles of God Heb. 5. â—2 2. By the ministery of his servants that speake to us by authority and commission from him and by warrant of his word As that which Nathan spake heere David saith God spake So saith our Saviour Luk. 10.16 He that heareth you heareth me Secondly How may men be said to justifie the Lord in whatsoever he speaketh I answer 1. When they beleeve it to be true and give credit unto it 2. When they yeeld consent to it and allow it to be just and equall 3. When they take it to heart and submit themselves unto it Thus must God be justified in whatsoever he hath spoken in every part of his word The word of God we shall finde consisteth of foure parts 1. There is the word of Doctrine and history sundry truths are delivered and affirmed in the holy Scripture that are neither precepts nor promises nor reproofes or threatnings 2. There is the word of precept or commandement 3. There is the word of promise 4. There is the word of reproofe and denunciation of Gods judgements against sinne First We must undoubtedly beleeve and give credit to whatsoever God hath spoken though the thing seeme never so unlikely never so much against reason yet when once God hath spoken it when we have his word for it we must make no do doubt nor question of it See this 1 in the word of Doctrine and history in all truths taught us in the holy Scripture As that the world was made of nothing onely by the word of God Heb. 11.3 Through faith we understand know and are fully perswaded that the worlds this and that that is to come were framed by the Word of God And that the bodies of all men howsoever they died shall rise againe at the last day Iob 19.26 I know and am fully perswaded that though after my skin the wormes destroy this body yet in my flesh I shall see God See it 2 in the word of precept What a strange commandement was that that Abraham received from God Gen. 22.2 to sacrifice his owne sonne and that that Paul received that he that had beene so bitter a persecutor and so infamous for it throughout the whole world should goe and preach the Gospell both to the Iewes and Gentiles How many reasons might they have alledged against these commandements yet when God had once spoken it they were fully perswaded they must doe it and went about it presently without all reasoning or disputing against it And as Paul saith Gal. 1.16 Immediatly so soone as I had received this commandement I conferred not with flesh and bloud See this also 3 in the word of promise What a strange promise was that which God made to Abraham when hee was an hundred yeares old that he would give him a feed and posterity that should be as innumerable as the stars in the firmament Gen. 15.5 and that by Sarah an old and a barren woman Gen. 17.16 How many things might they both have objected against this Yet they did not but undoubtedly beleeved it should be even as God had spoken they justified the Lord when he had spoken the word As Paul saith of Abraham Rom. 4.20 21. He staggered not at the promise of God through unbeleefe but was strong in faith giving glory to God and being fully perswaded that what he had promised he was able also to performe And of Sarah he saith Heb. 11.11 She judged him faithfull who had promised 4 and lastly See a proofe of this first degree in the word of reproofe and threatning which most directly suiteth with my Text heere though the words be so generall as they may not be restrained to that onely What likelihood was there in that reproofe and threatning which God delivered to Noah and would have him to preach and publish to the whole world Gen. 6.13 The end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth And how would God destroy them By a floud verse 17. I even I do bring a floud of waters upon the earth to destroy all flesh How unlikely how impossible would this seeme to all wise men in the world How would they scorne and deride Noahs preaching of such a doctrine as this Yet did Noah verily beleeve this and preached this 2 Pet. 2.5 Why Because God had said it he justified the Lord in that he had spoken As the Apostle saith Heb. 11.7 By faith Noah being warned of God of things not seene as yet moved with feare prepared an arke So what likelihood of truth was there in the reproofe and threatning of vengeance that Ionah preached to the Ninivites Ionah 3.4 He cryed and said yet forty daies and Niniveh shall be overthrowne Yet because God had said this though he spake this to them not immediatly nor by an Angell neither but by a man a stranger a weake man they verily beleeved it would be so if they by extraordinary repentance and humiliation did not prevent it For so it is said Ionah 3.5 So the people of Nineveh beleeved God and proclaimed a fast Thus you see the confirmation of the doctrine in the first degree of proofes we must beleeve whatsoever God hath delivered to
us in his word without all reasoning against it we must justifie the Lord in whatsoever he hath spoken The second degree wherein God must be justified in whatsoever hee hath spoken is this We must not onely beleeve every thing to be undoubtedly true which God hath spoken but also allow and approve of it as most just and equall without all murmuring against it See the truth of this 1 in the word of Doctrine and of all those truths that God hath revealed to us in his word Psal. 19.9 The judgements of the Lord by which he meaneth the whole word not the law onely as appeareth plainely by the effect of them mentioned vers 10. are true and not so onely but righteous altogether According to that which the Lord speaketh of them Pro. 8.8 All the words of my mouth are in righteousnesse there is nothing that is froward or perverse in them There is not one Doctrine taught nothing appointed but it is most holy and pure and good Thus must we justifie the Lord in whatsoever he hath spoken 2 In the word of precept even those commandements of God which are most against us and those corruptions that are strongest in us So speaketh David Psal. 119.128 I esteeme all thy precepts concerning all things to be right And Paul Rom. 7.12 The law is holy and the commandement is holy and just and good 3 So must we also justifie the Lord in all his reproofes and threatnings how sharpe soever they have beene So did the King and Princes of Iuda when they were sharply reproved and menaced by Semajah the Prophet they replyed not nor fretted against the Prophet but confessed 2 Chron. 12.6 The Lord is righteous And Hezekiah when Esay dealt roundly with him in the name of the Lord for shewing all his treasures to the King of Babilons Embassadours 2 King 20.19 Good is the word of the Lord which thou hast spoken Yea the Lord requireth this of all his people that they say Amen and set their seale to every curse of his law and that upon paine of his eternall curse Deut. 27.26 Cursed be he that confirmeth not all the words of this law and all the people shall say Amen The third and last degree wherein God must be justified in whatsoever hee hath spoken is this we must receive take to heart and submit our selves to the word in all things So it is said of Iohns hearers Luk. 7.29 30. All the people that heard him and the publicans justified God being baptized with the baptisme of Iohn they tooke to heart the things that God spake by him and submitted themselves to Gods ordinance in his ministery but the Pharisees and Lawyers that did not so rejected the counsell of God against themselves See this 1 in the word of doctrine Of Peters hearers it is said that they received the Word with gladnesse Acts 2.41 they found sweetnesse in it Every truth revealed in the Word is sweet to a good heart Psal. 119.103 O how sweet are thy words unto my tast yea sweeter then any hony unto my mouth 2 See it also in the word of precept Though we be not able to obey some commandements of God exactly and in all points yet must we love all Gods commandements and delight in them and be glad God hath given us such lawes to curb our corruptions and to guide us and we must endeavour to keepe them As Paul speaketh of himselfe Rom. 7.22 I delight in the law of God in my inner man 3 See this in the word of promise We must not onely beleeve every promise to bee true but we must be affected with Gods promises and take comfort in them So Paul speaketh of the faithfull Heb. 11.13 Having seene the promises concerning Christ a farre off and being perswaded of them they embraced them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed them and hugd them 4 and lastly See this in the word of reproofe and threatning we must be moved and affected with the rebukes and menaces of the word So it is said of Noah when God had revealed to him his purpose for the destruction of the world Heb. 11.7 He was moved with feare and prepared the arke for the saving of his house And of Iosiah 2 Chron. 34.27 That his heart was tender and he did humble himselfe before God when he heard the law but read and what God had threatned to bring upon that place The reasons and grounds of this Doctrine why we should in this manner justifie the Lord in whatsoever he speaketh even by his servants and Ministers to beleeve it as most true to allow of it and subscribe to it as most just righteous and consequently to take it to heart and submit our selves to it are two The first respecteth the speaker himselfe It is the Lord saith Ely 1 Sam. 3.18 when Samuel a child declared to him what God had threatned to bring upon him and his house As if he had said It becommeth me to beleeve this it becommeth me not to murmur against it it becommeth me to humble submit my selfe unto it It is the Lord. In every truth that is taught us in every commandement that is pressed upon us in every reproofe that is given us in every threat that is denounced against us if it be done by warrant of the Word whosoever the messenger be it is the Lord that speaketh unto us as David heere acknowledgeth in that that was spoken by Nathan It is God that cryeth out against us and our sinnes in the ministery of his Word the preachers are but his voice as Iohn the Baptist saith Iohn 1.23 And it becommeth us all to justifie God when he speaketh How shall we escape saith the Apostle Heb. 12.25 if we turne away from him that speaketh from heaven The second reason respecteth the things themselves that are spoken For whatsoever the Lord hath spoken in his Word be it doctrine or commandement or reproofe or threat it is spoken in love to all his people and it is for our good that he hath spoken as he hath done Doe not my words saith the Lord Mic. 2.7 do good to him that walketh uprightly As if God should say Is there any thing in all my Word that is not wholsome and profitable unto my people This moved Hezekiah to receive that sharpe message so well 2 King 20.19 Good is the Word of the Lord which thou hast spoken The use that this Doctrine serveth unto is for reproofe principally For this is a common sinne yea a mother sinne and cause of most other sinnes that men do not justifie God when he speaketh give not that honour to the Word of God that is due unto it Foure sorts of men especially there be that offend this way First Such as though they heare and read the Word ordinarily yet give not credit unto it but after many yeares enjoying of the Word are not fully perswaded of many truths many articles of the faith that are clearely
revealed and taught in the Word many duties that the Word enjoineth they cannot be perswaded that they are bound unto them many sinnes that the Word reproveth they cannot be perswaded that they are sinnes Before I shew the danger that these men are in I will give you certaine cautions to prevent the mistaking of it First A man is not bound to beleeve every thing that commeth under the title and name of Gods Word not every thing that the best Minister doth teach because he teacheth it and you are well perswaded of him But you may yea you ought to try before you trust in this case examine how we ground that we teach upon the Word before you beleeve us 1 Thess. 5.21 Prove all things and then hold fast that that is good It was a noble disposition as the Holy Ghost saith Acts 17.11 in the men of Berea that they were not so serviâ—ely addicted to any teachers how excellent soever their gifts were as to receive any thing upon their credit but they searched the Scripture daily to see whether the Doctrine were sound and true which they did teach and yet they are said to have received the Word with all readinesse of mind for all this God requireth no greater readinesse then this of any of his people in receiving or beleeving his Word Secondly it is no signe of infidelity for a man to move questions and to have doubts in himselfe of some things that he hath heard and read in Gods Word so he do it with reverence and out of an humble desire to be instructed and resolved in the meaning of them For so did the blessed Virgin doubt and make a question of that which the Angell Gabriel had said unto her Luke 1.34 How shall this be seeing I know not a man This questioning and moving of doubts was used in the Church of the Iewes and our blessed Saviour approved it by his owne example Luke 2.46 47. He sat in the midst of the Doctours and both asked them questions and answered the questions they propounded unto him This was the course the Apostles much practised they moved questions to the people and gave them liberty to propound their doubts unto them So it is said of Paul Acts 17.2 that he reasoned with the Iewes out of the Scriptures A happy thing it were if Gods people now adaies were more given then they are to these doubts and questions Thirdly it is no signe of infidelity nor of an ungracious heart in a man to have thoughts rising sometimes in his heart to doubt of the most cleare and evident truths that are revealed in the Word thoughts of infidelity of atheisme of blasphemy For they may come sometimes from the tentation and suggestion of Satan And such evill motions of Satan our blessed Saviour himselfe was subject unto he was tempted by the divell to make away himselfe Mat. 4.6 and to fall downe and worship the divell Mat. 4.9 And they may come sometimes from the corruption of our owne heart And such evill motions the holy Apostle was subject unto 2 Cor. 12.7 he felt a thorne in his flesh which hee calleth the messenger of Satan because he stirred up this corruption of his heart and furthered it Neither is it an argument of an heart void of grace to be borne downe for a time by the violence of these motions of infidelity and suddenly to yeeld unto them For Sarah was so Gen. 18.12 13. when shee laughed within her selfe and said Shall I that am so old have a child And David was so when Psal. 116.11 he said in his hast all men are liars These Prophets will lie as well as other men Provided alwaies that they that have these motions of infidelity 1 Do abhor them resist them and not yeeld unto them For so did our Saviour Mat. 4.10 Get thee hence Satan 2 Do mourne and are humbled for them as for a great affliction and judgement of God upon them For so did David when he had a motion of Atheisme to doubt of Gods providence and to think Psal. 73.13 Verily I have cleansed my heart in vaine This did so trouble him that he saith verse 21. His heart was greeved hee was pricked in the reines And so did Paul when he felt the evill motions of his flesh it was unto him as a thorne in his flesh it pained and grieved him exceedingly he besought the Lord thrice that it might depart from him 2 Cor. 12.7 8. Yea he saith that this was given him of God of purpose to humble him And so may I say to every child of God that is thus troubled with these motions of Atheisme and blasphemy certainely they are given thee of God to humble thee be of good comfort God intendeth to do thee good by them But now to come to these that I told you were to be reproved by this Doctrine that man that cannot beleeve nor give credit to the Word of God nor be certainely perswaded of any truth that is clearely revealed in it can never grow to any certainty in religion cannot justifie the Lord when he speaketh and is never troubled for this never striveth to beleeve never prayeth against his infidelity as alas this is the case of most men and he is certainly in a most dangerous and damnable estate For thus our blessed Saviour speaketh of such Iohn 8 46. If I say the truth why do ye not beleeve me Then he addeth verse 47. shall I tell you the cause Ye therefore heare not that is beleeve not because ye are not of God and 10.26 Ye beleeve not because ye are not of my sheepe as I said unto you and 12.39 40. Therefore they could not beleeve because he hath blinded their eyes and hardned their hearts The second sort that are to be reproved by this Doctrine are such as give themselves liberty to gainsay and dispute against many things that God hath spoken in his Word they that call into question many main points of our Christian religion clearely revealed in the Word because they see not how they can stand with reason that turne all religion into disputation they that do thus do not justifie God when he speaketh rest not upon the authority of his Word but accuse and condemne him rather These men are guilty of most heinous sinne These mens case the Apostle layeth downe plainely 1 Tim. 6.3 4 5. Of these men that consent not to wholesome words even the words of our Lord Iesus Christ and to the doctrine which is according to godlinesse he saith that they are proud and know nothing but dote about questions and strife of words c. The man that hath truth of grace and hath felt the saving power of Gods Word in himselfe hath his thoughts captivated as the Apostle saith 2 Cor. 10.5 and will say as 2 Cor. 13.8 We can do nothing against the truth but for the truth And is apt to say of Gods Word as David doth of Gods corrections Psal. 39.9
weepe teares they were not of repentance but of discontentment and murmuring throughout their families every man in the doore of his tent and the anger of the Lord was kindled greatly Rebellion even this kind of rebellion is as the sin of witchcraft in the sight of God 1 Sam. 15.23 Secondly on the other side by our patience we may lighten our crosses and afflictions and make them more easie and tollerable to our selves First This is the way to possesse our owne soules in any affliction how grievous soever it be Lu 21.19 In your patience possesse ye your soules saith our Saviour to his disciples when he foretelleth them of great troubles that should befall them The man that wanteth patience will be ready to loose or sell his soule in his bodily afflictions that is the peace and comfort of it the faith and holinesse that seemed to be in it but he that can in his afflictions yeeld and submit himselfe patiently to the will of God shall keepe his soule in his owne power and possession still Secondly This is the way to become conquerours in all our afflictions and to overcome and get the victory over the most proud and cruell enemy that the Lord shall use as his sword to afflict us by The Apostle hath a strange speech concerning himselfe and all the faithfull Rom. 8 37. Nay in all these thingâ— And what were those things that we shall see verse 35. Tribulation distresse persecution famine nakednesse perill and sword in all these things saith he we are more then conquerours through him that lovâ—d us Why how were they conquerours of whom he saith verse 36. that they were killed For thy sake are we killed all the day long Yes though they were killed yet they were conquerours yea because they were killed and willing to lay downe their lives for the Lord and his truths sake and so to confirme and seale with their blood the truth of God therefore were they conquerours yea more then conquerours over their enemies So it is sayd of the faithfull Râ—vel 1â— 11 that they overcame the devill the great dragon the old serpent with all his instruments the persecuting Emperours and Popes of Rome And how did they overcome him Surely by the bloud of the Lambe and by the word of the testimony and they loved not their lives unto death They that love not their lives unto death but can be willing to suffer even unto death it selfe for the truths sake they shall be conquerours over the proudest enemy that Satan can stir up to persecute and oppresse them Thus did the blessed Martyrs in Queene Maries dayes overcome all their bloudy persecutours it was not Boner nor Gardiner but they and the truth of God which they suffered for that prevailed that won the field and got the day according to to that old saying The blood of the Martyrs became the seed of the Church of God Thirdly This is the way even to overcome the Lord and to put an end to our afflictions when our hearts are by it subdued and we can thus stoope and yeeld our selves unto the Lord that correcteth us Even the fiercest and cruellest man that is will be apt to relent towards him that hee hath beene most incensed against when having brought him under and almost crushed him by his power he findeth him to yeeld and to humble himselfe unto him So did Ahab a man cruell and fierce enough towards Benhadad a mischievous enemy of his 1 Kin 20.31 32. And the Lord our God is a thousand times more ready to relent towards us when we have most provoked him to afflict us if hee see his corrections have mastered and subdued us that wee are willing to yeeld our selves to his will he hath done Turne unto the Lord your God saith the Prophet Ioel 2.13 for hee is gracious and mercifull flow to anger and of great kindnesse and repenteth him of the evill Ye have heard saith the Apostle Iames 5.11 of the patience of Iob and have seene the end of the Lord. What was that why so soone as Iob was subdued saw his owne folly in the impatiency he had shewed and yeelded himselfe unto God as we may see Iob 40.4 5. 42.5 6 the Lord made an end of correcting him presently And what reason doth the Apostle give for this Surely this that the Lord is very pitifull and of tender mercy Yea there is a gracious promise made to them that are willing to suffer for his Name that they shall suffer never a whit the more but the lesse for that Luke 9.24 Whosoever will save his life and resolve with himselfe he will suffer nothing for religion or any other righteous cause but whatsoever times shall come he will be sure to save one he will yeeld to any thing rather then he will loose either life or liberty or goods this man saith our Saviour shall loose it he meaneth he shall either loose the thing he so resolveth to save or the comfort of it which if he do loose he were as good to loose the thing it selfe but on the other side saith our Saviour whosoever will loose his life for my sake that is is unfeinedly willing to suffer the losse of all even of life it selfe rather then he would forsake me the same shall save it not onely eternally and in the life to come as our Saviour speaketh Iohn 12.25 He that hateth his life in this world shall keepe it unto life eternall in which sense the promise never faileth but even in this world oftentimes he shall by his willingnes to suffer loose of life or liberty or goods in obedience unto God save his life liberty and goods according to which sense of this promise our Saviour speaketh Mar. 10.29 30. There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life Certainly the suffering of any thing in obedience unto God is not the way to undoe a man or to make him miserable it is the way to lighten our crosses and make us lesse miserable even in this life The third and last motive to perswade us to patience is the consideration of the hand that the Lord hath in all our afflictions Affliction saith Eliphaz Iob 5.6 commeth not forth of the dust neither doth evill spring out of the ground Shall there bee evill in the City saith the Prophet Amos 3.6 and the Lord hath not done it This consideration hath bin of great force to quiet the hearts of Gods people 1. From extreame feare of misery and trouble before it commeth 2. From being too much dejected with it when it doth come For the first If Satan himselfe or any wicked men in the world our enemies either at home
setting our hearts upon any earthly comfort of admiring and affecting it much and labour to bring our hearts to a more meane conceit of these things to bee more indifferently affected towards them If riches increase set not your heart upon them saith David Psal. 62.10 And describing the man that shall go to heauen he saith Ps. 24.4 he is such a one as hath not lift up his soule to vanity No man that warreth saith the Apostle 2 Tim. 2.4 entangleth himselfe with the affaires of this life And 1 Cor. 7.31 They that use this world must take heed of over-using it they must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the fashion of this world passeth away We must part with all these things and the faster our hearts do cleave and are glued to them the more painefull will it be unto us to part with them In which respect certainely as it may be said of our whole land that if the Lord should bring these miseries upon us which the Palatinate and Bohemia and Germany have long endured we should be farre worse able to beare them then they or any other nation under heaven because we are so tender and delicate by the long peace and aboundance of all things we have enjoyed So may I say to every one of you that are rich and to you that are given to ease and to pleasure that the crosse and persecution the troubles and afflictions we have cause to looke for will be more heavie and intollerable to you then to others of Gods people If Moses had not learned to make light account of riches and of pleasures hee could never have so willingly and patiently endured to suffer affliction with the people of God as the Apostle observeth Heb. 11.25 26. Thirdly He that would be able patiently and Christianly to endure troubles and afflictions of what kind soever they be must before hand acquaint himselfe well with the Word of God he must be well seene and exercised in it And indeed this is one principall cause why the Lord hath given us his holy Word in wriâ—ing that by it he might prepare us for affliction and breed true patience and comfort in us Whatsoever things were written asore time saith the Apostle Rom. 15.4 were written for our learning what learning may you say What is it that God would have us learne by them that we through patience and comfort of the Scriptures might have hope Many of the Philosophers have given in their writings excellent rules and grounds of patience but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and patience that was wrought in men by their precepts and rules was stupidity and senslessenesse rather then true patience the patience and comfort of the holy Scripture is the onely true and Christian patience In which respect our Saviour giveth this title to his holy Word he calleth it the Word of his patience because saith he Rev. 3.10 thou hast kept the Word of my patience I will also keepe thee from the houre of temptation The holy Scriptures are fitly resembled and typified by that tower of David mentioned Cant. 4.4 builded for an armoury wherein there hang a thousand bucklers under which a man may without feare and with great safety encounter with the strongest and fiercest temptation and affliction that can assault him all shields of mighty men all armour of proofe such as all the Lords Worthies Iob and David and Paul and the rest have had good proofe and triall of in all their afflictions Heare what Iob saith of this armour Iob 23.12 I have esteemed the words of his mouth more then my necessary food As if he should say No food no not my necessary food did ever so susteine and strengthen me so refresh and revive my fainting body as the Word of God hath my soule in all my afflictions Heare what David saith of this who was also a man of sorrowes one that was much exercised with afflictions of all kinds Psal. 119.50 This that is to say the Word of God of which he had spoken in the former verse is my comfort in my affliction for thy Word hath quickned me And verse 92. Vnlesse thy law had beene my delights he speaketh in the plurall number As if he had said instar omnium in stead of all manner of delights unto me I should then have perished in mine affliction And verse 143. Trouble and anguish have taken hold on me yet thy commandements are my delights As if he should say In my greatest trouble in the extreamest anguish of my soule thy Word yeelded comfort unto me Therefore also you shall find he cryeth for nothing so earnestly in all his affliction as for understanding and knowledge in the Word Psal. 119. When hee had spoken verse 143. of the trouble and anguish he was in he cryeth in the next verse Give me understanding in thy testimonies he meaneth and I shall live And verse 169. Let my cry come neere before thee O Lord give me understanding according to thy Word And verse 171. My lips shall utter praise when thou hast taught me thy statutes See also the proofe that Paul had of this armour of the patience and comfort of the Scriptures in all his afflictions For speaking 2 Cor. 6.4 5. that he and all the rest of the Apostles did in all things approve themselves as the Ministers of God in much patience in afflictions in necessities in distresses in stripes in imprisonments in tumules he telleth how and by what meanes he attained unto this grace to endure so much misery with so great patience he reckoneth verse 6 and 7. this for a principall by knowledge saith he and by the word of truth And surely 1 if there were nothing els to breed in our hearts an high esteeme of the Word of God to cause us to seeke the knowledge of it to exercise our selves with delight in the reading and hearing and meditation of it this were sufficient to do it even the patience comfort it will yeeld us in all our afflictions The remembrance of one sentence of holy Scripture will be more effectuall to yeeld us comfort in the evill day in the houre of temptation will have more force to repell Satan in his fiercest assaults then is in all the wisdome of the world in all the counsell of our friends that shall be then about us For it is the sword of Gods spirit as the Apostle calleth it Ephes. 6.17 It is the onely weapon whereby Christ our Saviour the Captaine of our Salvation did overcome the divell and drive him away as you may see in the story of his temptations Matth. 4.4 7 10. Therefore also our Saviour when he promiseth his Disciples to send them the Comforter after his departure from them he telleth them how and by what meanes he should comfort them Iohn 14.26 He shall teach you all things and bring all things unto your remembrance whatsoever I have said unto you By giving them understanding in
the Scriptures and bringing the Word unto their remembrance he should be their Comforter 2. And for a conclusion of my speech touching this third meanes of patience let me say to such as are despisers of the Word that have not so much as a Bible in their houses or if they have take no delight in the reading or hearing of it but say unto God in their hearts with the Atheist in Iob 21.14 Depart from us for we desire not the knowledge of thy waies if persecution should come and the sword of the enemy with what patience and comfort will you suffer that have no grounded knowledge out of the Word whether the religion you professe be the truth or no No man can with comfort suffer for the truth that is not certaine it is the truth When Paul prayeth for the Colossians that their hearts might be comforted Col. 2.2 he prayeth that God would give them all riches of the full assurance of understanding to the acknowledging of the mystery of God He that is fully assured with understanding that that is the truth of God that he suffereth for he may suffer with comfort and none but he Nay I will say more unto you what patience or comfort can such as you that make no more reckoning of the Word have on your death beds whensoever that houre shall come Certainely none at all for as you have heard there is no true patience nor comfort nor hope to be found but in the knowledge of the Scriptures And therefore it is spoken of as the very upshot of the misery of a wicked man Pro. 5.23 He shall die without instruction O they are in a miserable case that die without instruction and alasse how many thousands are miserable this way Let me therefore say to every one of you as Solomon doth Pro. 19.20 Heare counsell and receive instruction that thou mayest be wise in thy latter end If nothing else will cause you to esteeme of the Word yet let this do it that you may die with comfort that you may finish your course with joy Fourthly He that would be able patiently and meekely to beare afflictions and to submit himselfe obediently to the will of God in them must labour to get a true knowledge and sense of his owne sinnes Nothing hath more force to tame the heart of man and to breed patience in it under the crosse then this hath I will beare the indignation of the Lord saith the Church Mic. 7.9 Because I have sinned against him This is also plaine in the order of the three first Beatitudes Mat. 5.3 5. Blessed are the poore in spirit and then blessed are they that mourne and then blessed are the meeke Poverty of spirit sight and sense of sin will cause mourning and humiliation and these two will make us as meek as lambs under the corrections of the Lord. It is the privie pride of our hearts and the having too good a conceit of our selves that is the chiefe cause of all our impatiency and murmuring under the crosses that lye upon us If we knew our sins well and were truly humbled for them we would easily acknowledge that that which we endure is nothing to that that we have deserved at Gods hands we would say with David Psal. 103.10 He hath not dealt with us after our sins nor rewarded us according to our iniquities And with holy Ezra 10.13 Thou our God hast punished us lesse then our iniquities deserve It was the sense that David had of his sins that made him thus to cleare the Lord when he so sharply judge and corrected him and to beare it so patiently as we have heard he did Let us all therefore when Gods judgements lie heavie upon us hearken to that counsell which the Church in her extreame affliction from her owne experience doth give us Lam. 3.39 40. Wherefore doth a living man complaine a man for the punishment of his sins Let us search and try our waies and turne againe to the Lord. But some will object This is bad counsell certainely If when the Lord hath cast me downe by any of his judgements I should also cast downe my selfe by calling my sins to remembrance this were the way to bring me to despaire to make me utterly unable to beare any thing to make me to faint and to sinke under mine affliction And from this conceit it groweth that men cannot abide no not upon their death beds that either themselves or their friends should be put in mind of their sins But to these I answer that the sight of sin when it is joyned with true sorrow and humiliation of soule for it is not the way to despaire it is the onely way to bring us unto true comfort He is worthy to be beleeved that said so Mat. 5.4 Blessed are they that mourne for the poverty of their spirits he meaneth for that want of grace and aboundance of corruption they find in themselves for they shall be comforted God that comforteth those that are cast downe saith the Apostle 2 Cor. 7.6 comforted us Let me apply this in a word or two to you al that are now shortly to go to the Lords Table This holy Sacrament is a Feast wherein every Christian soule may receive more sound joy and comfort then by any meanes that God hath given us under heaven besides It is said that at the receiving of the Passeover in Hezekiahs time 2 Chron. 30.25 26. all the congregation rejoyced and there was great joy in Ierusalem And yet that Sacrament was not so effectuall a mean to breed joy and comfort in the hearts of Gods people as ours is It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptisme Acts 8.39 He went away rejoycing And yet there is not so much comfort to be received by that Sacrament neither as by this This is the Supper of the Lord wherein the Body and Bloud of our blessed Saviour is represented and exhibited by the elements of Bread and Wine creatures that God hath given above all things to strengthen and make glad the heart of man Ps. 104 15. But alasse how few are there that receive any sound comfort by this holy Sacrament or that go away rejoycing from it Would you know the true cause of it Certainely this it is we go not to it with soules humbled and mourning for our sins and how then should we go away comforted from it Christ was anointed and appointed of God to bind up the broken-hearted to comfort such as mourne Esa. 61.2 3. and not such senslesse creatures as we are He biddeth such to come to him as labour and are heavie laden Matth. 11.28 and promiseth to give them rest He never promised to give rest and comfort to such as we are that when we come to him never feele our sinnes to be any burden unto us In time of Popery at this time of the yeare all men held themselves bound in
shall perish in that day as Bildad speaketh Iob 8.13 Yea the hope of every wicked man shall perish saith the holy Ghost Proverbs 10.28 But of true hope it is said Romans 5.5 that it maketh not ashamed it will not deceive nor disappoint him that hath it when hee shall have most need of it A few notes I will give you to try your hope by First He that hath true hope got it by the Word and the ministery thereof So saith the Apostle Rom. 15.4 That by patience and comfort of the Scriptures we might have hope The holy Scriptures are the breeders of true hope Yea of hope it may be said as it is of saith Hope commeth by hearing When he had spoken Col. 1.5 of the hope they had of that happines that was laid up for them in heaven he sheweth the means wherby it was wrought in them Ye have heard of it before saith hee in the word of the truth of the Gospel He calleth it therefore verse 23. the hope of the Gospel Alas then such as never received good by the word never felt any power or comfort in it never regarded nor tooke delight to read or heare it are not acquainted with it nor exercised in it at all what sound hope can they have to go to heaven when they die No no their doome is set downe Ps. 119.155 Salvation is far from the wicked sor they seeke not thy statutes They that care so little for Gods Word are far off from any true hope of salvation Secondly True hope is grounded upon true faith in Christ. For Christ is our hope as the Apostle calleth him 1 Tim. 1.1 the only ground we have to hope we shall goe to heaven And Col. 1.27 Christ is in you the hope of glory Till Christ be in us by faith we can have no hope of glory And Rom. 15.13 The God of hope fill you with all joy and peace in beleeving that ye may abound in hope through the power of the holy Ghost Without faith no hope as faith aboundeth so will hope also O then they that talke much of their hope and yet with Papists hold it presumption to say they are assured that Christ died for them and that their sins are forgiven them will be found in the time of triall to have no true hope in them They that are without Christ have no hope saith the Apostle Ephes. 2.12 Thirdly He that hath true hope cannot choose but think oft of heaven mind heavenly things more then earthly Where the treasure is saith our Saviour Mat. 6.21 there will the heart be also Gods spirit is compared unto fire Mat. 3.11 and will cause the heart it dwelleth in to mount upward and to think oft of heaven Our Saviour in that perfect forme of prayer he hath given us teacheth us we can never pray well unlesse our thoughts be in heaven For he teacheth us to direct our prayers to our father which is in heaven Matth. 6.9 to lift up our hearts to heaven when we pray yea he teacheth us to pray to God that his kingdome may come ver 10 to desire and looke after the glory and happinesse of the kingdome of heaven And these should be our thoughts not only when we pray but at other times also Set your affections saith the Apostle Col. 3.2 3. on things above not on things on the earth for your life is bid with Christ in God He that is perswaded his life happines is in heaven cannot chuse but have his thoughts and affections much set upon the things above Thus the Apostle saith of Abraham Isaac and Iacob Heb. 11.15 16. that they were not mindfull of that countrey from whence they came out but desired a better country that is an heavenly al their mind was of that wherfore God was not ashamed to be called their God because they minded heaven so much for he had prepared them a City Hee then that never speaketh nor heareth nor thinketh of heaven with any delight that feeleth in himselfe no desires nor longings that way but all his thoughts and affections are ever groviling upon the earth certainly hath no true hope in himselfe to go to heaven when he dieth For of them that mind earthly things onely or chiefly the Holy Ghost hath given sentence Phil. 3.19 that their end is destruction they shall never go to heaven Fourthly and lastly He that hath true hope to go to heaven will be carefull to prepare and fit himselfe for it 1. By ridding his heart and hands from every thing that will keepe him out of heaven Every one saith the Apostle 1 Ioh. 3.3 that hath this hope in him purifieth himselfe as he is pure He knoweth no uncleane thing must come there Who shall ascend into the hill of the Lord saith David Psal. 24.3 4. and who shall stand in his holy place He and none but he that hath cleane hands and a pure heart who hath not lift up his soule unto vanity nor sworne deceitfully 2. He exerciseth himselfe in those things that may be of most use to him when he comes there Lay up for your selves saith our Saviour Mat. 6.20 treasures in heaven Seeke to be rich there Our Merchants that trade into Turky or Persia or such farre countries count it good husbandry to lay out their moneyes heere before they goe upon such commodities as they know will be of best esteeme and sell best in those countries And so will the wise Christian doe that hopeth to goe to heaven Our trading that we busie our selves in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for heaven saith the Apostle Phil. 3.20 This is that that our Saviour meaneth Luk. 12.33 Give almes and so provide your selves bâ—ggs that wax not old a treasure in the heavens that faileth not As if he should say that that is so bestowed will prove more to your advantage when you shall come there then all that you keepe by you or lay out otherwise Our works will follow us Rev. 14.13 yea they will be there before us Luk. 16.9 Certainly the hope we have to go to heaven if it be sound will have great force to restraine us from sinne and worke in us a care of a godly life When Paul had spoken at large of the assured hope and longing desire that was in him and all the faithfull of their going to heaven he concludeth thus 2 Cor. 5.9 Therefore we labour that whether present or absent living or dying we may be accepted of him And 2 Pet. 3.14 Wherefore beloved seeing yee looke for such things such happinesse and glory in heaven be diligent that yee may bee found of him in peace without spot and blamelesse Alasse then what hope can most men have to go to heaven when they die that have no care at all to prepare themselves for that place while they live Be not deceived saith the Apostle 1 Cor. 6.9 10. neither fornicatours nor theeves nor covetous persons nor
Was it not the sin of his parents in begetting and conceiving of him that he heere complaineth of rather then any sin of his owne that he was guilty of in his first conception And doth not the word in the originall imply so much And in sin did my mother being in heate of lust as Gen. 30.38 39 41. that which is translated conceiving is in the originall being in heate conceive me I answer no. It was not his parents sins but his owne that he here confesseth unto God For First It was no sinfull act in his parents to beget and conceive him For as marriage it selfe is no filthy and sinfull estate but reverend and honorable according to that speech of the Apostle Heb. 13.4 Yea it is commanded of God to them that have not the gift of continency 1 Cor. 7.2 To avoid fornication let every man have his owne wife and let every woman have her own husband So neither is the use of it in the marriage bed a filthy or sinfull act but honorable and undefiled as the Apostle there speaketh Heb. 13 4. Yea commanded also of God 1 Cor. 7.3 5. And though originall corruption be derived by it unto the child yet is not the pollution and sin the parents so much as the childs own neither doe the parents so much defile and pollute the child in the begetting and conceiving of him as the child doth the parents In which respect there was no such uncleannesse by the ceremoniall law imputed to the man or woman that had knowne one another in lawfull matrimony as there was to the woman that did beare and bring forth a child Levit. 12.2 Secondly Admit that his parents had sinned in begetting and conceiving of him yet would he never have been so humbled nor so earnestly have begged of God the forgivenesse of their sin as he doth heere for he knew God would not impute unto him the sin of his parents according to that Ezek. 18.20 The soule that sinneth it shall die the son shall not heare the iniquity of the father It is therefore his own sin and corruption that he bewaileth certainely and not the sin of his mother that conceived him Now the words of this verse being thus cleared two things are principally to be observed in them 1. The doubling of the words of this complaint he maketh of his naturall corruption I was borne in iniquity and in sin did my mother conceive me As if he had said so soone as I was borne yea before that so soone as I was conceived or had any being in my mothers womb I was a wretched sinner I had in me iniquity and sin that is all manner of sin the seeds of all sin were in me 2. The word and note of attention he setteth before this acknowledgement of his originall sin and naturall corruption Behold As if he should say this this is it that abaseth and humbleth me most of all that doth much aggravate both my adultery and my murder that they proceeded from so filthy and corrupt a fountain that I have not only thus sinned against thee and done this evill in thy sight but that I have been wholly corrupted from the very womb of my mother and brought with me into the world a very fountaine of all sin and corruption And the Text being thus opened doth offer unto us three speciall points for our instruction First That the youngest infant is guilty of sin 2. That the sin that the infant is guilty of is derived to it by the parents 3. That this sinne that every infant is guilty of and which it derived from the parents is the chiefe sin of all others and that that maketh us most odious unto God The first Doctrine that we have to learne from hence is this That the youngest infant originally so soone as it is borne or conceived is guilty of sin in the sight of God and deserveth to be damned Every infant is even by nature a filthy loathsome creature and in himself by reason of his sin odious unto God Now before I come to the proofe of this point three objections must be answered and removed that may breed in you a prejudice against it First All infants even the infants of idolaters most wicked men are called innocents in the holy Scripture For the Prophet Ierâ—my speaking of those infants whom their parents being wretched idolaters offered in sacrifice to Baal and Molech saith Ier. 19.4 They have filled this place with the bloud of innocents I answer They are so called not because they were without all sin in the sight of God but First In respect of men that shed their bloud for they had deserved no such things at their hands that put them to death And so speaketh the Prophet Psal. 105.38 They shed innocent bloud even the bloud of their sons and daughters whom they sacrificed to the Idols of Canaan So the Scripture calleth all such innocents and their bloud innocent bloud that men have put to death without just cause And not only such as private men have slaine so Pro. 1.11 Let us lurke privily for the innocent without cause but even such as the Magistrate hath unjustly put to death Exod. 23.7 The innocent and the righteous slay thou not And so we say of sundry that have been unjustly condemned and executed for murders or robberies that they never committed that they died as innocents though they were otherwise most lewd and wicked men Secondly Infants may bee called innocents even in the Lords account in comparison of other men for they are not guilty of so much sinne as men and women are 1. Though they have much corruption in them yet is no corruption so strong in them as in us In which respect Christ propounded them as patternes and examples even to his Elect disciples and Apostles Matth. 18.2 3. Iesus calleth a little child to him and setteth him in the midst of them and said Verily I say unto you except ye be converted and become as little children yee shall not enter into the kingdome of heaven And the Apostle 1 Cor. 14.20 bids us to be as children in maliciousnesse 2. Sin in them is but in the seed or bud in us it is growne to further ripenesse and perfection And it is a greater degree of sinne to breake forth into bad words and actions then to have evill thoughts only Pro. 30.32 If thou hast thought evill yet lay thy hand upon thy mouth 3. The sins that wee commit are in one degree or other against knowledge We hold the truth in unrighteousnesse as the Apostle speaketh Rom. 1.18 Wee violently and unrighteously suppresse and smother the light that God hath given us So do not infants of them it is said Deut. 1.39 that they have no knowledge betweene good and evill Secondly The infants of the faithfull yea where but one of the parents is a beleever are said not to be uncleane but holy 1 Cor. 7.14 Else
esteemed him not And yet all this was nothing in comparison of his inward miseries and sufferings his soule was exceeding sorrowfull even unto death Matth. 26.38 He was so overwhelmed with terror and feare of that death he was to endure that in his prayer he uttered strong cries and roared and shed teares abundantly Heb. 5.7 He sweat drops of blood through the extreamity of his sorrow and anguish so abundantly that they fell upon the ground Luk. 22.44 Being on the crosse he could not containe himselfe but though he knew who were by to heare him Mat. 27.39 44. yet cryed with a loud voice My God my God why hast thou forsaken me verse 46. In a word he was made a curse as the Apostle speaketh Gal. 3.13 The curse of God and the torments due to all the elect were laid on his blessed body and soule to the full Now true faith as I said applieth all this that Christ hath suffered particularly to every beleever and perswadeth his soule that out of his love to him he endured all this It maketh him able to say with blessed Paul Gal. 2.20 He loved me and gave himselfe for me And as Esa 53.4 He hath borne our griefes and carried our sorrowes These sorrowes and terrours and torments were mine and I should have endured them everlastingly if hee had not endured them for me And verse 5. He was wounded for our transgressions and bruised for our iniquities they were my sins that put him to all these torments Now he that is thus perswaded Christ hath so loved him hath had this respect unto him in particular he cannot choose but he must needs out of love to Christ hate and renounce his sins If the spirit of Christ have perswaded us once that Christ hath so dearely loved us we cannot choose but love him againe We love him saith the Apostle 1 Ioâ— 4.19 because he loved us first The bloud of bulls and goats saith the Apostle Heb. 9 13 14. sprinkling the uncleane sanctifieth to the purifying of the flesh that is served the turne to cleanse a man from legall and ceremoniall pollutions How much more shall the bloud of Christ if it be sprinkled and by faith particularly applyed to you purge your consciences from dead workes to serve the living God O there is great force in this particular application of the bloud of Christ and assurance it was shed for thee to mortifie sin in thee The love of Christ saith the Apostle 2 Cor. 5.14 constraineth us Nothing hath that force to curb corruption in Gods childe and to compell him to live in Gods feare as this hath They shall feare the Lord and his goodnesse in the latter daies that is under the Gospell saith the Prophet Hos. 3.5 When the Apostle had prayed for the Ephesians 3.16 that they might be strengthened with might by the spirit of God in the inner man He prayeth further verse 18 19 that to that end they may be able to comprehend with all Saints what is the length and breadth and depth and height and to know the love of Christ which passeth knowledge that yee might be filled with all the fulnesse of God If thou didst indeed know the love of Christ aright that out of his love to thee he endured such torments even to save thee from hell thou couldst not choose but be strengthened with might by his spirit in the inner man to withstand and overcome thine owne corruptions I know the Papists prate much against and blaspheme this doctrine of particular application of Christ by faith of the assurance it giveth to a man of Gods speciall love to him in Christ they say it layeth reines on mens necks and openeth a gap to all licentiousnesse But these two things I confidently affirme concerning this Doctrine by warrant of Gods Word First That as a Christian can have no sound comfort without it neither in life nor death so is there no doctrine hath that force in a good heart to make it study and practise mortification as this hath Indeed with hypocrites wrath judgement will do more as David saith Psal. 78.34 When he shew them then they sought him and returned and inquired early after God but it is farre otherwise with Gods child The knowledge even of this more generall love and goodnesse of the Lord to poore sinners that he is ready upon their repentance and turning to him to forgive their sins how great soever they have beene that he offereth Christ unto all men in the ministery of the Gospell and proclaimeth his pardon in the most generall tearmes that can be Ioh. 3.16 and commandeth all to beleeve that Christ died for them Even the consideration of this generall love to all that live in the Church is a most strong and effectuall argument to perswade a man to forsake his sins and turne unto God Nay till a man can be perswaded of that love and goodnesse of God he can never have an heart to repent and to turne unto him This is plaine by that speach of the Evangelicall Prophet Esay 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for hee will abundantly pardon Having these promises saith the Apostle 2 Cor. 7.1 And what promises meaneth hee Surely those mentioned Cap. 6.16.18 let us cleanse our selves from all filthinesse of the flesh and spirit Secondly That hee that truly knoweth that Christ loved him and gave himselfe for him cannot possibly grow licentious by it He that hath gotten a conceit and perswasion of heart that Christ dyed for him onely out of a carnall and naturall knowledge of the Doctrine of the Gospel may abuse this perswasion I grant and grow the worse by it such a one I know may turne the grace of God into wantonnesse But he that hath beene taught this of God and brought to this perswasion by the word and spirit of God cannot possibly abuse it but it must needs mortifie sin in him See a plaine proofe of this Ephe. 4.20 But ye have not so learned Christ so hee meaneth as to live licentiously still what followeth verse 21 if so bee that yee have heard him and have beene taught by him as the truth is in Iesus As if hee should have said Many live in the Church and make a profession of Christ by vertue onely of an outward calling they have heard and beene taught by many excellent ministers of Christ and by hearing them have attained the knowledge of Christ but they never heard Christ himselfe speaking to their heart in the ministery of his word they were never taught of him as the truth is in Iesus And what is it to be taught by him as the truth is in Iesus To know Christ aright That hee telleth verse 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts The man that truly
