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
his hope to receive a reward and blessing from God This a man must beleeve Hebr. 1.6 He that commeth to God must beleeve that he is a rewarder of them that diligently seeke him Yea a man may ground his hope upon this to receive the greatest reward and blessing of all even eternall life 1 Tim. 6.18 â—9 Charge rich men that they be rich in good workes ready to distribute laying up in store for themselves a good foundation against the time to come that they may lay hold on eternall life Fiftly I will say more then all this when a man is to seeke comfort and hope to find mercy with God hee must looke first for it heere Wee read Rom. 8.28 30. of certaine degrees whereby the Lord worketh our salvation like the steppes of Iacobs ladder of which we read Gen. 28.12 whereof the highest were in heaven the lowest upon the earth And although the Lord in his worke begin at the highest step and so come downeward 1. Hee foreknoweth us loveth us setteth his affection upon us 2. Hee predestinateth us 3. He calleth us 4. He justifieth us 5. He sanctifieth and glorifieth us Yet in our worke when we would find comfort in the assurance of our salvation wee must begin at the lowest step and so goe upward We must as David did Psal 77.6 Commune with our owne hearts and let our spirits make diligent search what sanctification what goodnesse and soundnesse of grace wee can find wrought in our owne hearts This sanctifying grace is called the Lords earnest and seale which we have received and have the keeping of our selves 2 Cor. 1 22. He hath sealed us and given us the earnest of the spirit in our hearts Commune therefore with thine owne heart and search for this earnest this seale and if thou find it thou mayest boldly reason thus I am sanctified therefore justified justified therefore called called therefore predestinated predestinated therefore loved of God And thus have I finished the first part of my answer to this second objection and shewed you how much is to bee ascribed unto good works in this case Now I come to the second part of it Though therefore good workes be indeed foundations of our hope and comfort as you have heard yet are they but secondary foundations as the Apostles and Prophets are called the foundations of the Church Ephes. 2.20 Revel 21.14 like the fills you lay in the building of your houses that have a stronger foundation under them upon which both the weight of them and of the whole house doth lie the maine foundation of all the hope and comfort wee can have in any of our good workes in any goodnesse that is in us is the mercy of God only This will appeare evidently to you in two points First it was his mercy onely that moved him to worke this grace in us Phil. 2.13 It is God that worketh in you both to will and to do of his good pleasure Who maketh thee to differ from another saith the Apostle 1 Cor. 4.7 and what hast thou that thou hast not received Secondly it is mercy onely that moveth him to accept or reward any good that we do Psal. â—2 12 Vnto thee ô Lord belongeth mercy for thou renderest to every man according to his worke and 130.4 5. If thou should marke iniquities even the blemishes and foule staines of our best services ô Lord who shall stand But there is forgivenes with thee that thou maist be feared or served And that made Nehemiah 1â— 22 to pray thus Remember me ô my God concerning thâ— also and spare me according to the greatness of thy mercy Lecture XX. On Psalme 51.1 2. March 28. 1626. NOw the Reasoâ—s and grounds of this Doctrine why the best of Gods servants have no other ground of hope to fiâ—de favour with God for the pardon of their sins but onely the mercy of the Lord why they have never pleaded their owne goodnesse but his mercy onely are principally two 1. The utter insufficiency that is in their owne goodnesse to ground their hope upon it 2. The all sufficiency that is in the mercy and goodnesse of God to ground their hope and confidence upon it In respect of the first heare the confession of a man that was rare and singular for piety 2 Cor. 2.11 Though he were in nothing behind the very chiefest Apostles yet he professeth he was nothing Three things there be that will make it evident that the best man that is cannot trust to or rely upon any goodnesse that he finds in himselfe First Himselfe knoweth many blemishes and staines in his best workes Esa. 64.6 All our righteousnesses are as filthy rags He hath no light no truth of grace that feeth not this If we say that we have no sinne saith the Apostle 1 Ioh 1.8 we deceive our selves and the truth is not in us Secondly Though himselfe knew no blemish in his good workes no evill by himselfe yet he knoweth the Lords pure eyes may though he cannot 1 Cor. 4.4 I know nothing by my selfe saith Paul yet am I not heereby justified but he that judgeth me is the Lord. This made David cry Psal. 143 2. Enter not into judgement with thy servant for in thy sight shall no man living be justified Thirdly Admit the goodnesse that is in us had no imperfection in it at all that either our selves or the Lord couâ—d find yet were there no trusting in it that for it God should pardon our sinnes past much lesse give us eternall life For 1. It is no more then we are bound to for the present and therefore cannot satisfie for that that is past Luke 17.10 When ye have done all those things that are commanded you say we are unprofitable servants we have done that which was our dutâ— to doe 2. There is no proportion betwixt that goodnesse that is in us and that which we looke to receive from God for it What is all the money we can make all that we can do or suffer towards the paiment of a debt of ten thousand talents and such a debt is our sin Mat. 8. â—4 What proportion is there betweene the service we can doe to God for a few yeares heere to the wages and reward we looke for the eternall happinesse and glory of the liâ—e to come â— Cor. 4.17 Our light affliction which is but for a moment worketh for us fitteth and prepareth us for a farre more exceeding and eternall wright of glory Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be reveiled in us Now for the second Reason on the other side the mercy of God is such and so all sufficient as we may safely ground our hope upon it In which respect the Prophet saith Psal. 9.10 They that know thy name will put their trust in thee They that know how mercifull the Lord is cannot choose but put their trust and confidence
refuge for us Gods people have no other refuge to flye unto in all their distresses but him alone Yea nature hath taught this to all men as wee may see both in Scripture Ion. 1.5 and in dayly experience how the worst will looke towards God in their extreame sicknesse and send for the minister then to pray for them For that which Solomon saith of riches Prov. 11.4 may bee said of pleasures and friends and all other things wee have most set our hearts on they will not availe us in the day of wrath Loe thus good and gracious the Lord hath beene to every one of us even in the things that concerne this mortall life but 2. he hath shewed much more goodnesse to our soules then all this commeth to For as our soules are farre more excellent then our bodies so the Lord hath much more care of them then of our bodies Hee is in a speciall manner called the father of spirits Heb. 12.9 and hath doubtlesse a fatherly care of them in a speciall manner Let me therefore say to you as the Prophet doth Ps. 6â— â—6 Come and heare all ye that feare God I will declare what hee hath done not for my soule onely but for every one of your soules Neither will I speake of those bounties of the Lord that are peculiar to some choice servants of his but of those that are common to all that doe unfeinedly feare him even to the meanest of them Nor of all them neither but of three of them only which may sufficiently serve to demonstrate this point First When wee had lost our selves by the voluntary transgression of our first parents and made our selves the children of his wrath and slaves of the Devill hee bought us againe with no meaner a ransome then the bloud of his only Sonne Iohn 3.16 So God loved the world that he gave his onely begotten Sonne that whosoever beleeveth in him might not perish but have life everlasting And how did he give him The Apostle telleth us Rom. 8.32 Hee spared not his owne sonne but delivered him up for us all He did not remit unto him the least jot of those torments that were due in his justice to our sins but made him a curse for us as the Apostle speaketh Gal. 3.13 Hee dranke at the hand of the Lord the cup of his fury as the Prophet speaketh in another case Esa. 51.17 He drunke the dregs of the cup of trembling and wrung them out This amplifyeth greatly the goodnesse and bounty of the Lord to his people that this ransome was paid for them in a speciall manner Esa. 53.5 Hee was wounded for our transgressions he was bruised for our iniquities and verse 12. He hare the sins of many He prayed not for the world Iohn 17.9 Oh what a goodnesse of God was this to us that passing by and neglecting the greatest part of the world he should thinke upon us in a speciall manner to pay such a ransome for us Oh what cause have every one of us to admire this mercy of the Lord and to say with Iob 7.17 What is man that thou shouldest magnifie him and that thou shouldest set thine heart upon him What was I that