and powers and against the rulers of the darknesse of this world against spirituall wickednesse in high places Nothing but a divine power could keepe grace alive in such hearts as ours are Wee are kept saith the Apostle 1 Peter 1.5 by the power of God unto salvation Secondly His admirable goodnesse is the cause of this and the unchangablenesse of his love to them whom he hath once effectually called called according to his purpose and eternall counsell as the Apostle speaketh Rom. 8.28 Hee never loved any thus farre as to call them effectually and to worke truth of grace in their hearts but he loved them to the end Having loved his owne which were in the world saith the Evangelist of our blessed Saviour Iohn 13.1 he loved them to the end I have loved thee saith the Lord to his Church Ier. 31.3 with an everlasting love therefore with loving kindnesse have I drawne thee Them whom he hath shewed such loving kindnesse unto as to draw them to himselfe by an effectuall calling he loveth with an everlasting love The Lord advanced Saul to be King over his people and gave him his spirit that is such gifts of his spirit as might fit him for that calling As soone as Samuel had anointed him the spirit of the Lord came upon him as the Text saith 1 Sam. 10.6 9 and he was turned into another man God gave him another heart But this favour and love God shewed to Saul was not an unchangable and everlasting love It repenteth me saith the Lord 1 Sam. 15.11 that I have set up Saul to be King And 1 Sam. 16.14 The spirit of the Lord departed from Saul hee had received excellent gifts of Gods spirit and lost them quite againe But if God have advanced any of us to this dignity to be a true Convert to be effectually called Ioh. 1.12 he never repenteth him of it this favour and love of God is unchangable and everlasting The gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 In respect of this good and perfect gift the Apostle calleth the Lord Iam. 1.17 the father of lights in whom is no variablenesse neither shadow of turning And were it not for this that Gods love to such as he hath once regenerated and given saving grace to is constant and everlasting if any thing could have changed or altered him alas there is none of us all but we have done enough a thousand times to have lost him for ever and to have caused him to depart quite from us and to have stripped us of all grace long ago Before we passe from this point let us apply it to our selves in a few words that is in five First Seeing sanctifying grace is of such constancie and a fruit of Gods everlasting and unchangable love ô how carefull should we be to get grace if wee want it and to get assurance that we have it in truth if we thinke we have it 1. All other blessings and good things wealth and pleasure and honour and health are of no continuance And that that Paul saith of Riches 1 Tim 6.17 may be said of them all they are uncertaine riches uncertaine good things But true grace is durable riches as Solomon calleth it Pro. 8.18 These are the sure mercies of David as the Holy Ghost calleth them Esa. 55.3 2. No other good thing we can enjoy is any certaine argument of Gods speciall love and favour No man knoweth either love or hatred by any thing that is before him saith Solomon Eccle. 9.1 Esau of whom it is said God hated him Mal. 1.3 yet did enjoy all worldly blessings in greater measure then Iacob did as is plaine by that speech of Moses Gen. 36.31 But true grace is a certaine argument of Gods love yea of his speciall and everlasting love According to that speech of the Lord Ier. 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Secondly So many of us as have by the mercy of God beene preserved any time in the state of grace let us blesse God for it let us admire and magnifie the power and goodnesse of God towards us in this behalfe It hath ever beene esteemed in Gods Church a great honour to a man to be an old Disciple The Holy Ghost maketh an honourable mention of Mnason of Cyprus for this Act. 21.16 And Paul saith of Andronicus and Iunia Rom. 16.7 that they were of note among the Apostles and honoureth them for this that they were in Christ before him If any of us have found mercy with God to be old Disciples Nay if we be of any standing in Christianity and keepe our standing let us give God the glory of it thinke of it often and never thinke we can be sufficiently thankfull to God for it O blesse our God ye people saith David Psal. 66.8 9. and make the voice of his praise to be heard which holdeth our soule in life and suffreth not our feet to be moved Praise God for keeping and preserving the life of grace in thy soule all this while Say with David Psal. 116.7 8. The Lord hath dealt bountifully with thee for thou hast delivered my soule from death mine eyes from teares and my feet from falling Praise God for keeping thee fom deadly and irrecoverable falls Yea take thou up that thanksgiving which of all the formes of thanksgiving that we read of in Scripture hath been most in use with Gods Saints as if it were not for spending of time I could give you many instances of I meane that Psal. 106.1 Praise ye the Lord ô give thanks unto the Lord for he is good for his mercy endureth for ever God is more to be praised by us for the unchangeablenesse and constancy of his love to such wretches as wee are then for any other of his mercies how great so ever they bee Thirdly Let none of us be proud of our standing in the state of grace but let us give God all the glory of it Let us all say with the Apostle 1 Cor. 15.10 By the grace of God I am that I am And that which the Apostle there speaketh of his labours we must say in this case It is not I that have held out all this while not I but the grace of God which was with me It is the Lord as Annah speaketh 1 Sam. 2.9 that keepeth the â—eet of his Saints for in his owne might shall no man be strong It is not by any strength of our owne that we have stood all this while but by the strength and free grace of God onely Fourthly Seeing our perseverance in grace dependeth wholly upon the power and goodnesse of God let none of us be secure but watchfull and wary and fearfull to offend God who if he do but let go his hold and withdraw his hand we cannot stand one moment longer no more then a child of a yeare old or the staffe ye walke
they could stirre and blow away the ashes that cover it they should find some sparke of grace abiding in them still This course David tooke when he was in that case Psal. 77.6 I communed with mine owne heart and my spirit made diligent search Heere is a notable priviledge that Gods child hath above all hypocrites and wicked men in the world the more narrowly he prieth into himselfe the more diligently he searcheth into his own heart and waies the more comfort he hath in his estate Nothing hindreth our comfort so much as the neglect of this examination of our selves Let every man prove his owne worke saith the Apostle Gal. 6.4 and then shall he have rejoycing in himselfe alone and not in another Secondly Admit that by examining themselves they could find none yet may another experienced Christian that observeth them well and whose judgement is not over-clouded with passion discerne grace in them when they cannot discerne any in themselves According to our proverbe a stander by may see that which the gamester himselfe seeth not And as daily experience sheweth in them that by fevers or otherwaies have their braines distempered they that visit them may discerne much goodnesse in them when themselves know not what they say or do This helpe the Church used when she had lost her beloved Can. 3.2 3. She went about the city to private Christians she went unto the Watchmen the Ministers of the Word that they might helpe her to recover her comfort to raise her up againe when she was fallen And even in this respect it may truly be said as Eccle. 4.10 Wo to him that is alone when he falleth for he hath not another to helpe him up Thirdly and lastly Admit that no truth of grace could be discerned to be in them when they are thus fallen either by themselves or by any other yet we may be sure it is in them and that no elect child of God called according to his purpose can so fall as utterly to lose all grace because God in his Word hath said so and there is more credit to be given to Gods Word then to the sense and reason of all the men in the world We must walke by faith and not by sight 2 Cor. 5.7 If any man shall aske me where hath God in his Word said so I answer 1. God in his Word hath said Ioh. 3.36 He that beleeveth on the sonne hath everlasting life What life meaneth he there Surely the life of grace which is the beginning of the life of glory The life of grace it is an everlasting life 2. God in his Word hath said 2 Ioh. 2. The truth dwelleth in us not in himselfe onely but in all the faithfull and shall be with us for ever Whether we understand by the truth saving knowledge or sincerity of heart the proofe is pregnant that where once it is it is of a lasting nature 3. God in his Word hath said 1 Ioh. 3.9 He that is borne of God doth not commit sinne that is doth not sin as the wicked man doth of whom he had spoken verse 8. with the full sway of his soule for his seed saith he the seed of God the seed of grace and regeneration that incorruptible seed as the Apostle Peter calleth it 1 Pet. 1.23 remaineth in him and he cannot sinne he cannot so fall as apostates because he is borne of God This were easie to be shewed in all the three degrees I mentioned before of the spirituall decayes and falls that the regenerate subject unto which when thou findest in thy selfe thou maist take comfort 1. When they have lost that cheerefullnesse and vigour of spirit wherewith they were wont to performe spirituall duties the delight they were wont to take in the Word and prayer yet they dare not give over these duties but in obedience unto God and with a labour of love they performe them still and grieve that they can performe them no better Behold the seed of God remaineth in them So was it with David Psal. 119.25 When his soule cleaved to the dust yet he cryed still to God 2. When they have lost their assurance of Gods favour in the greatest fits of infidelity that ever they have they dare not then doe any thing that might offend him they seeke and cry to God still thirst after nothing more then his favour mourne for no losse so much Their soule lamenteth after the Lord as his people did 1 Sam. 7.2 Behold the seed of God remaineth in them See this also in David Psal. 22.1 When hee was even ready to sinke in despaire and to conclude God had forsaken him yet then hee could cry and weepe and take on for the want of Gods favour And Psal. 31.22 I said in mine hast I am cut off from before thine eyes neverthelesse thou heardest the voice of my supplications when I cryed unto thee 3. And lastly When they have slipped and fallen most foully either through their owne security or by the violence of any tentation they doe not onely feele inward checks for their fall in themselves the spirit lusting against the flesh as the Apostle speaketh Gal. 5.17 but a greater aptnesse to rise againe when God shall be pleased to give them the meanes of recovery and to reach out his hand unto them then is in any other men Behold in this also the seed of God remaining in them See this in the Church Cant. 5.2 I sleepe but my heart waketh it is the voice of my beloved that knocketh 1. She was not in a dead sleepe not quite overcome with security 2. So soone as she heard the voice of Christ she certainely knew it to be his voice and it wrought upon her and made her rise though not so soone as she should have done And so much may suffice for the strengthning and comfort of Gods people against the first of those two tentations that I mentioned unto you I now proceed unto the second O but saith many a good soule though I be for the present I praise God in the state of grace yet God knoweth how long I shall so continue I may fall away from God irrecoverably yea I find my selfe so weake now so unable now to resist any tentation that when the fiery triall shall come when the houre of death shall come and that last and sharpest skirmish that I must looke to have with Satan I feare I shall then be unable to stand and this feare disquieteth and tormenteth my heart Now for the comfort of Gods people against this tentation I say that though thou mayest in the houre of tentation shew much weakenesse yet if there bee the fruit of Gods eternall love and Election in any truth of grace in thee thou shalt never be so overcome of any tentation as to fall finally but certainly thou shalt recover thy selfe before thou dyest When the Apostle had spoken 1 Iohn 5.17 of the sin unto death hee addeth in the next
himselfe 2 Cor. 1.12 that the testimony his conscience gave him of this that he had served God in his ministery in simplicity and godly sincerity that is with an upright heart was the greatest joy he had in the world Secondly This will yeeld a man comfort in the time of any affliction and susteine him from fainting under it if his conscience can then witnesse unto him that though his life hath beene full of defects and frailties yet his heart hath beene upright with God Iob found this to bee so in his extreame affliction and therefore professeth Iob 27.5 6. that hee would not loose the comfort of his integrity for all the world hee would hold it fast and would not let it goe though his friends pulled hard to get it from him Thus did Ieremy likewise comfort himselfe in the time of a great tentation Ieremy 12.3 Thou ô Lord saith hee knowest mee thou hast seene mee and tryed mine heart towards thee And so did Hezekiah when hee had received the sentence of death Esa. 38.3 Remember now ô Lord I beseech thee how I have walked before thee in truth and with a perfect that is an upright heart You see now how effectuall the Motives are that God in his Word hath given to stirre us up unto this duty even to examine our selves and to enquire diligently into our hearts whether there be truth of grace in them whether they be upright with God or no. O that the Lord would be pleased to give them life and power in our hearts Lecture LXXVI On Psalme 51.6 Novemb. 27. 1627. NOw we proceed to those markes and notes whereby this truth of heart may be knowne and discerned All of them I will not goe about to give you That would be an endlesse labour For looke how many saving and sanctifying graces there be in any of Gods elect so many signes there be of an upright heart He that hath any one saving grace in him he hath certainely an upright heart he cannot be an hypocrite Yea though that one grace that is in him be for measure and degree very weake and small though it be no more for quantity then so much fire as will serve to make fire to smoke it is our Saviours comfortable comparison Matth. 12. â—0 and a very little sparke you know will make flax to smoke and to burne and flame also As when a man with sicknesse is growne so weake that he can neither move nor speake nor see and they that are about him thinke he is quite gone yet if when we speake to him we can perceive that he lifteth up his hand nay though he cannot doe so much if we can perceive he breatheth still we conclude that certainely hee is not yet dead there is life in him So is it in this case If a man have true faith though it be very weake he cannot be an hypocrite For our Saviour saith Iohn 3.36 He that beleeveth on the sonne hath everlasting life If a man have truly repented of any one sinne hee cannot be an hypocrite For of Zacheus Christ pronounceth upon his repentance for the unjust gaine he had gotten Luk. 19.9 that salvation was come into his house he was become the son of Abraham If a man doe truly feare God he cannot be an hypocrite For the Holy Ghost saith Pro. 14.26 In the feare of the Lord is strong confidence As if he had said A man may confidently build upon that that he is in the state of grace If a man do truly love such as do feare the Lord he cannot be an hypocrite For so saith the Apostle 1 Iohn 3.14 We know we are translated from death to life because we love the brethren and verse 19. Hereby we know that we are of the truth sound and upright and shall assure our hearts before him So that from any one grace that a man findeth to be indeed in him he may confidently conclude that his heart is upright and true to God And though it be true that no man hath truly repented of one sinne but hee hath habitually repented of all neither hath he any one grace in truth that hath not in him the seeds and habits of every grace as we shall heare hereafter in the prosecution of this point touching the signes of uprightnesse yet maketh the knowledge of this greatly to the comfort of Gods people who may have received some one grace in farre greater measure then any other and can sometimes sensibly discerne in themselves some one grace when in their owne feeling they are utterly destitute of all the rest All the difficulty will be to prove that we have any one saving grace in us in truth and not the shew and shadow of it onely But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of worke I will therefore instance onely in three whereby a man may most sensibly discerne whether his heart be upright or no. 1. The jealousie and feare that a man findeth in himselfe lest his heart should not be upright 2. The conscience a man maketh of and the obedience he yeeldeth unto the commandements and will of God 3. The bent of his will of the purpose and desire of his heart towards God First It is a good signe a man is not an hypocrite when hee is apt to suspect himselfe and fearefull of being deceived in this point So long as this jealousie that he hath of himselfe maketh him more diligent in examining himselfe and more willing to be tryed by others he is farre enough from being an hypocrite though he suspect himselfe to be one The best and uprightest soules are of all other most subject to this jealousie as experience doth daily prove and hath proved in all ages This is certainely one part of that poverty of spirit that our Saviour commendeth when he saith Matth. 5.3 Blessed are the poore in spirit A man may be in a blessed state and therefore also sound and upright hearted though he be poore in spirit and suspect himselfe to be unâ—ound nay he is therefore in a blessed state because he is poore in spirit because he is thus jealous of himselfe For this argueth and proceedeth from an hearty dislike and feare of being an hypocrite and from a strong desire to be upright in heart He thinketh himselfe never sure enough of this See this in two notable examples The first is of David Doubtlesse he was not free from this jealousie and suspition of himselfe when he prayed Psalme 119 80. Let my heart be sound in thy statutes that I be not ashamed Nor when he prayed as he did Psal. 1â—9 23 24. Search me ô God and know my heart trie me and know my thoughts and see if there be any wicked way in me if there be any falshood in my heart and leade me in the way everlasting Make me upright and guide me in an upright course This is that that made him
God had not commanded were suddenly consumed with fire from heaven Levit. 10.1 2. The other is in Vzzah who because in a right good intent hee put forth his hand to stay the arke from falling which hee had no calling nor warrant from Gods Word to do the anger of the Lord was kindled against him and strucke him dead suddenly 2 Sam 6.6.7 And thus have we seene what is the rule and patterne of all true righteousnesse and that nothing can be a good worke that is not done by the direction of Gods Word which is the first generall poiâ—t I propounded in handling the first property of true goodnesse Let us proceed now to the second of them That the cleaving unto the word and following the direction of it in all that we doe is a good note of an upright heart To make Gods Word the onely guide of our life to make conscience of nothing as in it selfe sinfull or holy but onely of that which God hath commanded or forbidden in his Word is a singular note of an upright heart See the proofe of this first in the description the Holy Ghost maketh of the man that hath an upright heart Psal. 119.1 Blessed are the undefiled or the perfect and sincere in the way Yea but how shall we know who are such Who walke in the law of the Lord saith hee As if hee should have said that is the note to know them by So verse 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements And Psal. 112.1 Blessed is the man that feareth the Lord. Yea but how shall we know him That delighteth greatly in his commandements That is the way to know who truly feareth God Secondly See the proofe of this in foure notable examples 1. Iob was an upright hearted man Iob 1.1 Yea himselfe was very confident of the uprightnesse of his heart as you may see Iob 23.10 He knoweth the way that I take when he hath tried me I shall come forth like gold And what made him so confident of this That he telleth you in the next words verse 11 12. My foot hath held his steps his way have I kept and not declined neither have I gone backe from the commandement of his lips I have esteemed the words of his mouth more then my necessary food 2. Of David likewise God himselfe giveth testimony 1 King 9.4 that he had walked before him in integrity and uprightnesse of heart But how did that appeare That he telleth you in the next words by doing according to all that I have commanded 3. Of Iehoshaphat God giveth testimony 2 Chron. 19.3 that he prepared his heart to seeke God he had an upright heart How did it appeare Surely when he shewed most frailty in taking part first with Ahab then with his sonne Ioram yet even then the uprightnesse of his heart appeared in his dependance upon the direction of Gods Word and the high account he made of it 1 King 22.5 Enquire I pray thee at the word of the Lord saith he to Ahab And verse 7. Is there not here a Prophet of the Lord besides that we may enquire of him And the same you shall see noted of him also when he went with Ioram 2 King 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him And when he heard that Elisha was there The word of the Lord is with him saith he ver 12. so he and by his meanes the other two Kings likewise sent not for the Prophet though that they might well have done but went downe to him The fourth and last example is Iosiah of whose goodnesse the Holy Ghost makes honourable mention even after his death 2 Chron. 35.26 Now the rest of the acts of Iosiah and his goodnesse As if hee should say There was goodnesse indeed and truth of grace in him But how is that proved According to all that is written in the Law of the Lord saith the Text As if he had said His goodnesse appeared in making Gods written Word the onely rule of his life Now let us make some application of all this that wee have heard touching this first property of true goodnesse and righteousnesse and that 1 by way of exhortation 2 by way of tryall and examination of our owne hearts For the first If this be so that the written Word of God is the onely rule of true righteousnesse if it be so perfect a rule and patterne as we have heard if the following of the direction of it in all things be so sure a note of an upright heart then what a necessity is there laid upon every one of us that desire to please God to exercise our selves with all diligence in the reading and hearing and meditating of it What marvell is it though not onely Kings and Magistrates Deut. 17.18.19 Iosh. 1.8 be commanded daily to read and meditate in it but that the Holy Ghost describeth the blessed and good man Psal. 1.2 by this that his delight is in the law of the Lord and in it he doth meditate day and night O with what certainty and security and comfort might we walke in all our wayes if we had that knowledge in the Word and were so well acquainted with it as in these daies wherein we live and under such meanes as we enjoy we might be Secondly Let us all examine the uprightnesse of our hearts by this note 1. Certainly if we make no reckoning of the Word delight not in it desire not the knowledge of it but have other rules to guide our lives and consciences by beside the Word how much devotion so ever seemeth to be in us how good so ever our lives are there is no truth nor uprightnesse in our hearts If either we make the commandements and customes of men or our own heart and good meaning the rule of our spirituall life or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for we are no better then hypocrites See how bitter our Saviour is against the Pharisees for the great conscience they made themselves and for the great zeale they shewed in pressing others to the observation of their purifyings as a point of holinesse which they had no other warrant for but the tradition of their elders and the commandements of men Mar. 7.6 and so forward For this he calleth them hypocrites and saith they did worship God in vaine And the Apostle likewise against such as did forbid marriage and the eating of meates that Gods Word did allow 1 Tim. 4.1 3. he saith this was a doctrine of divels that they that taught it taught lies through hypocrisie and had their consciences seared with a hot iron Marke well I say the vehemency and bitternesse of them both against these men and you will see cause to wonder at it For admit this was an errour
have seene thy face saith hee Genes 33.10 as though I had seene the face of God By this I know saith David Psal. 41.11 that thou favourest me because mine enemy doth not triumph over me Thirdly These common favours and fruits of Gods love may worke in all men even in them that have no faith a kind of love unto God a common and an ordinary and a superficiall love But then I say fourthly A sound and true love to God can never bee wrought in any mans heart that hath not faith by these outward and temporall blessings of God nor by any knowledge hee can have by them of Gods love to him The unsoundnesse of that love that is wrought in men towards God by these common favours of his will appeare in three points First It is but a mercenary love they love the gifts of God rather then the Lord himselfe and when God giveth over giving to them they give over loving of him This is like the love that harlots beare to their lovers When the Prodigall had to give and spend upon those harlots upon whom it is sayd hee wiâ—tâ—d his goods Luke 15.30 no doubt but they shewed a great deale of kindnesse unto him but when hee could give them no more their love was at an end Satan knew well that this is the love of most men unto God though hee falsely and maliciously charged Iob with it Iob 1.10 11. While God mâ—â—â—th in hedge about them and about all that they have while hee blesseth the worke of their hands and their substance is increased they will love the Lord but let thâ— Lord put forth his hand and touch all that they have they will be ready to curse him to his face Whereas hee that soundly and truly loveth the Lord loveth him for himselfe and those perfections and excellencies that are in him and not for his gifts nor for his owne advantage onely Hee loveth him as a good child doth his parents 1 Tim. 5 4 though they bee poore and have nothing to give him And as Paul declaring the truth of his love to the Corinthians professeth 2 Cor. 12.14 hee sought not theirs but them so doth hee that truly loveth the Lord desire to enjoy him and his favour more then hee doth desire any of Gods blessings any thing that the Lord can doe for him His soule saith unto God as David did Psal. 119.57 Thou art my portion ô Lord. If I have thee I have enough I desire no more There are many will say saith David Psalm 4.6 7. who will shew us any good Gods goods and benefits every man desireth every man is enamored with But Lord saith hee lift up the light of thy countenance upon us As if hee had said Wee have enough if wee have thee and thy favour And so speaketh hee also Psalm 73.25 There is nothing upon earth that I desire besides thee And from hence also it commeth that as hee that truly and intirely loveth any man will love him at all times even then when his friend doth not nor can requite his love yea therein principally the truth of his love appeareth as Solomon saith Prov. 17.17 A friend loveth at all times and a brother is borne for adversity And as our Saviour teacheth us that no man hath any true charity in him towards his neighbour that loveth him onely while hee dealeth kindly with him but caâ— love no man that hath dealt unkindly with him or done him wrong If you doe good to them that doe good to you saith he Luk. 6.33 what thankes hâ—â—e you for sinners also will doe so much So hee that truly loveth the Lord will love him at all times even when hee with-holdeth his hand and with-draweth his bounty when he carrieth himselfe towards him even as if he were his enemy Though he slay me saith Iob 13 15. yet will â—trust in him which he could never have done if he had not loved him Secondly The love that is bred in men towards God by his temporall blessings without faith is no sound or true love because there bee many other things that all such men love as much or more then God He that loveth father or mother more then mee saith our Saviour Matth. 10.37 hee that to please them dare offend mee hee that loveth sunne or daughter more then mee hee that to scrapâ— and provide for them dare sinne against mee or through fondnesse like Ely can beare with any profanenesse or lewdnesse in them is not worthy of me his love is of no worth at all in my account If a man bee a lover of pleasures more then a lover of God as the Apostle telleth us 2 Tim. 3.4 many in these last dayes shall be if a man love any lust of his better then God and rather then hee will forsake it he will adventure the loste of Gods favour certainely hee hath no true love of God in him Hee that truly loveth God giveth him the highest seate in his heart loveth him more then any thing else in the world and can say with Paul Phil. â— 8 For Christ I have suffered that is in will and affection the losse of all things and doe count them but dung that I may win Christ. And this Christ required in Peters love Iohn 21.15 he saith not onely Simon thou sonne of Ionas lovest thou me that had not beene enough to prove his love true and sincere but lovest thou mee more then these then thy nets then thy fish then thy friends that are here about thee And though Peter in the depth of his humilitie saith nothing in his answer to that terme of comparison yet is it evident by Christs question that he knew his love was so unfeined towards him that there was nothing in the world that he loved more or so much as him Thirdly and lastly The love that is bred in men towards God by that generall bounty and goodnesse that all men tast of is no true love because it hath no force and strength to restraine them from sinne and draw them unto obedience The Apostle speaking of a commandement that hath some difficultie in it that is the parting with our goods for the reliefe of our brother whom wee see in necessitie saith of him that sticketh at this 1 Ioh 3.17 How dwelleth the love of God in him And thereupon inferreth in the next words verse 18. My little children let us not love he meaneth let us not love God in word nor in tongue but in deed and in truth As if hee had said no man doth love God in deed and in truth if his love to God will not make him willing to doe any thing that hee would have him to doe and that may please him True love we know is a most forcible thing to make one serviceable and willing to doe any thing for such as they love What paines will the mother take what offices will shee performe to her little infant yea how wilâ—ingly and cheerefully
of the Lord Iesus that is his quickning grace was mad manifest in their bodies In this respect also hee calleth the regenerate part Colos. 3.10 not a new mind nor a new will nor a new heart only but the new man Ye have put on saith hee the new man it is a compleat man it hath all the faculties and powers of a perfect man in it So speaketh hee againe 2 Corinth 5.17 If any man bee in Christ in the state of grace hee is a new creature old things are past away behold all things are become new Every one that is in Christ is become a new man every faculty every part of him is renewed In this respect also every upright-hearted man is called a perfect man Marke the perfect man and behold the upright saith David Psalme 37.37 because they have this perfection of parts they are sanctified throughout in all their parts And as the children that wee beget are perfect men and women so soone as ever they are borne because they have the soules and bodies and all the parts of men and women though in great weakenesse so is it with all the children of God much more Men may beget children that are defective and want some of their parts wee reade of some that have beene borne blind Iohn 9.1 and of some that have beene creeples from their mothers wombe Acts 14.8 and of some that have beene borne fooles But our heavenly father begets no such children all his children are perfect and have no such defect of parts in them Now before I make application of this point I must first give you three cautions to prevent the children of God from taking occasion of much feare and discomfort by the mistaking and misunderstanding of this point The first caution is this As the goodliest child that ever was borne is defective when it is an infant and new borne not onely in the stature and strength of every member of his body but even in the measure of his understanding also even so is it with the new man They that are sanctified in the best measure are yet in every part in every faculty of their soule in every sense and member of their body defective in the measure and degree of grace Paul telleth those worthy Christians the Thessalonians 1 Thess. 3.10 that hee desired to come to them to perfect that that was lacking in their faith Yea of himselfe hee saith Phil. 3.12 that hee was not perfect And if that great Apostle could say of himselfe and such as he was 1 Cor. 13.9 we know but in part then how great cause have the best of every one of us to complaine alas how little spirituall light and knowledge have I in my understanding how little sanctifying grace and goodnesse have I in my thoughts in my memory in my conscience in my will in my desires and affections How little inclination to any thing that is good in my eye or in my eare or in any other of my senses or parts of my body Secondly Though they that have truth of grace in them have every faculty and power of their soule and every sense and member of their body seasoned in some measure with the new leaven of sanctifying grace yet have they also much of the old leaven of their corrupt nature remaining still in every facultie of their soule and in every sense and member of their body Purge out therefore the old leaven saith the Apostle 1 Cor 5.7 As if hee had said This is a worke wherein we must alwayes be doing and which we shall never make an end of while we live here In which respect the regenerate man may fitly bee compared unto the ayre in the twilight in which there is no part but it hath some light in it neither is there any part of it but it hath some darkenesse in it also and unto the water that is luke-warme there is no part of it but it hath some heate in it nor any part but it hath some coldnesse in it too Therefore as the spirit the regenerate part in us is called as we have heard the new man so is the flesh and the unregenerate part in us called the old man likewise Eph. 4.22 because it goeth through the whole man as the other doth And this maketh many a good soule thinke there is no truth of grace in them because that throughout in their whole spirit and soule and body they discerne still so much corruption From the sole of the foot say they as Esa. 1.6 even to the head there is no soundnes in me This maketh them complaine with Iob 40.4 Behold I am vile What a deale of ignorance and blindnes have I in my understanding how vaine wicked are my thoughts for the most part how hardly can I forget any small wrong that hath bin done me and how apt am I to forget any good thing how hard a heart have I and unable to mourne for any of my sins how apt to be overwhelmed with griefe for the smallest crosse that befalleth me With what delight doe mine eares listen to any evill I can heare of my neighbour how dull of hearing is it towards any thing that is good how apt is mine eye to wander and to steale away my heart when I should attend to the word and how hardly can I keepe it fixed upon any thing that might bring good to my soule These we know are the complaints of the best soules And yet all this may be where there is truth of heart Thirdly and lastly Though where truth of grace is it diffuseth and sheddeth it selfe abroad throughout the whole man every faculty of the soule is sanctified and every part of the body also yet is not the worke of grace therein so sensible and manifest as is the corruption of our nature The workes of the flesh are manifest saith the Apostle Galathians 5.19 more manifest then the worke of grace is I cannot perceive saith many a good Christian any worke of Gods sanctifying grace at all in my memory in sundry of my affections in my joy and my anger much lesse in the members of my body and how can I say then that there is any truth of grace in mee To such I say there may bee some sanctifying grace in thee yea in every faculty of thy soule and member of thy body though thou perceive it not The little infant hath all the parts of a mans body though there bee sundry of them thou canst discerne no use he hath of them in any action yea hee hath a reasonable soule and all the faculties of it though it appeare not in any operation at all Three things thou hast in thee that shew thou hast sanctifying grace even there where thou perceivest it least 1. As thou hast in thy whole man in every faculty and part both flesh and spirit so hast thou in thy whole man a conflict between them The flesh lusteth against the spirit
religion are called by the holy Ghost and wee may not teach him to speake righteous men and beleevers though there bee no true righteousnesse or faith in them at all So it is said Iohn 2.23 24. Many beleeved in Christs name when they saw the miracles that he did Had these men true and saving faith No verely as appeareth plainly by the next words But Iesus did not commit himselfe unto them because hee knew all men As though the Evangelist had said Hee knew there was no truth of faith in their hearts though they made such a profession of it So it is said of Simon Magus Actes 8.13 that hee beleeved Why had hee ever a true justifying faith in him No verely for hee was even then though neither Philip nor Peter perceived it till a little after in the gall of bitternesse and in the bond of iniquitie as Peter testifieth of him verse 23. yet all that are baptized are said to be regenerated and borne anew yea all the infants of the faithfull are said by the Apostle 1 Cor. 7.14 to bee holy Are all infants holy indeed and truly sanctified Are all men that are baptized regenerated indeed No verily But by profession and sacramentally they are so all But why are they then by the holy Ghost called so not being so indeed Surely because the Church and people of God are bound to judge them beleevers and righteous persons that outwardly professe themselves to bee such till God shall bee pleased to reveile and discover them to bee otherwise The secret things belong to the Lord our God saith Moses Deutero 29.29 but those things which are reveiled belong to us and to our children for ever And therefore Simon Magus as bad a man as hee was inwardly and in heart was without all scruple admitted by Philip the Evangelist unto baptisme and so accounted a true beleever Acts 8.13 even for this cause because hee professed the true faith So then the beleevers the righteous and regenerate persons that are such only by profession and in the judgement of the Church may quite fall away and loose all that goodnes that seemed to be in them Secondly It cannot bee denyed but that a man may have in him in truth sundry common gifts of the spirit of God that are very like unto saving and true grace and yet loose them againe and fall quite from them The hearer that is compared to the stony ground that receiveth the word and beleeveth it and findeth joy and comfort in it yet may fall away as is plaine Luke 8.13 A man that hath beene enlightned and hath tasted of the heavenly gift of Christ and hath beene made partaker of the holy Ghost may so fall away saith the Apostle Heb. 6 4.6 as it is impossible for him to bee renewed againe unto repentance A man that hath escaped the pollutions of the world forsaken all foule grosse sins may be yet so intangled againe and overcome by them as the Apostle teacheth 2 Peter 2.20 that his latter end may become worse with him then ever his beginning was And what shall wee say of these men and of the good things that are spoken of them Were they such in shew and profession onely No verily They were indeed enlightned they did indeed beleeve they did indeed rejoyce and found comfort in the word they did indeed forsake the pollutions of the world Yea these good things in them were the workes and effects of the word and spirit of God and not of nature onely that that sprung up in them came from the seed of the word that was sowen in their hearts Luke 8.6.13 It was the knowledge of the Lord and Saviour Iesus Christ as the Apostle speaketh 2 Peter 2.20 and the sweetnesse that they found in that that made them to forsake all foule and grosse sins How then Had these men ever any truth of saving or sanctifying grace in them No verily For our Saviour saith 1. Of these Luke 8.13 that they had no root in themselves the goodnes worke of the spirit that was in them was overly it never went low enough deep enough to the giving of them a root to the reforming of the inward man 2. Of the hearer that is compared to the good ground Luk. 8.15 that he he only of all the foure sorts of hearers had on honest and a good heart there was no goodnes of heart no truth of grace in any of the other three Thirdly and lastly A man that hath had in him truth of saving grace may seeme to others and to himselfe also to have lost it utterly and even to have quite quenched the spirit in himselfe For 1. he may loose the comfortable sense and feeling of it and not perceive in himselfe that he hath any grace in him at all Lord why castest thou off my soule saith the Prophet Ps. 88.14 15 while I suffer thy terrours I am distracted 2. He may loose the vigor and powerfull operation of it it may like a sparke of fire be so covered and hidden in an heap of ashes that neither himselfe nor any other can by any light or heat that commeth from it discerne any other but that it is quite dead and gone If Nathan himselfe had come to David when after the committing of his shamefull adultery he was practising with all the cunning he had the murther of Vriah or if any of the Apostles had bin with Peter when he denied Christ so oft with such bitter oathes and execrations against himselfe Mat. 26.74 what sparke of grace could they have discerned in them In these three points then you see how farre foorth it may be granted that men may fall from grace And yet is this that I have taught you a certaine truth that true sanctifying and saving grace is of a lasting permanent and continuing nature See this confirmed 1. By that which the holy Ghost expresly affirmeth of sundry particular graces and fruits of the spirit of sanctification I will instance but in three 1. The feare of the Lord is cleane saith David Psal. 19.9 enduring for ever 2. So speaking of the upright man Psal. 112.2 3. he saith his righteousnesse endureth for ever 3. And the Apostle speaking of that meekenes of spirit which Gods sanctifying grace worketh in the faithfull he calleth it Pet. 3 4. a thing that is not corruptible it can never dye See this also confirmed 2. By that which the holy Ghost expresly affirmeth of the whole habit and quality of renewed holinesse created and infused by the spirit of God into our soules at our first conversion The grace of regeneration is called by the Apostle 1 Pet. 1.23 an incorruptible seed which he amplifieth by this comparison verse 24.25 All flesh is as grasse and all the glory of man is as the flower of the grasse the grasse withereth and the flower thereof falleth away but the word of the Lord endureth for ever As if he should say Whatsoever excellency we have
so much when we offend it is against the purpose of our heart When we can say with David Ps. 40.8 as your old translation readeth it I desire to do thy good will ô my God yea thy law is within my heart and 119.57 O Lord thou art my portion I have determined to keepe thy words and to doe nothing that might offend thee The truth of grace is in us and the uprightnesse of our hearts may be better discerned by this consent we give in our minds to Gods law in all things and by this unfeined desire and purpose of our heart to please God then by any thing we can do by any performance we are able to make Let us now see the confirmation of this point in three degrees of proofes 1 In the description that the holy Ghost maketh both of upright-hearted and good men and of such also as had no truth of grace in them 2. In the comfort that good men themselves have taken in this more then in any other good thing that hath bin in them 3. In the high account the Lord maketh of this more then of any other good thing that can be in us And for the first The holy Ghost describeth the upright hearted and good man not so much by any of their good actions as by this that their hearts were prepared and set to please God This is made the very summe of all true piety Thus speaketh the Prophet unto Iehoshaphat when hee had much offended God in joyning in affinitie with Ahab Neverthelesse saith hee to him 2 Chron. 19.3 there are good things found in thee in that thou hast taken away the groves out of the land and more then that hast prepared thine heart to seeke God thy heart is set and bent to please God Thus also doth Hezechiah describe the sincerity of them that communicated with him in the passeover 2 Chron. 30.18 19. The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his fathers though hee bee not cleansed according to the purification of the sanctuary They were good men though they had failed and offended in that service because their hearts were set to please God in it This was all that Samuel required of Israel 1 Sam. 7.3 Prepare your hearts unto the Lord and serve him onely And Barnabas of the Disciples in Antiochia who were the first that were called Christians Actes 11.23 Hee exhorted them all that with purpose of heart they would cleave unto the Lord. As if all piety and truth of grace consisted in this when the bent of our mind the unfeined purpose and desire of our heart is for God And so doth David describe an upright heart 1 Chron. 28.9 Thou Solomon my sonne know thou the God of thy father and serve him with a perfect heart and with a willing mind And on the other side wee shall finde that men that were hypocrites and void of all truth of grace are described not so much by any of their evill actions as by this that the bent of their hearts of their minds and wills was not for God So it is said of the hypocrites that perished in the wildernesse Psalme 78.8 they are called a generation that set not their hearts aright So it is said of Rehoboam 2 Chron. 12.14 Hee did evill because hee prepared not his heart to seeke the Lord the desire and purpose of his heart was not set that way And of Simon Magus Acts 8.21 Thou hast neither part nor lot in the matter for thy heart is not right in the sight of God Secondly The best men wee can read of in Scripture when they have beene driven to search and looke out their evidences for their spirituall estate have found nothing so much comfort in any thing they have ever beene able to doe as in this that their mind and will hath beene to doe well Thus did Paul comfort himselfe in his spirituall conflict Rom. 7. 1. In the bent of his mind verse 16. I consent to the Law that it is good and verse 25. With the mind I my selfe serve the Law of God As if hee had said I obey it in my mind I know that by the mind there hee meaneth the regenerate part as by the flesh and members he meaneth the unregenerate part that was in him But why is the regenerate part called so and the grace of regeneration verse 23. the law of his mind Certainely because the truth and power of regeneration is not so much seene in our actions as in the renewing and sanctifying of our minds according to that Rom. 12.2 Bee yee transformed by the renewing of your mind 2. Hee comforteth himselfe in the bent of his will that his will and desire was for good and against all evill verse 15. What I would that doe I not but what I hate that doe I. And verse 18. to will is present with me As if hee should have said The constant desire purpose and endeavour of my heart is to doe the will of God in all things What failings soever the regenerate man is subject to yet will the worke of Gods sanctifying grace if it appeare in any thing appeare most sensibly in this will The spirit indeed is willing saith our Saviour Matth. 26.41 but the flesh is weake Even when the flesh sheweth it selfe most weake the spirit will shew it selfe willing It will stirre up in us such desires as David expresseth Psalm 119.5 O that my wayes were directed to keepe thy statutes Yee cannot doe the things that yee would saith the Apostle speaking of the confâ—ict that is in the regenerate betweene the flesh and the spirit Gal. 5.17 And this is that that Paul tooke comfort in when hee was much troubled with the sense of his inward corruption To will is present with mee saith hee So speaketh hee of himselfe also Hebrewes 13.18 that his will was to live honestly Why may you say was that all that Paul could say for himselfe that he was willing to live honestly was he not able also did he not live honestly Yes verily but yet this was the thing that yeelded him most comfort that his will and desire was better then his ability though hee slipped and failed oft in his words and actions yet his will and desire was constantly bent to please God in all things And in this also doth holy and zealous Nehemiah comfort himselfe this hee could be bold to say unto God of himselfe and his brethren and this was all he durst say Nehemiah 1.11 that they desired to feare his name And so doth the Church Esa. 26.8.9 The desire of our soule is to thy name and to the remembrance of thee with my soule have I desired thee in the night As if it had said There is nothing in the world that I desire so much as thy favour and grace And Cant. 5.2 I slept but my heart was awake As if she had said even then when I shewed that
Admit that wicked men will take hurt by this doctrine as I doubt not but many doe and will doe the children of disobedience will be apt to stumble at the word and thereunto they were even appointed as the Apostle speaketh 1 Peter 2.8 yet must not so necessary a truth and that tendeth so much to the comfort of poore Christians be concealed for that We may not indeed take the childrens bread and cast it to dogs as our Saviour speaketh Mat. 15.26 but yet wee must not with-hold from Gods children their bread because such dogs will be snatching at it We are to have more respect in our ministery to the comfort of one poore Christian then to the offence of an hundred such as these And therein we are warranted by the example of our blessed Saviour himselfe Matth. 15.12 14. But secondly I answer If there were indeed in these whose lives are most wicked such infeined desires to doe well and to please God I will be bold to assure them in Gods name and by warrant of his word that notwithstanding all the wickednes of their lives their hearts are upright and there is truth of saving grace in them But alas no man whose life is wicked hath indeed any good and unfeined and sanctified desires to doe well nay he hath no true and unfeined desire to be saved Five notes of difference I will give you out of Gods word betweene the true saving and sanctified desires which are in the regenerate and the naturall and counterfeit good desires that are in wicked men First The regenerate mans desire of salvation or of any saving grace is joyned with a love and desire to the meanes of salvation and of grace So it was with David Psal. 119.174 I have longed for thy salvation ô Lord and thy law is my delight The naturall man hath no desire or love to the meanes of salvation and grace to those meanes that God hath ordained to bring them to faith and repentance by and therefore certainly he doth not unfeinedly desire to beleeve or to repent or to be saved He that desireth not the knowledge of Gods wayes doth say in his heart to God depart from me Iob. 21.14 he doth not desire Gods favour he doth not desire to beleeve in him or to serve him or to have any thing to doe with him Secondly The regenerate mans desire of salvation or of any saving grace is constant and permanent My soule breaketh for the longing that it hath unto thy judgements at all times saith David Psalme 119.20 and 27.4 One thing have I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the dayes of my life The naturall mans good motions and desires be like the fits of an ague or flashings of lightning sudden and vanishing when the terrours of God are upon them Their goodnes is as the moring cloud saith the Prophet Hos. 6.4 and as early dew it goeth away therfore they are counterfeit they can have no comfort in them Thirdly The regenerate mans desire to doe well is not without endeavour to doe what he can and some ability also to doe well As Paul professeth of himselfe Heb. 13.18 that he was willing in all things to live honestly so hee sheweth the sincerity of his desire in this Herein saith he Acts 24.6 doe I endeavour my selfe alwaies to have a conscience void of offence towards God and towards man He had not onely a desire to live honestly but he did endeavour it also So speaking of the Macedonians mercifullnesse towards the distressed Saints in Iudea 2 Cor. 8.3 To their power saith he I beare them record yea and beyond their power they were willing They did what they were able though their will was farre above their ability The naturall man flattereth himselfe in this that he hath good desires hee desireth to be saved hee would faine leave his sinnes and beleeve and doe well but hee can take no paines use no endeavour that he may be saved that hee may beleeve and reforme his life he can leave no sinne nor doe any good duty God knoweth my heart saith he I would faine doe well and there hee resteth The confidence he hath in his good desires undoeth him The desire of the slothfull killeth him saith Solomon Pro. â—1 25 for his hands refuse to labour Pilat seemed very desirous to save Christ and deliver him out of the hands of the Iewes Pilat was willing to release Iesus saith the Evangelist Luke 23.20 Hee was determined to let him goe saith the Apostle Peter Acts 3.13 But Pilats good purpose and desire was counterfeit and such as yeelded him no comfort because hee did not what hee might and was in his power to doe Pilat gave sentence saith the Text Luke 23 24. that it should bee as they required Fourthly The regenerate mans good desires are vehement as the Apostle calleth them 2 Cor. 7.11 Like the desire of the thirsty and hungry man As the hart panteth after the water brooks saith David Psal. 42.1 2. so panteth my soule after thee ô God my soule thirsteth for God for the living God He desireth nothing so much as Gods favour as faith and grace to please him Hee can say with David Psal. 73.25 There is nothing that sense the originall will beare as well as any other on earth that I desire besides thee Yea hee so desireth Gods favour and grace as he is content to part with any thing for it He counteth it a pearle of such price as our Saviour speaketh Mat. 13.46 that he is willing to sell all that he hath to buy it As the condemned man desireth nothing so much as a pardon nor the thirsty man as drink But the naturall mans good desires are faint and cold there be a thousand things in the world he desireth more then his salvation or Gods favour and grace hee will part with nothing for it One that heard Christ speake in an heavenly manner of the resurrection of the just was presently ravished with a desire after heaven and cryeth out Luk 14.15 Blessed is he that shall eat bread in the kingdome of God But our Saviour to shew him the vanity of such wishers and woulders as he was uttereth the parable of the guests ver 18 20 that rather then they would leave but for a while their profits pleasures refused to come to the Kings marriage feast As if he had said and so it is with such as thou art you set your mind upon the earth and not upon heaven Fiftly and lastly The regenerate man so desireth Gods favour and grace as he mourneth for the want of it Hope deferred maketh the heart sicke sath Solomon Pro. 12.12 but when the desire commeth it is a tree of life He feeleth his poverty of spirit so as he mourneth for want of grace Mat. 5.3.4 He seeketh Christ sorrowing as his parents did Luk. 2.48 The poore man Mar. 9.24 so desired increase
every mans conscience and men shall bee judged according to the things that are written in those bookes according to their workes Every mans owne booke his owne conscience will plead for God against himselfe at that day At that day it will appeare that not the Lord but every wicked man himselfe is the onely cause of his owne destruction that he is not saved because he had no desire nor will to bee saved hee did not his endeavour nor what lay in him to come to grace and salvation that the Lord was not wanting to him this way but he was wanting to himselfe In that day the Lord will say to every wicked man as hee saith to Ierusalem Matth. 22.37 O wretched man and woman how oft would I have gathered thee but thou wouldst not How oft would I have converted thee what meanes of grace did I give unto thee how often have I shewed my selfe willing by such and such a Sermon by such and such an affliction to have changed thy heart but thou wouldst not Certainely all wicked men perish wilfully they perish because they will perish they have no desire to be saved Why will ye die O house of Israel saith the Lord Ezek. 33.11 As if he had said Ye die because ye will die Now that men do perish thus wilfully that they have no true desire nor will to be saved appeareth evidently by these foure things that may be observed in them First They will use no meanes nor take any paines to escape damnation to obtaine grace and to get to heaven as they would doe to escape any great danger they desire to avoid or to obtaine any good thing they desire to have Salvation is farre from the wicked saith David Psal. 119.155 how should they come by it for they kept not thy statutes As if he had said They will not use the meanes nor labour to get it Secondly When they may have the meanes to bring them to grace and salvation without any labour or charge to them they flâ—ight and neglect them they account them rather a burden and trouble then any benefit or blessing unto them they shew no desire to them but say in their hearts to God as those wretches did of whom we reade Iob 21.24 Depart from me for wee desire not the knowledge of thy waies Thirdly When the Lord doth sometimes by his Word sometimes by his judgements force them to have some thoughts of heaven some good motions and desires they resist the spirit of God therein as Stephen saith the Iewes did Acts 7.51 They hold the truth in unrighteousnesse as the Apostle speaketh Rom. 1.18 They violently withstand and oppose these good motions and will not yeeld to them Fourthly and lastly which is the root of all the rest They doe in their hearts basely esteeme of and despise grace and salvation and the meanes thereof and preferre any trifle before them And as it is said of Gallio the profane deputy Act. 8.17 he cared for none of those things so may it be said of them the matter of religion and of their salvation is the least of their care when they have nothing els to doe or thinke of then they will thinke of heaven So that as it is said of Esau that he despised his birth-right Gen 25.34 because he sold it for one morsell of meat for one meales meat as the Apostle speaketh Heb. 12.16 so may it be truly said of all wicked that they despise grace and salvation because there be so many trifles that they preferre before it And so the Holy Ghost expressely speaketh Pro. 11.33 He that refuseth instruction despiseth his owne soule So that it is evident you see that every wicked man is utterly inexcusable he perisheth justly because he perisheth wilfully he hath no desire at all no will to be saved but an utter aversnesse and unwillingnesse to go to heaven or to walke in the way that leadeth thither Now if any man shall object against this and say How can this be seeing the spirit speaketh expressely in the holy Scriptures 1. That man hath by nature no freedome of will to any thing that is good but is dead in trespasses and sinnes as the Apostle speaketh Ephes. 2.1 He cannot desire to have grace or to be saved no more then a dead man can desire to live nay he cannot accept of Gods grace when it is offered 1 Cor. 2.14 The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him he cannot choose but be unwilling and averse from good things 2. That the matter of mans salvation dependeth wholly not upon the will of man but upon the will and free grace of God as the Apostle speaketh Rom. 9.16 It is not of him that willeth nor of him that runneth this matter dependeth neither upon the desire of man nor upon any endeavour neither that he can use but of God that sheweth mercy And verse 18. He hath mercy on whom he will have mercy and whom he will he hardeneth And he worketh all things according to the counsell of his owne will saith the Apostle Ephes. 1.11 3. Gods grace is irresistible and able to overcome and subdue this unwillingnesse and aversenesse that is in our nature God is able of these stones to raise up children unto Abraham as Iohn Baptist speaketh Matth. 3.9 And that in these three respects it should seeme that the wicked man is not the cause of his own destruction but the Lord rather To this I answer First That the Lord is not the cause why man is by nature dead in trespasses and sinnes but himselfe onely he killed himselfe and deprived himselfe of this spirituall life the Lord did it not God requireth nothing of man for not doing whereof the condemneth him but he made him well able to doe it God made man upright saith the Holy Ghost Eccl. 7.29 not the first man but man indefinitely mankind God made man upright And as in Adam all men were made upright so in Adam all men voluntarily and unconstrainedly sinned as the Apostle saith Rom. 5.12 killed themselves lost this spirituall life So that even in this respect that standeth good which you heard out of Hos. 13.9 O man thou hast destroyed thy selfe Secondly Though God be able to restore to every wicked man this spirituall life againe and to quicken him by his grace yet is he not bound to do it he doth no man wrong if he doe it not Is it not lawfull for me saith the Lord Mat. 20.15 to doe what I will with mine owne Who hath first given to him saith the Apostle Rom. 11.35 who hath made God a debter to him and it shall be recompensed to him againe Thirdly Though every naturall man be dead in trespasses and sinnes so as he can doe nothing that is spiritually good and pleasing unto God nothing that hee can save himselfe by Yet may every naturall man doe much more then he doth to further
his prayers with his teares Hee said with teares Lord helpe my unbeliefe Certainely this lamenting after the Lord as they did 1 Samuel 7.2 is a certaine signe thou art in the state of grace None but the children of the Bride-chamber can thus mourne when they misse the Bridegroome as our Saviour speaketh Matth. 9.15 Certainely thou art in a blessed state that canst thus mourne for so saith the truth it selfe Matth. 5.4 Blessed are they that mourne for the poverty of their spirits he meaneth for they shall be comforted Lecture XCIIII On Psalme 51.6 August 12. 1628. IT followeth now that we proceed to the second and last use of the Doctrine and that is for exhortation to stirre us all up to seeke above all things for this uprightnesse aâ—d truth of heart which God so much delighteth in if we want it and to make much of it to maintaine to strengthen and increase it if by the mercy of God wee have already attained unto it Now for the better enforcing of this so necessary an exhortation I will first give you some Motives that may perswade us to labour for this soundnesse and uprightnesse of heart secondly I will shew you the meanes whereby it may bee obtained And for Motives I will not stand upon them that were brought in the handling of the Doctrine that is to say 1 That God cannot be pleased with shewes of goodnesse he looketh for truth of heart in every service we doe unto him that is that that he desireth and delighteth in 2 That this is all in all with God he valueth us and all our actions according to this hee esteemeth highly of the smallest measure of grace and will beare with many frailties where he seeth this yea he counteth him a perfect man and one that hath as much as he requireth of him if he have an upright heart 3 On the other side he cannot abide that we should halt or double with him he taketh nothing we doe in good part if our hearts be not upright These are certainely most effectuall motives if we could consider them well and weigh them in our minds to make us afraid of resting in shewes of goodnesse and to make us labour for uprightnesse and truth of heart But to these I will add the consideration of the promises God hath made in his Word not so much to any good worke that any of his servants can doe as to the uprightnesse of their hearts in doing of it not so much to any other grace as to truth of heart nor to the measure and quantity of any saving grace so much as to the truth and sincerity of it See this first in generall promises that God hath made unto this Truly God is good to Israel saith the Prophet Psal. 73.1 Who meaneth hee by Israel That he telleth you in the next words the same which Christ doth Iohn 1.47 even to them that are pure in heart As if he had said How ever God may be thought in his providence to neglect the waies of men and the worst men seeme to prosper most and the best to be most miserable in this world for that was the tentation he had strugled withall and out of which now hee had recovered himselfe yet I am sure of this God is and will bee good to all them that have true and upright hearts So Psal. 125.4 Doe good O Lord unto those that be good And who are they And to those that are true and upright in their hearts saith he As if he had said Whatsoever their weakenesses and frailties be yet if they be true in their hearts they are good men God will certainely be good unto them for that propheticall prayer is in the nature of a promise he will doe them good And Psal. 18.25 With an upright man thou wilt shew thy selfe upright As if he had said To him that is in his heart true to thee thou wilt shew thy selfe so as himselfe and others also shall perceive it true to him thou wilt be as good as thy word thou wilt make good thy promise unto him Thus we see in generall God will be good to all them that are upright in heart If thy heart be upright though thou bee never so weake in grace though thou have many infirmities and strong corruptions in thee yet if no hypocrisie reigne in thy heart if thy heart bee true to God certainely thou shalt find God will bee good and gracious unto thee But how or wherein will hee bee so good unto them that are upright in heart This you shall see in the particular promises he hath made unto them First Concerning corporall and earthly blessings he hath promised to bee good to them foure waies First In their habitations and families Pro. 14.11 The tabernacle of the upright shall flourish If thy heart be upright Gods secret shall be upon thy tabernacle as Iob speaketh Iob 29.4 His secret providence shall protect and prosper thee in it Secondly He hath promised to be good to them in their children and posterity Psal. 112.2 The generation of the upright shall be blessed All thy care is for thy children the best way thou canst take to provide well for them is this be thou upright in heart yea the greater thy cares are that way the more carefull be thou to walke uprightly with God and he will take that care upon him the generation of the upright shall be blessed Thirdly He will be good to them in all other the comforts of this life Psal. 84.11 No good thing will he withhold from them that walke uprightly Be thou upright in heart and if wealth be good for thee thou shalt have wealth and if health be good for thee thou shalt have health and if credit bee good for thee thou shalt have credit No good thing will he withhold from them that walke uprightly Fourthly He will be thus good unto them even in times of common calamity and combustion even when he is in greatest fury against the world and the places that they live in yet even then he will be in a speciall sort carefull of and good unto them that are upright in heart They shall not bee ashamed in the evill time saith the Prophet Psal. 37.19 and in the daies of famine they shall be satisfied Thou tremblest at the thought and consideration of those evill times that approach so fast towards us and our nation labour thou for an upright heart and thou shalt find God will be good to thee even when the worst times shall come Thou hast no such way to prepare and arme thy selfe against the expectation and feare of evill times as to looke to thy heart to make sure that that be found and upright The Lord is a sunne and shield saith the Prophet Ps. 84.11 but marke what followeth in the latter end of that verse as I told you even now no good thing will he withhold from them that walke uprightly If he see that
in our hearts is because we observe it no more nor take our selves with it we feele it no burden nor trouble to us we complaine not more to God of it nor cry more earnestly to him for helpe against it We have not because we aske not as the Apostle speaketh in another case Iam. 4.2 LECTVRES ON PSAL. LI. 6 Lecture XCV On Psalme LI. 6. August XIX MDCXXVIII And in the hidden part thou hadst made me to know wisedome WE have already heard that David suing unto God for mercy in the pardon of those heinous sinnes hee had falne into doth make humble confession of his sinne and accuse himselfe before God for it not onely in grosse and generall ver 3. but more fully in the three verses following For 1. He acknowledgeth his sin in particular that very sin that Nathan had charged him with ver 4. I have done this evill in thy sight 2. He aggravateth his sinne by foure arguments that is to say 1. From the consideration of the person against whom hee had sinned verse 4. Against thee thee onely have I sinned and done this evill in thy sight 2. From the consideration of the fountaine and root from whence this his sin did spring even his vile and cursed nature ver 5. Behold I was borne in iniquity and in sinne did my mother conceive me 3. From the consideration of that delight the Lord taketh in the truth and uprightnesse of the heart which hee found his corrupt heart so farre from specially in the committing of these foule sinnes in the beginning of this sixt verse Behold thou desirest truth in the inward parts 4. Lastly From the consideration of that truth of saving grace which God had wrought in him before he fell into these sinnes in these last words of the sixt verse And in the hidden part thou hadst made me to know wisedome For so I read the words 1. Because the originall will beare this sense as well as the other as might be shewed by many other places of Scripture where words of the future tense are put for the preter-perfect tense and as appeareth by the judgement of the most and best interpreters that is to say the Septuagint the vulgar latine Pagin Vatablus Tremellius Calvin Bucer the Geneva translatours who all understand the words to be meant of the time past not of the present or future time 2. Because this sense doth best agree with the scope of the place for David doth yet continue in the aggravation of his sinne and in professing his humiliation and sorrow for it The summe then of these words is an aggravation of his foule sinnes from the consideration of that sound conversion and truth of grace that God had wrought in him before hee did thus fall And in the words there are these three principall things to bee observed 1. The description David maketh of his owne true conversion and regeneration In the hidden part he had knowne wisedome 2. The author and worker of this his conversion In the hidden part thou hadst made me to know wisedome 3. The end and purpose David had in mentioning the truth of his conversion in this place that is to say to aggravate and increase his sinne by the consideration of it And for the first of these three points before we can receive that instruction which the Holy Ghost intendeth to give us in them three questions must first be moved and answered for the opening of the words First What meaneth he here by Wisedome I answer By wisedome he meaneth true religion and piety the knowledge of the right way how to serve God and to save our owne soules This onely the Holy Ghost calleth true wisedome Vnto man he said saith Iob 28.28 the feare of the Lord that is wisdome Teach us so to number our daies to be so perswaded of and to thinke of the uncertainty of our lives saith Moses in his prayer Psal. 90 1â— as we may apply our hearts unto wisedome As if hee had said As we may seriously study and endeavour to please thee and provide for the salvation of our owne soules But wisedome is justified of her children saith our Saviour Matth. 11.19 As though he should say Though the right way of salvation which Iohn Baptist and I doe teach be despised and rejected by the world yet by all those that God hath appointed unto salvation it is approved of and received Secondly What meaneth he here by the hidden part I answer By it he meaneth the heart which he called before the inward parts Thus the Lord himselfe expoundeth it Iob 38.36 Who hath put wisedome in the inward parts or who hath given understanding to the heart So the Apostle calleth the regenerate part the hidden man of the heart 1 Pet. 3.4 because it is hidden and concealed from all men Who can know it Ier. 17.9 Thou even thou onely saith Solomon 1 King 8.39 knowest the hearts of all the children of men Thirdly And how is hee then said here to have knowne wisedome in the hidden part I answer He did not onely see and discerne in his judgement the right way of salvation but God had made him able also with his heart and in affection to approve and like of it to know it feelingly experimentally effectually And indeed this is the onely right and saving knowledge This was the knowledge of Christ that the Apostle made so high account of Doubtlesse saith he Phil. 3.8.10 I count all things but losse for the excellency of the knowledge of Iesus Christ that I mâ—y know him and the power of his resurrection and the fellowship of his sufferings that is experimentally and effectually And they that know not God and his waies thus in their heart but in their braine onely know him not aright As it is said of the Priests Elyes sonnes 1 Sam. 2.12 and may be too truly of many a Minister now even of such as can preach well that they knew not the Lord. The words then being thus opened we see this Doctrine doth naturally arise from them for our instruction That true and saving knowledge is the principall worke of Gods grace in the conversion of a man See the proofe of this Doctrine in three points First In every one whom God doth convert and regenerate hee worketh saving knowledge spirituall understanding This is the tenour of the new covenant Ier. 31 3â— 34. I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord For I will forgive their iniquity and I will remember their sinne no more Every one whom God receiveth into covenant and to favour whose sinnes he forgiveth even the least the weakest of them all
shall have an understanding heart given unto him he shall not be onely taught by men God himselfe will be his teacher God will write his law in his heart Secondly This is the first worke of Gods grace in the regeneration and conversion of man As in the first creation this worldly and naturall light was the first worke that God made Genesis 1.3 so in the regeneration of man which is a second creation this spirituall and supernaturall light is his first work After two daies will he revive us saith the Church Hos. 6.2 3. speaking of their true conversion and turning unto God in the third day he will raise us up and wee shall live in his sight then shall wee have knowledge and endeavour our selves to know the Lord. As if she had said So soone as ever hee hath begun to revive us we shall have knowledge So when God sendeth Paul to convert the Gentiles he mentioneth this as the first worke and fruit of his ministery Acts 26.18 he saith he sent him to open their eyes and to turne them from darknesse unto light As if he had said To deliver them from their blindnesse and ignorance and to breed knowledge in them So speaketh the Apostle of the Iewes 2 Corinthians 3.16 Neverthelesse As if hee had said Though there bee now a vaile upon their heart when it shall turne to the Lord the vaile shall bee taken away As though hee should say So soone as ever they shall be converted they shall be able to understand what Moses hath written concerning Christ. Thirdly and lastly The change and conversion of a sinner is said to consist in this Bee yee transformed or changed saith the Apostle Romanes 12.2 by the renewing of your mind When the mind is once renewed a man is transformed the saving change and conversion of his heart is wrought Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 after the image of him that created him As if he should say The man that hath this knowledge is certainely renewed become a new creature hath Gods image stamped upon him After ye were illuminated that is after ye were effectually called and converted saith he to the Hebrewes 10.32 ye endured a great fight of afflictions To be inlightned with this knowledge and to bee converted and effectually called he maketh all one thing And as the state wee were in by nature and all the misery we were subject unto in that estate is called darknesse and consisted chiefly in the blindnesse and ignorance we then lived in so the estate of grace and all the comfort and happinesse we enjoy in it is called light and consisteth chiefly in the spirituall knowledge and understanding that we doe enjoy in it Ye were once darknesse saith the Apostle Ephes. 5.8 but now are ye light in the Lord. So speaketh the Apostle 1 Pet. 2.9 Shew forth the praises of him that hath called you out of darknesse into his marvellous light Gods saving grace in the heart of man his effectuall calling and conversion is seene in nothing more then in delivering him out of that darknesse that blindnesse and blockishnesse and ignorance that was in him by nature then in opening of his eyes and renewing his mind then in causing him in his hidden part to know wisedome as the Prophet here speaketh Now if we shall inquire into the ground and reason of this why the Holy Ghost ascribeth so much unto knowledge we shall find two reasons of it principally First Because knowledge is the foundation and that that giveth strength and stability to all other graces If the good profession we make if our faith our love our zeale our repentance bee grounded upon sound knowledge then they will last and abide as the house that is built upon a rock But if these graces or any other holy affections seeme to bee in us in never so great a measure certainely they will bee of no continuance unlesse they bee grounded upon knowledge See this instanced in three particular graces First Our zeale and love to God and goodnesse will never hold out unlesse it be grounded upon sound knowledge This I pray saith the Apostle Phil. 1.9 that your love may abound yet more and more in knowledge and in all judgement As if he had said I know to my great comfort that you are now full of love to God and to his truth and to his servants and I pray God yee may continue and increase in this grace but that can ye never doe unlesse your love your holy and good affections be supported and grounded upon knowledge and sound judgement Secondly We shall never be able to abide constant in the profession of the truth unlesse we be well grounded in the knowledge of it The Apostle telleth us Ephes. 4.12 14. that the function of the ministery was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Sonne of God that wee might bee no more children tossed to and fro and carried about with every wind of doctrine by sleight of men and cunning craftinesse whereby they lie in wait to deceive As if hee had said 1 The Church of God will never want seducers and false teachers and 2 they are very cunning and will bee ready to cheat us with their false dice and wee 3 are naturally like little children easily cousened or like ships upon the sea that have no anker 4 wee shall never bee able to hold the truth and keepe our selves from being deceived and seduced by them unlesse by living under a sound and constant ministery wee ground our selves well in the knowledge of the truth So the Apostle speaking of some that perverted the writings of Paul 2 Pet. 3.16 saith they were such as were unlearned and unstable men Vnlearned men and such as want knowledge must needs be unstable men they cannot continue constant and steady in the profession of the truth So our Saviour giving the reason why those hearers whom he compareth to stony ground proved temporaries indured but for a time saith of them Mar. 4.16 17. 1 that they had no root in themselves they were never well grounded in the truth 2 that they did receive the Word immediatly with gladnesse they were somewhat too hasty in receiving the truth if they had first taken paines to examine well the grounds of it as those Bereans did Actes 17.11 before they had received it they would not so soone have fallen from it Certainely no constancy in religion can bee expected from those men that are not well grounded in the knowledge of the truth Thirdly and lastly Patience and comfort in affliction will never hold out nor continue when the fiery triall shall come unlesse it be well grounded upon knowledge This is plaine by that prayer which the Apostle maketh for the Colossians Col. 1.9 11. I cease not to pray for you and to desire that you may bee filled with the knowledge
of his will in all wisedome and spirituall understanding that yee may walke worthy of the Lord unto all pleasing being fruitfull in every good worke and increasing in the knowledge of God Strengthened with all might according to his glorious power unto all patience and long suffering with joyfulnesse Marke 1 how earnestly he prayeth for increase of knowledge in them that had already greatly profited in it 2 that he desireth this as the meanes whereby all other graces that were in them were to receive their strength specially the grace of patience to beare the crosse of Christ with comfort As if he had said thus I know it is not possible for you to be strengthened in patience nor to hold out in the fiery triall with comfort unlesse you be filled with the knowledge of Gods Word in all wisdome spirituall understanding This the Apostle teacheth us Rom. 15.4 Whatsoever things were written aforetime by the holy Prophets were written for our learning to teach us to breed knowledge in us that we through patience and comfort of the Scriptures might have hope As if he should have said All true patience and comfort and hope in the time of affliction is grounded upon that which we have learned in the holy Scriptures This David confirmeth to us by his owne experience in many passages of the 119. Psalme That Psalme appeareth plainely to have beene made in the time of great affliction both outward and inward that David was exercised with and we shall find that in all his affliction he cryeth there unto God for nothing so much for nothing so earnestly as he doth for knowledge in the Word of God See this in verse 124 125 143 144 169. And why doth hee thus cry for knowledge Certainely he knew nothing was able to support and stablish his faith and hope his patience and comfort in his affliction but onely this If any man shall object against this That many of the Martyrs were most constant in their profession and shewed marvellous patience and comfort in their sufferings that yet had very little knowledge we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were or what a Sacrament is nay one of them answered she had heard there was one Sacrament but what it was she knew not Page 2091. of another we read that was so simple as he was commonly reputed litle better then an idiot Pag 2232. of another who in a letter of his doth admire this himselfe that knowing himselfe to be so unlearned and ignorant as he was yet he found such strength and assistance from God in his sufferings as he did Page 2080. To this I answer 1. That all these had full and certaine knowledge out of Gods Word of those truthes that they did suffer for though they were very ignorant of many other 2. They were filled with the knowledge of Gods will according to their measure their knowledge was fully proportionable to the measure of the meanes and capacity that God had given them and the least pot may bee as full as the greatest vessell that is 3. That little knowledge that they had was saving and spirituall they were taught it of God in the hidden part God had made them to know wisdome or els they could never have held out in such sufferings with such constancy and patience as they did And this is the first reason why the Holy Ghost in the Scripture doth ascribe so much unto knowledge it is the foundation of all other graces and that that giveth strength and stability unto them Secondly Knowledge is the seed from whence all other graces doe grow it is the meanes whereby they are bred and begotten in us This point is evident even in nature for the will and affections are moved by the understanding that sitteth at the sterne in the soule of man A man can neither love nor hate desire nor feare rejoyce norâ— mourne for any thing but according to the apprehension hee hath of it first in his understanding But see the proofe of this out of the holy Scripture in these two points 1. God doth never ordinarily worke any saving grace in any that hath no knowledge 2. Where knowledge is once truly wrought by the spirit of God all other saving graces will follow For the first See what the holy Apostle saith 2 Pet. 1.2 3. Grace and peace bee multiplied to you through the knowledge of God and of Iesus our Lord. Knowledge is the meanes to bring us to the sense of Gods free grace and to that sweet peace that is the fruit of it yea to have them multiplied in us But he goeth further in the next words According as his divine power hath given us all things that pertaine to life and godlinesse through the knowledge of him that hath called us to glory and vertue Knowledge is the meanes whereby God giveth and worketh in us every other grace also No man can attaine to true saith till hee have knowledge How shall they beleeve in him of whom they have not heard Rom. 10.14 And Esa. 53.11 By his knowledge shall my righteous servant justifie many No man can pray aright or do any other service unto God till hee have knowledge Know thou the God of thy father and serve him with a perfect heart saith David to Solomon 1 Chron. 28.9 My lips shall utter praise when thou hast taught me thy statutes saith David Psalme 119.171 As if hee had said Till then I can never doe it Bee more ready to heare saith Solomon Eccles. 5.1 then to give the sacrifice of fooles Till by hearing of the Word wee have gotten knowledge all our prayers and services we doe unto God are but the sacrifice of fooles they are not the fruits of Gods grace and spirit nor acceptable unto him To conclude this first proofe God will have all men his elect of all sorts saith Paul 1 Tim. 2.4 to bee saved and to come unto the knowledge of the truth This knowledge of the truth is the meanes whereby all those shall bee saved whom God will save Secondly Where knowledge is once truly wrought all other graces must needs follow 1. Sound knowledge will breed holy affections and desires If thou knewest that gift of God saith our Saviour to the woman Iohn 4 10. and who it is that saith unto thee give me to drinke thou wouldst have asked of him and he would have given thee living water If a man knew Christ aright he could not choose but thirst after him and prize him above all the world If a man did rightly know and were perswaded of the comfort that is to bee found in godlinesse and the reward thereof it were not possible for him not to desire and be in love with it And if men did rightly know the torments that are prepared for wicked men they must needs tremble and be afraid of them 2. It will
Iacob saith the Prophet Psal. 78.5 and appointed a law in Israel which hee commanded our fathers that they should make them knowne unto their children All parents you see are commanded to instruct their children themselves in the law of God 2. Wee are bound to bring our children and servants with us to the publique meanes of knowledge and instruction When Elkanah went to the house of God in Shilâ—h 1 Sam. 1.21 his manner was to take his whole family with him 3. We are bound to examine our children and servants what they have learned and how they have profited in knowledge by that which hath beene taught them For this we have the example of the best master of a family that ever was Matth 13.51 For though many that have beene from their childhood brought up thus in the knowledge of religion for the present seeme to be as void of grace as any other yet is not our labour lost for if they belong to God even this dead and senslesse knowledge which they have gotten by these our endeavours will be of good use unto them one day and a great advantage unto them when the time of their visitation shall come as there is good use of laying the wood together in the chimney before-hand though it will not burne till fire be put to it So that knowledge which the Iewes learned of Iohn the Baptist concerning Christ though for the present they regarded it not but rather were offended at it yet in the day of their conversion it proved a great advantage unto them and helpe unto their faith Iohn 10.41 42. Thirdly and lastly Seeing knowledge is both the foundation and seed of all other saving graces wee that are ministers must be exhorted to make it our first and chiefe care to bring the people to knowledge to ground and stablish them in it True it is this is not all that we have to doe we must apply as well as teach Hee that prophesieth saith the Apostle 1 Cor. 14.3 speaketh unto edification and exhortation and comfort Wee must labour to worke upon the heart and affection as well as upon the understanding Speake to the heart of Ierusalam saith the Lord Esay 40.2 Yet is this our first and chiefe worke to open the eyes of Gods people and to turne them from darknesse to light as the Lord told Paul Acts 26.18 to worke upon their understanding and to bring them to knowledge As he is said to bee a pastor according to the Lords owne heart Ieremy 3.15 that feedeth the people with knowledge and understanding That is that that feedeth the soule The Preachers chiefe care must be to teach the people knowledge Eccl. 12.9 The minister then that hath taken the charge of soules upon him and would approve himselfe to be a pastor according to Gods owne heart and liking must doe these things First He must hold himselfe bound to catechise as well as to preach and count catechising a chiefe part of his ministery The Apostles the great master builders tooke this course they taught first the chiefe principles of religion and laid that as a foundation to all their preaching Heb. 6.12 The Romans had a forme of Doctrine a catechisme delivered unto them this way Rom. 6.17 And so had other Churches also that the Apostles did plant Hold fast the forme of sound words saith the Apostle 2 Tim. 1.13 which thou hast heard of me Secondly Hee must not content himselfe to teach diligently but hold himselfe bound also to teach plainely that the people may understand the text that hee handleth understand how his Doctrine riseth from it understand how it is confirmed by the word Thus is the preaching of the Levites commended Nehem 8.7 8. They caused the people to understand the law they gave the sense and caused the people to understand the reading Thus it is said of Moses that hee laid before their faces all the words that the Lord had commanded him Exodus 19.7 Hee made all things most plaine and evident unto them Thirdly We must lay a good foundation of Doctrine for all our exhortations and reproofes and deale substantially and soundly in our ministery Be instant saith the Apostle 2 Tim. 4.2 reprove rebuke exhort but do it with all long suffering and doctrine Fourthly and lastly We must study and take paines for our sermons It is said of Ezra 7.10 that hee prepared his heart to teach in Israel statutes and judgements hee studied much Because the preacher was wise saith Solomon Eccles. 12.9 10. he still taught the people knowledge yea hee gave good heed and sought out and set in order many parables The preacher sought to find out acceptable words and that which was written was upright even words of truth I know well there is a great difference betweene that preacher and the best of us for hee spake and wrote by divine and immediate inspiration but that addeth much to the strength of the proofe I bring from this place For 1. If hee gave good heed to that he taught and sought out and set in order his parables was carefull both to find out good matter and to deliver it in a plaine and good method if hee had such need to take these paines If Paul the Apostle 2 Timothy 4.13 had such need of bookes and of his parchments too which may appeare to bee note-bookes of his owne making the Syriak translateth it the bundle of writings folded up together for they used then parchment to write in as wee doe paper now how much more need have wee who may expect no immediate inspirations as they had but must attaine all the knowledge wee have by reading and meditation and prayer to God for his blessing upon these ordinary helpes both to have bookes to read and note-bookes and common-place bookes of our owne and to study hard that wee may bee well furnished and prepared for this worke 2. His reasons concerne us as much as him For 1. we must still teach the people knowledge strive to teach them more then they knew before and bee as good stewards bringing forth new as well as old Matthew 13.52 2. We must labour to find out acceptable words such as may give our hearers content and make them delight to heare us 3. Yet not by humouring them but by words of truth And this cannot bee done without study Lecture XCVII On Psalme 51.6 Septemb. 9. 1628. WEE proceed now unto the second branch of the exhortation which is to stirre us up unto a duty that every one of us oweth to his owne soule And that is no other then that very exhortation the holy Ghost giveth us Pro. 4.5 Get wisedome get understanding And verse 7. Wisedome is the principall thing therefore get wisedom and with all thy getting with all that thou hast gotten with all thy wealth and substance get understanding Now when I exhort you to get knowledge and understanding I desire to perswade you unto these two things First That you would
estate even by the nature and qualitie of that knowledge that is in thee And for our helpe herein I will shew you the signes and notes whereby sound and saving knowledge such as is the worke not of nature but of Gods sanctifying spirit may be discerned and judged of And they be referred to these three heads The first is taken from the object of this knowledge The second from the properties and qualities of it The third and last from the effects of it in him that hath it And concerning the object of it we have these two notes to know it by First the object of all saving knowledge is the Word of God hee that hath it hath gotten it out of this booke loveth it delighteth in it studieth it esteemeth more of it then of all the bookes in the world Hee that hath gotten his knowledge out of other bookes more then out of the holy Scriptures affecteth and delighteth in other bookes more then in them hath just cause to suspect hee hath no saving knowledge in him By thy precepts thy Word I get understanding saith David Psalme 119.104 and verse 99. I have more understanding then all my teachers for thy testimonies are my meditation Thus got hee his knowledg And the knowledge hee got thus hee esteemed the onely knowledge and such as he tooke comfort in O how love I thy law It is my meditation all the day verse 97. And Paul commending the knowledge that Timothy had learned and charging him to hold and continue in it 2 Timothy 3.14 commendeth it by this note verse 15. From a child thou hast knowne the holy Scriptures which are able to make thee wise unto salvation As if hee had said That is an excellent knowledge indeed that is able to make a man wise unto salvation and no knowledge can doe this but the knowledge of the holy Scripture onely Secondly Though the whole Scripture be the object of saving knowledge and hee that is taught of God desireth to know the will of God in all things and dareth not shut his eyes against any light that hee may receive from the Word Wee are present before God saith Cornelius Acts 10.33 to heare all things that are commanded thee of God Yet the speciall object of saving knowledge are those parts of the Word that are most usefull and profitable that concerne our selves If a man be never so learned in the Scriptures and understand all mysteries and all knowledge as the Apostle speaketh 1 Cor. 13.2 yet if hee know not and desire not to know above all things the things that concerne his owne practise his owne salvation hee hath no sound or saving knowledge in him The wisedome of the prudent is to understand his way saith Solomon Pro. 14.8 That is sound wisdome and knowledge to know how things stand at home betweene God and his own soule to understand his own way whether it be right or wrong Let the word of Christ dwell in you richly in all wisedome saith the Apostle Col. 3.16 teaching and admonishing your owne selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if hee should have said if you cannot teach and admonish your owne selves the word of Christ dwelleth not in you in wisedome there is no saving knowledge in you This is saving knowledge for a man to know his owne sinnes the evill of his owne waies Make me to know my transgression and my sinne saith Iob 13 23. that I may be humbled for it and forsake it This is saving knowledge to know Christ aright I determined not saith Paul 1 Corinthians 7.2 to know any thing among you save Iesus Christ and him crucified This is saving knowledge to know how wee may walke in our whole conversation to please and honour God Cause mee to know the way wherein I should walke saith David Psal. 14◠8 This was that that the people and publicans and souldiers when God had effectually touched their hearts by Iohns ministery desired to know and learne of Iohn Luk. 3.10 12 14. though doubtlesse they might have learned of him many other high and excellent points What shall we do And though a man abound never so much in knowledge yea even in the knowledge of the Scripture yet if he know not these things if he cannot see a farre off nor discerne these things that belong to his future estate hee is blind saith the Apostle 2 Pet. 1.9 he seeth nothing to the purpose He that cannot see nor understand that his swearing or his drunkennesse his usury or his idlenesse is a sin certainely he hath no saving knowledge in him The second sort of signes is taken from the property the quality and nature of saving knowledge And those are also two For first Saving knowledge is a cleare and certaine knowledge of those profitable and necessary truths that God hath revealed to us in his Word I know there are degrees in this certainty some see and know the things of God more clearely and certainely then others of Gods servants doe yet every one that is taught of God hath in his measure a cleare and certaine knowledge of these things The Word was written to that end to bring us to this certainty of knowledge Proverbes 22.20 21. Have not I written to thee excellent things in counsels and knowledge that I might make thee know the certainty of the words of truth And the ministery of the Word was ordained by Christ and given to his Church to that end also Ephesians 4.14 And every one that is taught of God is able to say with the Apostle Iohn 6.69 We beleeve and are sure that thou art that Christ the son of the living God And with Paul Rom. 14.14 I know and am perswaded this is the truth of God My people shall know my name saith the Lord Esa. 52.6 they shall know in that day that I am he that doth speake behold it is I. And he that knoweth himselfe thus to bee taught of God is so sure of the truth that nothing that is objected by any adversary against it though so learnedly as he knoweth not how to answer him shall bee able to draw him from it The sheepe follow him saith our Saviour Iohn 10.4 5. for they know his voice and a stranger will they not follow but will flee from him for they know not the voice of strangers He that is spirituall taught of God judgeth all things saith the Apostle 1 Corinthians 2.15 he hath judgement to discerne of that that is taught yet hee himselfe is judged of no man no man shall alter him or sway with him against the truth I have not departed from thy judgements saith David Psal. 119.102 for thou hast taught me They that have indeed beene taught of God shall never depart from his truth They that either are fallen away from the truth that once they professed or that cannot attaine to any certainty in religion but are like children tossed to and fro and carried about with every winde
in those torments where the worme shall never dye and the fire shall bee never quenched as our Saviour speaketh oft Marke 9.44.46.48 2. Though the ignorance of that man that wanted either meanes or capacity may find some mitigation of torments in hell yet is there no hope that thy ignorance that is willfull should doe so Secondly Knowledge I meane sanctified knowledge such as you heard described unto you the last day is a certaine signe a man is the elect child of God and in the state of grace To speake distinctly of this point 1. It is a signe of a mans election So Ananias speaketh of it as of an high favour of God unto Paul and signe of his election Actes 22.14 The God of our fathers hath chosen thee that thou shouldst know his will And so doth our blessed Saviour also unto his disciples Matthew 13.11 To you it is given to know the mysteries of the Kingdome of heaven but to them it is not given As if hee had said It is a speciall favour and gift of God And verse 16. Blessed are your eyes for they see and your â—ares for they heare Surely it is a great blessing of God or else Christ would not have said so Yea hee rejoyceth in his spirit on their behalfe for this and said Luke 10.21 I thanke thee ô father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast reveiled them unto babes even so ô father for so it seemed good in thy sight Certainely it is a singular favour and blessing of God that our blessed Saviour made such high reckoning and account of 2. It is a signe a man is in covenant with God reconciled to him in Christ. So wee shall find it promised as a favour peculiar to them that are in covenant with God Ieremy 24.7 I will give them an heart to know mee that I am the Lord and they shall bee my people and I will bee their God And 31.34 They shall teach no more every man his neighbour and every man his brother saying know the Lord. As if hee had sayd They shall not bee taught of men onely nor rest upon this outward and ordinary meanes of knowledge I will bee their teacher my selfe for they shall all know mee from the least of them to the greatest of them saith the Lord for I will forgive their iniquity and will remember their sinnes no more It is a signe that God hath received thee into covenant that he hath forgiven thee thy sinnes and is reconciled to thee in Christ when hee hath given thee an heart to know him to understand what thou hearest and readest in the matters that concerne God and their owne salvation 3. It is a speciall signe of an honest and good heart a false and naughty heart cannot attaine to this What man is hee that feareth the Lord saith David Psalme 25 1â— him shall hee teach in the way that hee shall choose So speaketh the wisedome of God likewise Proverbs 28.5 Evill men understand not judgement they have no judgement in the things that belong to God and their owne salvation but they that seeke the Lord desire nothing so much as his favour and to know how they may best please him understand all things So that if God have given thee an heart to understand his word to carry away what thou hearest to profit in knowledge and to have a cleare and setled judgement in religion it may bee a comfortable testimony to thy conscience that thy heart is upright and that thou dost indeed seeke the Lord and feare him in truth On the other side 1. It is a great judgement of God and signe of his reprobation when having the meanes of knowledge hee can learne nothing nor profit by them This our Saviour giveth for the reason why many of the Iewes profited not either by his miracles or ministery Iohn 12.40 God hath blinded their eyes and hardened their heart that they should not see with their eyes nor understand with their heart and bee converted and I should heale them A signe it is God never decreed to save them whom hee so blindeth that they cannot understand and learne nothing 2. This is a signe of a man that remaineth still under Satans government and is in his power to bee led which way pleaseth him For hee is the ruler of the darkenesse of the world as the Apostle calleth him Ephes. 6.12 Therefore the Lord telleth Paul he sent him to open the eyes of the blind and to turne them from darkenesse to light and from the power of Satan unto God Acts 26. â—8 Therefore also you shall find in the parable of the sower Mat. 13.19 that of all the three sort of bad hearers hee that understandeth and learneth nothing is the worst and most under the power of Satan The wicked one commeth and catcheth away that that was sowen in his heart 3. Lastly This is a signe of an ungracious and wicked heart when a man under good meanes can learne nothing nor get any knowledge None of the wicked shall understand saith the Prophet Daniel 12.10 hee meaneth feelingly and savingly And the Apostle speaking of certaine women 2. Timothy 3.7 that were ever learning and never able to come to the knowledge of the truth giveth this for the reason of it verse 6. that thâ—y were laden with sinnes and led away with divers lusts A wicked and naughty heart is certainely the chiefe cause why many enjoying excellent meanes and frequenting them also diligently yet can never attaine to any cleare and certaine and savoury knowledge of the truth Thirdly He that hath knowledge and a well grounded and setled judgement will bee constant in religion and not wavering hee will hold fast the truth and not hearken unto or bee seduced by new opinions and doctrines of men The Apostle having prayed for the Collossians Col. 2.2 that God would give them all riches of the full assurance of understanding giveth this for the reason of it verse 4. This I say thus I pray for you lest any man should beguile you with entising words As if hee had said The onely meanes to preserve you from being beguiled by false teachers that will seeke to draw you from the sincerity of Gods religion and worship is to get knowledge and to ground your selves well that way On the other side They are children in understanding are apt to bee tossed too and fro as the Apostle speaketh Ephesians 4.14 and carried about with every wind of Doctrine And what kind of persons have the seducers in all ages beene wont most to prevaile withall and to lead captive That the Apostle will tell you 2 Tim. 3.6 7. silly women that were never able to come to the knowledge of the truth Such as are ignorant and have not grounds in themselves for that which they hold and professe in religion will bee apt to pinne their conscience upon other mens sleeves and to bee carried