thou shouldest make so precious account of me that thou shouldest pay such a ransome to redeeme my soule Secondly when we lay snorting in our sins without all regard either to our owne wretched condition or to the ransome that was paid for us he awakened us and called us to the knowledge of our selves and of Christ. Hee cryed to us as Cantic 6.13 Returne returne ô Shulamite returne returne that wee may looke upon thee He besought us to bee reconciled to him as the Apostle speaketh 2 Cor. 5.20 stood long at our doore and knocked Rev. 3.20 waited long and endured many a repulse from us as he saith Rom. 10.21 All the day I have stretched out my hands unto a rebellious and a gaine saying people and at last overcame us with his kindnesse changed and converted our hearts and made us new creatures When the Apostle had said Ephes. 2.5 Even when wee were dead in sins he quickned us he addeth by grace yee are saved Nothing but grace nothing but the goodnesse of God was the cause of it He wrought such a change in us as is mentioned Esay 11.6 The wolfe shall dwell with the lambe and the leopard shall lye downe with the kid and the calfe and the young lyon and the fatling together and a little child shall leade them And this also doth greatly amplifie the goodnesse of God towards us in our conversion if we shall consider how rare a mercie it is 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by farre He sheweth his word unto Iacob saith the Psalmist Psal. 147.19 20. his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them 2. How few of those that the Lord vouchsafeth the outward calling unto receive grace to believe and obey the truth as our Saviour speaketh Mat. 22.14 Many are called but few are chosen How many our selves may observe of our owne kindred of our owne neighbours of them that have as long as we obtained the same meanes of our betters every way of them whose lives have beene far more civill and unblameable then ours whom yet God vouchsafeth no such grace unto So that I may say to you as the Apostle doth 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called This consideration was the thing that bred such zealous love in Davids heart toward the Lord 2 Sam. 6.21 It was before the Lord saith he to scoffing Michall which chose me before thy father and before all his house to appoint mee ruler over the people of the Lord over Israel therefore will I play before the Lord. This was that that moved our blessed Saviour to rejoyce so in his spirit in the behalfe of the faithfull in his time and ascribe it all meerely to the free grace and goodnesse of the Lord. Luke 10.21 Thou hast hid these things from the wise and prudent and hast revealed them unto babes Thirdly When after he had thus converted and called us wee have beene apt through our frailty and corruption ever and anon to fall away from him againe we are kept by the power of God unto salvation as the Apostle speaketh 1 Pet. 1.5 he will not suffer his to take such falls as shall breake their neckes or to fall into such pits as we should never get out of againe Hee will keepe the feet of his Saints from such falls as Hannah speaketh 1 Sam 2.9 Hee hath beat us for falling and haply for our carelesnesse left us to take such falls as have bruised us fore or broken an arme or a leg of us but he
will is so Thus the Apostle proveth it was no unrighteousnesse in God to love and chuse Iacob and to hate and reject Esau before either of them had done good or evil even before they were borne because his holy will was so Rom. 9.14 15. What shall we then say Is there unrighteousnesse with God God forbid For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion And this is the first ground and reason of the Doctrine taken from the consideration of the Iudge himselfe The second respecteth them that are judged and corrected by the Lord. We must needs cleare the Lord from wronging any man in any of his judgements because he never judgeth nor punisheth any man before he hath deserved that and much more then that that God layeth upon him This reason Elihu giveth Iob 34.10 11. Hearken unto me ye men of understanding farre bee it from God that he should doe wickednesse and from the almighty that he should commit iniquitie for the worke of a man shall he render unto him and cause every man to find according to his wayes And the Apostle Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God As if he should have said Seing all the world is guilty before God and lyable to his curse for the transgression of his Law every mouth must needs be stopped if not yet certainly at the day of the Lord no man shall be able to open his mouth against or charge him with injustice in any of his judgements upon men Now this Doctrine serveth unto two uses especially 1. For instruction and the informing of our judgements 2. For exhortation and working upon our will and affections For the first This Doctrine serveth notably for convincing of an errour that hath too much place in the minds of most men All men by nature are apt at least secretly in their hearts to question the righteousnesse of God in many of his judgements When the Apostle had made this objection Rom. 3.5 Is God unrighteous who taketh vengeance He addeth presently these words I speake as a man saith he As if he should say Every naturall man is apt to speake and thinke so This appeareth evidently by the generall opposition that is made against the doctrine of predestination which both our Church and other reformed Churches have long taught and received by cleare warrant of the word of God For not onely the Papist and the Anabaptist and the Pelagian but every naturall man in the world is apt to cavill against this Doctrine to account it a most absurd and unreasonable Doctrine and all because they cannot conceive how it can stand with justice that God should make such a decree as that is But the Doctrine you have now heard and the reasons of it being well understood and beleeved will stop their mouthes and convince their errour in this point This will be evident unto you if you will but observe these foure points First God had done no wrong if in his eternall decree he had chosen no man unto life but reprobated all men unto destruction For he is our absolute soveraigne Lord as we have heard and it was lawfull for him to doe with his owne what himselfe pleased And who hath deserved that God should choose him unto life As the Apostle speaketh in this very case Rom. 11.35 Who hath first given unto him and it shall be recompensed to him againe Secondly God never condemneth any nor did decree to condemne any but for sinne For he will render to every man according to his workes Rom. 2.6 So that if any man be damned the Lord is not the cause of it but himselfe Thou hast destroyed thy selfe saith the Lord to the wicked Iewes Hos. 13.9 And we have more cause to admire the mercy of God that he hath ordained to save any when he did foresee that all would cast away themselves then to doubt of the justice of God in appointing some to destruction which hee did foresee they would by their voluntary and wilfull transgression most justly deserve Thirdly Though God did foresee that such and such would by their sinnes and continuance in infidelity justly deserve eternall damnation yet it was not the end God aimed at and propounded to himselfe in the decree of reprobation that wicked men might perish for that is a thing God never tooke pleasure in As I live saith the Lord God Ezek. 33 11. I have no pleasure in the death of the wicked But the thing that moved God to make that decree and the end he intended and aimed at in it was the manifestation of his owne glory Pro. 16.4 The Lord hath made all things for himselfe yea even the wicked for the day of evill 1. The manifestation of his glorious justice and wrath against sinne upon the reprobate Rom 9.22 2. The manifestation of his glorious mercy towards his elect which could never have beene so glorious if it had beene common to all mankind And this reason also is gven by the Apostle Rom. 19.23 Fourthly The Lords decree as it is not the cause of the damnation of any but their owne sinne so neither is it the cause of their sinne It doth not impose a necessity upon any to sinne but notwithstanding this decree every man sinneth voluntarily and unconstrainedly neither is the Lord but his owne corruption onely and Satan the cause of his sinne Iam. 1.13 14. So that to conclude this first use Let every one of us strive to suppresse and to reject with detestation and trembling all thoughts that shall rise in our hearts to call into question the righteousnesse of God in any of his decrees or judgements According to the example of the Apostle Rom. 3.4 who when he had but by occasion of this doctrine of reprobation mentioned this objection Is there unrighteousnesse with God abhorreth it presently and rejecteth it in this manner God forbid saith he And if we be not able to comprehend how any thing that the Lord hath decreed or done can stand with equity and justice let us ascribe it rather to our owne weaknesse and shallownesse of understanding then impute the least shadow of injustice unto the Lord and check our selves in that manner that holy Iob did Iob 42.3 I have uttered that I understood not things too wonderfull for me which I knew not Lecture L. On Psalme 51.4 Febru 27. 1626. IT followeth now that we proceed unto the second use that this Doctrine serveth unto And that is to stirre up every one of us that we should strive and labour for this grace to be able to do as David doth heere when it shall come to be our owne case to yeeld this passive obedience unto God in all the degrees of it that we have heard of whensoever or howsoever the Lord shall be pleased to judge and correct us The necessity