away even as they are led as the Apostle speaketh 1 Corinthians 12.2 and according to the opinion they have of their teachers gifts Certainely this Motive should bee of great force with us in these dayes wherein wee are in such danger to bee seduced and drawne into errour For our land swarmeth not onely with Papists those grievous Wolves that the Apostle speaketh Acts. 20.29 that spare not the flocke but even of our owne selves as hee speaketh in the next words verse 30. doe men arise speaking perverse things to draw away disciples after them They want disciples poore men they are not followed so much as they thinke themselves worthy to bee I doe not perswade you all to seeke for that measure of knowledge that you may bee able to reason with every Papist or with every seducer I could wish with Moses Numb 11.29 would to God that all the Lords people were Prophets that they were able to doe this But that measure of knowledge is not to bee looked for in all Christians Nay God requireth it not of every Christian to dispute and reason with seducers Hee forbiddeth it rather Avoid them saith the Apostle Rom. 16.17 Turne away from such 2 Tim. 3.5 As if hee had sayd reason not with them read not their bookes But even this you will never bee able to doe you will never with that detestation as yee ought avoid and turne away from such as seeke to pervert you unlesse you have knowledge unlesse you bee upon good grounds assured that it is indeed the truth of God which yee have learned and received and professed all this while And this is that which Solomon teacheth us Proverbs 19.27 Cease my sonne to heare the instruction which causeth to erre from the words of knowledge As if hee should say Reason not with him heare not that man read not that booke that would draw thee from the truth of God from that which thou knowest thou hast learned out of his word Fourthly and lastly Hee that hath knowledge walketh boldly confidently and comfortably whereas hee that wanteth knowledge unlesse he bee also senslesse must needs bee full of doubts and feares continually When thou goest saith Solomon Proverbs 4.12 speaking of this benefit of knowledge thy steps shall not bee straitned and when thou runnest thou shalt not stumble As if hee had said When a man knoweth himselfe to be in the right way and that he hath good warrant in Gods word for that which he holdeth or practiseth hee may bee bold to runne in that way hee need not feare being too forward or zealous in it And hee giveth a good reason for this Proverbs 22.12 The eyes of the Lord preserve knowledge As if hee had said The Lord will have a speciall eye to him that doth that which he doth upon knowledge to preserve and protect him from whatsoever danger hee may incurre for doing of it On the other side Hee that is ignorant walketh at all adventures and must needes bee in doubt and uncertaine whether that hee doth please God or no. Hee that walketh in darkenesse saith our Saviour Iohn 12.35 knoweth not whither hee goeth And consequently hee must needes bee full of feare If a man walke in the night saith our Saviour Iohn 11.10 hee stumbleth because there is no light in him Lecture C. On Psalme 51.6 Octob. 14. 1628. IT followeth now that wee proceed to direct you unto the Meanes whereby this found and sanctified knowledge may be attained This then wee must now understand that God hath appointed meanes whereby the simplest of his people may attaine unto knowledge in religion yea unto a cleare and certaine and sanctified knowledge if they shall use them diligently For this wee have Gods expresse promise Prov. 2.4 5. If thou seekest her as silver and searchest for her as for hid treasures if thou seekest grace and piety diligently and desirest it more then any other thing then shalt thou understand the feare of the Lord and find the knowledge of God And Hos. 6.3 Then shall we know if we follow on to know the Lord. As if hee had said If we give not over the diligent use of those meanes that God hath sanctified to breed and worke it in our hearts we shall certainely attaine to a cleare and certaine knowledge of God and of his will Now these meanes that God hath sanctified to bring us to saving knowledge by are seven principally whereof the first two are but preparatives unto the rest First He that would attaine to saving and sanctified knowledge in the matters of God must first discerne his owne ignorance and blindnes in these things This is the Apostles rule 1 Cor. 3.18 Let no man deceive himselfe If any man among you seemeth to bee wise in this world let him become a foole that hee may bee wise As if hee had sayd Hee must first become in his owne sense and apprehension a foole hee must discerne how ignorant a foole hee is that hee may become wise These are the onely persons whom the Lord calleth and receiveth to be his schollers to be taught of him Prov. 9.4 Who so is simple let him turne in hither And these are the onely persons that are capable of heavenly and spirituall knowledge The testimony of the Lord is sure saith David Psalme 19.7 making wise the simple And whom meaneth the holy Ghost by these simple ones Surely not so much such as want understanding as such as doe discerne and feele their owne ignorance and want of understanding in heavenly things Let no man then that is in this case bee discouraged or despaire of attaining unto knowledge Nay let him comfort himselfe in this that though it commeth from the corruption of his nature that hee is so ignorant yet the sight and sense of his ignorance commeth from grace and not from corruption and maketh him more apt to bee taught of God then another man is On the other side The conceit that most men have that they have knowledge enough is a maine hinderance of their salvation and barre unto saving knowledge As is plaine by that speech of our Saviour unto the Pharsees that had asked him Are wee blind also Iohn 9.40 41. If yee were blind saith hee yee should have no sinne but now yee say wee see therefore your sinne remaineth Why were they not blind and ignorant Yes verily and so our Saviour calleth them Matth. 23.26 but hee saith here they were not blind because they discerned not their owne blindnesse and therefore their case was so fearefull So that I may conclude this first point with that speech of the Apostle 1 Cor. 8.2 If any man thinke that hee knoweth any thing he knoweth nothing yet as hee ought to know As if hee should say If any man bee conceited of his owne knowledge and cannot discerne and bewaile his ignorance certainely hee neither hath any saving knowledge at all nor is capable of it Secondly Hee that would attaine unto
and publique assemblies count your selves happy men 2. Resolve with your selves as David doth Psal. 23.6 that you will dwell in the house of the Lord for ever you will never live where you may not frequent Gods house where you may not enjoy the comfort of a sound ministery 3. While ye enjoy this blessing make your best use of it When the Apostle had said Iames 1.18 Of his owne will begat he us with the word of truth As if he had said That saving grace that is in any of us was wrought in us by the ministery of the Word He inferreth verse 19. Wherefore my beloved brethren Let every man be swift to heare For who can tell how soone this blessed liberty will have an end And though I cannot say to you as our Saviour did to the Iewes Iohn 12.35 Yet a little while is the light with you I cannot certainely say you shall enjoy it but a little while yet his next words I may boldly apply to you Walke while ye have the light lest darknesse come upon you Make your best use of this ordinance of God while ye have it lest ye be deprived of it before you be aware The foure other meanes whereby saving knowledge is to bee attained I will but name onely because of the time The fourth meanes to come to this knowledge by is the reading of good bookes and of the holy Scriptures especially As is evident by the commandement given to the King not onely for the private reading of it Deut. 17.19 but also for the publique reading of it unto all the people Deut. 31.11 12. and the reason given for the commandement in both places Fiftly Meditation and serious thinking and considering with our selves of that which we have heard and read is a speciall meanes to breed knowledge and without it indeed neither hearing nor reading will doe us much good I have more understanding saith David Psal. 119.99 then all my teachers for thy testimonies are my meditation Sixtly Conference and making use of other mens gifts and moving our doubts to such as are able to resolve us would also much increase our knowledge and settle our judgements in the truth This was the course that Christs Disciples by his direction no doubt tooke for the increase of their knowledge Iohn 16.17 19. first to conferre among themselves of that which they heard and then also to move their doubts to Christ himselfe Seventhly and lastly Prayer is a principall meanes to make all other meanes of knowledge effectuall to doe us good Pro. 2.3 5 6. If thou cryest after knowledge and liftest up thy voice to God he meaneth for understanding Then shalt thou understand the feare of the Lord and find the knowledge of God For the Lord giveth wisedome out of his mouth commeth knowledge and understanding The use of reproofe I purposely omit because the summe of it is intermingled with this use of exhortation Lecture CI. On Psalme 51.6 October 28. 1628. WE have heard that in these words there be three principall things to be observed 1. The discription that David maketh here of his owne conversion and regeneration In the hidden part he had knowne wisedome that is his mind was enlightned with the sound and saving knowledge of Gods true religion of the right way how to serve God and to save his owne soule 2. Who was the authour and worker of this his true conversion of this saving knowledge that he had attained to In the hidden part thou hadst made me to know wisedome 3. And lastly The end and purpose David had in mentioning the truth of his conversion in this place and that was to aggravate the heinousnesse of his sin by the consideration of it The first of these three points we finished the last day and now it followeth that we proceed unto the second of them Now therefore we are to observe that David calling to mind here the estate he was in before he fell into these sins that he was a regenerate man hee had truth of sanctifying grace in him hee was inlightned with the saving knowledge of the truth he mentioneth and that purposely and with an emphasis and vigorous and strong expression of his mind in this point who wrought this conversion and truth of grace this saving knowledge in him In the hidden part thou hast made me to know wisedome And from hence this Doctrine doth naturally arise for our instruction That the conversion of a man even the bringing of him unto saving knowledge is to be ascribed onely unto God and to the mighty worke of his grace Two branches you see there are of the Doctrine that must bee distinctly handled 1. That any man is truly converted it is to be ascribed onely unto God 2. That any man hath attained to so much as to the sound and saving knowledge of the truth it is to be ascribed unto the Lord onely yea both these are to bee ascribed to the mighty worke of Gods grace In the hidden part thou hast made me to know wisedome For the first We shall see the truth of it confirmed to us in both the causes of the conversion of a man Every man that is converted ordinarily hath both an outward and an inward calling Outward by the Word in the ministery of Gods servants of which our Saviour speaketh Matth. 20.16 Many be called but few chosen And even this calling is necessary by the ordinance of God to the conversion of every man that shall be saved as is plaine by the Apostles speach Rom. 10.14 How shall they beleeve in him of whom they have not heard And how shall they heare without a preacher Then there is an inward calling also by the spirit of God without which no man can bee converted Of which the Apostle speaketh Rom. 8.30 Whom he did predestinate them hee also called and whom hee called them hee also justified Now the glory of both these is due to the Lord alone nothing in either of them unto man himselfe For the first You shall see it made evident unto you in three points 1. The meanes of grace that are sufficient to convert a man are Gods gift and no man can have them but by his speciall favour 2. This is no common gift and such as God vouchsafeth to all men to have sufficient meanes of grace and conversion vouchsafed unto them 3. This is a free gift of God and such as no man can deserve any way at the hands of God First Of God onely it is that any man doth enjoy the outward meanes of grace the sound ministery of the Word I know God useth meanes in bringing the ministery of his Word to any people as hee doth also in all other the ordinary workes of his providence but in this the Lord himselfe hath a speciall hand more then in other ordinary workes of his providence hee hath Of this the Lord speaketh as of a speciall gift of his Ieremy 3.15 I will
5.6 that she had changed Gods judgements into wickednesse more then the nations and his statutes more then the countries that were round about her and yet unto Iudah God gave the meanes of salvation and denied them to all other nations in the world beside Chorazin and Bethsaida were worse people and did not make so good use of the light of nature as Tyre and Sidon did as is plaine by Christs speech Matth. 11.21 and yet unto them the Gospell was preached by Christ himselfe and denied unto the other The Gentiles that lived after Christs ascension and unto whom the Apostles did preach were nothing so morall men nor were comparable in the right use of the light and law of nature unto Socrates and Aristides unto Cato and Scipio and divers others that we read of For of some of them it is said that they even till the time of their calling Tit. 3.3 served divers lusts and pleasures lived in malice and envie and that they were odious men And of some of them it is said 1 Cor. 6.9 11. that they had beene not onely theeves and drunkards and extortioners and adulterers but even effeminate persons and buggerers abusers of themselves with mankind And yet to these God vouchsafed his Gospell and denied it unto the other that were not onely free from these foule vices but were also for morall vertues and for the use they made of the light and law of nature most rare and excellent men And may not wee all to conclude set our seale to this truth from our own experience Is our nation or are those townes in our land where the Gospell is most plentifully preached Or were many of our selves before our calling better people then any of those are to whom the Lord still denieth the light of his Gospell No no the Lord knoweth and our owne hearts know it is not so The Lord in giving us his Gospell had no respect at all to any goodnesse hee saw was in us Nothing moved him to it but his owne free grace and good pleasure towards us wee did nothing at all to further and procure so much as our outward calling All is to bee ascribed unto God alone Lecture CII On Psalme 51.6 November 4. 1628. IT followeth now that we shew this to be so likewise in the inward calling that that is much more to be ascribed wholly unto the Lord nothing unto man himself And this shall also appeare unto us in these three points 1. It is of God only that the meanes of grace become effectuall to the conversion of any man 2. The worke of Gods 〈◊〉 making the meanes of grace effectuall in any is no common worke 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any is most free nothing that man can do can either procure or hinder it For the first The best course I can take for the confirmation of it will bee by answering a question or two that may be moved touching the sufficiency and power that is in the Word and the ministery thereof to work the conversion of man First Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it 1 The Word it selfe is said to be lively and mighty in operation sharper then any two edged sword Heb. 4.12 Is not my Word like as a fire saith the Lord Ier. 23.29 and like a hammer that breaketh the rocke in pieces And the Apostle calleth it the incorruptible seed whereby we are borne againe 1 Pet. 1.23 Yea the Prophet expressely saith Psal. 19.7 That the law of the Lord is perfect converting the soule 2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9 and 2 Cor. 6.1 that they are workers together with God And Paul telleth the Corinthians 1 Cor. 4.15 that he was their father in Christ Iesus he had begotten them through the Gospell and 9.1 that they were his worke in the Lord. Yea Philem. 19. Thou owest to me even thine owne selfe To this I answer First That these places are not so to be understood as if there were any naturall vertue or power inherent in the Word it selfe or the ministery thereof given unto it of God as there is in the fire to warme us or in our food to nourish us or in the seed to bring forth fruit Secondly That the reason why the Holy Ghost is pleased thus to speake and to ascribe thus much unto the Word and the ministery thereof is that hee might dignifie this ordinance of his and worke in his people an high esteeme of it And to shew them 1. It is that noble instrument that hee hath ordained to worke the conversion of man by and without which he useth not to worke the conversion of any It pleased God by the foolishnesse of preaching saith the Apostle 1 Corinthians 1.21 to save men And we are the Ministers by whom yee beeleeved saith he 1 Cor. 3.5 even as the Lord gave to every man And Rom. 10.14 How can they beleeve in him of whom they have not heard and how shall they heare without a preacher 2. He useth to work with it and to accompany it by the operation of his spirit though not in every one that heareth it yet in the hearts of his elect according to the promise of Christ Matth. â—8 20 Lo I am with you alway even to the end of the world This made the Apostle to say and to praise God for it 2 Cor. 2.14 that hee did make manifest the savour of his knowledge by them in every place God never placeth the faithfull ministery of the Gospell in any place but he useth to make it savoury and fruitfull unto some 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it We are unto God a sweet savour in Christ saith the Apostle 2 Cor. 2.15 in them that are saved and in them that perish As if he had said Even where God is not pleased to work with our ministery so farre as to make it effectuall to the conversion of men yet even there also our ministery is never the lesse acceptable to God but he joieth and taketh pleasure in it Thirdly and lastly I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace is not in it selfe but wholly in the spirit of God that worketh with it And so the holy Scripture that ascribeth so much unto the Word as you have heard interpreteth it selfe in sundry places I am the Lord thy God that teacheth thee to profit saith the Lord Esa 48.17 that any man profiteth by the best meanes it is of God onely Of his owne will begat he us by the Word of truth saith the Apostle Iames 1.18 As though hee 〈◊〉 â—ay We were indeed begotten againe by the Word but
it was God alone that begot us by it This made that Convert mentioned 1 Corinthians 14.24 25. when hee had felt in the hearing of Gods Prophets and Ministers the searching and piercing power of the Word in his heart to fall downe on his face and to worship God and to professe God is in you of a truth As if he had said Certainely God is in your ministery it is not in the words that I have heard you speake nor in your manner of uttring and delivering of them that my heart hath beene so mightily wrought upon but in the divine power of God that speaketh in and by you So the Apostle telleth the Corinthians 2 Cor. 13.3 it was Christ that spake in him who to them-word was not weake but was mighty in them As if he should say It was not I nor any thing that I said when I preached to you but Christ that spake in me that was so mighty in your hearts to convert them But then from hence there ariseth a second Question What Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by Is it but as a truncke through which Christ speaketh Is there no more vertue and power then so in the Word it selfe My answer to this Question must have two parts For 1. I must shew you what vertue and power the Word hath in it selfe 2. What vertue and power it hath not For the first It cannot be denied but that there is some vertue and power in the Word it selfe and in the ministery thereof For First There are in the Word most strong and effectuall arguments to move and perswade men both unto repentance and unto faith It setteth before men life and death blâ—ssing and cursing as Moses speaketh Deut. 30.19 And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ Acts 26.28 Secondly Some doctrines that Gods Ministers teach out of Gods Word are more effectuall to perswade and move and worke upon the affections then other some are Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others These things command and teach saith he 1 Tim. 4.11 and Tit. 2.15 These things speake and exhort and rebuke with all authority Thirdly and lastly There is much force this way even in the manner of handling and delivering of the Word Some of Gods servants are men of so excellent gifts such as Apollos was said to have beene Acts 18.24 25. so eloquent men and mighty in the Scriptures and fervent in spirit that no man almost can heare them but he must needs understand them and be affected with that that they teach But the second part of my answer to this second Question is That the power to convert the soule of any man lieth neither in the excellency of any teachers gifts no not in the Doctrine and Word of God it selfe but in the spirit of God onely that worketh by these meanes And thus the Apostle who had said as you have heard that he was the Corinthians father he had begotten them to Christ they were his worke interpreteth himselfe in other places He ascribeth all the power that was in his ministery though both his doctrine doubtlesse and his manner of deliuering it his ministeriall gifts were most excellent yet he ascribeth all I say to the worke of Gods spirit onely My preaching was saith he 1 Cor. 2.4 in demonstration of the spirit and of power As if he had said It was such as the power of the spirit was evidently to be seene and felt in it all the power that it had was from the spirit And 2 Cor. 4.7 he saith that the excellency of that power that was in his and his fellow Apostles ministery was wholly of God and not of them The weapons of our warfare saith he 2 Cor. 10 4. are mighty through God As if he had said All that mighty power that is in our ministery to pull downe strong holds and cast downe imaginations and every high thing that exalteth it selfe against the knowledge of God and to bring into captivity every thought to the obedience of Christ is from God alone Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God by his ministery I will not dare saith he Rom. 15.18 to speake of any thing which Christ hath not wrought by me to make the Gentiles obedient both in word and deed As if he had said That the Gentiles that heard me were brought to that obedience and reformation God forbid I should say or thinke it was my doing I dare not for a world say so No no it was Christ and hee alone that did worke it by me as by his poore instrument Nay when he had said 1 Cor. 3.6 that he as an Apostle and master workman had planted and Apollos as an Evangelist and under workman had watered the plants that he had set he addeth not onely that it was God that gave the increase all the successe and fruit of their labours was from God alone but he addeth further verse 7. so then neither is he that planteth any thing nor hee that watereth but God that giveth the increase As though he should say As excellent as the gifts of these men were they did nothing in this worke the whole glory of it was to be â— given unto the Lord alone And thus have you seene the first point I propounded confirmed unto you that it is of God onely that the meanes of grace become effectuall unto the conversion of any man And now let us come to the second point which I propounded unto you for the proofe of the Doctrine This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them is no common worke This powerfull and effectuall grace is not given of God to every man to profit by the Word unto his conversion For first It is expressely said of some Iohn 6.41 45. that this was the cause why they profited not by Christs ministery but murmured against him and his Doctrine because his father did not draw them because they were not taught of God And Iohn 12.38 They beleeved not that the saying of Esaias the Prophet might be fufilled which he spâ—ke Lord who hath beleeved our report and to whom is the arme of the Lord revealed 1. The arme of the Lord was not revealed to them no not in Christs ministery the mighty spirit of God did not work with the Word in their hearts 2. That was the cause why they did not beleeve and profit by the Word 3. That the onely cause why they were not converted was not because they would not themselves but because the Lord did not give them that grace whereby they should be converted Secondly It is expressely said that Gods intent and
purpose in giving his Word to some is that some should be made inexcusable by it When the Lord sent the Prophet Ezekiel to preach he did not absolutely intend in sending him that all to whom he should preach should profit by him for hee telleth and assureth him of the contrary Ezek. 3.7 The house of Israel will not hearken unto thee for they will not hearken unto me for all the house of Israel are impudent and hard-hearted What was the Lords intent then in sending him unto them That is expressed Ezek. 2.5 Yet they shall know that there hath beene a Prophet among them As if he had said To make them without excuse to make their condemnation more just the Lord sent his Word unto them So when our Saviour saith Matth. 24.14 that before the destruction of Ierusalem the Gospell should be preached in all the world hee declareth that the intent of God in sending his Apostles to preach to all nations was for a witnesse to all nations that is to make them without excuse And our Saviour himselfe speaking of his owne ministery saith Iohn 9.39 For judgement am I come into this world not onely that those that see not might see but also that they which see might be made blind Thirdly and lastly It is expressely said that this grace of Gods spirit whereby men are made to profit by the meanes to repent and beleeve is peculiar and proper to the elect of God and not common to all men As many as were ordained to eternall life beleeved saith the Holy Ghost Acts 13.48 And Rom. 8.30 Whom he did predestinate them hee also called that is to say with an inward and effectuall calling And 11.7 The election hath obtained it and the rest were blinded And thus you have seene also the second point proved that every man to whom God giveth the ministery of the Word hath not so powerfull and effectuall grace given him as whereby he shall be converted Now let us come to the third and last point I propounded for the proofe of the Doctrine namely That the worke of Gods spirit whereby he maketh the meanes of grace effectuall to the conversion of any is most free it proceedeth meerely from Gods free grace and good pleasure The sonne quickneth whom hee will and whom he will he hardeneth Of his owne will saith the Apostle Iam. 1.18 begate he us by the word of truth So when our Saviour fell into an admiration at the worke of God in this case that he should hide the mysteries of his kingdome from the wisest men in the world and reveale them to babes Luke 10.21 hee could find no other reason of it but onely the good pleasure of God Even so ô father saith hee for so it seemed good in thy sight The conversion of a man you see dependeth wholly on the will and good pleasure of God upon the will of man it dependeth not at all They that beleeve in Christ saith the Evangelist Iohn 1.13 are borne not of bloud nor of the will of the flesh nor of the will of man but of God This will appeare clearely to us in two points First Nothing that is in man before his conversion can moove or procure God to convert him Hee hath called us with an holy calling saith the Apostle 2 Timothy 1.9 not according to our workes but according to his owne purpose and grace Even when wee were dead in trespasses and sinnes hee quickened us saith the Apostle Ephesians 2.5 and addeth these words upon it By grace yee are saved As if hee should thus say Nothing but Gods free grace could bee the cause of the conversion of a man that had no goodnesse in him to move God to it but was dead in trespasses and sinnes Secondly Nothing that is in man before his conversion can hinder Gods worke in his conversion True it is the best of Gods Elect have beene apt to draw backe and to resist Gods grace in the worke of their conversion and even of them the Lord may complaine as Rom 10.21 All the day long have I stretched out my hands to a disobedient and gaine-saying people But when God is pleased to convert them hee doth by his grace overcome this rebellion that is in their will that they resist no longer Yet doth hee not convert any man against his will nor force the will of man to obey his call but hee changeth the will of man and taketh from it that frowardnesse and rebelliousnesse that was in it by nature and maketh it heartily willing to yeeld unto God I will take the stony heart out of them saith the Lord Ezek. 11.19 and will give them an heart of flesh God worketh in us to will of his good pleasure saith the Apostle Phil. 2.13 This may fitly bee resembled by the change that God wrought in the heart of Esau toward his brother Iacob Esaus heart and will was most strongly bent against Iacob he came against him with a great power and with a most cruell mind Genesis 32.6 yet when hee met him hee had no power to hurt him what was the cause of this Did God by force restraine him or bind him from hurting Iacob No verily God changed his will and heart that he was naturally affected towards him Gen 33.4 Hee ran to meet him and embraced him and fell on his necke and kissed him and wept in kindnesse over him And even so is it in this case The Lord in converting of a man doth not onely perswade him by effectuall arguments out of the word to repent and turne to God nor onely give a man so much grace as hee may bee able to repent and turne to God if hee wiâ—l himselfe but hee doth also infuse and worke the grace of repentance in him hee doth so change his will that hee doth most willingly repent and obey the call of God A new heart will I give you saith the Lord Ezechiel 36.26 27. and a new spirit will I put within you and I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them And so saith the Apostle of Christ Act. 5.31 God hath exalted him to be a Prince and a Saviour not onely to perswade men to repent or to give them power to repent if they would themselves but to give repentance unto Israel to infuse this grace into them and to worke this change in their hearts So that you see the worke of mans conversion is wholly to bee ascribed to the grace of God to his will and good pleasure not to the naturall will of man at all It lyeth not in man either to further or absolutely to hinder it In which respect we shall find it is compared to the worke of creation 2 Cor. 5.17 and to the worke of raising men from death Iohn 5.25 and to the worke of generation Iohn 3.5 And what use had man of his owne will in any of these works What power
was there in him either to further or to hinder any of them And if the efficacie of grace that God giveth to men for their conversion were no more but this that they are made thereby able to convert and repent if they will how could that bee true which the Apostle speaketh 1. Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou hast not received Who made Peter to differ from Iudas that when they had both fallen the one truly repented the other did not Surely if this were so Peter might have said not the Lord but I made my selfe to differ from Iudas he had as sufficient grace given him of God for his conversion as I had he had power given him to repent if he had listed as well as I but he did not make right use of his free will for the accepting of Gods grace as I did and that was it that made the difference betweene him and me Lecture CIII On Psalme 51.6 Nouemb. 11. 1618. IT followeth now that wee proceed to the latter branch of the Doctrine namely to shew That the sound and saving knowledge of the truth that is in any man is to bee ascribed only to the worke of Gods grace and holy spirit not unto any power and ability that is in man himselfe In the hidden part saith David here thou hadst made mee to know wisedome See this confirmed unto you in three points 1. No man is able without the supernaturall grace of Gods spirit to attaine unto that knowledge of the truth as is sufficient unto his salvation 2 This supernaturall grace of Gods spirit is not common nor actually vouchsafed unto all that doe enjoy the meanes of instruction 3. No cause can bee given why this grace should bee vouchsafed unto one rather then unto another but onely the good pleasure and will of God For the first of these points I can no way better confirme it unto you then by answering two objections that may be made against it 1. Concerning the cleare and evident manifestation of the truth in the word and the ministery thereof 2. Concerning the great measure of knowledge that many a man by his naturall abilities without any supernaturall worke of Gods grace hath attained unto For the first It cannot bee denyed that all those truths the knowledge whereof is necessary unto salvation are not darkely and obscurely but plainly and clearely set downe in the holy Scriptures Thy word saith David Psal. 119.105 is a lampe unto my feet and a light unto my path And the Apostle 2 Peter 1.19 calleth the word of prophesie the Scripture of the old Testament a light that shineth in a darke place An evident demonstration of the plainnesse and easinesse of the holy Scripture to be understood is this that it was written for the use not of the learned onely but of all Gods people I have written to him saith the Lord Hosea 8.12 that is to say to Ephraim to the whole people and congregation of Israel the great things of my law but they were counted as a strange thing And how could Ephraim be blamed for counting them as a strange thing if they had beene written so obscurely and darkely that they could not bee understood by them So our Saviour speaking to the multitude to the common people Iohn 5.39 commandeth them to search the Scriptures that is to read and studie them diligently and giveth this for his reason For in them saith hee you thinke to have eternall life and they are they that testifie of mee which hee would never have done if he had thought the Scriptures had beene so darke that the common people could never understand them Neither would the Apostle have commended this in Timothy 2 Tim. 3.15 that from a child hee had knowne the holy Scriptures nor noted it to the praise of his grandmother and mother that they had trained him up so if hee had not knowne that the holy Scriptures are so plaine that even children may bee able to understand them Certainely they are so plaine in those points the knowledge whereof is necessary to the obtaining of eternall life as no man no woman no child need to bee discouraged from the reading and study of them Yea it was purposely written by the holy Ghost in that manner that it might bee understood of the simplest of them that read it and bring them unto knowledge The testimony of the Lord saith David Psal. 19.7 8. is sure making wise the simple the commandement of the Lord is pure enlightning the eyes And 119.130 The entrance of thy words saith hee or the doore of them as it is in the Originall giveth light it giveth understanding unto the simple As if he had said So soone as they doe but open the doore and make any entrance into them they shall see light and get understanding by them And if these necessary truths of God were so plainly delivered and set downe in the word of prophesie in the Scripture of the old Testament how much more in the new wherein all things are plainer then they were in the old and which doth open and interpret those things that were more darkely delivered by the prophets The mystery which was kept secret since the world began saith the Apostle Rom. 16.25 26. is now made manifest and by the Scriptures of the Prophets he meaneth as they are now opened and interpreted according to the commandement of the everlasting God made knowne to all nations for the obedience of faith And if all necessary truths be so plainely set downe and delivered in the written word how much more in the ministery of the word preached For this is a chiefe worke and duty of the ministery to open the Scriptures and make the meaning of them plaine unto the people as those Levites did Nehem. 8.8 They gave the sense of the law of God and caused the people to understand the reading And if all necessary truths be with such evidence and plainnesse delivered in the word and the ministery thereof why may not any man having the use of reason and judgement and being attentive in reading and hearing without the helpe of any supernaturall grace attaine to the sufficient knowledge of them nay how can he choose but doe it To this I answer The whole truth of God that is necessary to be knowne unto salvation is indeed plainely and clearely revealed in the holy Scriptures there is in the word and ministery thereof a bright and shining light But alas every man by nature is blind Hee that lacketh these things saith the Apostle 2 Peter 19. he that is unregenerate and lacketh saving grace is blind And what use can the blind man make of the light while he remaineth blind and till his eyes be opened Till the Lord annoint our eyes with that eye-salve that Christ speaketh of Revel 3.18 and cure us of this blindnesse till he open our eyes till he by his spirit inlighten
telleth us Zach. 4.7 that when the temple which was a type of the spirituall house and Church of God should be built by Zerubbabel this should be the generall acclamation of al Gods people they should shout and cry grace grace unto it As though he had said They should praise God and ascribe the beginning the proceeding and the perfecting of Gods house this whole spirituall building to the grace of God alone and to nothing els By grace ye are saved saith the Apostle Ephes. 2.5 and not contenting himselfe to have said so once hee saith it againe and saith it most emphatically verse 8 9. By grace ye are saved through faith and that not of your selves it is the gâ—â—t of God not of workes lest any man should boast Marke three points in this Doctrine which the Apostle doth thus earnestly presse upon Gods people 1. Hee contenteth not himselfe to say Wee are saved by grace but he addeth not by workes What needed this superfluity of speech may some say O he knew there were then and ever would bee in the Church erroneous spirits that would seeme to ascribe much to grace in this worke of mans salvation and yet they wouâ—d give somewhat also unto workes somewhat unto that man himselfe being helped a little by Gods grace is able to do Now therefore he opposeth the one to the other the one quite excludeth the other If by grace then not by workes saith he Rom. 11.6 otherwise grace is no grace As if he had said ascribe never so little to workes to that that a man himselfe is able to doe as any cause of his salvation and ye renounce Gods grace utterly Whatsoever glorious words you give of Gods grace you doe indeed and effect denie you are saved by grace 2. Observe that he addeth Not of our selves Our selves have no hand at all in this worke as of our selves all is to be ascribed unto Gods grace 3. He giveth this for the reason why God would not have us to be saved by our workes but by faith onely why he so ordained that we our selves should have no hand at all in this worke but all should be of grace lest any man should boast The same reason he giveth of that marvellous liberty God is pleased to use in the calling and conversion of men in giving the meanes of conversion and grace to profit by them to such as are most unworthy and unlikely and denying it to others that are more worthy more likely men 1 Cor. 1.29 That no flesh should glory in his presence And verse 31. this is given for the reason why Christ is made unto us of God wisedome righteousnesse sanctification and redemption all in all that he that glorieth might glory in the Lord. God cannot abide that any flesh should glory in his presence that any matter of boasting or glorying should bee given unto man His maine drift in his Word and workes is to abase man to pull downe his pride to make him even to despaire in himselfe and on the other side to advance and magnifie the glory of his owne free grace Hee that glorieth let him glory in the Lord saith he and in him alone Wee are the circumcision saith the Apostle Phil. 3.3 that rejoyce in the Lord Iesus and have no confidence in the flesh They onely are the true Israel of God that make Christ the onely ground and matter of their joy and comfort and renounce all confidence all ground of hope and comfort in themselves or in any thing they are able to doe Thirdly and lastly This is the best rule and note to try all doctrines and religions by This is given by our blessed Saviour as a sure note and rule to try all teachers and doctrines by Iohn 7.18 Hee that speaketh of himselfe seeketh his owne glory humane doctrines doe all tend one way or other to the glory of man to the advancing of him but he that seeketh his glory that sent him is true and there is no unrighteousnesse in him As if hee should say That teacher that in his Doctrine giveth no glory to man at all but all unto God alone hee is the onely true teacher that is the onely true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine and that of justification by faith onely to be a true doctrine by this argument Rom. â— 27 Where is boasting then It is excluded saith he By what law or Doctrine By workes No but by the law or Doctrine of faith As if he should have said That doctrine that doth excluâ—e and shut out all matter of boasting of rejoycing or comfort in himselfe but onely in the Lord that must needs bee the true doctrine of God that that leaveth unto man any matter of boasting at all that must needs bee an earthly and false Doctrine Let us now make some application of these three points 1. Vnto such erroneous and false teachers as trouble and oppose this doctrine 2. Vnto our selves For the first There are two sorts of false teachers that doe most oppose this doctrine the Papist I meane and the Pelagian Both these doe in their Doctrine derogate from the grace of God they give unto man some part of the glory of his own salvation they leave unto man some matter of boasting and glorying before God and therefore their Doctrine must needs be a false and damnable doctrine Of the Papist this will easily be beleeved their doctrine of justification by workes of merit of satisfaction to be made by our selves unto God for our sins either in this life or in purgatory their doctrine of works of supererogation proveth them so palpably to be adversaries of the grace of God thaâ— I shall not need to spend any more time in confuting of them But Pelagius and his followers of old do in words some times seeme to ascribe much to Gods grace in the work of mans conversion but it hath beene the ancient practise of most dangerous seducers as the Apostle teacheth us Rom 16.18 by good words and faire speeches to deceive the hearts of the simple If they that hold damnable opinions should not make some shew of truth and piety few would be deceived by them They shall speake lies in hypocrisie saith he 1 Tim. 4.2 But marke how they expresse themselves and you shall find that for all their good words and faire speeches they are indeed adversaries of the grace of God and hold and teach that that doth greatly derogate from the glory of Gods grace and doth give much matter of boasting and glorying unto man himselfe I will not stand to prove this from their other Doctrines touching our election our redemption our justification and perseverance to the end the maine grounds on which the hope of our salvation and comfort is built all which they have corrupted and poisoned and in all which they derogate from the glory of Gods grace and give too
taught them And so doe I earnestly exhort and beseech you all in the name of Christ to coâ—tinue constant in this holy Doctrine and truth of God to hold it fast and not to suffer it by any meanâ—s to bee wrested from you For though thankes bee to God these errours that you have heard of doe not trouble us in these parts yet have wee all just cause to judge that this exhortation is as needfull now as ever it was Wee have all cause to feare that as heresie hath beene the scourge whereby God hath formerly plagued and vexed his Church for the contempt of his blessed Gospell so that heresie shall be the way whereby againe he will correct us and by which Satan intendeth to make way for Apostacy and to bring ruine and desolation upon the Churches of Christ. Wee have therefore all need to bee exhorted to continue constant in the faith which wee have received It is the exhortation that the Apostle giveth unto the Hebrewes Heb. 4 14. Let us hold fast our profession And it is the charge that our Saviour giveth to the Church of Sardis Rev. 3.3 Remember how thou hast received and hard and hold fast What will you say would you have us to hold fast whatsoever wee have heard any of you teach whatsoever wee and others in the Church and time wherein wee live have received as it were by tradition for a truth No verily wee require no more of you then the Apostle doth 1 Thes 5.21 Prove all things hold fast that that is good Receive nothing upon the credite of any man Examine all things that you hâ—are even from the best teachers in the world by the written word and even by that touch-stone that I have now delivered unto you out of the word But when you have found that which hath beene taught you to have beene well grounded upon the word when you have felt Gods spirit perswading you of the truth of it and yeelding you comfort in it And such a teacher certainely all the faithfull have They shall be all taught of God saith our Saviour Iohn 6.45 The same annointing teacheth you all things saith the Apostle 1 Iohn 2.27 when hereupon you have received it and embraced it and professed it for the truth of God you are bound 1. To hold it fast and to bee resolute in it Stand fast in the saith saith the Apostle 1 Cor. 16.13 quit yee like men bee strong 2. To love it and joy in it and bee zealous for it Paul praiseth the Thessalonians for this 1 Thes. 1.6 that they received the word with joy of the holy Ghost 3. To hate those false doctrines that are against it By thy precepts I have gotten understanding saith David Psalme 119.104 therefore I hate every false way 4. Wee should not desire nor bee willing to heare what may bee sayd against it but shunne the familiarity of such as are seducers I speake not of shunning all familiarity with all that differ in opinion from you or are unresolved in the truth that your selves doe beleeve but I speake of such as are seducers and perswaders unto errour such as secretly seeke to discredite the truth which you have heard and received to put buzzes and doubts into your heads against it and to alienate your hearts from it Such the Apostle commandeth you Rom. 6.17 to avoid and shunne them The sheepe of Christ will flee from a stranger as hee telleth us Iohn 10.5 It is certainely a dangerous signe for a man to be wavering light of beliefe in the matters of his faith and religion apâ— to hearken unto seducers and to bee corrupted by them and drawne from the truth See how earnest the Apostle is in warning the Thessalonians of this 2 Thess. 2.1 2. Now wee beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that ye bee not soone shaken in mind By our constancy in the truth wee shall approve unto our owne hearts our election and calling and by our variablenesse and readinesse to hearken unto seducers we shall discover the contrary If yee continue in my word saith our Saviour Iohn 8.31 then are yee my Disciples indeed And one chiefe end doubtlesse that God alwayes hath respect unto in sending or permitting seducing spirits that with some shew both of learning and piety doe oppose the truth and trouble the Church is to make tryall of his people this way There must bee also heresies among you saith the Apostle 1 Cor. 11.19 that they which are approved and true-hearted may bee made manifest among you Lecture CVI. On Psalme 51.6 Decemb. 30. 1628. IT followeth now that we proceed to the second use of the Doctrine which is for exhortation to worke upon our affections and provoke us unto sundry duties And this use of exhortation concerneth three sorts of people especially 1. Such as live where they cannot enjoy the ordinary means of grace conversion 2. Such as do enjoy the ordinary means but want grace to profit by them 3. Lastly Such as both have the means and have also obtained grace from God to profit by them For the first Though wee may not nor dare say that all they are damned that live without the ministery of the Gospell which as we have heard is the onely sufficient and ordinary meanes to bring men to grace because the Lord is not tyed to any meanes but can without meanes if it please him worke grace in his elect as is plaine by Heb. 11.31 that hee did in Rahab while shee lived in Iericho and by Matth. 2.12 that he did in the wise-men while they lived in the East among Pagans and Infidells yet may we confidently say that the present estate of such men is most feare full and such as if themselves could discerne it they could not choose but tremble at it And though they cannot doe it because this is hid from their owne eyes as our Saviour speaketh of Ierusalem Luke 1â— 42 yet ought wee that have heard this Doctrine and doe beleeve it to bee deepely affected with their estate and even weepe over them as our Saviour did over Ierusalem Luke 19.41 And that out of there two considerations First Because wee cannot find in all the word any one ground of certaine hope that such shall ever bee saved but many grounds of feare that they shall perish eternally Of the people of Galilee the holy Ghost saith Matth. 4.16 that before Christ brought the light of the Gospell unto them though they were all Iewes and members of the true visible Church yet till this light sprung up among them they sate all in the very region and shadow of death As if hee had said They were in a damnable estate And though no doubt may bee made but God can save such yet that hee will doe it wee have no ground at all nay wee have great cause to feare the contrary Whosoever shall call upon the name of the
mercy of God towards thy selfe That the dew of Gods grace should fall upon thy heart as the materiall dew did upon Gideons fleece Iudges 6.37 and the ground that is round about thee should be dry not one drop of this dew upon it is not this a wonderfull mercy O consider it and admire it and say with the Apostle Iude Iohn 14.22 Lord how is it that thou wilt manifest thy selfe to us and not to the world Lord how is it that thou shouldst give thy grace unto me and deny it unto so many that were every whit as good as I nay better farre then I better in state and calling better in capacity and understanding nay better in life more unblameable more civill free from sundry grosse sinnes that I was given unto Take notice of this mercy of God thou that hast received it and rejoyce in it and be thankefull for it But take heed thou be not puft up by it so to thinke better to thy selfe for it as to despise others to whom God hath not yet bin so mercifull this way as he hath bin to thee But say oft to thy soule as the Apostle doth to them 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou hast not received And if thou hast received it why gloriest thou Remember what use David made of the difference God had made betweene him and Saul 2 Sam. 6.22 I will be more vile then thus and will be base in mine owne sight And we shall see great reason for it if we consider well what our Saviour saith Luke 12 48. Vnto whomsoever much is given of him shall be much required Lecture CVII On Psalme 51.6 Ianuary 6. 1628. WEE have already heard that these words doe containe the fourth and last argument whereby David doth aggravate and set forth the hainousnesse of his foule sinnes taken from the consideration of that truth of grace and saving knowledge God had wrought in him before he fell thus fearefully And that there are three principall things to be observed in them 1. The description that David maketh here of his owne true conversion and regeneration In the hidden part hee had knowne wisedome 2. The author and worker of this his conversion that is to say The Lord himselfe In the hidden part thou hadst made me to know wisedome 3. Lastly The end and purpose that David had in mentioning here his conversion that truth of grace and saving knowledge that was in him before his fall that is to say To aggravate and increase his sin by the consideration of it The two former of these points wee have already finished it followeth now that we proceed unto the third and last of them From this then that David doth here aggravate his sins from this consideration that he was a reâ—enerate man he had truth of grace and saving knowledge in him before he fell into these sins we learne That the sinnes that a man committeth that is truly regenerate are in sundry respects much more hainous and dangerous then the same sinnes committed by another man In sundry respects I say but not in all respects This Caution I must needes give you for the opening and explaination of the Doctrine before I come to the confirmation of it And in handling this Caution I must bee something large both because it is a point that may bee of great use unto you and because I have not handled it before nor know when I may have hereafter so fit opportunity to speake of it as in the handling of this Doctrine that cannot be well understood without it You must therefore know that the sins of a regenerate man are not in all respects nor indeed can be either so hainous in themselves or so dangerous to him that committeth them as the sins of the unregenerate are or may be First They are not so hainous in themselves and that in these two respects First There is one hainous sin that no regenerate Elect child of God can possibly fall into He cannot commit the sin against the holy Ghost as hee that is unregenerate may doe There is a sin unto death saith the Apostle 1 Ioh. 5.16 by which he meaneth not that there is a sin that deserveth death for so every sinne doth but a sin which whosoever falleth into and committeth he must needs dye and perish everlastingly and he addeth verse 18. We know that whosoever is borne of God sinneth not that is doth never commit that sin the sin unto death Secondly Those hainous sins that it is possible for a man that is truly regenerate to fall into yet even in them it is not possible for him to sin so hainously as many an unregenerate man doth and as every unregenerate man may doe He may indeed fall into such sins as are for the matter and substance of the fact every whit as hainous as any other mans sin can be Davids and Peters examples prove that to be too true But he cannot commit them so hainously that is in so hainous a manner as the other doth Their spot saith Moses speaking of the rebellious Iewes Deut. 32.5 is not the spot of his children As if he had said They may both have their spots yea and great and foule spots too but there is a great difference betweene the spots of the lewd and unregenerate men and the spots of Gods children And as the Lord gave to the Priest under the law direction how he might distinguish and put a difference betweene the spots of the leprous persons Levit. 13.24 27. and ver 38.39 So hath he also given him in his word direction how we may distinguish and discerne the spots of lewd and wicked men from the spots of his children Of the one it is said Iude 15. that their ungodly deeds are ungodly committed Of the other it is said Psal. 18.21 that they have not wickedly departed from their God As if he should say even then when they have forsaken and departed from their God yet they did iâ— not wickedly in that wicked manner with so wicked a mind and disposition of heart as the other doe The adultery that David committed was doubtlesse great filthinesse and yet there is certainly a great deale more wickednes in the whoredomes of many other men then there was in his In thy filthinesse is lewdnesse saith the Lord to the wicked Iew Eze. 24.13 Was there not so you will say in Davids in every other mans whoredome Surely the fact is most filthy and abominable whosoever committeth it but yet in the heart of many a man that committeth it there is much more lewdnes then there was in Davids So the Apostacy of Peter was out of doubt a most hainous sin yet was it not committed so hainously with so bad an heart as the Apostacy of many a one hath beene that yet did never deny Christ with such oathes and execrations as Peter did Bee not mercifull unto all that
to come as the Apostle speaketh Hebrewes 10.1 yet even then God would have his people to understand what they did in his service even in his ceremoniall worship Therefore he did not onely command the Levites to teach the children of Israel all his statutes and to instruct them in the meaning of them Levit. 10.11 but he laid this charge also upon every parent to teach their children the meaning of the whole service of the passeover and of all the rites and ceremonies used in it Exodus 12.26 27. and of the law of offering unto God the first borne of every thing Exodus 13.14 and generally the meaning of all other the ceremoniall lawes as well as of the morall and judiciall Deut. 6.20 The children should aske and the parents should teach them the reason and the meaning of every thing that was done in Gods service But this is much more required of Gods people in the morall worship that wee understand what wee doe in it specially now under the Gospell wherein the Lord requireth more knowledge of his people then hee did under the law and of which times hee did foretell Esa. 11.9 That the earth should bee filled with the knowledge of God Therefore the Apostle alluding to the ceremoniall worship which consisted chiefly in sacrifices and burnt offerings and opposing the morall worship of God under the Gospell unto it Rom. 12.1 teacheth us that the onely sacrifice and service that is now acceptable unto God is our reasonable service that is such service as is done unto him with reason and understanding See the necessity of this in six severall parts of Gods morall worship First The reading of the Word will doe us no good though wee use it never so constantly if we doe it as a stinted taske that wee have set to our selves unlesse we be carefull to mark and understand what we read True it is no man must be discouraged from reading the Scriptures because he cannot understand every thing that he readeth For 1 even little children are to bee trained up in the reading of them as is plaine in the example of Timothy of whom it is said 2 Tim. 3.15 that from a child he had knowne the holy Scriptures And 2 that which wee read though wee understand it not for the present yet the very acquainting of our selves with the letter of the Scriptures by continuall reading or hearing of them read unto us may be of great use to us hereafter as it is plaine by the Apostles putting him in mind of it in that place that Timothies reading of the Word in his child-hood was a great meanes to further him in the knowledge of the Word afterward and to confirme him in the truth But yet this is certaine our reading of the Word will doe us no good unlesse wee endeavour to marke and understand what wee read Even children should bee taught according as their capacity serveth to marke and understand what they read Traine up a child saith the wisedome of God Proverbs 22.6 in his way that is in his kind and according to his capacity and when hee is old hee will not depart from it As if shee had said Hee will be the better for it while he liveth This necessity of understanding what we read if we would please God in this duty of his service or doe our selves any good by it is plaine by two places of the holy Scriptures 1. By that which is said Neh. 8. â— 3. of them to whom Ezra was carefull to read the law He brought the law before the congregation both of men and women and all that could heare with understanding and read therein before the men and the women and all that could understand Marke how he repeateth this twice He judged that their comming together to the publique reading of the Word would neither please God nor doe themselves any good unlesse they could understand what was read The second place is that speach of Philip to the noble Eunuch Acts 8.30 when hee heard him reading in private a Chapter of the Prophet Esay Vnderstandest thou what thou readest saith he As if he should say To what purpose readest thou if thou be not carefull to understand what thou readest Secondly The hearing of the Word preached though wee seeme to love it never so well though we take never so much paines for it will doe us no good unlesse we heare with understanding Hearken unto me every one of you and understand saith our Saviour to his hearers Mar. 7.14 And after he had preached his manner was to examine his Disciples whether they understood that which he had taught Matth. 13.51 Have ye understood all these things Yea hee had so pressed upon them the necessity of this to seeke to understand whatsoever they had heard him teach that if they had heard anything that seemed harsh unto them or that they could not understand they durst not murmur or take offence at it running away with their owne sense and leave hearing of him as a teacher of absurd things as some other of his hearers did Iohn 6.66 and as many doe now a daies but held themselves bound if they could not be resolved by conference among themselves to goe unto him and desire him to make his meaning plainer unto them And this wee shall find they did oftentimes Matth. 13.36.17.10.19.10 and in other places They knew well as our Saviour had taught them in the parable of the sower Matth. 13.19 that of all kind of hearers those senslesse wretches that are like to the high way and understand not what they heare are most uncapable of receiving good by the Word and that Satan of all others hath most power over them Thirdly The Sacraments can doe us no good unlesse wee come to them and use them with understanding I speake not now of infants to whom the Sacrament belongs though void of understanding for the present but of men of ripe yeeres Therefore it is Gods ordinance that before the Sacraments bee administred unto any people they should first be instructed by the ministery of the Word Goe and teach all nations saith our Saviour Matth. 28.19 baptizing them in the name of the Father and of the Sonne and of the Holy Ghost As if he had said First teach them before you doe administer the Sacraments unto them Therefore also we shall find that Iohn the Baptist before he baptized any first preaâ—hed unto them He preached the baptisme of repentace as the Evaâ—gelist saith Mar. 1.4 And when the Disciples came together at Troaâ— upon the first day of the weeke the Lords day of purpose to breake bread to administer the communion Acts 20.7 yet did not Paul administer the communion till he â—e had first preached unto them Fourthly We cannot please God in our prayers nor receive any good by them unlesse we be first instructed how to pray unlesse we can pray with understanding As no man can receive good by joyning with me in prayer
unlesse he understand what I say as the Apostle teacheth 1 Cor. 14.16 so neither can I have confideâ—ce to receive any good by mine own prayer unlesse I know I pray according to Gods will as the Apostle saith 1 Iohn 5.14 Therefore hearing is the first duty that is injoined to them that goe into Gods house When thou goest into Gods house saith Solomon Eccl. 5.1 bee more ready to heare then to give the sacrifice of fooles As though he should have said All our prayers and other services we doe to God in his house are but the sacrifice of fooles till we have first by hearing beene instructed how to doe them according to Gods will For God hath no pleasure in fooles as he there saith verse â— hee taketh no pleasure in the prayers or other services that fooles and ignorant sots doe offer unto him Fiftly Our singing of Psalmes pleaseth not God nor can doe us any good unlesse we endeavour to understand what we sing Sing ye praises with understanding saith â—â—avâ—â— Psal 47.7 Sixtly and lastly No man can please God in taking of an oath which is also a part of Gods worship and a duty iâ—joined in the first table but he onely that can doe it with understanding Thou shalt swear in truth in judgement and in righteousnesse saith the Lord Ier. 4 2. As if he should say Though it be never so true that any man sweareth though the oath be taken in righteousnesse and no man wronged by it 〈◊〉 if it be not taken also iâ— judgement with good advisednesse and understanding it is an unlawfull oath Therefore in one of the best oathes that ever was taken wherein men women and children did bind themselves to walke in Gods law Nehemiah 10 28 29. there was care taken that this holy and necessary oath should yet be taken onely of every one having knowledge and having understanding You see then in all these particulars that we must labour to understand what we do in every part of Gods service and that no ordinance of God will do us any good unlesse we use it with understanding The reason of this first branch of the Doctrine is this That as God is a spirit and therefore delighteth in that service that is spirituall The true worâ—â—ippers shall worship the father in spirit and in truth saith our Saviour Ioâ— 4 23 for the father seeketh such to worship him he longeth for such worshippers as worship him with feeling and affection and they that doe not so worship him not in truth are no better then hypocrites So is it not possible to serve God spiritually and with feeling in any part of his worship if wee doe not understand what we doe in it For the devotion and good affections that grow not from knowledge are vaine and of no worth in the sight of God Knowledge is the root and foundation of all holy affections This I pray saith the Apostle Phil. 1 9. that your love may abound yet more and more in knowledge and in all judgement And this shall suffice to have beene spoken of the first branch of the Doctrine David did understand the meaning of the ceremoniall worship and so must we labour to understand what we do in Gods service Now wee must proceed to the second branch of the doctrine and for the plaine and distinct handling of it we must observe these foure things First Every part of Gods worship is spirituall and there is in it both an outward and bodily action done by man and an inward and spirituall worke that is done by the Lord himselfe In these purifications that David here alludeth to man did wash the body and sprinkle with hysope the water blood upon it for the legall purging and cleansing of it and God did wash the soule in the bloud of Christ and sprinkle it upon the consciences of his people So in circumcision man did cut of the fore-skin of the flesh and God did circumcise the heart Deut. 30.6 In baptisme Iohn baptized the body with water as hee saith Matth. 3.11 and God himselfe baptized the soule with the holy Ghost So in the ministery of the word man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught and beleeve it as we see in the example of Lydia Acts 16.14 Lastly In prayer man worketh and God worketh too The spirit it selfe maketh intercession for us as the Apostle speaketh Rom. 8.26 Secondly The Lord hath bound himselfe by promise to his people that hee will thus accompany his owne ordinances and worke with them in their hearts God will worke with us in every part of his worship he will doe his part if we doe ours This promise God made concerning that worship of his which he ordained under the law Exod. 20.24 In all places where I record my name where I establish my publique worship I will come unto thee and I will blesse thee saith the Lord to his people And this promise he hath likewise made concerning his worship under the Gospell Matth. 28.19 20. Goe and teach all nations baptizing them c. preach my word administer my sacraments and loe I am with you alwayes even unto the end of the world Where men do their parts in the use of any of his ordinances God will not faile to doe his part also Thirdly Whatsoever man can do in Gods worship is nothing worth unlesse God worke with it All the outward parts of Gods worship are indeed great helps to us and the least of them as we heard the last day may not be neglected by us for they are the meanes and instruments that God hath sanctified and appointed to worke by in our hearts But if God withdraw his hand and refuse to worke by them they can do us no good at all no more then the best toole that is in the world can if the workemâ—n doe not put to his hand I have planted saith Paul 1 Cor. 3.6 7. and Apollo watered but God gave the increase so then neither is he that planted any thing neither he that watered but God that giveth the increase And verse 9. Wee are labourers together with God ye are Gods husbandry ye are Gods building And that which the Prophet speaketh of the materiall building Psalme 127.1 may much more truly be said in this case Except the Lord build the house they labour in vaine that build it All that the best man can do in Gods worship is nothing worth unlesse God do his part if he worke not with him The inward vertue and power that God by his blessing and worke doth give unto it is the very life and soule of every part of Gods worship without it it is no better then a dead and loathsome carkasse The kingdome of God saith the Apostle speaking of preaching a chiefe part of Gods outward worship 1 Cor. 5 20 is not in word but in power As if he had said That is the right
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
word and prayer never so long First He that would know indeed that Christ is his and undertooke for his sinnes must be able to desire and long after Christ more than after any thing in the world besides and be able to say in truth of heart to him as the Prophet speaketh Psal. 42.1 2. As the hart panteth after the water-brookes so panteth my soule after thee O God my soule thirsteth for God And as the Church Esa. 26.9 With my soule have I desired thee in the night yea with my spirit within we will I seek thee early Such as these are Christ inviteth and biddeth come and welcome and take their part in him and all his merits Esa. 55.1 Ho every one that thirsteth come ye to the waters Vpon such as these he hath promised to bestow himselfe and all his merits Rev. 21.6 I will give to him that is a thirst of the fountaine of the water of life freely But so long as thou desirest many other things as much as Christ or more than Christ thou shalt never have sound assurance that Christ is thine that he hath undertaken for thy sinnes Secondly He that would faine know indeed that Christ is his and hath made his peace with God must shew the truth of this his desire and longing after Christ by being content to buy and purchase him by parting with whatsoever is dearest to him in the world rather than he would want him Come buy and eat saith our Saviour in that gracious invitation I told you of Esa. 55.1 and he repeateth it againe and saith yea come buy wine and milke and so he speaketh againe Revel 3.18 I counsell thee to buy of me gold and raiment and eye-salve Nothing will be had of him but it must be bought And what must we pay for it Surely all that we have as you may see in the Parable of the wise merchant Math. 13.46 When he had found one pearlâ— of great price he went and sold all that hee had and bought it And in the example of blessed Paul For him saith he Philip 3.8 I have suffered the losse of all things and do count them but dung that I may win Christ. Why Paul Couldst not thou have won Christ unlesse thou hadst suffered the losse of all things No verily saith he unlesse I had counted all things but as dung in comparison of Christ and had beene willing to lose all rather than him I could never have wonne him Hee that loveth father or mother saith our Saviour Matthew 10.37 more than mee if not worthy of mee And hee that loveth sonne or daughter more than mee is not worthy of mee Of thee then that saist Christ is thine let mee aske this one question I pray thee what did hee cost thee What payedst thou for him What didst thou ever part with that was deare unto thee that thou mightest win him Sure I am thou must buy him before thou hast him or els thou never camest honestly by him thou canst have no just title to him And to thee that complainest thou hast no assurance that Christ is thine I say and what marvell is there in that Thou that wilt part with nothing that is deare unto thee for his sake with no one of thy lusts with nothing that may yeeld thee either profit or credit or pleasure Nay that art willing with Iudas to sell Christ for a little credit or profit or pleasure in the world what hope canst thou have to win Christ or ever to have any sound comfort in him Thirdly and lastly No man can desire and thirst after Christ more than after any other thing in the world much lesse be willing to purchase him at such a rate as you have heard and consequently no man can have any sound assurance that Christ is his till he feele the burden of his sinnes and know himselfe to bee in a damnable and desperate state without him Till wee can apprehend our owne extreame danger as the Disciples did when they were at the very point of drowning and cry as they did Matth. 8.25 Lord save us we perish These are they whom Christ inviteth and promiseth to refresh Math. 11.28 even such as are ready to faint and sink in despaire through the intolerable burden of their sinnes Yea he professeth none els shall have benefit by him but such onely I am not come to call the righteous but sinners saith he Mat. 9 13. and whom he meaneth by sinners he had expressed Verse 12. such as are even sicke and pained at the heart for their sinnes Certainly no man is so fit to receive comfort from Christ as he that is most deepely humbled in the sense of his owne unworthinesse and is even apt to judge himselfe unworthy of mercy and to say to God as Mephibosheth did to David 2 Sam. 9.8 What is thy servant that thou shouldest looke upon such a dead dog as I am Three notable examples we have to prove this The one of the Centurion Matth. 8.8 that judged himselfe unworthy that Christ should come under his roofe The second of the woman that had the bloudy issue who judged her selfe unworthy to aske helpe of Christ Luke 8.44.47 but came stealing behind him in the throng to touch but the border of his garment and when she found her selfe discovered came trembling and fell downe before him The third of the woman of Canaan Matth. 15.27 who judged her selfe to be no better than one of the dogs which eat of the crummes that fall from their masters table Alas then so long as thou remainest so heart-whole and art never sicke of thy sinnes never pained or troubled with them thou canst run and skip and dance with thy sinnes on thy backe and feelest them to be no burden at all unto thee how shouldest thou ever come to a sound and comfortable assurance that Christ is thine And thus have I finished this use of exhortation and should now come to that of comfort which is the third use I promised to make of this Doctrine But I must be your debter for that till I come to the next Doctrine whereof I shall have every whit as fit occasion to handle that Vse Lecture CXXI On Psalme 51.7 Iune 23. 1629. WE have already heard that in this petition of David that God would purge and wash him from his sinnes which is the first part of this Verse two things are to be observed 1. The matter the thing that he desired to be purged and washed with that is to say the bloud of Christ which was represented and signified by all that water and bloud that was used under the Law for the purifying of them that were legally uncleane 2. The manner how he desired to be purged and cleansed with it Purge me with hysop saith he The former of these two points we finished the last day and now it followeth that we proceed unto the latter of them And that we may the better receive the instruction that the
to the man that had the palsey Matth. 9 2 Sonne be of good comfort thy sinnes are forgiven thee thou shalt be saved Why so Because he hath Gods written Word to assure him of it Els how can any particular man be assured certitudine fidei that his body shall rise againe at the last day as every Papist as well as every Protestant professeth that he is Hath he any Word of God to assure him by name that his body shall rise againe No but because God in his Word hath said Ioh. 5.28.29 that all that are dead good and bad shall rise at the last day and come unto judgement therefore every true Christian doth as undoubtedly believe it as if God had named him in his Word as he did Iosiah and Cyrus long before they were borne and said unto him thy body shall rise againe at the last day But then it is objected secondly That he that is so qualified as is mentined in these foure places that I have alledged shall indeed be certainly saved but who can be assured that he is so qualified that he hath truly repented that he truly loveth God and his children that he truly believeth in Christ Specially how can he be assured of that by the Word of God The heart of man we know is deceitfull as the Prophet speaketh Ieremie 17.9 And experience prooveth that many that seemed to have truly repented and believed have by their falling away declared that it was nothing so Two answers I have to give unto this First That though many have deceived themselves in this point yet it is evident by the Scriptures that a true Christian may be assured he hath all these foure graces in him in truth and sinceritie Hezekiah was undoubtedly assured that his life was truly reformed that he had truly repented or els he could not have said as he did in his extreamâ—â—ffliction Esa. 38.3 Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Peter was undoubtedly assured and that even in the time of the great dejectednesse of his spirit that he loved the Lord in truth or els he would never have said as he did Iohn 21.17 Lord thou knowest all things thou knowest that I love thee The faithfull in whose name the Apostle speaketh 1 Iohn 3.14 were undoubtedly assured that they do truly love the children of God or els they could not have said as they did there By this we know that we are translated from death to life because we love the brethren The poore man whose child was possessed was undoubtedly assured that he had true faith or els he could never have said as hee did to the Lord himselfe Marke 9.24 even then when he was so humbled in the sense of his owne infidelity Lord I doe believe helpe thou mâ—ne unbeliefe In a word All that have true grace in them may undoubtedly know they have it in them in truth for the Spirit of God is given to that end principally to give them a comfortable assurance that they are in the state of grace We have received not the spirit of the world saith the Apostle 1 Cor. 2.12 but the spirit that is of God that we might know the things that are freely given us of God Secondly A man may be assured by the word that he hath these graces in him in truth and sincerity so as he cannot be deceived in them because the word cannot deceive him For as God gave Moses in the mount a patterne according to which he would have all things made in the Tabernacle See saith he that thou make all things according to the patterne shewed to thee in the mount Hebr. 8.5 so that when he viewed the worke and saw all was done according to that patterne he was sure they had done right and blessed them as we read Exod. 39 43. So hath the Lord given us a patterne in his Word according to which he would have everything in his spirituall Tabernacle saith repentance love obedience to be wrought And if a man can find that that grace that he hath is according to this patterne as if the fault be not in himselfe if he will take paines to view the worke well as Moses did he may Let every man prove his owne worke saith the Apostle Gal. 6.4 and then shall he have rejoycing in himselfe alone and not in another then may he be sure it is right then shall he certainly be blessed of God as Bezaliel and Abâ—liab were of Moses when all that they had done was found to be according to the patterne that was given in the mount And thus you have seene that all true assurance of salvation is grounded upon the Word of God and upon it alone Let us now make some application of this second signe in two points unto our selves and examine our owne assurance by it First canst thou prove by the Word of God that thou art in the state of salvation Then art thou an happy man If thou canst norâ— how confident soever thou seemest to be thou wilt find one day that thy state is not good For 1. Thou hast cause to distrust thy assurance that it is not sound No mans private spirit is to be trusted in this case He that trusteth in his owne heart is a foole saith Solomon Pro. 28.26 Gods Spirit must witnesse with our spirits that we are his children as the Apostle speaketh Rom. 8.16 or els we can never be sure of it And Gods Spirit giveth no testimony as we have heard but according to the Word so that no man can have any sound comfort in the assurance he seemeth to have of Gods favour unlesse he have the Word of God to confirme it unto him In God will I praise his Word saith David Psal 6.10 11. in the Lord will I praise his Word In God have I put my trust As if he had said I thank God for his Word for that is the onely ground of my comfort of all that trust and confidence I have in him of all that assurance that I have of his favour in Christ. 2. Thou must looke to have thy evidence questioned one day He that desired to have the Apostles in fingering as our Saviour telleth them Luke 22.31 that he might sift them as wheat be sure will deale with thee also in this kind one day And nothing will be able to convince him to stop his mouth and beat him from thee but the word onely That is the onely sword of the spirit as the Apostle calleth it Ephes. 6.17 That is the onely weapon whereby Christ our Captaine did fight against him and overcome him Matth. 4.4 7 10. And if thou canst be able to alledge the Word for thy assurance and claime to heaven to prove by the Word that thy faith thy repentance thy love is sincere then shalt thou be able to overcome â—im
healing in his wings This sunne did never arise and shine upon any heart but it brought an healing vertue with it See the proofes of this in foure particulars First This will soften the heart more and make it apter to mourne for sin then any other thing is able to doe I will powre upon the house of David and upon the inhabitants of Ierusalem saith the Lord Zach. 12.10 the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his only sonne As if hee had said thus When the spirit of grace hath made a man able to see that his sins pierced Christ that Christs bloud was shed for his sins this will breake his heart and make him mourne and grieve more for his sins then for any other thing in the world Secondly this will make a man more afraid to sin to offend God then any other thing is able to do The children of Israel shall returne and seek the Lord their God and David that is Christ the sonne of David their King and they shall feare the Lord and his goodnesse in the latter dayes that is in the dayes under the Gospel saith the Prophet Hos. 3.5 As though he should say When Gods people have once by seeking found the Lord their God and Christ their King know him to be their God and their King and tasted of his marvellous goodnesse and love unto them this will make them ever after more fearefull to offend him then any other thing can possibly doe Thirdly This will breed in a man a greater delight in the word and meanes of grace a greater desire and appetite unto them then any other thing is able to doe As new borne babes desire the sincere milke of the word that yee may grow thereby saith the Apostle 1 Peter 2.2 3. if so bee that yee have tasted that the Lord is gracious As if hee should have said The man that knoweth the Lord is gracious and gracious to him and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe must needs desire and long after Gods word as much as ever babe did after the mothers breast Fourthly and lastly This will make a man more carefull in all his wayes to please God then any other thing is able to doe I have walked in thy truth saith David Psalme 26.3 and made conscience to doe and practise what thou teachest me in thy word and he had given this for the reason of it in the beginning of the verse For thy loving kindnesse is before mine eyes As if hee should say I know and am fully assured as if I saw it with mine eyes of thy loving kindnes and speciall favour towards me and that maketh me walke in thy truth And these are the effects that the true assurance will worke in the heart and inward man But secondly It will not rest there hee that hath it cannot content himselfe with the reformation of his owne heart and life hee cannot but declare openly and professe himselfe to bee Gods servant hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe 1. For profession it is to be observed that those whom Gods spirit sprinkleth the blood of Christ upon whom he setteth this marke and seale upon he setteth it not upon their hearts only but upon their fore-heads also as you may read Ezek. 9.4 Rev. 7.3 so as those among whom they live may discerne and take notice that they are Gods people When once God hath said to any mans heart by his spirit as he doth to his people Esa 43.1 I have called thee by name thou art mine that man cannot choose but say to him againe as David doth Psal. 116.16 O Lord truly I am thy servant I am thy servant Nay what he hath heard in the eare as our Saviour speaketh in another case Matth 10.27 he cannot but preach on the house tops He cannot but declare and professe himselfe openly to bee Gods servant and one of his people Thus the Prophet Esa. 44.5 bringeth in the faithfull glorying in this open profession of their homage One shall say I am the Lords another shall call himselfe by the name of Iacob and another shall subscribe with his hand unto the Lord. As if he had said Every one shall be ready upon all occasions and by all meanes to declare himselfe to be one of Gods people of his Church and houshold And 2. for that care that all such have to doe God all the honour that possibly they can in the places and callings that God hath set them in wee have three notable examples The first is of Ioshuah as hee was the master of a family Who as he was a man that had obtained this particular assurance that God was his God God had said unto him Iosh 1.15 As I was with Moses so will I be with thee I will not faile thee nor forsake thee So doth hee professe not onely that hee would be Gods servant and at his command but that his whole family should be so too As for me and mine house saith he Iosh 24 15. we will serve the Lord. The second example is of Paul a minister and preacher of the Gospel Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it 2 Cor. 5.14.15 For the love of Christ constraineth us saith he because we thus judge that one dyed for all then were all dead we were all by nature dead and damned men and that hee dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe As if hee had said I that know I was a dead and damned man and that Christ dyed for mee to save and deliver mee out of that estate hold my selfe bound to doe him all the honour and service that I can by enlarging his kingdome and know I can never doe enough for him that hath done so much for mee as hee hath done The third and last example is of David a magistrate of whose noble resolution you may read Psal 1 18.28 Thou art my God and I will praise thee saith he thou art my God and I will exalt thee As hee was confidently assured that God was his God out of the aboundance of his heart his mouth speaketh thus once and againe so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour Let us now make some application of this and examine our selves by this third and last signe and we shall find that the assurance of their salvation that most men glory in is vaine and counterfeite such as Satan or their owne deceitfull hearts not the holy spirit of God hath wrought in them Because they are so barren and
unfruitfull in the knowledge of our Lord Iesus Christ as the Apostle speaketh 2 Pet. 1.8 They say they know him to be their Lord and Saviour but this knowledge is no way effectuall in them to the reformation either of their hearts or lives Nay this their assurance hath wrought in them quite contrary effects unto those that I have proved unto you to be the kindly fruits of that assurance which the spirit of God worketh in the heart of any man Nothing doth so evidently discover the falshood of this their assurance as the fruits that it doth produce in them In which respects a man may fitly say of them as our Saviour doth of the false Prophets Matth. 7.20 By their fruits yee shall know them This will the better appeare if the confidence of these men be examined particularly according to those six severall effects of true assurance which we have heard of First Though they say they are assured that Christ so dearely loved them as that he shed his most precious bloud for their sinnes yet the knowledge of this love of God to them never made them to mourne or bee troubled in themselves ever a whit the more for their sinnes Nay this very thing maketh them go merrily away with them all and keepeth them from being grieved or troubled for any sinne that ever they committed because they say they know that Christ shed his bloud for their sins hath made their peace with God Seeing Christs soule was heavy Mat. 26.38 to the death for my sins saith he what need I be heavy for them my selfe Thus turning the grace of God into lasciviousnes as the Apostle speaketh Iude 4. As if he should say The very knowledge of this marvellous grace and mercy of God maketh them so lascivious as they are maketh them so joviall in their sins so void of all remorse and sorrow for sin as they are Secondly They are not the more fearefull to offend God in any thing because of his goodnesse towards them which they say they are so sure of nay this very thing maketh them bold to commit any sinne because the devill hath perswaded them as he would faine have perswaded our blessed Saviour Mat. 4.6 that though they do cast themselves headlong into any sin yet Gods mercy and love to them is such as hee will never suffer them to perish by it Tush saith hee I know God will give mee grace to repent of it before I dye and therefore what need I be so scrupulous or fearefull to enjoy the pleasure or profit of this sinne Hee besseth himselfe in his owne heart as Moses speaketh Deut. 29.19 saying I shall have peace though I walke in the imagination of my heart Thirdly They say they have tasted that the Lord is gracious and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation for all the world and yet they love the word never the better for this Nay this is the very cause why they care not for the word have no desire to it no delight in it because they are sure enough already of their salvation and that Christ dyed for their sins They are like unto that faction in Corinth of whom the Apostle speaketh 1 Cor. 1.12 that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ onely They did so depend upon Christ that they cared for never a preacher in the world nor regarded to heare them Fourthly Though they speake and glory much of the Lords mercy and loving kindnes and though they be such as seeme to beare some love to his word to heare it gladly yet they practise nothing that they heare the assurance they have of Gods love maketh them never a whit the more carefull to walke in his truth Yea this very thing maketh them carelesse of doing or practising any thing they heare because they know that they are not under the law but under grace as Paul bringeth in wicked men objecting Rom. 6.15 Because they know Christ dyed for their sins and that we must not be saved by our works but by faith in him onely therefore they thinke it folly in them to be precise in their practise or to doe any good works at all Fiftly They say they are the Lords and have received his spirit which witnesseth with their spirits that they are his children that the Lord hath set his seale and marke upon them though there is no such thing to be seene upon their foreheads which is the place we have heard God setteth his seale upon None that live by them behold them daily converse with them can discerne any grace in them at all Nay men hold it now a dayes an high point of wisedome to conceale their love to religion to shun carefully every thing that may cause them to be noted for it They had rather bee counted any thing then a strict Christian they hold it no advantage no honour at all to have Gods seale on their foreheads but a matter of disgrace rather And yet these men are confident for all that that Christs bloud was shed for them that Gods spirit hath sprinkled it upon them though he have not set Gods marke upon their foreheads yet he hath set it upon their hearts certainly But if no man be so unwise as to light a candle and set it under a bushell as our Saviour speaketh Mat. 5.15 shall we thinke that the most wise God will set the light of his grace so in any mans heart as that none that are in the house with him are able to discerne it Sixtly and lastly They say confidently the Lord is their father and they are his children yet have they no care at all to honour God or to advance his glory any way If I be your father saith the Lord Malachi 1.6 where is mine honour Such as are by the spirit of adoption assured indeed that God is their father cannot but desire with all their hearts to honour him what they may Ye are bought with a price saith the Apostle 1 Cor. 6.20 therefore glorifie God in your body and in your spirit which are Gods And they that know indeed that they are not their own as the Apostle there saith but bought with such a price cannot choose but endeavour to do so Whether we live saith he Rom. 14.8 we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords He that liveth so as God hath honour by his life and he that dyeth so as that God hath honour by his death may be sure he is the Lords and none but he And surely this proveth demonstratively that most men whatsoever they pretend have no true assurance that they are the Lords because it is neither any trouble at all to them to see God dishonoured by others neither have they any care at all to gaine any
things have I spokâ—n unto you saith our Saviour Ioh. 15.11 that my joy might remaine in you and that your joy maybeful These things write we unto you saith the Apostle 1 Iob. 1.4 that your joy maybefull The spirit of God you see did indite and write the holy Scripture to this end principally to comfort his people to work in their hearts sound joy and comfort And consequently to work in them assurance of his favour For how can a man have any sound joy or comfort in him without that Therfore also it is expressely said that the Scripture was written to work this assurance in us So after the wisedome of God had spoken other things in the commendation of the Word Pro. 22. he addeth ver 19 20. That thy trust may be in the Lord I have made knowne unto thee this day even unto thee Have not I written unto thee excellent things in counsels and knowledge The excellent things that are written and made knowne to us in the Word are written and made knowne to us to this end principally that we might learne to put our trust and affiance in him and grow confident of his favour These things have I written unto you saith the Apostle 1 Ioh. 5.13 that beleeve in the name of the Son of God that ye may know ye have eternall life And if it were intended writteÌ„ for that purpose by the spirit of God certainly in it and by it this comfortable assurance may be found by Gods people if the fault be not in themselves So is this said to be the maine end for which God ordained the preaching and ministery of his Word even to work in Gods people the assurance of Gods favour Thou child shalt be called the Prophet of the highest saith Zachary of his son Iohn Luk. 1.76 77 to give knowledge of salvation unto his people by the remission of their sins So when God had promised Esa. 57.18 that he would restore comfort to Iacob and to his mourners that is to his people that had lost the comfortable assurance of his favour he telleth them in the next words ver 19 by what meanes hee would doe it even by the ministery and preaching of his Word I create the fruit of the lips peace peace to him that is far off and to him that is neere saith the Lord and I will heale him God hath promised you see to worke by the ministery of the Word uttered and applied by the lively voice of his servants which is therefore called the fruit of the lips peace peace that is abundance of peace and comfort in the hearts of his people and to heale all that anguish of heart which the doubting of his favour did worke in them before The second thing which I told you may give a Christian hope to find comfort and assurance of Gods favour by a diligent and conscionable attendance upon this Ordinance is this That the Lord hath promised that his holy Spirit shall accompany his Word in the hearts of his people When they read his Word the Spirit of God that inspired and indited it shall open and apply it unto them when his servants do teach them in the ministry thereof the Lord himselfe will by his Spirit teach and perswade them likewise This promise of God you shall find set downe Esa. 59.21 This is my covenant with them with my people and Church saith he my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Observe three things in this promise 1. That the Lord promiseth and to add strength to the promise it is said this is his covenant with his people and in this one Verse it is twice repeated that the Lord said this that his Word shall never depart from his Church his Church shall be the pillar and ground of truth as the Apostle calleth it 1 Tim. 3.15 Every fundamentall truth the knowledge whereof is necessary unto salvation shall abide in it for ever The true Church shall never in any age of the world be without it 2. That this word shall bee ever in the mouth of Gods people the Church shall never utterly want the Ministery of the Word it shall never want preachers and publishers of the Word 3. That the Spirit of God in the true Church shall ever goe with the Word yea with the Ministery of the Word it shall bee in the mouth of Gods servants and Ministers according to that which our Saviour promiseth to his Apostles and successours Matthew 28.20 Lâ—â— I am with you alwayes even unto the end of the world So that the humbled Christian that would faine bee assured of Gods favour in Christ and goeth to this Ordinance of God to that end that he may bee so may confidently expect to bee taught of God in it and that the Spirit the Comforter will by it sprinkle the bloud of Christ upon his heart and give him a comfortable assurance that it was shed for him according to that which the Spirit speaketh to the Church Esa. 54.13 All thy children shall be taught of the Lord and great shall bee the peace of thy children Yea the Lord hath further promised that whatsoever any of his Ministers shall speake to his people for their comfort by warrant of his Word hee will ratifie it in heaven and make it good to their soules He confirmeth the word of his servants saith the Prophet Esa. 44.26 and performeth the counsell of his messengers Verily verily I say unto you saith our Saviour Matthew 18.18 Whatsoever yee shall loose upon earth shall bee loosed in heaven Whosoever you shall assure by the warrant of my Word that their sinnes are forgiven that they are in the state of grace I will from heaven assure their hearts of it by my holy Spirit Now to make some application of this I know well the experience of these times maketh much against this The Word read and preached both is unto most men a matter of meere ceremony and formality of no more force and virtue than the ceremonies of Moses were after they were antiquated which the Apostle calleth Galat. 4.9 Weake and beggarly rudiments They cannot find that the Spirit doth accompany the Word in their reading or hearing of it but it is unto them as a dead letter they feele no life or power in it at all Yea many a good soule is apt to object I have been a constant reader and hearer of the Word a long time but can get no comfort no assurance by it To both these I answer that this fault and defect must be imputed not unto the Word but unto our owne sinnes God hath promised that his Spirit shall accompany his Word in the hearts of his people and the cause why we find them not go together is this that our
it be not so plausible and delightsome to you in hearing as the other And even unto that I confesse we must have respect in our preaching that both the matter we teach and our manner of handling it be such as you may heare with delight and affection The preacher sought and studied saith Salomon Eccles. 12.10 to fiâ—d out acceptable words words of delight as your margin readeth in that Place yet of the handling of them I may say to you as the Apostle doth to the Philippians Phil. 3.1 of his teaching them the same things that he had taught them before To me it is not grievous though I could with more delight to my selfe speake of other things than of matters in controversie and for you it is safe It is very profitable and necessary for you to have your judgements well informed and setled in the truth For First Knowledge is the ground and foundation of all true piety and you can never constantly hold and professe nor conscionably practise nor find sound comfort in any point of religion till your judgements bee well grounded and established in it This I pray saith the Apostle Philip. 1.9 that your love may abound yet more and more in knowledge and in all judgement Secondly The most of you though you have good affections you love the present truth that is professed amongst us and hate Popery yet you do it not out of knowledge and judgement If you were well examined you could give no good reason out of Gods Word for any thing that you hold and professe with such shew of zeale and affection but it may be said of you as the Apostle speaketh of the Hebrewes Hebrewes 5.12 Whereas for the time and meanes you have enjoyed ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God O the need that most of you have notwithstanding all the time you have spent in hearing and in the profession of the true Religion of Christ to be soundly and substantially catechised in the grounds of Religion Thirdly and lastly The controversie I am to handle is no idle and intricate speculation of the Schooles none of those foolish and unlearned questions that the Apostle forbids Timothy 1 Tim. 1.4 and 2 Tim. 2.23 to meddle with but about a matter that tendeth to godly edifying which is by faith as the Apostle there speaketh About a truth that is most usefull and profitable that toucheth as we say the free hold of every one of you about the Doctrine of your justification before God about the way and means how you may be discharged of all your sinnes and become righteous in his sight To begin therefore with the use of Confutation which I will handle with asmuch plainnesse and brevity as I can the Doctrine which I taught you the last day doth evidently convince the Papists of three fowle and dangerous errours The first is against the first branch of the Doctrine the other two against the second branch of it The first is against the first part of our justification which consisteth in making of us cleane in the remission of our sinnes by the merit of Christs bloud the other two against the second part of our justification which consisteth in the making of us whiter than the snow in the imputing of Christs perfect righteousnesse unto us First They deny that Christ by his bloud hath made any believer so cleane hath purchased for him so full and absolute a pardon of his sinnes as we hold he did He hath indeed answered for and so obtained for us the remission and pardon of the fault say they and of the eternall punishment that is due to us for any sinne that ever we committed but he hath not answerd for nor obtained for us the remission of the whole punishment not of the temporall punishment that is due to us for sinne but that we must answer and satisfie Gods justice for our selves either in this life or in Purgatory after we are dead For convincing of this errour I will 1 give you evident testimonies and grounds of Scripture against it 2 I will answer some of the chiefe reasons that are alledged for the defence of it Foure arguments the Lord in his Word hath given us against this errour which though they will not stop the mouth of an obstinate Papist for there be some men that will never be convinced but as Iannes and Iambres withstood Moses so they will still resist the truth being reprobate concerning the faith as the Apostle speaketh 2 Tim. 3.8 that is such as can never bee brought to beleeve the truth yet are these arguments such as may make the wilfull folly of any Papist in maintaining this errour manifest unto all men and fully satisfie the conscience of any Christian in the falshood of it First The Apostle expresly teacheth Rom. 8.1 that there is no condemnation no kind of condemnation eternall nor temporall to them that are in Christ Iesus that is to the true beleever or as the vulgar Latin which the Papist most absurdly holdeth to bee more authenticall then the sacred originall is readeth it Nihil damnationis not one jot of condemnation And if there bee no condemnation reserved for the true beleever then is the whole punishment due to his sinne remitted For what is condemnation but the adjudging of a man to punishment And so is the word used every where in the Scripture Mat. 20.18 They shall condemne him to death Mar. 14.64 They all condemned him to be guilty of death So that if no condemnation at all belong to them or is due to them that are in Christ and have their sinne forgiven then no manner of punishment belongeth to them or is to be endured by them neither eternall nor temporall neither Secondly Christ hath redeemed the faithfull from the whole curse of the law that was due to them for their sin Christ hath redeemed us saith the Apostle Gal. 3.13 from the curse of the law and he giveth this for the reason of it because he was made a curse for us that is he bare it for us himselfe and so fully answered and satisfied the justice of God for it Surely saith the Prophet Esay 53.4 he hath borne our griefes and carried our sorrowes Now the temporall punishments that are due to us for sinne are part of the curse of the law as it is plaine by Deuâ— 28.16 22. where among the curses that the law threatneth against sin a number of temporall judgements are threatned And our Saviour did beare and endure for us not that part onely of the curse and punishment due to our sins that should have bin eternall but that part also of the curse punishment due to our sin which is temporall As 1. Poverty he for our sakeâ— became poore saith the Apostle 2 Corinthi 8.9 that wee through his poverty might bee rich And 2. reproch and contempt such as no man ever