The promise is unto you and to your children and to all that are a farre off even as many as the Lord our God shall call Yea that Christ is offered so unto me as I am commanded to beleeve that he belongeth unto me Come unto me saith our Saviour Matth. 11.28 that is beleeve in mee for so is that phrase expounded by himselfe Iohn 6 35. all ye that labour and are heavie laden and I will give you rest 3. I must know how and upon what termes and conditions Christ is offered unto me in the Gospell that is to say If I will receive him as in a matrimoniall covenant For so is the covenant of the Gospell oft called in the holy Scripture Hos. 2.19 20. I wish betroth thee unto me for ever yea I will betrâ—th thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto me in faithfullnesse In this respect also the preachers of the Gospell are called the friends of the Bridegroome Iohn 3.29 such as woo for him and whose whole endeavour is to make this match betweene Christ and his people I have espoused you saith the Apostle 2 Cor. 11.2 to one husband that I may present you as a chast virgin to Christ. Now in the matrimoniall covenant we know the spouse 1. Taketh her husband so as she bindeth her selfe to forsake all others and to keepe her selfe onely to him so long as they both shall live and so must we take and receive Christ Psal. 45.10 Matth. 10.37 Luke 14 2â— 2. She taketh him not onely to receive protection and wealth and credit by him but as her head and guide to be governed and ruled by him and he bindeth her selfe to serve honour and obey him Gen. 3.16 1 Cor. 11.3 Ephes. 5.22 23. And so must Christ be taken and received by us not onely for our Saviour but our Prophet yea our Lord and King Psal. 45.11 Iohn 20.28 and 3.35 Heb. 5.9 3. She taketh him for better for worse for richer for poorer in sicknesse and in health and bindeth her selfe to cleave to him in every estate Gen. 2.24 1 Cor. 7.10 And so must Christ be taken and received by us Luke 9 23. This knowledge of the Gospell is as I told you the first thing wherein the nature and essence of true faith consisteth In which respect faith is called the knowledge of Christ Esa. 53.11 Iohn 17.3 Ephes. 4.13 The second act of the soule wherein the nature of true faith consisteth is the assent and credit that the mind giveth unto all this that the Gospell hath revealed concerning Christ as to an undoubted truth that Christ is indeed an all sufficient Saviour and that God offereth him uâ—to me and commandeth me to receive him and that in this his gracious offer he meaneth as he saith and that he and all his merits do certainely belong to me if I will receive him upon those termes that the Lord offereth him on When I can say with Paul 1 Tim. 1.15 This is a faithfull saying So is the faith of the old fathers described Heb. 11.13 They saw the promises a farre off and were perswaded of them In respect of this second property faith is called a beleeving of Christ Iohn 3.36 And a beleeving of God 1 Ioh. 5.10 Rom 4.3 Till Naaman could thus beleeve he could not be healed 2 King 5.11 12. The third act of the soule wherein the essence of a true and justifying faith consisteth is the consent that the will giveth to this blessed offer of Christ in the Gospell not onely for the undoubted truth but for the incomparable goodnesse and excellencie of it When the heart accepteth of and embraceth it and saith with Paul 1 Tim. 1.15 this is not onely a faithfull saying but worthy of all acceptation So is the faith of the fathers described Heb 11.13 At the least though the beleever find in respect of the sense he hath of his owne unworthinesse much reluctancy and doubting which hindreth this act of faith yet his soule unfeignedly desireth and longeth to receive and take Christ in this matrimoniall covenant and saith with the blessed Virgin Luke 1.38 Behold the handmaid of the Lord be it unto me according to thy word In respect of this property faith is called sometimes a receiving of Christ Ioh. 1.12 somtimes a tâ—â—isting after him Rev. 21.6 Where that promise is made to him that thirsteth which none can possibly be partakers of but hee onely that truly beleeveth The fourth and last act of the soule wherein the nature of true faith consisteth is a resting and relying upon Christ and him alone for the obtaining of the favour of God and of eternall life And indeed this is of all other the chiefe act of the soule in true faith and that wherein the being and essence of it doth chiefly consist In respect of this property it is so oft called a beleeving in or on Christ and his name Iohn 3.16.18 36. 1 Iohn 5.10 a trusting in Christ Ephes. 1.12 a resting upon God 2 Chron. 14.11 a resting upon his promise 2 Chron. 32.8 a relying upon God 2 Chron 16 8. a staying our selves upon him Esa. 50.10 a cleaving and sticking close unto him Acts 11.23 beleeving in him and trusting in him are made all one Psalme 78.22 He that findeth these properties of faith in him hath certainely true faith though he want yet the assurance of Gods favour Followeth now the third and last point which I propounded That though there may be true faith where there is not this assurance yet certainely true faith if it be exercised and put forth will breed this comfortable assurance of Gods savour in the end That man that with an humbled and penitent soule can cast himselfe upon Christ trust unto him alone and rely upon him for favour with God for pardon of his sins and for eternall salvation shall certainely obtaine assurance and comfort in the end Alas may some man say how can I thus trust in Christ and relie upon him when I have no assurance but so much doubting in mee of the favour of God To such I answer Yes this is very possible Iob did so Though he slay me saith he Iob 13.15 yet will I trust in him David did so Psal 13. For though he thought God had long forgotten him and hid his face from him verse 1. yet saith he verse 5. But I have trusted in thy mercy So Psal. 143. when he cryeth thus verse 7. My spirit faileth hide not thy face from me he addeth verse 8. Cause me to heare thy loving kindnesse in the morning for in thee doe I trust He trusted in God and looked for comfort even then So did the woman of Canaan Matth. 15.22 28. For though she had received three fearefull repulses from Christ and therefore could have no assurance of his favour yet trusted she still in him for mercy and would not give over importuning him for it
So must every one of us learne to doe in the like case though wee have no assurance of Gods favour yet let us trust confidently in Christ through him to obtaine it For this is a thing highly pleasing unto God The Lord taketh pleasure saith David Psal. 147.11 in them that hope in his mercy And 1 Chron. 5.20 God was intreated of them because they put their trust in him And they that can do so need not doubt but that God will certainely lift up the light of his countenance upon them and give them comfort in the assurance of his favour For First Thou hast true faith and consequently thou hast Christ he is thine owne though thou perceive it not They that beleeve on the name of Christ trust to him rely upon him have received him hee is their owne as the Holy Ghost speaketh Iohn 1.12 Secondly Having received Christ certainely thou hast Gods favour all thy sinnes are pardoned thou hast just title to eternall life though thou perceive it not yea thou hast in thee the root of comfortable assurance of all this Ye are all the children of God saith the Apostle Gal. 3.26 By faith in Christ Iesus He that beleeveth on the sonne of God saith the Apostle 1 Iohn 5.10 hath the witnesse in himselfe He hath that in himselfe that will witnesse for him that hee is in Gods favour And Iohn 3.36 Thirdly and lastly If thou canst wait upon God for assurance and looke for it it will certainely come Doe as David did when he had lost his assurance of Gods favour Psal. 13.1 How long wilt thou forget me ô Lord for ever I how long wilt thou bide thy face from me What did he then to recover his assurance That you shall see verse 5. But I have trusted in thy mercy my heart shall rejoyce in thy salvation As if he had said My comfortable assurance of thy savour and of my salvation will returne againe And Psal. 42.5 Why art thou cast downe ô my soule and why art thou disquieted within me Hope thou in God for I shall yet praise him for the helpe of his countenance As if hee had said I shall for all this see the light of his countenance againe and rejoyce in it So that to conclude I may say to every soule here 1 that desireth assurance of Gods favour and 2 seeketh it in a diligent and conscionable use of Gods ordinance and 3 with an humbled heart and 4 by a conscionable care to please God in all his waies and 5 by faith hath received Christ and resteth upon him concerning this promise of restoring a comfortable assurance as the Prophet doth of his vision Hab. 2.2 The vision is yet for an appointed time God hath set the time in his own counsell when he will give thee the comfort of this promise but in the end it shall speake and not lie though it â—aâ—ry wait for iâ— because it will surely come and not â—arry one moment longer then God shall see it to be for thy good and advantage And whereas thou doubtest thine owne strength and fearest thou shalt never be able to hold out and endure resting and waiting upon God till comfort doe come and cryest with David Psalme 69.3 Mine eyes faile while I wait for my God Let me say to thee as David doth Psal. 27 14. Wait on the Lord â—e of good courage and he shall strengthen thy heart he will keepe thee from fainting and make thee able to hold out waite I say on the Lord. Lecture LXXXIV On Psalme 51.6 March 18. 