of this pardon that commeth to us no sinne is pardoned unto us actually before it bee committed nay before wee doe repent and beleeve in Christ. Christ commanded that repentance and remission of sinnes should be preached in his name Luke 24.47 no actuall remission of sinnes without repentance And Act. 10.43 To him give all the Prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes As if he had said No man can receive remission of his sinnes nor benefit of his pardon till hee doth truly beleeve So that in this respect in respect of the new sinnes that wee fall into every day it is necessary that wee should in praying for pardon of them renew our repentance and faith every day Thirdly and lastly In respect of the desert of our sinnes For though all our sinnes bee never so freely and so fully pardoned nay though wee have never so good assurance also in our selves of the same yet it becommeth us by daily begging of forgivenesse to nourish in our selves the sense of the desert of our sinnes how worthy wee are to perish everlastingly for them how there is no way for us to escape and avoid it but onely through Gods free mercy in pardoning of them And thus doth the Prodigall Luke 15.20 21. even after that his father had forgiven him and fully expressed also so much unto him by running to meet him and falling on his necke and kissing him yet hee still cryeth unto him Father I have sinned against heaven and in thy sight and am no more worthy to bee called thy sonne As if hee had said Father forgive mee though thou hast forgiven me yet I cannot choose but beg pardon still because I know my selfe unworthy that thou shouldest forgive me Lecture CXXX On Psalme 51.7 October 13. 1629. IT followeth now that wee proceed unto the two other dangerous errours that the Papists hold which doe concerne the second part of our justification before God For if a Papist bee asked whether a poore sinner may attaine to so perfect a righteousnesse in this life as whereby hee may become whiter then the snow in Gods sight He will grant that hee may But if he bee further asked how hee may attaine to this and what that righteousnesse is that maketh a man so perfectly white and righteous before God 1. Hee denieth that it is the righteousnesse of Christ that is imputed unto us whereby we are made so white and pure 2. He affirmeth that it is an inherent righteousnesse which is wrought in us by the spirit of Christ whereby wee are made so perfectly righteous in the sight of God For the convincing of these two dangerous errours these two contrary truths are to be confirmed to you out of Gods Word against their cavills 1. That we are not justified before God by any inherent righteousnesse that is wrought in us by the spirit of God 2. That we are justified before God by the righteousnesse of Christ imputed to us and by that alone For the first of these truthes before we doe confirme it five points are necessarily to be premised for the opening and unfolding the meaning of it First Whosoever God doth justifie and account to bee just in his sight hee doth also sanctifie and make him just inherently Hee doth by his holy spirit infuse grace into him whereby he doth change his heart and make him that was wicked before a holy and good man If any man be in Christ saith the Apostle 2 Corinthians 5.17 hee is a new creature old things are past away behold all things are become new No man can say he is justified before God no man truly beleeveth in Christ that remaineth still the same man that he was when he first obtained mercy No man can have any comfort in his justification that findeth not himselfe to be sanctified Without holinesse no man shall see the Lord saith the Apostle Heb. 12.14 nor lift up his face with boldnesse and comfort unto him Yea I say secondly The Lord justifieth none but hee will make him perfectly holy by an inherent holinesse of his owne before hee hath done with him hee will not leave one spot of corruption or sinne remaining in him Christ gave himselfe for his Church saith the Apostle Ephesians 5.25 27. that hee might sanctifie and clense it with the washing of water by the Word that hee might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should bee holy and without blemish As if hee had said So soone as ever we become members of his body true beleevers hee beginneth this worke of sanctifying us and cleansing of us and will never leave it till he have pefected the worke But hee will bee doing of this worke so long as we live and will never perfect it while wee are heere Therefore the Apostle prayeth for the Thessalonians 1 Thess 3.12 13. that the Lord would make them to increase in love to the end that they might bee unblameable in holinesse before him at the comming of the Lord Iesus Christ with all his Saints As if he should say Then and not before shall the faithfull be unblameable in holinesse before God Those spirits of just men that are separated from their bodies are made perfect as the Apostle saith Heb. 12.23 and none but they In which respect also the Apostle saith Ephes. 1.3 that those spirituall blessings and graces whereby God blesseth his Church are in heavenly places because from thence they come there they had their spring and beginning and there also they must have their perfection and no where els Thirdly It cannot be denied but that this inherent holinesse which God by his spirit worketh in the faithfull in this life though it be but unperfect heere yet is called a mans righteousnesse in the holy Scriptures It shalâ— be our righteousnesse saith Moses Devt 6.25 if wee observe to doe all these commandements before the Lord our God as hee hath commanded us So that which Iob called his integrity Iob 27.5 he calleth verse 6. his righteousnesse My righteousnesse saith he I will hold fast and will not let it goe I will behold thy face in righteousnesse saith David Psal. 17 1â— And they that in uprightnesse of heart do desire and endeavour to please God in all things and to do his will are oft in the Scripture called according to Gods gracious acceptation in Christ righteous and just and perfect men Fourthly It cannot be denied but that a man may truly be said to be justified by this inherent righteousnesse that is in him For so the Apostle saith Iam. 2.21.25 that both Abraham and Rahab were justified by workes that is their faith was thereby justified and declared to be a true and living not a false and dead faith yea themselves were thereby justified and declared to be true beleevers indeed truly righteous before God and not so in shew and profession only Fiftly
for at all they will never count a man the worse subject for breaking of them they count it a most odions thing for any man yea though he be an officer that is bound by his oath to doe it to seeke or urge the execution of these lawes against any offender And so much may serve for that part of my application which is more generall The other part I must direct to you of this Towne and Congregation more specially And yet not so to them of this Towne as if I thought none of you that heare me were to be blamed for these faults that I shall now reprove but onely they of this Towne but because my selfe have discerned them and beene grieved and troubled in my soule for them in this place more then in any other But before I begin this part of my application let me by way of preface use a word or two that it may doe you the more good I know well to some hearers all that we use to say in reproofe of sinne is wont to be very unsavoury and harsh specially if it be any whit particular and sharp But I may not forbeare it because of that Remember I pray you what a necessity is laid upon us that are Gods Ministers to reprove the sinnes that we discerne to be in any of you There is nothing we are more straitly charged with by the Lord then to reprove sin plainely and particularly and vehemently too And I much feare that wee are all to blame in neglecting this part of our duty so much as wee doe I will give you but two places for this one in the Old Testament and another in the New The first is Esa. 58.1 Observe foure points in that charge 1. Cry aloud it must be done feelingly and with affection 2. Spare not it must be done without partiality 3. Lift up thy voice like a trumpet it must be done zealously and vehemently 4. Shew my people their transgressions and the house of Iacob their sinnes it must be done plainely and particularly The other place is 2 Tim. 4.1 2. I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing and in his kingdome preach the Word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine Observe three things in this place 1. That this duty of our ministery is twice pressed upon us reprove rebuke 2. That we are charged to be instant in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand much upon it 3. With what a charge this is pressed upon us verse 1. As if he should say Thou canst never answer it unto God and unto Iesus Christ at the day of judgement if thou doe it not Ye see what a commission and charge wee have and that there is nothing more pertinent to our ministery then plainely and roundly to reprove sinne If we see any sinne among you and discover it not reprove it not the Lord telleth us plainely Ezek. 3.18 that he will require your bloud at our hands But if we discharge our duty this way though you will not be reclaimed and leave your sinne as I feare many of you whose sinne I shall now reprove will not yet we have delivered our owne soules as the Lord telleth us verse 19. Yea the Lord observeth this in the false Prophets as a chiefe note of an unfaithfull Minister Lam. 2.14 They have not discovered thine iniquity unto thee saith he Howsoever therefore you take it you see we must do our duty And of sundry of you I make no doubt but you will be ready to say of that which I shall deliver unto you out of Gods Word against any of your sins as good Hezekiah did in the like case 2 King 20.19 The Word of the Lord is good Whatsoever is taught me by good warrant of Gods Word though it be never so much to my reproach and shame is good and I will receive it and yeeld unto it And indeed if you yeeld to Gods Word and reforme your selves in those things that shall be reproved by it the reproofe that shall be given will be nothing to your reproach but to your credit and honour rather For so saith the Holy Ghost Pro. 25.12 As an earing of gold and an ornament of fine gold so is a wise reprover upon an obedient eare As if he should say No Iewell can so much adorne and beautifie a Christian as this will do when he can receive and submit himselfe to the word of reproofe that is wisely given and by good warrant of Gods Word And upon this ground I will now proceed Of this Towne my selfe can say that I have knowne the time when it did shine as a light to all the countrey and was famous among the Churches of Christ for the religious observation of the Sabbath day And to this day blessed be God for the meanes of sanctifying the Sabbath by the publique ministery in our Church assemblies I dare say it is little or nothing behind any other Church in the countrey And of many of the people also I may say that they doe as diligently frequent them and our Congregations on the Lords day both in the forenoone and afternoone too are as full and populous as can lightly bee found in any other place And yet for all that by many amongst us the Sabbath is as much profaned in all the three branches of the commandement touching the right observation of it which I told you of the last day as it is I thinke in any part of all the countrey besides The first and chiefe thing that God requireth in the observation of his Sabbath is this That we keepe his rest and performe the duties of his worship that day cheerefully and reverently and spiritually The true worshippers saith our Saviour Ioh. 4.23 shall worship the father in spirit and in truth for the father seeketh such to worship him And on the other side he telleth us Matth. 15.8 9. that they who when they seeme to worship God have their hearts farre from him worship him in vaine It is but a mock worship when men will seeme to serve him and have no heart to it at all And against this first branch wee have many amongst us that doe transgresse notoriously Many that frequent our Church-assemblies on the Sabbath day ordinarily and constantly seeme to bee hearers of the Word upon that day yet make open profession when they are heere that they have no delight in it as the Prophet speaketh of them in his time Ieremy 6.10 they have no heart to it at all You shall hardly come into any Church upon a Sabbath day where you shall see so many sleepers old and young yea such as would bee thought to bee of cheefe credit among their neighbours not for morall honesty onely but even for religion too And this I have to my griefe heard many strangers observe and wonder at I know many of
it and thou shalt utterly abhorre it for it is a cursed thing As if he should say any idoll set up by idolaters we must utterly detest and abhorre it for it is a cursed thing and if any of Gods people receive it it will make him a cursed thing like unto it as the Lord speaketh in that place Ye see what a strange precisenesse this way God requireth of his people he would not have us so much as to name an idoll without expressing our detestation to it Make no mention of the name of other gods saith the Lord Exodus 23.13 neither let it be heard out of thy mouth He would have us doe what lieth in us that the very names the termes and phrases that idolaters have used might bee utterly abolished and remembred no more Thou shalt destroy the names of them out of that place saith the Lord Deut. 12.3 And the Lord promiseth this as a great mercy to his Church Hos. 2.17 I will take away the names of Baalim out of her mouth and they shall be no more remembred by their names And according to this commandement we read that when the children of Reuben came to take possession of certaine cities of the Amorites that had borne the names of their idols it is twice said of them in one verse Numb 32.38 that they changed the names of those cities and gave other names unto them Thirdly Wee shall find this oft noted by the Holy Ghost for a property of one that is truly converted and woone unto God that hee hateth idolatry Yea this is mentioned for one of the first and chiefe signes wherein the truth of his conversion hath manifested it selfe Through thy precepts saith David Psalme 119.104 I have gotten understanding therefore I hate every false way As if hee should say So soone as ever Gods people have gotten any saving knowledge of the truth they grow to a dislike and hatred of Idolatry and false worship presently Two places onely I will name for this though I might do many The first is that Esa. 30.22 Where after the Lord had spoken of the effectuall calling and conversion of his people in the two former verses he mentioneth this as the first fruit and worke whereby it should shew and declare it selfe Ye shall defile also saith the Lord the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence As if he had said Thou shalt loath them and shew utter detestation unto them The other place is Ezek. 11.18 where when the Lord had promised that hee would gather his people againe into Israel and give them a new spirit and a new heart And they shall come thither saith he And what is the first thing they shall doe when they come thither They shall take away all the detestable things thereof and all the abominations thereof from thence And what meaneth he by these detestable things and abominations the abolishing whereof should be the first thing they would doe after their second conversion Surely their idols as you shall find the same Prophet interpreteth himselfe Chap. 7.20 37.23 Fourthly and lastly This hatred of Idolatry doth so please the Lord wheresoever he seeth it as he hath been wont to reward it even in such as have beene no better then hypocrites And for this we have a notable example in Iehu unto whom the Lord promised 2 King 10.30 that his children should sit upon the throne of Israel to the fourth generation because of that zealous detestation hee had shewed unto the Idolatry of Ahab And yet it is evident both by the next verse 31. and by Hos. 1.4 that therein his heart was not upright in him You see then beloved that no man is to bee blamed for the hatred hee beareth unto popery and to all kind of idolatry no no our generall coldnesse and luke-warmenesse this way is much to bee blamed rather And if wee did zealously love the Lord and his Gospell indeed we could not choose but hate all popery more then wee doe And the world is fouly deceived in judging the precisenesse or strictnesse of any man in this kind to be a certaine signe of hypocrisy in him We come now unto the fift and last of those good things that may be found in some that are hypocrites that is to say to that measure and degree of reformation of life that some of them have attained unto not only to leave grosse and open sins but even the smallest also and such as most men account to be no sins at all Wee must therefore know beloved that though you have observed great precisenesse and strictnesse this way in some that have discovered themselves to be no better then hypocrites they would not sweare the least oath they would not give that liberty to themselves for company and recreations that they might lawfully doe c yet are they not hypocrites because of this nay this is no fault in them neither oughtest thou to blame them or hate them for this For 1 it is a good thing and highly pleasing unto God to make conscience even of the least sin and a man cannot be too precise in that case In all things that I have said unto you saith the Lord Exodus 23.13 bee circumspect and wary And I say unto you sweare not at all saith our Saviour Matth. 5.34 Yea it is a good thing for a man to make conscience of that that hath but the appearance of evill Abstaine from all appearance of evill saith the Apostle 1 Thess. 5.22 2 Hee that maketh not conscience of the least thing that hee knoweth to be a sinne and forbidden of God maketh not conscience of any sinne beause it is sinne and forbidden of God This is the Apostles reason Iames 2.10 11. Whosoever shall keepe the whole law and yet offend in one point that is wittingly and willingly give himselfe liberty to do so he is guilty of all For he that said doe not commit adultery said also Do not kill That is true will you say every man must make conscience of the least thing that hee knoweth to be a sinne neither would any man blame them for doing so But this is their odious hypocrisy that they make more sinnes then God hath made they must be so precise and scrupulous forsooth in indifferent and lawfull things in such things as wiser men and godlier men then they make no scruple of at all This singularity of theirs this judging and condemning by their example the practise of other men is the thing that proveth them to bee hypocrites and maketh them so odious to all men as they be To this I have three things to answer First The things that they are so scrupulous in and which they dare not doe may bee in their owne nature not indifferent but unlawfull and sinfull yea well knowne unto them to bee so though
God The â—ncense which they offered was an abomination unto him as the Lord speaketh Esa. 1.13 14. their new moones and their sabbaths and their solemne assemblies all good things in themselves commanded of God his soule hated they were a trouble to him he was weary to beare them Yea the more good things the hypocrite doth the more odious he maketh himselfe unto God The hypocrites in heart saith Elihu Iob 36.13 not the grosse hypocrites onely and such as whose life discovereth them to be so but the most close and secret ones if their hearts bee false and unsound heape up wrath Yea in some respects certainely his case is more wofull then the case of the most profane man both in this life and in the life to come also How can this be will you say can the profane mans case be worse then the hypocrites both in this life and the life to come also as you have taught us now and yet the hypocrites case be worse then his both in this life and in the life to come Are not these propositions directly contradictory and therefore impossible that both of them should be true I answer No. But as the sinnes of the one are in one respect greater and in another lesser then the sinnes of the other are so the Lord in the infinitenesse of his wisedome and power can and will make this possible which to our shallow understandings seemeth to bee most impossible And this wee are sure of that both these propositions that seeme so contradictory are undoubtedly true because God hath in his word taught us both What he hath said touching the open prophane man you have heard before and that the hypocrites case is in some respects worse then the state of the most prophane man both in this life and in the life to come is evident by these two proofes First in this life he is hardlier brought to the sight of his sinne and to repentance for it without which there is no possibility of salvation then the prophane man is The Publicans and Harlots goe into the kingdome of God before you saith our Saviour to the Pharisaicall hypocrites Matth. 21.31 See an example of this also in Iudas And secondly In the life to come because they have sinned against greater meanes and against greater light they shall receive the greater damnation as our Saviour speaketh Mat. 23.14 It shall be more tollerable for the land of Sodom a farre more prophane people then they were in the day of judgement then for thee saith our Saviour unto Capernaum Matth. 11.24 In which respect we shall finde there is no one sinne that our Saviour did more bitterly inveigh nor denounce more woes against then he did against hypocrisie and though the Pharisees were guilty of many other foule sinnes as appeareth by that which our Saviour saith of them Matth. 23.3 Yet he taxeth them for no sinne so much as for their hypocrisie Matth. 23.13 and in many other places So that to conclude this point I must say unto you all as our Saviour spake unto his Disciples first of all in a mighty audience Luk. 12.1 Beware yee of the leaven of the Pharisees which is hypocrisie As if he had said yee that are the Disciples of Christ and professe Religion above all other men and above all other sinnes beware yee of hypocrisie content not your selves with any good things that bee in you with any good things that yee doe that you love the word that you use to pray that you observe the Sabbath that you hate popery and all will worship that you are strict in the smallest things but take heed that you doe these things in truth and soundnesse of heart remember that hypocrisie is the leaven of the Pharisyes it will make all that you doe sowre and unpleasing unto God Alas will you say wee know this is most true but how shall wee know whither wee be hypocrites or no If the hypocrite may goe so farre as you have taught us out of Gods word he may we see just cause to feare we are no better then hypocrites And I know well that some of you that are freest from hypocrisie ever since you heard me prove how farre the hypocrite may goe have longed much to heare this how the true Christian may be distinguished and knowne from the hypocrite in these things and what it is wherein he goeth further then any hypocrite in the world can goe Now to give satisfaction to these good soules First of all I say that this is a good signe thou art no hypocrite because thou art so fearefull least thou shouldst be one because thou art so desirous to get good evidence to thy selfe that thou hast more in thee then an hypocrite can have To feare our selves least our hearts should be unsound is part of that poverty of spirit of which our Saviour saith Matth. 5.3 that they are blessed that have it in them David suspected his heart to be unsound when he prayed as he did Verse 10. Create in mâ—e a cleane heart ô Lord and renew a right spirit within me And so did all the elect Apostles when Christ having told them that one of them should betray him there was a false hypocrite among them every one of them was exceeding sorrowfull and cryed to him Matth. 26.21 22. Lord is it I But secondly I will for your further satisfaction give you some notes whereby you may discerne whither you be hypocrites or noe And I will go no further for them then to these very examples I instanced in for the five good things which I told you have beene found in some hypocrites I will shew you plainly what the things were wherein they though they went so far were defective and did bewray the falshood and hypocrisie of their hearts And when in the hearing of them you shall finde your selves and that goodnesse that is in you free from these defects from these notes of hypocrisie which the Holy Ghost hath observed to have beene in them not from one or two of them but from them all you may be able confidently to conclude unto your comfort that certainly you are no hypocrites you shall be easily able to judge of the soundnesse or unsoundnesse of your owne hearts The defects that were in the goodnesse of these men whereby their hypocrisie was discovered were five principally First some of them when they seemed to have most goodnesse in them and made greatest shew of it they lived in grosse sinnes neverthelesse Take a proofe of this in the example of those hypocrites that I told you were so given to prayer They made many prayers as the Prophet speaketh of them Esay 1.15 they used to pray often yea they did spread forth their hands in prayer and seemed to pray with great zeale and fervency of spirit but their hands were full of bloud As if he should say they were savadge bloud-suckers and most cruell oppressours of poore
and conferre together not against him as some translations readeth it but of him and of his Doctrine as the most and best interpreters read it and the context plainly sheweth it ought to be read so 6. Lastly they liked his Ministery so well that every one called upon and did what he could to draw his friends and kinsfolke to goe with him to it Is it possible will you say that these could bee hypocrites that went thus farre Yes verily they were no better then hypocrites for all this How may that appeare will you say By what note doth the Holy Ghost discover them to be so Surely by this that he saith twice of them They heare thy words saith hee Verse 31. but they will not doe them and againe Verse 32. They heare thy words but they doe them not They would not be ruled by the word they would not obey nor practice what they heard they would not reforme their hearts and lives by it And the Lord instanceth in one particular corruption that they would not leave Their heart goeth after their covetousnesse still saith he He chargeth them not with any grosse act or worke wherein they shewed their covetousnesse neither Vsury nor bribery nor oppression nor extortion but with mentall covetousnesse only Because they did not practise what they heard nor reforme their lives according to it because the word that was so faithfully preached unto them and which they did heare so constantly and with such delight had not power to bridle and mortifie the very lusts and affections of their hearts therefore they were hypocrites Marke this beloved and take it to heart every one of you In those sixe good things that the Holy Ghost hath noted in Ezekiels hearers none of you goe beyond them most of you come farre short of them 1. You frequent not the Ministery of the word so constantly as they did Many of you that did constantly frequent our ministery at the first while it was somewhat new and fresh and strange unto you like those Athenians Acts 17.21 are growne weary of your diligence that way Your goodnesse as the Lord said of Ephraim Hos. 6.4 Was as a morning cloud and as the early dew it is gone away I speake not of such whom distance of place or shortnesse of dayes or foulnesse of weather and wayes or infirmity of their bodyes doe keepe away but of such only whom nothing but their decay of affection and love to the word hath made so slacke in comming to it 2. You cannot so well brooke a faithfull ministery that will plainly reprove your sinnes as they would 3. You heare us not with that delight and alacrity but more heavily then they did 4. You shew not that love to our persons as they did to his 5. You use not to conferre together of that you have heard as they did 6. You labour not to draw and winne others to the love of the word as they did But in that brand and character of an hypocrite that the Holy Ghost setteth upon them the most of you doe match them fully You heare our words but you will not doe them our Ministery is of no power at all with you to reforme either your hearts or lives Many of you have by hearing of us gotten store of that knowledge that the Apostle speaketh of 1 Cor. 8.1 of that knowledge that puffeth you up and maketh you proud censurers and contemners of other men and even of your teachers too You come still to our Ministery not as Disciples to learne and be guided by us but only as judges to heare what we can say and passe your censure upon us And that which the Apostle speaketh in another sense Iames 4.11 may fitly be applied to sundry of our hearers Thou art not a doer of the law but a judge None of us are good enough to teach you but you will hold opinions and do things in your practice which no Minister of God that ever you heard doth approve of Even such of you as heare us constantly and praise our preaching and seeme both to love us well and to admire and magnifie our Ministery as Ezekiels hearers did yet will you not practise or do any thing that wee teach you I will not speake of the unreformed lives of ordinary hearers But is it not strange that some of our hearers of best note should bee implacable and irreconciliable A property whereby the Apostle describeth them Romans 1.31 whom the Lord hath given up unto a reprobate minde And implacable towards whom Even towards their brethren that are of the same judgement and profession with themselves I cannot stand upon this or any other particular wherein our hearers declare themselves to be like Ezekiels hearers They heare our words but they will not doe them But this I affirme confidently unto you all that you can never get assurance that you have upright hearts that you are any better than hypocrites till you can find that every truth that you heare in the Ministery of the Word hath a divine power and authority in your hearts And though you bee not able in all things to doe as you are taught but notwithstanding you have beene constant hearers of the Word a long time yet there remaineth a deale of corruption still in you that you cannot mortifie and subdue yet you dare not resist any truth that you heare but you yeeld unto it make conscience of it desire and endeavour to obey it and put it in practice David comforted himselfe in this testimony of his uprightnesse Psalme 119.161 His heart stood in awe of Gods Word hee durst not doe any thing against it And Paul commendeth the Thessalonians for this 1 Thessalonians 1.5 that his Gospell and Ministerie came unto them not in word onely but in power And 1 Thessalonians 2.13 that it wrought effectually in them And hee saith of them 2 Thessalonians 3.4 That hee was confident in the Lord concerning them that they both did and would doe the things that hee commanded them Nay hee saith expressely 2 Corinthians 2.9 that herein standeth the tryall of a true Christian and sound-hearted hearer To this end also saith he did I write as I did and reprooved you so sharply for your connivance toward the incestuous person that I might know the proofe of you whether you bee obedient in all things As if he had said He is no true-hearted hearer nor sound Christian that will not bee obedient to his teacher in all things True will you say they whom the Prophets and Apostles did teach were bound to obey them in all things because they could not erre in their Ministery but must we therefore obey you in all things who we know may be miscarried in your Ministery sometimes through want of judgement sometimes through passion I answer No verily thou must not obey us any further than wee bring the Word of the Lord for every thing that wee teach you to doe or to leave undone
the Spirit of Christ may be known which I will not therefore now make any mention of I will instance onely in foure effects of the Spirit whereby you may be able to judge whether you have received not the spirit of the world but the Spirit which is of God as the Apostle speaketh 1 Corinth 2.12 The first is your Charity the second is your Constancy in cleaving to the truth which you have received the third is your Taking to heart the cause of God and religion the fourth and last is your Sympathizing with the fellow-members of Christs mysticall body For the first of these There is no one grace whereby the Spirit of Christ may be better and more sensibly known to dwell in us than charity and meeknesse of spirit Iohn Baptist saw the Spirit descending from heaven like a dove and it abode upon Christ as we read Iohn 1.32 I beseech you saith the Apostle 2 Corinthians 10.1 by the meekenesse and gentlenesse of Christ. As if he had said Of all the graces of the Spirit that did abound in Christ his meekenesse and gentlenesse did most excell And we shall finde that this is oft mentioned for a certaine signe of a man that is in Christ. By this shall all men know that ye are my disciples saith our Saviour Iohn 13.35 if ye have love one to another As if hee should say This is so evident and conspicuous a marke of one that is in Christ as not themselves onely but others also all men may know them by this Beloved let us love one another saith the Apostle 1 Iohn 4.7 for love is of God and every one that loveth is borne of God and knoweth God He that loveth not knoweth not God for God is love saith he Vers. 8. And Vers. 12. If wee love one another God dwelleth in us and his love is perfected in us And Ver. 16. He that dwelleth in love dwelleth in God and God in him My little children saith he againe 1 Iohn 3.18 19. let us not love in word neither in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him As if he had said A man may confidently assure himselfe that hee is in Christ and that hee hath the Spirit of Christ in him if hee love his neighbour unfeignedly not in word onely but in deed if hee unfeignedly desire to doe him what good he can O that we would impartially examine our selves in this first point beloved now especially that we are to prepare our selves to the Lords Table If thou be not in charity certainely thou hast not the Spirit of Christ and consequently thou art none of his I know well that many that have not Gods Spirit but are meere carnall men use to glory much in their charity and thinke they farre excell any that professe religion in this vertue But if there could ever have beene any true love to man and such as God approveth of in any soule that is not regenerated and sanctified by the Spirit of God certainely neither our Saviour himselfe nor his holy Apostle would have spoâ—ken so of love as you heare they have done No no the holy Scripture is most plaine in this point that no man hath any true charity in him but he only that is truly regenerate By this we know that we love the children of God saith the Apostle 1 Ioh. 5.2 when we love God and keepe his commandements As if he should say All true love to men proceedeth from the love we beare to God as from the root and fountain This is love saith he 2 Ioh. 6. that we walk after his commandements As if he had said We cannot love our neighbour as we ought unlesse we love him out of conscience towards God and in obedience to his commandement The end of the commandement is love saith the Apostle 1 Tim. 1.5 out of a pure heart and of a good conscience and of faith unfeigned As though he should have said No man can have true love till he have first a pure heart and a good conscience and faith unfeigned I will therfore shew you how true Charity is to be tryed how you may discern and know whether you love your neighbour as you ought to love him and as no man that hath not the Spirit of Christ was ever able to do Try this First By the love thou bearest to all men Secondly By the loue thou bearest to them that have wronged thee and are thine enemies Thirdly By the love thou bearest to them that feare God especially Lecture CXLIII On Psalme 51.7 March 23. 1629. NO man hath true charity in him First that doth not love all men Secondly that doth not love his enemy Thirdly that doth not love such as feare God especially For the first They that have the Spirit of Christ in them do unfeignedly love all men See this plainely in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love saith he one toward another and towards all men How can this bee will you say Must wee love such as are wicked men Doth not the Holy Ghost make this a speciall note of a lewd and gracelesse man to love them that are wicked They hate the good saith the Prophet Mica 3.2 and love the evill Was not Iehosophat though otherwise so good a man greatly blamed for this Shouldst thou love them saith the Prophet Iehu to him 2 Chron. 19.2 that hate the Lord Therefore is wrath upon thee from before the Lord. Doth not David glory in this as in one principall evidence of the truth of his heart that he did hate wicked men I have hated them saith he Psal. 31.6 that regard lying vanities that is I have hated all idolaters And 139.21 22. he appealeth to the Lord concerning this and glorieth of this even before the Lord Do not I hate them O Lord saith he that hate thee I hate them with a perfect hatred I count them mine enemies I answer That in all these places there is no more meant but this First That wee must hate their sinne and that that is evill in them And that we are bound to hate even in the best men and in those persons whose persons we are most bound to love Ye that love the Lord saith the Psalmist Psalme 97.10 hate that that is evill There is no love of God in that man that hateth not sinne wheresoever hee seeth it even in his owne child in them whom he doth most dearely love Secondly that we must shew our dislike even to the persons also of scaâ—dalous and lewd men For first we may give them no countenance but shew our dislike by shunning all voluntary familiarity and kindnesse unto them while they continue such Have no company with him saith the Apostle 2 Thes. 3.4 that he may be ashamed I have hated the congregation of evill doers saith David Psalme
thou art that art most bitter and violent of either side then art thou certainly thy selfe most wilfully blinde And I doe assure thee in the name of the Lord and by good warrant out of his word that if thou canst not unfeignedly love every one that truly feareth God whither he conforme or not conforme if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such thou canst have no comfort at all in thine owne estate before God Let there be no strife I pray thee saith Abraham unto Lot Gen. 13.8 betweene mee and thee for we are brethren And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot and the griefe of Abraham for that variance that the Cananite and the Perizzite dwelt then in the land Certainely all that truly feare God are brethren And have not we Cananites and Perizzites enough in our land Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves But the time will not permit me to enlarge my selfe in this point as I desire to doe I will therefore conclude my speech with the words of the Apostle Iam. 5.9 Grudge not one against another brethren lest yee be condemned Lecture CXLIV On Psalme 51.7 August 2. 1631. IT followeth now that we proceed unto the second of those foure effects and fruits whereby a man may certainly know whether he hath the spirit of Christ and consequently whether he hath Christ and is by his death and obedience perfectly justified in the sight of God and that is constancy in Religion This is then the Doctrine that I am now to insist upon That he that hath the spirit of Christ in him will be constant in his Religion above all things Now before I give you the proofe of the point I must explaine first and prevent the mistaking of it by answering three questions and removing three doubts that may rise in your mindes against it First You may aske me Is it a certaine note of a man that hath the spirit of Christ to be constant in his religion I answer No unlesse it be the true Religion that he doth professe It is indeed a morall vertue and one of the best things that are to be found in a naturall man to be constant in his Religion be it true or false And so the Lord noteth it to be Ier. 2.10 11. Passe over the isles of Chittim and see and send unto Kedar and consider diligently and see of there be such a thing and to be found even among them hath a nation hath any nation changed their gods As if he should have said Hath not even the light of nature discovered thus much unto all nations that it is a shamefull and odious thing for a people to be variable and unconstant in their Religion But my people have changed their glory their Religion he meanes For this constancy in a mans Religion which he is perswaded is true though it be false argueth a zeale of God in him though it be not according unto knowledge And that the Apostle speaketh of you know Ro. 10.2 as of a good thing iâ— it selfe as of one of the best things that can be in a naturall man But yet this is no signe of grace no fruit of the spirit of Christ to be constant in an erroneous and false way It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings and people of Israel that they abode even to the dissolution of that state in that Religion that Ieroboam did at the first establish and would by no meanes be drawne to forsake it The children of Israel saith the Holy Ghost 2 King 17.22 walked in all the sinnes of Ieroboam that he did they departed not from them This constancy in their Religion is oft mentioned in the story to their great shame and reproach It is no praise at all nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever that they have beene constant in their Religion even unto death It is not the punishment that a man indures but the cause for which he suffers that maketh him a Martyr It is not constancy but obstinacy in a man to abide so resolute and unmoveable in any errour as he will admit of no meanes that may informe him better to be like the aâ—afe Adder Psal. 58.4 5. that stoppeth her eare which will not hearken to the voice of the charmers charming never so wisely Yea it is not only a great sin but a fearefull judgement and curse of God too He hath blinded their eyes saith our blessed Saviour Ioh. 12.40 and hardned their hearts that they should not soe with their eyes and understand with their hearts and be converted and I should hâ—â—le them So that when I say constancy in Religion is a note of him that hath the spirit of Christ I meane constancy in the true Religion It is the cleaving to the truth of God that is such a note But then you will aske me secondly How shall I know in that great difference of opinions in Religion that is in the Church and that even among learned and good men too which is the truth Whether that that I hold and professe bee the truth that so I may constantly hold it and cleave unto it When our Saviour had said Ioh. 18.37 38. and it was that good confession that the Apostle 1 Tim. 6.13 saith he witnessed before Poncius Pilate to this end was I borne and for this cause came I into the world that I should beare witnesse unto the truth Pilate said unto him what is truth And certainly wee have many now that were borne and bread in the Church that know no more what the truth is then Pilate did but like men utterly ignorant and unsetled in Religion are as ready to say as he he was What is truth Now to these men I answer with the words of our Saviour Ioh. 17.17 Sanctifie them with thy truth thy word is truth If that Religion that thou professest be no other then that which God hath taught thee in his holy word then is it doubtlesse the true Religion If thou holdest nothing in Religion but that thou canst warrant and prove by Gods Word then holdest thou the truth and thou must hold it fast and cleave constantly to it It is the word of truth Eph. 1.13 it can never deceive thee Thy testimonyes are very sure saith David Psalm 93.5 This sacred booke of the holy Scriptures and writings of the Prophets and Apostles is the foundation upon which God buildeth his Church as the Apostle teacheth us Eph. 2.20 If thou
build thy faith and Religion upon this foundation thou art sure enough But yet there is another doubt apt to rise in your mindes and you will aske me this third and last question How can I be certaine that that which I hold in Religion is grounded upon the holy Scripture rightly understood The Scripture is obscure and hard to be understood and all religions Papists and Pelagians and Anabaptists all do alledge Scripture for that that they hold To this I answer First that there are indeed some things in the holy scriptures hard to be understood as the Apostle saith 2 Pet. 3.16 there are in that Epistle that Paul wrote unto the Hebrewes Secondly there is nothing no one Article of faith so plainly set downe in the holy Scripture but wrangling and prophane wits have beene apt to pervert and wrest the words to a quite contrary sense unto that that the Holy Ghost intended You shall see the Prophet Ieremy 23.36 charge the Prophets and Priests of his time with this and I pray you marke how emphatically he expresseth the heinousnesse of this their sinne Ye have perverted saith he the words of the living God of the Lord of hosts our God But yet for all this every point of Religion the knowledge whereof is necessary to the salvation of Gods people is so plainly expressed and taught in the holy Scripture in one place or other that not only learned men but the simpliest Christian may clearely understand it and be undoubtedly certaine that it is indeed the infallible truth of God I pray you marke the proofe of this point in five dgrees First in all these necessary points of Religion the Scripture is in it selfe most cleare and lightsome The Commandement is a lamp saith Salomon Prov. 6.23 and the law is light Yea the Apostle calls the very Scripture of the old Testament which yet was much darker then the new is 2 Pet. 1.19 a light that shineth in a darke place Secondly It is not only lightsome in it selfe as you know the Sun is though they that are blinde have no benefit by it but it doth also give light unto us and make us who are all of us blinde by nature able to see clearely the true meaning of it This is therefore noted to expresse the divine excellency of it Psal. 19.8 The Commandement of the Lord is pure enlightning the eyes It giveth light and sight to the eyes of Gods people that were dimme and blind before Thirdly It is not only lightsome and cleere in all these necessary points of Religion to Schollers and learned men but even to the simpliest Christian that brings a good heart to the reading and hearing of it Psal. 119.130 The entrance into the word giveth light Marke it is not only light but it giveth light yea so soone as a man with a good heart is entred into it he shall receive that light by it But to whom gives it this light It giveth understanding to the simple Fourthly what kinde and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it Surely a cleere a certaine and undoubted knowledge My people they that belong to me my elect saith the Lord Esa. 52.6 shall know my name my word and will they shall know in that day that I am he that doth speake behold it is I. The sheepe of Christ know his voice Ioh. 10.4 they understand his language well and understand his meaning too You know the truth saith the Apostle 1 Ioh. 2.21 not to the clergy but even to the meanest Christian such as Verse 18. he had called little children you know the truth saith he and that no lye is of the truth The meanest Christian being one of Gods elect and having a good heart may clearely understand the Scriptures in those points that are necessary unto salvation and attaine to a certaine knowledge of them as the Apostle saith of the Thessalonians 1 Thes. 1.5 that the word came unto them and was received by them in much assurance Fifthly and lastly The Lord hath so revealed his will in his holy Word that an unlearned man that feareth God and hath a good heart may in these necessary points understand the Scriptures better more feelingly and effectually and attaine to more certainty of knowledge in them then the greatest Schollar in the world with all the helpes of art and learning and interpreters that he hath shall doe if hee want grace For so stands the promise Psal. 25.12 What man is hee that feareth the Lord Him shall hee teach in the way that he shall choose If any man will doe his will and resolve to practice what he knoweth saith our Saviour Ioh. 7.17 he shall know of the doctrine concerning the Doctrine which I teach whether it be of God or whether I speake of my selfe So that to conclude my answer to this third and last question let no man pretend for his profane ignorance and unsetlednesse in the matters of religion the obscurity of the holy Scriptures or say thus in his heart I meane well and I will do well and I will hope well but I will never trouble my braines with the matter of religion to that side that I see to be strongest and that the times shall favour most I will most incline but to attaine to any setled judgement in these matters I need not I cannot Our Preachers and learned men cannot agree about points of religion and I am glad with all my heart that it is so for that will be a good excuse for me I hope Let no man I say please himselfe in these conceits For thou hast heard that the Scripture is not so obscure in these necessary points as thou wouldst faine have it to be but if thou hadst any true feare of God in thee if thou didst belong to God thou mightest clearely and certainly know the truth And it is a more fearefull signe against thee than thou art aware of that the Word of God is so obscure to thee that thou canst attaine to no certainty of knowledge in the matters of religion by it To them that are without that belong not to Gods kingdome saith our Saviour Mar. 4.11 all these things are done in parables All the Doctrines of Gods Word are parables and hidden mysteries to them that are without and shall never go to heaven And now having removed these doubts and taken away these stumbling blocks out of your way I will come to the proofe and confirmation of the Doctrine that I propounded That he that hath the Spirit of Christ will be constant in the religion of Christ he will firmly cleave to the truth that he hath learned out of Gods Word Two evident proofes I will give you for this and then I will shew the reason and ground of it for so must I lay the foundation of that application and use that we must make of this so necessary a truth to be insisted
upon My first proofe is the testimony that the Lord hath given unto them that cleave constantly to his truth The second is the comfort that Gods people themselves have found and the confidence they have reposed in that Of the first sort of proofs I will give you but three The first is that which you shall find Esa. 26.2 Open ye the gates that the righteous nation which keepeth the truth may enter in Marke three things in this first proofe 1. God makes it the character of the righteous nation the true Church the whole company of true believers that are made righteous by the imputation of Christs righteousnesse unto them that they are such as keep the truth Yea that he saith they are such as 2 keepe the truths all truths every truth that God hath in his Word revealed unto them 3. Marke what is said Vers. 1. of this nation that keepeth the truth and what security they may have that are of that nation We have a strong City salvation will God appoint for wals and bulwarks The nation that keepeth the truth yea every truth of God is as a strong city Gods salvation and protection shall be in stead of all wals and bulwarks unto that nation My second proofe of the first sort is that speech of our blessed Saviour Ioh. 8.31 If ye continue in my word then are ye my disciples indeed and not in name and profession onely He that is Christs disciple indeed taught of God a true believer will continue in Christs word in the truth he hath learned of him and not be drawne away from it And the third is like unto this 2 Iohn 9. Whosoever transgresseth He meanes not in action and practice for all men are apt to transgresse so There is no man that sinneth not 1 Kings 8.46 and every one that sinneth transgresseth the law 1 Ioh. 3.4 But he speaks here of such as transgresse in judgment forsake the right way as they did 2 Peter 2.15 and fall from the truth Whosoever saith he transgresseth and abideth not in the doctrine of Christ hath not God hath no part in God no saving knowledge of God no comfort in him He that abideth in the doctrine of Christ hath both the Father and the Sonne hath God for his father and the Sonne of God for his Saviour And this is my first sort of proofe the testimony that the Lord hath given of them that cleave to the truth and are constant in his holy religion you see what account the Lord makes of such My second proofe is the testimony that Gods people themselves from their owne experience have given unto this even of the comfort that they have found in this in the times of their greatest tryals and aâ—flictions that they have been constant in their religion and faithfully persisted in the truth of God And for this kind of proofe I will give you three particular examples of most holy men and one more generall of the whole Church The first of my three examples is holy Iob who when he was overwhelmed almost with tentations of all sorts found not more comfort and strength against them all in any one thing than he did in this Iob 23.11 12. My foot hath held his steps his way have I kept and not declined neither have I gone backe from the commandement of his lips I have esteemed the words of his mouth more than my necessary food As if he had said How many and how great soever my frailties and corruptions have been whereby I have justly deserved the Lord should thus afflict me yet I thaâ—ke God this my Conscience can witnesse with me and this is my comfort that I have never been variable in my religion I have been constant in that My second example is Davids who when his soule cleaved to the dust Psal. 119.25 and melted for heavinesse as he saith Vers. 28. when he was brought very low by outward and inward affliction raiseth up himselfe with this testimony that his conscience gave him as with a principall comfort Vers. 30 31. I have chosen the way of truth thy judgements thy Word for so is that word taken most commonly in that Psalme have I laid before me I have stuck unto thy testimonies O Lord put me not to shame As if he should have said I have deliberately advisedly and upon good grounds I finde for it in thy Word not out of any carnall respects because it is the religion of the time and State I live in made choice of this religion which I do professe and I have stuck to it and would never be drawn from it therefore O Lord put me not to shame forsake me not nor leave me not without comfort My third example is that of the holy Apostle 2 Tim 4.6 7. I am now ready to be offred as a sacrifice in martyrdome and the time of my departure is at hand that was a time certainly wherein he should need to bethink himself of the best grounds of comfort he had and what was the chiefe thing that he grounds his comfort and confidence upon at that time Surely this which he expresseth in the next words I have fought a good fight I have finished my course I have kept the faith As if he had said Though by many oppositions of false teachers and bitter persecutions I have beene strongly assaulted to forsake it yet I have I praise God and this is my comfort even to the finishing of my course and end of my dayes kept the faith that is the doctrine of faith as the word is taken Acts 6.7 Rom. 1.5 Gal. 1.23 and in many other places And mark how confidently he infers even upon this ground in the next words Vers. 8. Henceforth there is laid up for me a crowne of righteousnesse which the Lord the righteous Iudge shall give me at that day My fourth and last example is more generall even of the whole body of the Church that God had then upon earth Psal. 44.17 18 19 All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy covenant our heart is not turned backe neither have our steps declined from thy way though thou hast sore broken us in the place of dragons and covered us with the shadow of death As if they had said No reproach or persecution that ever we indured all which we might easily have escaped if we would have dealt falsly in thy covenant and forsaken thy truth could make us so much as in heart to turne backe from thy way as our fore-fathers did in the wildernesse of whom it is said Acts 7.39 that in their hearts they turned backe into Egypt they could have found in their hearts to be there againe but so could not we and this testimony of our uprightnesse we have to comfort our selves with in all the miseries that have befalne us And thus have I given you the proofe of the point that a mans constancy in the
true Religion is a sure argument that he hath indeed the Spirit of Christ and that that may give him great comfort in his estate Lecture CXLV On Psalme 51.7 August 16. 1631. IT followeth now that we proceed to the reasons and grounds of this point shew you why it must needs be so that he that hath the Spirit of Christ is constant in his religion he cannot be like the reed shaken with the wind variable and wavering in his religion nor apt to be drawn away by any means from the truth that he hath learned and received from the Word of God Two evident reasons there be for this 1. The Spirit of Christ wheresoever it dwels will teach and perswade the conscience effectually in the truth of God 2. He that is taught his religion by the Spirit of God will certainly be constant in it The first reason because it is of great importance and concernes the maine ground of that certainty that any of Gods people have in their faith and religion I will distinctly and plainely for the helpe of your understanding and memory declare and confirme unto you in six severall propositions and then I will answer the maine objection that is made against it First the Lord hath promised that he will by his holy Spirit instruct and teach his people in the way to life See this promise Ioh. 14.26 The comforter which is the Holy Ghost saith our blessed Saviour whom my father will send in my name through my merit and mediation he shall teach you all things All things he meanes that are necessary unto your salvation for you to know and to be perswaded of And if any man shall say as the Papist doth tush this promise was made to the Apostles onely who represented the whole Church of Christ and that therefore from hence it may be well concluded indeed that to the whole representative Church in a generall Councell lawfully assembled the Spirit is promised to teach and guide them infallibly in all things but can every private man or woman conclude from hence that the Spirit of God will teach them all things I answer That though these words were spoken to the Apostles onely for they were spoken in that Sermon our Saviour made at his last Supper where none were present but they yet doth it not follow from thence that they were spoken of the Apostles onely as not concerning any other but them for there were many things spoken in that Sermon that do undoubtedly concerne all the faithfull as much as them viz. that which is in Chap. 13.34 â—5 14.21 23 24. 15.1 10. 16.23 24. But for further answer unto this I add this second proposition That the promise is made not unto the Apostles and Teachers of the Church onely but unto all the faithfull All thy children saith the Lord to his Church to his Catholique Church the whole company of his elect and called ones Esa. 54.13 all thy children shall be taught of the Lord. And our Saviour citing this place Iohn 6.45 delivers the promise in these generall termes It is written in the Prophets saith he and they shall be all taught of God He is then no member of the Catholike Church out of which as out of Noahs Ark there can be no salvation hee is none of Gods elect that in the matters of his religion hath no other teacher then man that is not therein taught of God and instructed by his holy spirit Ye have an unction saith the Apostle in his generall Epistle that he wrote to all the faithfull 1 Iohn 2.20 Yea even to such among them as verse 18. he calls little children the weakest and meanest of all the faithfull ye have an unction from that holy one saith he even unto them and know all things that is ye have received from Christ the Holy Ghost the Comforter and hee hath taught you and instructed you in all things that are necessary to the salvation of your soules for you to know and to be instructed in Thirdly Of all the workes of the spirit of God in the soule of man this is the first and principall to inlighten the mind and to give a man a good understanding and judgement in those things that concerne his salvation As light was the first of all Gods workes in the Creation of the world Gen. 1.3 so is it also in the new creation Be ye transformed saith the Apostle Romanes 12. â— by the renewing of your mind So soone as a man is transformed and hath that blessed change wrought in him his minde will bee renewed and his judgement cleered in spirituall things When their heart turneth unto the Lord saith hee 2 Cor. 3 16. so soone as a man is once converted by the spirit of God the vaile that darkned the understanding and kept a man from seeing and discerning the things of God shall bee taken away That man whom Gods spirit hath not enlightned to see the truth in some comfortable measure in the matter of religion that is ignorant therein or hath no knowledge but such as he hath received by tradition from men had never any other teacher then man holds nothing in religion but humanafide upon that credit that hee gives unto man it is the religion of the time of the state and countrey hee lives in it is that which he knowes many learned and good men doe teach and hold and therefore hee holdeth and professeth it but he was never inwardly and firmely perswaded in his conscience of these things that man certainely never had the spirit of Christ It cannot be idle wheresoever it is it will be working and if it have not renewed thy mind and judgement if it have not taught instructed thee which is the right way to heaven which is the true religion it never had any work in thy heart at all thou hast certainely no one work of saving and sanctifying grace wrought in thy soule Fourthly The knowledge that this heavenly teacher worketh in us is a cleare and certaine knowledge And even as Gods people when the spirit of God spake unto them in visions and dreames and other extraordinary revelations were undoubtedly certaine of that that he revealed unto them they needed not the testimony of the Church to assure them that it was indeed the will of God that was so revealed unto them If Abraham had not beene undoubtedly certaine of that he would never have beene so ready as hee was Gen. 22.2 3. to sacrifice his own sonne Neither would Ioseph being a just man have taken Mary his wife after she was found with child as he did Matth. 1.20 24. nor would he have taken her and our blessed Lord immediatly after he arose by night and have fled into Egypt as he did Mat. 2.13 14. if hee had not been certainely assured that that was the will of God that was so revealed to him the spirit spake expresly in those cases as the Apostle teacheth us 1 Tim. 4.1 So
doth the spirit of God also in his ordinary manner of teaching the heart of man by the holy Scriptures which the Apostle 2 Pet. 1.19 calleth a more sure word of prophesy then any of those extraordinary revelations were speake so expresly as the people of God that have beene taught by him have beene so certaine of the truth that they have beene willing to seale it even with their dearest bloud So the Evangelist saith Luke 1.1 that all the parts of the Gospell all the articles of our faith were most surely beleeued among the faithfull And Peter saith of himselfe and the rest of the elect Apostles Ioh. 6.69 We beleeve and are sure that thou art that Christ the sonne of the living God And our Saviour saith of them all Ioh. 17.8 that they knew surely that be came out from God and beleeved that God did send him The people of God by the teaching of the holy spirit do attaine you see not unto a probable opinion onely but to an undoubted certainty of knowledge and faith And from this certainty hath growne that marvellous courage and comfort that the holy Martyrs have expressed in all their sufferings They were â—laine for the Word of God saith the Apostle Revel 6.9 and â—or the testimony which they held They did professe and give testimony to the truth of God which they had learned in his Word and they did hold fast this their testimony and would not by any meanes be drawne from it and therefore they were slaine If a man have no certainty in the matters of religion but is wavering and unsetled in it certainely he was never yet taught of God Fiftly No man can attaine to this undoubted certainty in religion by any other meanes but by the teaching of the spirit of God Though a man be a constant hearer of the most excellent teacher and enjoy all other the best meanes of knowledge that are upon earth yet shall he never bee able to attaine to a cleare and certaine knowledge in the matters of his salvation till the spirit of God doe teach and instruct him When Peter had made this confession of his faith Matth. 16.16 Thou art Christ the sonne of the living God Iesus answered and said unto him verse 17. Blessed art thou Simon Bar-jona for flesh and bloud hath not revealed it unto thee but my father which is in heaven Marke two things in this speech of our blessed Saviour 1. That till a man be taught of God he can never understand and know no not thus much 2. That he is a blessed and happy man that can find in himselfe that hee is taught of God Why but may you say May not flesh and bloud reveale so much to a man May not a naturall man be perswaded of this that Iesus is Christ the sonne of the living God I answer that he may say so and he may thinke so and he may in some sort know it to be so and be able to prove it to be so but he cannot be fully perswaded of this article he cannot beleeve it with all his heart as Philip speaketh Acts 8.37 till God by his holy spirit have revealed it unto him and perswaded his heart of it No man can say that Iesus is the Lord saith the Apostle 1 Cor. 12.3 but by the Holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the Holy Ghost hath taught it him that hee is so indeed No man can have a cleare and certaine perswasion in matters of religion but onely he that hath the spirit of sanctification and is instructed and guided by it Certainely saith Elihu Iob 32.8 there is a spirit in man and the inspiration of the almighty giveth them understanding There bee many arguments whereby a man may bee convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God 1. The marvellous consent of all the holy Writers that penned it 2. The certaine fulfilling of all the Prophesyes contained in it 3. The strange miracles that have confirmed it 4. The admirable providence of God in preserving of it 5. The testimony that the Church and Saints of God in all ages have given unto it 6. The divine and supernaturall doctrine contained in it But none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the Word of God till we be taught it of God till the holy spirit of God have inwardly certified and assured us of it Therefore is this knowledge this cleare and certaine knowledge in matters of faith and religion called Pro 30.3 the knowledge of the holy and 9.10 The knowledge of the holy is understanding A carnall man by his naturall parts and by the helpe of learning of hearing of study and conference may know much in religion and teach it also excellently and maintaine it strongly against any adversary but this cleare and certaine knowledge this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that carryeth with it as with full saile the whole man to the love and obedience of it that makes a man able and willing to suffer and die for the truth can no man have till the holy spirit of God have sanctified his heart and perswaded him in the truth Sixtly and lastly Proportionable to the measure of the spirit of grace and sanctification that any faithfull man hath received shall the measure of his knowledge and certainty be in the matters of his faith and religion He that is spirituall saith the Apostle 1 Cor. 2.15 by whom though he oppose him to the naturall man he meanes not every one that hath the spirit and is regenerate but him that hath the spirit in a greater measure then many other of the regenerate have as appeares by the opposition he makes Chap. 3 1. betweene them that are spirituall and them that are â—aâ—es in Christ. He that is spirituall saith he judgeth all things that is to say is not only certaine of the truth that himselfe holdeth but can judge and clearely discerne and reject any errour that is held by other men yet he himselfe is judged of no man As if he had said He is so certainely assured of the truth that hee holdeth that the contrary judgement of other men whatsoever they bee cannot over-sway him or cause him to stagger Grow in grace saith the Apostle 2 Peter 3.18 and in the knowledge of our Lord and Saviour Iesus Christ. The holyer and more spirituall a man is the more hee growes in grace in the feare of God in sorrow for sinne and hatred of it and in the love of goodnesse the better and with the more certainty of assurance shall hee know the mystery of Christ the clearer and more certaine assurance shall hee have in spirituall things And thus having opened and confirmed this first reason of the Doctrine I come to answer a maine objection which the Papist
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
acquainted with the holy Scriptures and could remember what ye have learned there ye should not much be moved with that that any either Hereticke or Atheist could say against the truth Thirdly and lastly By this we shall be able to convince and stoppe the mouth of any caviller and seducer if we can alleadge a direct place of Scripture for that truth that we hold The Scripture is profitable and hath great efficacy and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince saith the Apostle 2 Tim. 3.16 it is the sword of the spirit Eph. 6.17 the weapon whereby the spirit of God fighteth with great power and efficacy against every adversary Thus did our blessed Saviour put to silence the tempter himselfe the grand Master and father of all Hereticks and seducers with Scriptum est by alleadging plaine places of Scripture against him Matthew 4.4 7 10. And therefore there is in it a more divine power to convince the conscience of any gaine-sayer and to stop his mouth then in all the testimonyes of counsells or fathers that ever lived in the world And therefore to conclude this first direction as this may discover to us what small hope there is of the greatest number of those that professe the truth in these dayes of peace and joyne with us in the use of all Gods ordinances that they should ever persevere and hold fast their profession being so extreamly ignorant and unacquainted with the principles and grounds of the Religion that they doe professe strangers in the holy Scriptures so may this assure the best of us all beloved that if ever a time of tryall shall come our hearts will smart and ake for this that we have not grounded our selves better in the knowledge of the truth that when we shall heare what the adversary will object against it wee shall find our selves so apt to stagger for want of grounded knowledge when we shall find so small comfort in suffering for it which wee have so small assurance whether it bee the truth or no. Certainely hee that desires to persevere and hold fast the truth hee must while hee hath time and meanes ground himselfe well in the knowledge of the truth by acquainting himselfe and seeking to be perfect in the principles of Religion and points of the Catechisme and by getting good proofes of Scripture for every thing that hee doth hold and professe The second is this He must take to heart that which he knoweth love it and make conscience to practice it or he will never continue constant in the profession of it This is given for the reason why the elect hearers who are in the parable Luke 8.15 resembled unto the good ground did keepe the word and bring forth fruit with patience did persevere and hold out to the end and none but they because they and they only did heare the word with honest and good hearts The man that heares the word and useth the meanes of knowledge with an honest and good heart that is with desire and purpose of heart to practice that which he knowes with such a heart as was in David Psalme 86.11 Teach mee thy wayes ô LORD and I will walke in thy truth And 119.34 Give me understanding and I shall keepe thy Law yea I shall observe it with my whole heart He I say that hath such an honest and good heart he shall certainely keepe it and hold out to the end Many promises are made to such The righteous is an everlasting foundation saith the Holy Ghost Prov. 10 25. And the Prophet having spoken Psalm 112.1 5. of many priviledges that belong to the man that feareth God to the good and upright hearted man he adds this to all the rest Verse 6. surely hee shall not be moved for ever no temptations no perswasions no persecutions shall ever be able to remove him If yee will feare the Lord saith Samuel to Israel 1 Sam. 12.14 And serve him and obey his voice and not rebell against the commandement of the Lord then shall both yee and also the King that reighneth over you continue following the Lord your God Bee you confident in this beloved even such of you as when you forecast the prevailing of Popery and danger of persecution have beene most apt to feare and doubt your selves that you shall never be able to hold out to the end if you truly feare God and make conscience to practice whatsoever he hath taught you be you confident I say in these promises and how weake soever you feele your selves know that the Lord will shew his strength in your weakenesse he will certainely uphold you The eyes of the Lord saith the Prophet to King Asa 2 Chron. 16.9 runne too and fro throughout the whole earth every nation every Towne every family to shew himselfe strong in the behalfe of them whose heart is perfect towards him This the faithfull have ever had good experience of in the times of most fiery tryall What an admirable strength and constancy shall we read of in the Booke of Martyrs to have beene in sundry simple men and women whose knowledge was very weake and meane A well grounded knowledge is a notable meanes to helpe unto constancy as we have heard But there is more force this way in one ounce of true piety and uprightnesse of heart then in a pound of knowledge without this Let a man abound in knowledge never so much if he feare not God if he makes not conscience of his wayes he may turne Papist before he dye notwithstanding all the knowledge that he hath Hold faith and a good conscience saith the Apostle to Timothy 1 Tim. 1.19 20. which some having put away concerning faith have made shipwracke of whom is Hymeneus and Alexander A pure conscience is that golden Pot wherein this heavenly Mannah of faith and sound judgement in Religion must bee kept Holding the mystery of faith in a pure conscience saith hee 1 Tim. ◠9 This golden Pot this precious cabinet will keepe it safe and sure so as we shall never lose it and nothing else but this will doe it And what meaneth he by a pure conscience Surely such a one as doth not willingly admit of the least spot the least sinne that may defile it A good conscience in all things as Paul calls it Heb. 13.18 He that dares not give liberty to himselfe to offend God in any thing he and he only shall hold fast the mystery of faith That Alexander which the Apostle speaketh of had not only beene a constant hearer of the Apostle but had been his constant companion in travell a zealous professour of the truth and very neare unto Martyrdome for it also as it may appeare Acts 19.33 34. yet fell this man so fearfully from the truth that he became a blasphemer of it as is plaine 1 Tim. 1.20 and a most bitter enemy and persecutor of it one of the greatest enemies that ever Paul had Alexander the copper-smith saith he 2 Tim. 4.14
15. did me much evill the Lord reward him according to his works of whom he thou aware also for he hath greatly withstood our words And what was the cause of his falling thus fearfully That the Apostle hath told us he forsook a good conscience He gave liberty to himself to sinne against his conscience to live in some knowne sinne Corruption in manners will breed corruption in judgement A man that hath once knowne and professed the truth is seldome knowne to fall into Popery or any other heresie till he had first forsaken a good conscience and by living in knowne sinnes provoked God to give him over thus farre So among other judgements this is one whereby God threatneth to punish the disobedience of his people Deut. 28.36 Thou shalt serve other gods of wood and of stone thou shalt become a grosse and senslesse idolater And the Apostle speaking of them that in this last age should be drawne unto Popery 2 Thes. 2. he speakes of it Vers. 11. as of a fearefull judgement of God upon men for some sinnes they had beene guilty of For the cause saith he God shall send them strong delusiâ—â—s that they should believe a lie They shall be strongly deluded How By the learning or holinesse or miracles of their Priests No but by the most just hand and curse of God upon them God shall send them strong delusions that there shall be no errour in Popery so grosse no lie so palpable but they shall verily and undoubtedly believe it Marvell not then at their confidence For this cause saith the Apostle For what cause What is the sinne 〈◊〉 provokes God to plague men in this manner He nameth two one in Vers. 10 because they received not the love of the truth that they might be saved the second Vers. 12. because they tooke pleasure in unrighteousnesse To conclude then this second direction what hope can there be that many common Protestants though they be willing to heare and make profession of the truth should ever be able to continue constant in the truth in the time of tryall but that they will be apt to turne Papists blasphemers and persecutors of the truth when a time of tryall shall come seeing 1 they beare no love to the truth at all take no delight in it love every trifle and vanity better than it 2 they give liberty to themselves to live in knowne sinnes and take pleasure therein 3 they content themselves with a forme of godlinsse as the Apostle speaketh 2 Tim. 3.5 but deny and renounce the power of it and hate it mortally wheresoever they see it casting the most odious aspersious upon it Lecture CXLIX On Psalme 51.7 Nouem 1. 1631. IT followeth now that we proceed unto the third Direction and that is this He that would preserve himselfe from falling quite away from the truth and forsaking his religion must take heed of declining from or forsaking of the least truth he must not give himselfe liberty to shrink and fall from the least truth that God hath revealed unto him and wherein his conscience hath beene convinced that it is indeed a truth of God Two things there be whereby men do falsly warrant themselves to take this liberty and they be both of them certaine and undeniable truths First That there be many good and worthy men that see not nor make any reckoning of such truths as themselves have been convinced in And indeed a man may bee a right good man and indued with a great measure of saving grace and yet he cannot see nor be perswaded of some truths that God hath taught us in his holy Word but his judgement is erroneous and unsound in some points yea though he hath had great meanes to informe him in the truth yet he cannot see it And that therefore difference in judgement in some things which cannot be without errour on the one side should not alienate the hearts of brethren one from another as I shewed you in my last lecture but two out of Rom. 14 1-6 Secondly That on the other side there be many in whom no life nor power of godlinesse can be discerned that busie themselves altogether and glory in these points And indeed it is an ill signe in any and a shrewd note of an hypocrite to busie his braines about truths of lesâ—e moment with neglect of greater when a man shall seeke to be expert and cunning in those truths which concerne the ceremonies and discipline of the Church and be stiffe in the holding and maintaining of them and yet be ignorant and void of all desire to learne the doctrine of faith and repentance of mortification and newnesse of life the meaning of the ten commandements and articles of our faith of the Lords Prayer and doctrine of the Sacraments For such persons are doubtlesse under that wo that Christ denounceth Mat. 23.24 against them that straine at a gnat and swallow a camell But though these two things I say be so yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveale his will unto us in his holy Word or to forsake it when he hath once beene convinced of it out of this conceit that it is but a small matter a trifle a man may be saved though he never know nor hold such a truth is a very dangerous sinne Observe I pray you the proofe of this in three points First Though some truths of God be comparatively greater than others as our Saviour saith Mat. 23.23 some matters of the Law and Word of God are weightier than others yet is not any one truth of God to be accounted small or of little or no moment even of those points of the law which he cals but gnats in comparison of others our Saviour saith Mat. 23.23 these ought ye to have done and not to leave the other undone even those small things ought not to be neglected ought not to be left undone I have written to them saith the Lord Hos. 8.12 the great things of my Law They are all great things that God hath written and revealed to us in his holy Word All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2 11. Magnalia Dei the great things of God Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them It is easier for heaven and earth to passe saith our Saviour Luk. 16.17 than that one title of the law should faile It is therefore a great contempt done unto Gods Word to think so lightly of any thing he hath taught us in it as if it were not worth the knowing or not worth the holding and sticking to when we do know it When David hath professed his high esteeme of Gods Word
Psal. 119.127 I love thy commandements saith he above gold yea above fine gold adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way He that doth not esteeme highly of that that God hath taught us in his Word concerning all things concerning the smallest matters as well as concerning the greatest he that doth not hate every false way every errour in the matters of religion errour about the smallest things as well as errour about the greatest certainly he doth not love and esteem of Gods Word as he ought to do Secondly As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements Ye shall not make your selves abominable saith the Lord Lev 11.43 with any creeping thing by eating of it he meaneth and what commandement did ever God give that was lesse than those concrning meat and drinke so may a man do by receiving wittingly the least known errour or forsaking wittingly the least known truth See how earnest the Apostle is 2 Thes. 2 1-3 in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous yea a most wholsome errour that is that the day of Christ was then at hand Yet see I pray you and marke how earnest he is in this matter Now I beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any meanes To receive any thing as a divine truth which God hath not taught us in his Word though it carie never so good a shew of piety and devotion is certainly a very dangerous thing els would not the Apostle have beene so earnest in this case as he was Thirdly and lastly The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters is to make conscience of holding fast the truth even in the least matters of cleâ—ving constantly to the least truth that God hath revealed unto us and convinced our consciences in the surest way to keepe our selves from grosse and enormious sinnes is to make conscience of the least thing we know to be a sin This Iob knew well and therefore to preserve himselfe from the odious sin of adultery or fornication he durst not give himselfe liberty to looke or think of that that might provoke him to lust I made a covenant with mine eyes saith he Iob 31.1 why then should I thinke upon a maid David also knew this well and therefore that he might keepe himselfe innocent from the great transgression he was afraid to commit any presumptuous sinne any sinne against his knowledge and conscience yea he was afraid even of his secret faults of such sinnes as he knew he was many wayes guilty of in thought word and deed though he knew them not in particular nor discerned them to be sinnes This is evident by that earnest prayer he makes Psal. 19.12 13. Who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression And even so it is in this case the surest way to keep our judgements uncorrupted in the matters of greatest moment is to keepe them sound in those matters that are of least weight He that will give liberty to himselfe to reject and forsake the truth in the smallest matters will be in danger to forsake it and fall from it in the greatest matters if hee bee pressed to it Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes Matthew 13.14 Hearing they should heare but should not understand and seeing they should see but they should not perceive hee gives this for one reason of it that they had closed their owne eyes first If a man do wilfully refuse to see any truth that God would reveale unto him it is just with God to blind him so that he shall not be able to see or to have any comfortable certainty in any truth of God When the Apostle speakes of his zeale and resolution against such false brethren as taught circumcision to be still necessary even after the abrogation of the ceremoniall law had beene sufficiently published for it was above foureteene yeares after Pauls conversion as you may see Gal. 2.1 We gave no place by subjection to them saith he Ver. 5. no not for one houre If some politicians had been then to confer with him they would have said to him alas Paul why art thou so obstinate and peevish in such a trifle Circumcision is nothing and uncircumcision is nothing as thy selfe hast taught 1 Cor. 7.19 But he gives this reason why he was so resolute in opposing an errour even of that nature that the truth of the gospell saith he might continue with you These errours in smaller matters being received will by little and little deprive us of the truth and sincerity of the Gospell and usher in such errours as are more grosse and fundamentall Let no man say what unlawfulnesse is there in bowing before a crucifix in a decent manner for if we shall comply with Papists in such things it may be just with God to give us over to greater delusions and to apostate quite with them When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord and to take heed of being drawne by the Canaanites that lived among them unto their idolatry he inforceth his exhortation thus Iosh. 23.12 13. Els saith he if yee doe in any wise goe backe and cleave unto the remnant of these nations know for a certainty that the Lord your God will no more drive out any of these nations from before you but they shall bee snares and traps unto you and scourges in your sides and thornes in your eyes untill you perish from the good land which the Lord your God hath given you If wee shall in any wise goe backe from the truth of God bee it in greater matters or in smaller if wee shall in any wise goe backe and decline to gratifie the Papists and to conforme unto them wee may know for a certainty that God will forsake us and Poperie will prevaile against us So that to conclude this third direction wee must every one doe that for our selves which Epaphras did for the Colossians Colossians 4.12 Wee must labour fervently in our prayers with God that wee may stand perfect and compleat in all the will of God If we be desirous to hold fast our profession we must labour to stand perfect and compleat in all the will of God stand stedfastly in
every truth of God even the least truth that God hath taught us in his holy Word The fourth and last direction is this He that desires to abide in the truth and keep himselfe from being drawne into errour must be constant in a conscionable use of all Gods holy ordinances and meanes of grace How effectuall and forcible a means this is to uphold a man in the constant profession and love of the truth I will shew you by instancing in three particular ordinances of God that is 1 The Ministery of the Word 2 The Sacrament of the Lords Supper and 3 Prayer For the first The constant frequenting of the Ministerie of the Word is a singular means to preserve men from errours of all sorts and to establish them in the truth The Apostle tels us Eph. 4.14 that God ordained it for this end that we should no longer be as children tossed to and fro of every wind of doctrine And as God ordained it to that end so he hath given to us his promise Esa. 55.11 that it shall prosper in the thing whereunto he sent it Certainly they that frequent it and depend upon it with honest and good hearts shall not like children be tossed to and fro with every wind of doctrine nor seduced by erroneous spirits When the Apostle had said Heb. 10.23 Let us hold fast our profession without wavering he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of some is He that gives liberty to himselfe to forsake or neglect the Church-assemblies how is it possible that he should hold fast the profession of his faith without wavering And this is the reason that the Spouse and Church of Christ gives of that prayer she makes unto him Cant. 1.7 Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at noone that is direct me to the place where I may enjoy the sound Ministerie of thy Word for by that Christ useth to feed and refresh his flock and then mark the reason she gives for this suit For why should I be saith she as one that turneth aside by the flocks of thy companions Why should I harken unto or follow after any of these heretickes and seducers who though they pretend to be thy companions and friends as the false Apostles transformed themselves into the Apostles of Christ 2 Cor. 11.13 yet indeed are not so Certainely if ye bee true members of the Church of Christ if ye bee such as can truly say Christ is he whom your soule loveth above all other things ye will highly esteeme of a sound ministery ye will seeke it and enquire after it you will take paines to enjoy it and when you have it you will be thankfull for it and make much of it For 1 without it you will never attaine to that knowledge and understanding as shall feed and nourish you and make you thrive and grow in grace This is the meanes whereby Christ the great and master shepheard of the sheepe as the Apostle calls him Heb. 13.20 doth feed his flock I will give you pastours according to mine owne heart saith the Lord Ier. 3.15 which shall feed you with knowledge and understanding 2 Without it you will never attaine to that sound comfort as may be able to refresh your soules in the scorching heate of all persecutions and tentations for this is the meanes whereby Christ maketh his flock to rest at noone when the Sunne is at his height I create the fruit of the lips the preaching of the Word saith the Lord Esa. 57 â—9 to be peace peace that is the meanes of abundant and constant peace to him that is a farre off and to him that is neare that is to all mine elect Gentiles and Iewes saith the Lord and I will heale him by this meanes I will cure all the wounds that doe put his soule to anguish and paine In this placâ— Hag. 2.9 in mine house which is the place and seate of the sound Ministery in this placâ— will I give peace saith the Lord of hosts 3. And lastly Without it you will be ready ever and anon to be seduced and drawne into one errour or other by those false companions that by much flight and cunning crafâ—inessâ— lye in wait to deceive as the Apostle speaketh Eph 4.14 For it is the meanes that God hath sanctified to preserve you from that danger as the Apostle teacheth us in that place And the Church heere you see had no hope to keepe her selfe from turning aside by the flocks of such companions unlesse Christ would direct her to the place where she might enjoy a sound ministery where he feedeth his flocke and maketh them to rest at noone The second ordinance of God that is effectuall this way is the Sacrament of the Lords Supper He that oft frequents the Lords Table and receiveth that Sacrament with faith and understanding having first duly prepared his heart unto it shall find great force in it to strengthen and preserve him from falling from the truth Three evident reasons there bee for this For 1. As Baptisme was the Sacrament of our regeneration and new birth so this is the Sacrament of our nourishing and strengthening in that state of grace and Christ therein is received as bread the use whereof is to strengthen mans heart Psalme 104.15 and it must needs therefore bee most effectuall to make us stand fast in the faith and to be strong in it 2. This Sacrament is a seale of that everlasting covenant whereof the Lord speaketh Ier. 32.40 whereof this is one branch that wee shall never depart from God and consequently never fall away from his truth 3. And lastly In and by this Sacrament is represented and confirmed to us the communion that wee have both with Christ himselfe and with all his faithfull people throughout the world The bread which we breake saith the Apostle 1 Cor. 10.16 17. is it not the communion of the body of Christ for wee being many are one bread and one body for we are all partakers of that one bread And while we hold and are confirmed in our communion with Christ and all his faithfull people we are safe enough from forsaking his truth and falling into any dangerous errour for that would separate us from Christ and from his faithfull people The third and last ordinance I said I would instance in is prayer Fervent and constant humble and faithfull prayer is a most effectuall meane to make us stand fast in the truth and to keepe us from declining from it He that out of the sense of his owne ignorance unsetlednesse weakenesse and unability to stand against the subtilty of seducers can flee to God this way and depend upon him for strength is safe enough Therefore have godly people ever beene wont by this meanes to seeke helpe of God in this case even to keepe themselves from all kindes of declining and falling from God either in
I was dumbe and opened not my mouth because thou hast spoken it No man should dare to oppose or reason against any truth that God hath in his Word taught and revealed but it becommeth all men to lay their hands upon their mouthes in this case according to the speech of the Prophet Hab. 2.20 Let all the earth keepe silence before him And with these disputers we may fitly rancke the most of our people that can well endure to heare the religion they professe any truth of God that they have heard and received to be gainsaid and contradicted that have no greater delight then this to heare any point of religion wittily opposed and disputed against by any man be he Papist or Anabaptist or whatsoever he be Whereas if we ever learned to justifie God when he speaketh and to beleeve undoubtedly that which God hath revealed and to receive it with love it would be a matter of extreme griefe and trouble of mind unto us to heare any thing that should give us cause to doubt of our religion as it was to the two Disciples that went towards Emaus Luk. 24.17 Yea and although difference in judgement about smaller matters ought not to cause that alienation of affection and strangenesse either among Ministers or people as with many it doth to the great hinderance of the growth of the Gospell yet towards such as oppose themselves against the truth in main and fundamentall articles thereof Christians are bound to shew themselves strange to shun all voluntary and unnecessary familiarity with them to shew them no countenance If we shall receive such into our houses or bid them God speed we make our selves partakers of their sinnes 2 Iohn 10 11. Such we are bound to shew our detestation unto and to hold them accursed though they had the gifts of Angels Gal. 1.9 If any man should goe about to touch or undermine you in your freehold and to find holes in your leases or evidence whereby you hold your lands your hearts would rise against him and you would count him as your utter enemy that seeketh your undoing And he that esteemeth not more of his religion and of the truth of God the evidence whereby he holdeth his interest to heaven and his eternall salvation did never yet find any sound comfort in it According to that saying of David Psal. 1â—9 111 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of mine heart The third sort that are to be reproved by this Doctrine are they that cannot endure the word of reproofe Of such also our Congregations are full that though their sins be reproved with never so good warrant and evidence from the Word of God yet cannot submit themselves to it nor justifie the Lord in that which he speaketh against them but storme and rage against the Minister and cannot abide him for it This was wont to be counted a dangerous sin This people saith the Prophet Hos. 4.4 is as they that strive with the Priest The fourth and last sort that are to be reproved by this Doctrine are they that heare constantly and do professe they beleeve what they heare but take nothing to heart that as they feele no sweetnesse at all in any of the promises of God so do no reproofes or threatnings of the Word work any sorrow or feare in their hearts The judgements God hath threatned against any nation where such sins abound as do in ours that is to say Ier. 5.22.29 Num. 35.31.33 Ier. 17.27 c. yea those that God hath threatned against such sins as themselves live in as Zac. 5.4 1 Cor. 6.9 10. Mat. 11.24 Rev. 21.8 do not move them at all to humiliation to sorrow or feare or to any care to make their peace with God But these two last sorts I doe but point at the time being past I must leave them to be inlarged in your owne meditations Lecture XLIX On Psalme 51.4 Febru 20. 1626. IT followeth now that we proceed unto the second reason why David doth in this manner confesse his sins accuse and condemne himselfe before God which is contained in these words And be cleare when thou judgest Now for the understanding of the words foure questions are to be briefly propounded and answered First How is the Lord said heere to judge any To which I answer that not to trouble you with any other acception of this word by Gods judging David heere meaneth Gods correcting of men So that his meaning is as if he should have said that thou mayst be cleare when thou correctest And so is this word used 1 Cor. 11.32 When we are judged we are chastened of the Lord and 1 Pet. 4.17 Iudgement must begin at the house of God The second question is this What correction or chastisement of God hath David speciall reference unto in this place wherin he desireth to cleare the Lord Whereunto I answer That he meaneth 1. That correction which the Lord had already taken of him both in smiting the child he had begotten in adultery with grievous sicknesse first and then in taking it away by death 2 Sam. 12.15.18 2. Those fearefull plagues God had told him by Nathan he would bring upon him afterward which I mentioned unto you the last day out of 2 Sam. 12.10 11. Yea 3 howsoever God should be pleased to judge him for he limits not his speech either to that that the Lord had already done upon the child or to that that Nathan threatned he would further do but speaketh indefinitely as if he should have said Whatsoever thou shalt inflict upon me thou art cleare when thou judgest me The third question is How is God said to be cleare when he judgeth I answer 1. He is cleare in himselfe from the least spot or stain or mixture of injustice in any of the judgements or corrections he layeth upon men Ps. 119.137 Righteous art thou O Lord and upright are thy judgements 2. He will be cleared and acknowledged to be righteous in the judgement of all men even of them that are most apt to cavill at his judgements For so the Apostle citeth this place and interpreteth the meaning of it Rom. 3.4 That thou mightest be justified in thy sayings and mightest overcome when thou art judged Then the fourth last questioÌ„ is How could David by confessing his sin heere make the Lord cleare from al injustice in his judgements correctioÌ„s upoÌ„ him I answer He could not thereby make the Lord ever a whit more cleare from injustice for though he had not confessed his sin at all though he had continued and beene hardned in it the Lord should have beene neverthelesse cleare and pure in judging of him And thus do the Angels of God professe of the plagues that God prophesieth he would bring upon the bloudy Papists and persecuters of his Saints Rev. 16.5.7 Thou art righteous O Lord because thou hast
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
and whether it be right Thus did Hezekiah approve the truth of his heart Esa. 38.3 Remember now ô Lord I beseech thee how I have walked before thee in truth and have done that which is good in thy sight And indeed this is all in all Circumcision is nothing saith the Apostle 1 Cor. 7.19 nor uncircumcision is nothing but the keeping of the commandements of God Certainely if a mans doings if his life and conversation be naught his heart is false and naught whatsoever shewes he maketh how good soever his profession be In this saith the Apostle 1 Iohn 3.10 the children of God are manifest and the children of the divell whosoever doth not righteousnesse is not of God But some may object against this Surely this can bee no good note of uprightnesse of heart seeing many that are farre from that doe many good deeds and live very unblameably 1. Many an hypocrite will compare with Gods best servants in this and glory in many good workes they have done and confidently conclude from thence that they are in a good estate that their hearts are right See three notable examples of this The first is Saul who meeting with Samuel after he had destroyed the Amalekites saluted him thus 1 Sam. 15.13 Blessed be thou of the Lord I have performed the commandement of the Lord. The next is Iehu of whom wee read what a deale of good he did and that as it seemed in obedience to the commandement of the Lord. He utterly destroyed Baal out of Israel 2 Kings 10.28 And the Lord himselfe saith thus to him verse 30. Because thou hast done well in executing that which is right in mine eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth generation shall sit on the throne of Israel And upon this his obedience he grew so confident that he was Gods faithfull servant that meeting with Iehonadab the sonne of Rechab an holy man Come with me saith he to him 2 King 10.16 and see my zeale for the Lord. The last example is of those hypocrites we read of Esa. 58.2 3. They seeke me daily saith the Lord of them and delight to know my waies as a nation that did righteousnesse they aske of me the ordinances of justice they take delight in approaching to God And see the confidence they reposed in this they were perswaded their obedience and service was such as God could not choose but like of Wherefore have wee fasted say they and thou seest not Wherefore have wee afflicted our soules and thou takest no knowledge 2. The Papist will compare with the best Christian in this and glory in his good workes we know as the Pharisee did Luke 18.11 Nay a great deale more then ever any Pharisee did for hee can perfectly keepe Gods law he saith and merit heaven by it 3. And lastly The morall and civill honest man will also compare in this with them that are most religious he liveth unblameably and doth many good workes The Gentiles which have not the law no true religion no respect to the meanes of saving grace saith the Apostle Rom. 2.14 do by nature the things contained in the law So that it should seeme by all these instances that no certainty can be had of the truth of grace of the uprightnesse of a mans heart by the goodnesse and unblameablenesse of his life by any good workes he is able to do To this I answer That though all these sorts boast of their good lives of the good deeds they doe yet did none of them ever do one good work in all their lives but of them all that may bee said which the Apostle speaketh Romanes 3.12 They are altogether unprofitable there is none that doth good no not one All those three sorts may even by those workes those good lives they brag of bee sufficiently discovered to have no truth of grace nor uprightnesse in their hearts And of them that may bee said which our Saviour speaketh Matth. 7.16 Yee shall know them by their fruits doe men gather grapes of thornes or figs of thistles How is it possible for such kind of men to doe any one worke that is truly good and acceptable unto God None but he that hath an upright heart can in any measure yeeld true obedience to Gods commandements nor doe any good worke By our obedience and the care wee have to keepe Gods commandements we may certainely approve to our selves the uprightnesse of our owne hearts and find even in this that we have more in us then either any Papist or hypocrite or meere civill man in the world could ever have Except your righteousnes saith our Saviour to his hearers Mat. 5.20 and so say I to you exceed the righteousnesse of the Scribes and Pharisees of the hypocrite and civill man ye shall in no wise enter into the kingdome of heaven But the righteousnesse and obedience of the weakest Christian that is upright in heart doth exceed the righteousnesse and obedience of them all in foure properties And by them must every one of us try the truth and sincerity of our obedience and consequently the truth and uprightnesse of our hearts The first is the ground and matter of our righteousnesse and good workes the rule we follow in it The second the root and fountaine from whence our obedience and righteousnesse doth spring The third the extent of it how farre it reacheth The fourth and last the manner how it is performed with what affection we do it what ends we aime at in it Lecture LXXVII On Psalme 51.6 Ianuary 8. 1627. IT followeth now that we proceed to speake particularly of those foure properties of true righteousnesse and goodnesse which I onely propounded unto you the last day And in the handling of them you shall better understand my meaning in them and find that a good life is a certaine and infallible signe of an upright heart The first of these properties then is this True righteousnesse and goodnesse must be materially good it must have a right ground it must be done according to the right rule And in handling of this first property I must shew you two things 1. What that right rule and ground of all true righteousnesse is 2. That the following of that rule in all the good things we doe is a good note of an upright heart Now the onely rule of true righteousnesse is the Word of God As nothing is a sin how great a shew of evill soever it beareth but that which swerveth from the direction of Gods Word 1 Iohn 3.4 Sin is a swerving from the law So is nothing a good worke how great a shew of goodnesse soever it carry but onely that which God in his Word hath directed us to doe Thus the Apostle defineth good workes Ephes. 2.10 to be such as God hath ordained that wee should walke in them And so doth Moses define true righteousnesse Deut.