1627. THe third note to try our goodnesse and righteousnesse by is the extent of it True goodnesse and grace is of a large extent 1. In respect of the subject of it it reacheth unto and goeth thorow the whole man 2. In respect of the object of it it sheweth it selfe in a conscionable respect unto all the commandements of God 3. In respect of the time it sheweth this conscionable care to please God in all things at one time as well as at another For the first If that grace and goodnesse that seemeth to be in any man be true and unseigned it worketh a totall change a reformation in the whole man in the inward man and in the outward man too in the minde and understanding in the conscience in the memory in the will in the affections in the outward senses and parts of the body in the words and in the actions of a man This was typified by the burnt offerings under the law The whole sacrifice as you may read Levit. 1.8 9 13. not the foure quarters onely but the head and the fat and the inwards and the legs must be offered unto God and burnt upon the altar Which was not onely a type of Christ who as a propitiatory sacrifice was wholly offered up and endured the fiery wrath of God for us not in his body onely but in his soule too and in every power and faculty of it but it was also a type of the obedience of the faithfull which are the members of Christ as appeareth plainely by the allusion that is made unto it both by the Apostle Rom. 12.1 and by our Saviour himselfe Mar. 12.33 And thus you see a totall obedience and sanctification of the whole man is required of us but I say more then so this totall change not onely ought to be in every Christian but it is wrought in every one that hath any truth of grace in him In this respect our Saviour compareth it Matth. 13.33 unto leaven which will leaven the whole lumpe of dough that it is put into Thus the Apostle describeth true sanctifying grace in that prayer he maketh for the Thessalonians 1 Thes 5.23 The very God of peace sanctifie you wholly that is true may you say this is to be desired and prayed for yea this is to be aimed at and we should endeavour to attaine unto it but this is not possible to bee attained unto in this life marke therefore what followeth in the next words and I pray God saith hee that your whole spirit and soule and body may bee preserved blamelesse unto the comming of our Lord Iesus Christ. As if hee had said Now your whole spirit and soule and body is sanctified you are sanctified throughout and my prayer is that this good worke that is begunne may bee increased and that you may bee preserved in this estate unto the end Of the soule and spirit men will easily grant that they are capable of grace yea that the whole spirit and soule of the regenerate man may bee sanctified but marke that the Apostle aâ—firmeth this of the body also yea of the whole body that it is capable of sanctifying grace And therfore also hee calleth the very bodies of the faithfull the members of Christ. 1 Cor. 6.15 And verse 19. the temples of the holy Ghost And saith of himselfe the rest of his brethren 2 Corinth 4.10 11. that the life
elect Apostles themselves were able to beare Now if a Papist who holdeth and beleeveth that this is not only possible but very easie also for every regenerate man to keepe all the commandements of God so perfectly as he may bee justified thereby in Gods sight and merit also eternall life if such a one I say shall object against this proofe that the Apostle speaketh not there of the morrall but of circumcision and of the ceremoniall law I answer Hee calleth circumcision and the ceremoniall law an intollerable yoke not in respect of it selfe for the ceremoniall law was much more easie to bee kept then the morall was but because by urging the observation of the ceremoniall law then when it was abrogated by Christ they did deprive men of all benefit by Christ and bound them to the observation of the whole morall law and to seeke salvation by it This the Apostle plainely teacheth us Galat. 