us saith Paul Rom. 8.31 who can bee against us To hurt us hee meaneth The Lord is my light and my salvation saith David Psalme 27.1 whom shall I feare And 49.5 Wherefore should I feare in the dayes of evill when the iniquitie of my heeles shall compasse mee about Why David what maketh thee so secure in the midst of danger Hee telleth you verse 15. God will redeeme my soule from the power of the grave for hee shall receive mee On the other side hee that doubteth of Gods love to him in Christ must needes bee vexed with continuall feares feare of death and feare of troubles It is Christ only saith the Apostle Heb. 2.15 that delivereth them who through the feare of death were all their life time subject to bondage Thirdly This bringeth with it unto us all good things Seeke ye first the kingdome of God and his righteousnesse saith our Saviour Matth. 6.33 As if he had said Make your salvation sure make this sure unto your selves that God is reconciled unto you that you are in his favour and all these things shall be added unto you O that men could beleeve Christ in this that this is the best way to be certaine of all earthly comforts so farre as they shall bee good for us He that spared not his own son saith the Apostle Rom. 8.32 but delivered him up for us all how shall he not with him also freely give us all things Yea this sweetneth all Gods blessings to us and giveth a pleasant relish unto them when we can tast in them Gods love unto us in Christ. When Iob speaketh Iob 29.1 7. of the comfort he tooke in all Gods blessings in the time of his prosperity in his children and riches in that honour and esteeme God gave him among all men he giveth this for the reason of it verse 3. His candle his light the comfortable assurance of his savour shined upon my head Yea this will not onely susteine and keepe us from fainting in times of common trouble and calamity as Iob saith there Iob 29.3 By his light I walked through darknesse While the light of his countenance shined upon me I could walke cheerefully in the darkest and saddest times But it will also sweeten the bitterest afflictions that can befall our selves in particular when we know they are but the chastisements of our father that loveth us dearely though hee thus correct us The cup which my father hath given me saith our Saviour Iohn 18.11 shall I not drinke it All hope of deliverance and comfort in danger and distresse groweth from the assurance of Gods favour Vpon this David grounded his hope Psal. 42.5 Why art thou cast downe ô my soule c. Hope thou in God for I shall yet praise him for the helpe of his countenance To this he ascribeth all the deliverances the Church had received from the Lords right hand Psalme 44.3 They got not the land in possession by their owne sword neither did their own arme save them but thy right hand and thine arme and the light of thy countenance because thou hadst a favour unto them The sting of death saith the Apostle 1 Cor. 15.56 and if of death then of all other afflictions sure is sin and if the sting of them be once gone certainely there can be no deadly paine in them And thus Christ comforteth a poore man that was sicke of a dead palsy a disease that dulleth the spirits and maketh the heart as heavie as any disease can Matth. 9.2 Sonne be of good cheere thy sinnes be forgiven thee On the other side he that doubteth of Gods love to him in Christ what comfort can hee have in life or in death in prosperity or in adversity specially if God shall be pleased to awaken his conscience What sweetnesse can a man find in all his wealth or pleasure or good cheere when it hath this bitter tang and loose with it that his heart shall say to him I may be a vessell of wrath for all that Alas Cain had as much as all this commeth to and Esau and Dives who are all now firebrands in hell Must not the joy that all such men seeme to take in their prosperity be such as the Apostle speaketh of 2 Cor. 5.12 in the face onely and not in the heart And if this be their condition in their greatest prosperity then what comfort can they have in their affliction and in their death thinke you What is the hope of the hypocrite saith Iob 27.8 though he hath gained when God taketh away his soule Fourthly If we were once assured of Gods speciall love to us in Christ this would make us yeeld obedience unto God and do his service not grudgingly or as of necessity but as out of love and willingly and cheerefully For a good man a bountifull a kind man saith the Apostle Rom. 5.7 some will even dare to die And if the goodnesse and bounty of a man have such force with us that we thinke we can never do too much for him will not the assurance of this marvellous bounty and goodnesse of God to us in Christ make us to say with David Psal. 116.12 What shall I render unto the Lord for all his benefits towards me what might I doe to please and honour him that hath so dearely loved me This will make us pray with boldnesse and zeale O God thou art my God saith David Psal. 63.1 early will I seeke thee When our Saviour taught his Disciples and in them us all to pray Matth. 6.9 he biddeth us begin thus Our father which art in heaven Till our hearts doe thus conceive of God that he is our father that he loveth us with a fatherly love we can never pray aright We may say a prayer and that is all that the most of us doe but we can never pray with our hearts till then Therefore also the Apostle teacheth us Rom. 8.15 16. that the spirit that maketh us able to cry in our prayers unto God that is to pray fervently and earnestly is the spirit of adoption that spirit which witnesseth with our spirits that wee are the sonnes and daughters of God that assureth us God is our father and maketh us able to call him father yea to cry to him Abba father And as this will make us able to pray with comfort so will this also make us able to heare and reade and meditate in the Word with cheerefullnesse and a good appetite As new borne babes saith the Apostle 1 Pet. 2.2 3. desire the sincere milke of the Word if so be that yee have tasted that the Lord is gracious This will make us keepe the Sabbaths even whole Sabbaths without wearisomenesse Yee shall keepe every man my Sabbaths saith the Lord Levit. 19.3 Why so What may move us to doe this willingly and cheerefully I am the Lord your God saith he In a word this will make us walke cheerefully in every duty of obedience in every way of
God Thy loving kindnesse is before mine eyes saith David Psal. 26.3 therefore have I walked in thy truth If wee would set that oftner before our eyes meditate more seriously of that certainely it would make all Gods waies more easie and pleasant to us then they are On the other side he that hath no assurance of Gods love in Christ can never pray or heare or receive with any delight or comfort Wouldst thou know the true cause why it is so irksome a thing for thee to pray or to reade or to heare or to keepe the Sabbath that thou sayest of all these duties in thy heart as they did Mal. 1.13 O what a wearinesse is it Certainely thou hast in thee an evill heart of unbeliefe as the Apostle calleth it Heb. 3.12 Thou art not assured of Gods fatherly love to thee in Christ. Nor thou seekest not to be sure of it Get more faith and more assurance of Gods love and it will seeme no bondage to thee to serve God thou wilt finde ease and pleasure it Fiftly This and this only will cure us of that stone that is in our hearts and make them soft and fleshy make us able kindly to mourne for offending God by our sinnes When God once maketh thee able by the spirit of grace to see that Christ endured so much for thee that thy sinnes pierced Christ so then wilt thou bee able to mourne for thy sinnes saith the Prophet Zach. 12.10 as a man would mourne for the losse of his onely sonne When Mary was once assured by faith that her sinnes were forgiven yea how many sinnes God had forgiven unto her Luke 7.38.47 ô how she wept for her sinnes If thou wert indeed assured of the forgivenesse of thy sinnes and of Gods favour in Christ thou couldst never thinke of thy sinnes without griefe of heart And if thou desirest to grow more soft hearted labour to increase thy faith and to get more assurance of this speciall love of God to thee in Christ. Sixtly and lastly As no grace can grow in thy heart till thou have faith so as the measure of thy assurance of Gods love shall increase in thee so shall every saving grace increase and abound in thy soule Therefore the Apostle praying for the Ephesians Ephes. 3.19 that God would make them able to know the love of Christ which passeth knowledge he giveth this for the reason of it that ye might be filled saith he with all the fullnesse of God And these are Motives strong enough if God be pleased to work with them to perswade our hearts to seek to be assured of Gods love in Christ to make our calling and election sure It followeth now I should shew you the Meanes how this may be attained but those I must I see leave till the next day Lecture LXXXII On Psalme 51.6 February 26. 1627. NOw then there be five things principally to be done by them that would get and preserve in themselves this assurance of Gods favour First If thou desire to get assurance of Gods speciall love to thee in Christ assurance that Christ is thine assurance of thy salvation thou must first settle this perswasion in thy heart that it is possible to be attained By harbouring this conceit in thy heart that it is presumption for any man to say he is sure of his salvation I hope well but it is not possible for me or any man to be sure of this thou makest thy selfe uncapable of this comfortable assurance Know therefore that though 1. It be a very difficult thing to get and keepe this assurance 2. Few attaine unto it 3. Though this assurance be not perfect in any while they live here but they that have it best have it with some mixture of doubting and unbeliefe 4. They that have had it in the greatest measure have not had it at all times Yet every true beleever may attaine unto it if the fault be not in himselfe â—or 1. God hath commanded the faithfull to make their calling and election sure 2 Pet. 1.10 2. God hath promised that he will certifie and assure his people of this Ezek. 34.30 They shall know that I the Lord their God am with them and that they even the house of Israel are my people saith the Lord God 3. God hath given his people in all ages experience of the truth of this his promise in themselves Rom. 8.15 16. Ye have not received the spirit of bondage againe to feare as if he should say once ye had it but yee have received the spirit of adoption whereby we cry Abba father This could not be without assurance of Gods favour and this he saith not of himselfe onely but of all the faithfull of all Gods children Gal. 4.6 Because ye are sonnes God hatâ— sent forth the spirit of his sonne into your hearts This spirit witnesseth with our spiritâ— saith the Apostle Rom. 8.16 that wee are the sonnes of God We know saith the Apostle 1 Iohn 3.2 not of himselfe but of all Gods children that when Christ shall appeare we shall be like him And againe verse 14. We know we are translated from death to life And againe Chap 4.16 We have knowne and beleeved the love that God hath to us Nay I say more It is not onely possible for thee if thou be Gods child to have this assurance of Gods love in some measure but it is in some manner necessary thou shouldst have it thou must get it the hope thou talkest of is to little purpose without it Know ye not your owne selves saith the Apostle 2 Cor. 13.5 how that Iesus Christ is in you except ye be reprobates that is except ye be unsound and counterfait in the profession of the faith His house we are Heb. 3.6 if we hold fast the confidence and the rejoycing of the hope firme unto the end That hope that hath no confidence nor rejoycing in it is little worth Hope must bee as an anker of the soule both sure and stedfast as the Apostle speaketh Heb. 6.19 Well then seeing we both may and must get this assurance it standeth us upon to enquire how and by what meanes we may get it What is then next to bee done I answer Secondly We must bind our selves to a diligent and conscionable use of Gods ordinances which he hath sanctified to be the meanes whereby he will worke and increase all saving grace and consequently this in our hearts I will instance but in three and that briefly too First There is great force in the Word to worke in our hearts not onely faith Rom. 10.17 Faith commeth by hearing but this blessed fruit of faith also the assurance of Gods favour The Scriptures were written to this end to breed in us this assurance These things have I written to you 1 Iohn 5.12 that ye may know that ye have eternall life And 1.4 These things write we unto you that your joy may be full that you may have sound
saith the Apostle Gal. 5.17 and the spirit against the flesh and these are contrary the one to the other Thou heartily dislikest and checkest thy selfe for the corruption thou findest in thy thoughts in thy memory in thy affections in thine eye and eare and in every other part And whence commeth this but from sanctifying grace 2. Thou mournest and art unfeinedly grieved for any corruption any untowardnesse to that that is good which thou findest in any part and canst say with Paul Rom. 7.24 O wretched man that I am who can deliver me from the body of this death 3. Thou dost unfeinedly desire endevour to be rid of that corruption that is in any faculty of thy soule and part of thy body to offer thy selfe unto God as an holocaust a whole burnt sacrifice to be sanctified throughout and canst say with David Psal. 103.1 Blesse the Lord ô my soule and all that is within me understanding memory conscience will affections blesse his holy name And certainly that man that can thus unfeinedly desire and endeavour to have better thoughts a better memory a better conscience a better will better affections a better tongue a better eye and a better eare hath grace in all these parts and is in some measure sanctified in them all Let us now make some application of this point for the tryall of our owne hearts whither they be upright or no whether there be any truth of saving grace in them that truth in the inward parts that David here speaketh of and which the Lord taketh so great delight in And certainely it will appeare by this doctrine that many that glory much in the uprightnesse of their owne hearts have no truth of grace in them because the grace they pretend to have is not totall but partiall it goeth not through the whole man Two sorts there be especially that are discovered to be void of truth in their hearts by this Doctrine First Many there bee that perswade themselves they have good hearts and truth of grace in them and yet no such thing appeareth in their outward man such liberty they give to themselves in their speech and in all their outward behaviour that all men that see them must needes judge them voyd of grace 2. Yea they perswade themselves it is utterly needlesse to restraine themselves of any liberty that way or to regard what they are in the view and judgement of men Did not the Apostle say they professe 1 Corinth 4.3 hee passed very little for the judgement and censure of men God saith 1. Sam. 16.7 hee looketh not to the outward appearance men make but to the heart 3. Nay they shun all outward shewes of goodnes specially of strictnes in religion and purposely desire to carry themselves so in their company and speech and attire and behaviour every way that they may not be thought to bee too religious because they see that is so odious a thing in the world Concerning this sect say the Iewes to Paul Act. 28.22 wee know that every where it is spoken against 4. Yea they hate those that are of any nore for more forwardnesse in religion then is in other men and confidently pronounce of them as their father the devill did of Iob 1.9 10. that they are all hypocrites they cannot abide to make shew of more goodnes then is in them indeed they hate hypocrisie with all their hearts To these men I have two things to say First If it were possible for such a one as thou art to have a good heart yet is it not possible that that should save thee For 1. Thou art bound to reforme thy outward man as well as thy inward To clense thy selfe from all filthinesse of the flesh as well as of the spirit 2 Cor 7.1 To glorifie God in thy body as well as in thy spirit for both are the Lords and both are bought with a price as the Apostle speaketh 1 Cor. 6.20 Yea thou shalt be iudged at the last day not so much according to that that hath bin in thy heart as according to that that thou hast done in thy body For so the Apostle teacheth plainly 2 Cor 5.10 We must all appeare before the judgement seat of Christ that every one may receive the things done in his body Yea God hath prepared torments in hell for every member of thy body whereby thou hast dishonoured him The rich gluttons tongue the member that none abuse more then your drunkards and gluttons we read Luke 16.24 was tormented in hell fire And 2. whereas thou gloriest that thou art no hyprocite I assure thee that as thy sin is greater then the hyprocrites and God more dishonoured by it so shall thy portion be more deeper in hell then his They declare their sin as Sodom saith the Prophet Esay 3 9. they care not who heare them blaspheme and scorne religion they care not who knoweth they are drunke they hide it not woe unto their soule 3. If ever thou wilt be saved thou must live so as men may be witnesses of thy goodnesse And those places that thou alleadgest out of 1 Sam. 16.7 and 1 Cor 4.3 are not to be understood simply but comparatively onely Let your light so shine before men saith our Saviour Matth. 5.16 that they may see your good workes With the heart man beleeveth unto righteousnesse saith the Apostle Rom. 10.10 and with the mouth confession is made unto salvation No hope of salvation without an open profession of religion And thus the faithfull are brought in by the Prophet Esay 44.5 glorying in the open profession of their religion 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 and surname himselfe by the name of Israel And hee that is ashamed to professe religion even in the strictest manner so that the strictnesse bee no other then such as is grounded upon the word of God not upon the fancies of men certainely can have no hope to be saved For so saith our blessed Saviour that Amen that faithfull and true witnes Rev. 3.14 Mar. 8.38 Whosoever shall bee ashamed of mee and of my words in this adulterous and sinfull generation of him also shall the sonne of man bee ashamed when hee commeth in the glory of his father and of the holy Angels And this is the first thing I have to say to these kind of men if it were possible for such as they are to have good hearts yet were it not possible for them to bee saved for all that But the second thing I have to say to them is this that it is not possible there should bee any truth of grace any religion in thy heart when thy outward man thy words and works are so unreformed and irreligious as they be But for this I shall need to say no more then I have already said in the proofe of the Doctrine The second sort
of men that are by this Doctrine discerned to bee void of all truth of heart are such as contenting themselves with this that they are reformed in the outward man thou shalt never heare them sweare or lye or talke either filthily or maliciously thou shalt never see them drunke or haunt evill company they constantly performe religious duties both publikely and privatly yet are they carelesse of the reforming and sanctifying of the inward man 1. their understanding is blind and blockish and full of errour 2. their thoughts are most vaine and wicked 3. their memories are like brasse for the reteining of that that is naught and like water for that that is good 4. Their affections are altogether worldly and disordered yet do these inward corruptions not trouble them at all neither doe they strive against them But to these men the time will not permit mee to say any more then this remember what you have now heard if that grace that seemeth to bee in us bee true and unfeined it will worke a totall change in us a reformation of the whole man at least in the unfeined desire and endeavour of the heart Lecture LXXXV On Psalme 51.6 March 25. 1628. THe second respect wherein the universality and large extent of true sanctifying grace appeareth is the object namely the matter wherein our goodnesse and grace is exercised it sheweth it selfe in a conscionable respect unto all the commandements of God He that hath truth of grace in him maketh conscience of every commandement of God of one as well as of another And as the sincerity of a Christians love to the brethren appeareth in this when he loveth all the Saints without respect of persons poore and rich weake and strong as the Apostle Col. 1.4 and els where oft noteth and the faithfullnesse of the governours of the Church when they observe the rules of Church governement which God hath appointed without preferring one before another and when they do nothing by partiality as the Apostle speaketh 1 Tim. 5.21 And on the other side the unfaithfullnesse of a Minister is chiefly seene in this when he is partiall in the law that is in the application of the law as the Lord chargeth the Priests to have beene Mal. 2.9 some truths they would teach that were needfull and profitable and some they would conceale some mens sinnes they would sharpely reprove and some mens faults they would winke at So doth the sincerity of our love and obedience unto God and his law appeare in this when we love and make conscience of all his commandements without preferring one before another and the hypocrisie and falshood of our hearts is seeene in this when we are partiall in the law when we will seeme to esteeme highly of some of the commandements of God with the slighting and neglecting of other some And this is that which the Apostle teacheth Iames 2.10 Whosoever shall keepe the whole law outwardly hee meaneth and in shew and yet offend in one point that is wittingly and giving himselfe liberty to breake any one commandement is guilty of all So the Lord chargeth the wicked Iewes Ier. 32.23 that they had done nothing of all that hee commanded them to doe How could that be Did they not circumcise their children and offer sacrifices and doe many other things that he had commanded Yes verily but because that in some things they had wittingly transgressed Gods commandement and namely in idolatry for that is the only particular sin that God chargeth them with in that place as you may see verse 29 34 35 therefore he saith they had done nothing of all that he commanded them to doe and verse 30. that they had done that onely that was evill before him They doe nothing with an upright heart that doe give themselves liberty in any one thing to transgresse Gods law we must either keepe all or els we keepe none at all Therefore we shall find this oft noted by the Holy Ghost for the property and marke of an upright hearted man that he maketh conscience of every thing that God hath commanded of one commandement as well as of another This you shall see in that speech of the Lord unto Sololomon 1 King 9.4 If thou wilt walke before me as David thy father walked in integrity of heart and in uprightnesse to doe according to all that I have commanded thee He onely walketh before God in truth of heart and in uprightnesse that doth according to all that God hath commanded Thus doth David also describe a perfect heart in that prayer he maketh for Solomon 1 Chron. 29.19 Give unto Solomon my sonne a perfect heart to keepe thy commandements thy testimonies and thy statutes thy precepts of every kind and to do all these things Lastly Thus is the uprightnesse of Zachary and Elizabeth described Luk 1.6 They were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse The Apostle Iames 2.11 giveth two reasons for that which he had said verse 10. which to many might seeme a strange paradox that he that keepeth the whole law and yet offendeth in one point is guilty of all The first of them is in these words He that said doe not commit adultery said also doe not steale Every commandement even the least of them one as well as another hath God for the author of it God spake all these words as it is said in the preface to the law Exod. 20.1 So that every commandement ought to be of equall authority in our hearts The second iâ— like unto the first saith our Saviour Matth. 22.39 And therefore he that out of love and obedience unto God keepeth any one commandement must needs be carefull also to keepe at the rest Secondly All the commandements of God are so coupled together that they make but one sentence one copulative proposition but one law See this Deut. 5.17 21. Thou shalt not kill neither shalt thou commit adultery neither shalt thou steale c. So that as the Apostle inferreth Iames 2.11 if thou doe not commit adultery yet if thou kill thou art become a transgressour of the law Now because this is a point of manifold and daily use and one of the principall and most sensible signes of an upright heart of all those that are given us in the Word I will insist a little upon it and 1 give you certaine cautions to prevent the mis-understanding of it by answering two questions and doubts that may be moved concerning this point 2 I will make some application of it The first question is this Hath no man an upright heart that doth not live according to Gods law in all points That doth not walke in all the commandements and ordinances of the Lord blamelesse I answer first Yes verily for els there were not one upright hearted man upon earth In many things we offend all saith the Apostle Iames 3.2 Nay I say more the righteousest man upon earth
that was committed to his trust to keepe and which he chargeth him to see that it be kept pure and uncorrupted by himselfe and all the teachers in the Church of Ephesus He gave them this forme of Doctrine this summe of Religion to be as a patterne both for the Ministers in teaching and the people in learning to follow that Doctrine that was proportionable and agreeable unto it they should hold to be sound and good and no other And this is the Apostles meaning in that speech of his Romans 12.6 Let us prophesie according to the proportion of faith In this catechisme this forme of Doctrine this summe of the maine and plaine principles of Religion they were wont to instruct and ground the people first of all before they taught them other things as is plaine by that which the Apostle speaketh Yee have need saith he Heb. 5.12 that one teach you againe which be the first principles of the Oracles of God And 6.1 Leaving the principles of the Doctrine of Christ let us goe on unto perfection He had before taught them the first principles of the Oracles of God the principles of the Doctrine of Christ. Therefore also he calls these points of Catechisme these principles of Religion whereof he names there sixe heads the foundation Heb. 6.1 They that thinke by their reading or hearing to attaine unto sound knowledge in Religion before they be well instructed in the principles they goe preposterously to worke they build without a foundation they build upon the sand and there is small hope they should stand in the time of tryall If the Apostles who were the wise Master builders 1 Coâ— 3.10 thought this the fittest course to bring the people unto sound knowledge by what Minister can ever hope to have an understanding people that neglects catechising or what Christian can hope ever to be well grounded in the knowledge of the truth that thinkes catechising belongs unto boyes and girles only that never was nor seekes to be well instructed in the catechisme in the first principles of the Oracles of God To conclude therefore this first rule Let me exhort every one of you that desire to be established in the truth to acquaint your selves with this catecheticall doctrine and exercise your selves in it seeke to bee perfect in it so shall you bee able to judge of that that you heare and reade and profit more by one good Sermon that you heare or Chapter that you reade then you shall be able to doe by twenty otherwise The second rule is this He that would ground himselfe well in the knowledge of the truth must receive nothing in Religion upon the credit of any man but whatsoever he heares any man teach whatsoever he reades in any catechisme or other good book he must examine it by the holy Scripture and mark well how it is proved thereby It must be our care that are your teachers to teach you nothing but what we confirme and prove by the holy Scriptures yea to bring apt proofes for whatsoever we teach and so did Apollos Act. 18.24.28 so did the Apostle Paul 26.22 yea so did our blessed Saviour himselfe Luke 24.27 And it must be your care to get good proofe out of the Scripture for whatsoever you hold in Religion and to receive nothing from any of us how well soever you thinke of us but what we confirme unto you by the word yea to examine how fit the proofes that we bring are to conclude the point that wâ—e alleadge them for When the Apostle had said Despise not prophesyings 1 Thes. 5.20 he adds presently Verse 21. prove all things As if he should say It is no disparagement to the best Ministery to examine by the Scripture what is taught in it nay it is the way to make us honour it the more when by this proofe and tryall we find it to be substantiall and sound This course did the Bereans take when they heard Paul and Silas great men both the one an Apostle the other an Evangelist and are commended by the Holy Ghost for it Acts 17.11 They searched the Scripture daily whether those things were so Paul and Silas confirmed their Doctrine by Scripture as their manner was and these good hearers examined their proofes Till we doe this we shall never grow to any setled and sound knowledge in Religion we shall never see with our owne eyes but like blinde men goe as our guides and teachers shall lead us which the Apostle 1 Cor. 12.2 noteth for a great part of their misery while they were Gentiles You were carried away unto these dumbe idols even as you were led On the other side three great benefits you shall receive by this First then and never till then you will grow to a grounded and well setled knowledge of the truth and such as you will be able to bide by when you shall see plaine and direct proofes of Scripture for that which you hold For faith and full assurance in matters of Religion is grounded upon the holy Scriptures onely Therefore are they called the word of faith Rom. 10.8 And the foundation that all the faithfull are built upon Eph. 2.20 When the Bereans had by searching the Scriptures daily found that that which Paul and Silas taught was just so as they had said that is that the proofes that they brought for their Doctrine were rightly and fitly alleadged Acts 17.11 12. it is said that therefore many of them beleeved And when the Apostle had exhorted Timothy to continue in the truth which he had learned and had beene assured of 2 Tim. 3.14 15. he alleadged this for one maine reason of it why he should doe so and why he doubted not but he would doe so that he had knowne the holy Scriptures from his very child-hood that were able to make him wise unto salvation As if he should have said By the knowledge of the holy Scriptures and being well exercised in them a man may grow to such a certaine and grounded knowledge and assurance of the truth as will cause him to continue constant in it unto the end Secondly this will strengthen you and make you able to stand against the perswasions and cavills and scoffes of such as are adversaries to the truth when you know and can call to minde plaine proofes of Scripture for every truth that you hold and professe By the words of thy lippâ—s saith David Psal. 17.4 I have kept me from the paths of the destroyer from all the paths of the destroyer from corruption in judgement as well as from corruption in manners When the Apostle had forewarned Gods people 2 Pet. 2.1 of false teachers that would bring in damnable heresyes into the Church and 3.3 of prophane scoffers that would deride all Religion and piety he gives them 2 Pet. 3.2 this preservative against them both he bids them be mindefull of the words of the holy Prophets and Apostles As if he had said If ye were well
with him and that hee might send them sorth to preach Christ sent mee saith the Apostle 1 Cor. 1.17 not to baptize that is not so much to baptize but to preach the Gospell For this worke chiefly is our maintenance due unto us not by the law of man onely but by the law of God too The Lord hath ordained saith the Apostle 1 Cor. 9.14 that they that preach the Gospell should live of the Gospell The Elders that labour in the Word and Doctrine specially above all others saith the Apostle 1 Timothy 5.17 are worthy of double honour by which hee meaneth maintenance as appeareth Verse 18. It should bee such maintenance so free so liberall as may testifie that you honour him in your hearts such as may keepe him from contempt it may not bee so base and niggardly as that the very meannesse of his estate may make him vile and contemptible yea this double honour this liberall maintenance hee is worthy of it it is no almes or meere gratuity hee is worthy of it hee deserveth it well And as this is the chiefe work that we are called of God to exercise our selves in and for which our maintenance is due to us from the people so is this the chiefe worke wee should exercise our selves in gladly taking all opportunities for doing this worke You heard afore Christ did so and we shall find Act. 5.42 that the Apostles did so daily in the temple and in every house they ceased not to teach and preach Iesus Christ. I know well we are not bound by these examples to preach every day as we have heard Christ and his Apostles did for they could preach without study and so cannot the best of us doe if wee desire to preach well but if wee were as able as they were certainely wee were bound to doe as they did and certainely wee are bound by their examples to preach as oft and as diligently as the abilities of our bodies and of our mindes will enable us to doe having alwayes respect to our people and their necessities And to conclude my first answer to this first objection made against the necessity of preaching I pray you observe that our Saviour and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then Of our Saviour this is plaine Marke 1.21.39 and 6.2 Luke 4.31 and 6.6 and 13.18 And it is as plaine that the Apostles were wont to doe so Acts 13 14 16 44 and 17.2 3 and 18.4 and 20.7 though the occasion of the Churches meeting at Treas upon the Lords Day was principally for the Sacrament of the Lords Supper yet because he knew that there was no better way either to sanctifie the Sabbath or to prepare mens hearts to the Sacrament then preaching it is said he spent the whole day in preaching And so much shall serve for my first answer to this first objection Secondly I answer That no man can pray aright till he be first by preaching made able and fit to pray This is evident by that of the Apostle Rom. 10.14 How shall they call upon him in whom they have not beleeved And how shall they beleeve on him of whom they have not heard And how shall they heare savingly he meaneth without a Preacher A people may be accustomed long enough to heare prayers read unto them and good prayers too but they shall bee little or nothing the better for them till first their hearts bee wrought upon by preaching and made able to pray All our prayers and what other services soever wee doe unto God will breed us small comfort till we have beene hearers first and beleevers till we have profited by our hearing till we have beene ready to heare till we have heard the word with desire delight and comfort Thirdly and lastly As preaching is the meanes to convey into our hearts the spirit of prayer at the first so it is also the best meanes to stirre it up and quicken it to set it on worke in them that have received it And that is the reason why Gods people at their solemne fasts the chiefe use whereof is to make our prayers more fervent to make us cry mightily unto God as it is said Ion. 3.8 did use preaching so much Two notable examples we have for this The first is Nehe. 9.3 The Levites stood up in their place and read in the booke of the Law of the Lord one fourth part of the day And how did they read Their manner of reading you shall finde Neh. 8.8 They gave the sense also and caused them to understand the reading Yea they applyed it also so effectually that it wrought marvellously upon the hearts of the people as appeareth Verse 9. The other example is that in Ier. 36.5 6. Ieremy would faine have gone into the house of the Lord to have preached there at the publike fast And because he was shut up and could not doe it he sendeth Baruch to read his Sermon there as he tooke it from his mouth But why did they use preaching thus at fasts seeing prayer is doubtlesse the chiefe duty that is to be performed at a fast Surely as a helpe to prayer to stirre up mens affections and make them able to pray more fervently And this reason Ieremy giveth why he would have preached at that fast and when he could not would needs have Baruch goe and read his Sermon unto them Ier. 36.7 It may be saith he they will present their supplication before the Lord. As if he should say it may be this Sermon will stirre them up to pray more fervently And this may serve for a full answer to the first objection But then they object secondly that though preaching were granted to be never so necessary for the first planting of a Church and bringing of men to the knowledge of the truth yet in such a Church as ours is that hath so long enjoyed it and wherein knowledge doth so much abound it might well be spared and instead thereof more time spent in prayer To which I answer That plentifull and profitable preaching is still as necessary in our Church as ever it was For first there is no congregation wherein there are not still many that are ignorant and unconverted yea it is to be feared the greatest part by farre in our best congregations are such And of them no question can be made but they have still need of preaching Those sheepe that are not yet of Christs fould not yet converted and of the number of true beleevers Christ must bring and they must beare his voice as our Saviour himselfe speaketh Ioh. 10.16 or they will never come into Christs fould and be converted And how shall they beare without a preacher saith the Apostle Rom. 10.14 Secondly even those that have profited most in grace and knowledge have need of preaching still even of the continuall Ministery of the word Three evident reasons there are
for this First the best are much wanting in knowledge and grace and will be while they live and he hath no truth of grace in him that doth not find and feele it to be so with himselfe Our Saviour calleth his best Disciples little Children Ioh. 13.33 And so doth the Apostle all the faithfull that he writeth unto 1 Iohn 5.21 And Preaching is ordained of God for the perfecting of the Saints Eph. 4.12 It is able to build men up in grace as the Apostle speaketh Acts 20.32 Therefore though he had opportunity to write to the Thessalonians and did so twice yet he prayed exceedingly as he saith 1 Thes. 3.10 that he might see their face and might perfect that that was lacking in their faith There is no such meanes to make men grow in faith and every other saving grace to perfect that that is lacking in it as sound preaching is Secondly they that have grace in the greatest measure are apt to decay and coole and goe backward if they have not continuall meanes to strengthen and nourish the grace that they have received As the most healthfull and strong man will doe if he have not daily food and the most fertile soile if the raine fall not oft upon it which is the very comparison whereby the Apostle expresseth this point Heb. 6.7 The man that hath fed most liberally yesterday will finde as much need of foode againe to day as if he had eaten nothing then And our soules are apt to decay in strength as well as our bodyes are and have need of ordinary and continuall food as they This the Lord had respect unto in enjoyning us to spend one whole day every weeke in his service Exod. 20 8 He knew well our soules would be in danger to decay unlesse they might have a feasting day once a weeke I am like a greene Olive tree saith David Psal. 52.8 in the house of God No man can hope to continue as the greene Olive tree to flourish or keepe in himselfe the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the meanes of grace ordinarily They that have had the best meanes of grace and have profited most by them let them but want those meanes a while and the decay will be sensible even unto men Israel had enjoyed excellent meanes in the dayes of Ioshua and Eleazar and Phineas and had profited greatly by them also as appeareth by that protestation and vow they made Iosh. 24.16 18.24 But when they had wanted those meanes but a while they turned quickly out of the way Iudg. 2.17 and fell into grosse idolatry Now sound preaching is not only the seed wherby we were first begotten unto God but it is also the food whereby our soules are nourished and strengthened both milke for babes and strong meat for such as are of more growth as the Apostle calleth it Heb. 5.12 They that have more profited by it have great need of it as well as any other have I will not be negligent saith the Apostle 2 Pet. 1.12 to put you alwayes in remembrance of these things though yee know them and be established in the present truth Thirdly and lastly The longer that any people have enjoyed a good Ministery and the more they have profited by it the more pity it is that they should want it For as they are dearest unto God so their decayes will more dishonour God then the sinnes of other men I have not written unto you saith the Apostle 1 Iob. 12.21 because yee know not the truth but because yee know it and that no lye is of the truth As if he should say therefore have I had more care of you then otherwise I would have had See this also in the example of other of the Apostles and servants of God Antioch was the place that of all the Cities of the Gentiles had enjoyed the best Ministery and had profited most by it and the Disciples were called Christians first in Antioch Acts 11.26 And there was no place in the world that the Apostles shewed so much care of nor spent so much time in as they did there When Barnabas came and saw how the Gospell prospered there he did not only rejoyce in it and tooke great paines there himselfe but sought out Paul and brought him thither too and they both tooke paines there a whole yeare together Act. 11.23 26. And Act. 14.28 they came thither againe and abode there a long time with the Disciples And so did they againe and with them Silas also Act. 15.34 35. and spent a good time there Two objections more there be that are made against the necessity of preaching which I will passe over very briefly Admit say they thirdly that preaching be the best meanes to feed the soule yet as the stomacke specially of a child may be overcharged and glutted with the best foode that is and so take much hurt by it so it is with the word the people are in these dayes even glutted and cloyed with it and grow thereby to a loathing of it if it were not so common it would be more pretious then it is as it is said it was in the dayes of Samuel 1 Sam. 3.1 To this I answer First it hath ever beene so with some that they have loathed the word But much preaching hath not beene the cause of it For many that are not troubled with much preaching loath it as much as any and feele no sweetnesse in it The word of the Lord is a reproach unto them they have no delight in it as the Prophet speaketh Ier. 6.10 And many that are the most constant hearers of it are farthest from being gluttted with it heare it with the best appetite and delight the more they heare the more they may The blessed man that David speaketh of Ps. 1.2 though he meditate in Gods law day and night delighteth in it neverthelesse for that he findeth no satiety in it he is not glutted nor cloyed with it The true cause of this loathing of the word is given by the Apostle Rom. 8.5 They that are after the flesh doe savour the things of the flesh but they that are after the spirit the things of the spirit A carnall man findeth no savour in any thing save onely in carnall and worldly things no man can find sweetnesse in the word till he be a regenerate and new man Secondly much preaching if it be sound and substantiall is not food only but Physicke to the soule it is the best meanes to cure this Nausea this disease of the soule that maketh it so apt for to loath the word And therefore the Apostle speaking to Timothy 2 Tim. 4.2 3. of such as could not endure â—ound Doctrine wholesome food prescribeth him this for the remedy against it therefore preach the more saith he and the more profitably be instant in season and out of season reprove rebuke exhort with all long