5.2.3 Behold I Paul say unto you that if yee be circumcised Christ shall profit you nothing For I testifie againe to every one that is circumcised that he is a debtor to doe the whole law The observation therefore of the morall law in that manner that the law required that is exactly in all points and perfectly was such a yoke as no Prophet nor Apostle was ever able to beare This the Lord taught his people by delivering the law unto them in so terrible a manner as he did The sight was so terrible saith the Apostle Hebr. 12 â—1 that Moses said I exceedingly feare and quake and all Gods people were in that terrible feare that they intreated as the Apostle saith verse 19. that the word might not bee spoken to them any more that they might heare no more of it in that manner and the reason is given verse 20. why they were in this horrible feare For they could not endure that which was commanded saith the Apostle The commandements of God in that manner that the law enjoyneth them have nothing but terrour in them the perfect observation of them is so intollerable a yoke as Moses himselfe was not able to beare Thirdly and lastly To observe the commandements of God even in such a manner as the Gospell requireth that is to say in truth and sincerity of heart is a very difficult and painefull thing to the best of Gods servants in respect of those reliques of naturall corruption that doe remaine in them besides the manifold and strong pull-backs and oppositions they shall bee sure to receive from Satan and the world This the faithfull find to bee too true by daily experience The same combate and warre that they find oft in themselves in every good duty and service they would doe unto God betweene the flesh and the spirit the law of their mind and the law in their members the regegenerate and unregenerate part of which the Apostle speaketh Rom. 7.23 Galat. 5.17 certainely putteth them to no lesse paine then Rebecca was in when the two children strugled together within her Genesis 25.22 and as the paine she was in then made her cry out in a sudden fit of impatiency If it bee so why I am thus would I had never conceived would I had never married So doth the paine that this intestine warre putteth them in make the best of Gods servants often times not onely to sigh and grone and cry out with Paul Rom. 7.24 Oh wretched man that I am but even to entertaine such motions as Rebecca did If it bee so why am I thus If it bee so hard and painefull a thing to serve God would I had never entred into his service but contented my selfe to live as other men doe This tentation we know the Prophet himselfe was subject unto when he cryed Ps. 73.13 Verily I have clensed my heart in vaine and washed mine hands in innocency Let papists say what they will how easie a thing it is for a regenerate man to keepe all the commandements of God and to keepe them perfectly it is certainely a painfull thing for such as the best of us are that have so much flesh and corruption remaining in us to doe any service unto God even in that manner as the Gospell requireth of us without labour and paine no service can bee done to God acceptably That which the Apostle saith of prayer Strive together with me in prayer saith hee Rom 15.30 faithfull prayer can never bee well made without striving and labour the same our Saviour saith of all the wayes of God that leade to life faith repentance love keeping of the Sabbath every other good duty and service Lu. 13.24 Strive to enter in at the strait gate As though he should say every way of God is strait and uneasie to our flesh and therefore without striving and labour there is no possibility of walking in it All this notwithstanding to come now unto the second part of my answer the commandements of God are not so hard the service he requireth of us is not so difficult and paineful as need to discourage any of us or make us afraid of it For First Though the commandements of God bee impossible to the naturall and wicked man to the regenerate and true beleever they are possible enough All things are possible saith Christ Mar 9.23 to him that beleeveth Nay as it hath beene truly said of the wicked man hee cannot possibly keepe them he cannot but breake them so may it bee as truly said of the regenerate man he cannot but keepe them he cannot breake them as the other doth How can I saith Ioseph Gen. 39.9 do this great wickednesse and sinne against God Whosoever is borne of God sinneth not saith the Apostle 1 Ioh. 3.9 and he cannot sin because he is borne of God Secondly Though the commandements of God and the observation of them as Moses enjoyned them be an intollerable yoke even to the regenerate themselves yet as Christ enjoyneth them they are not so Though that perfect and strict obedience which the law requireth be utterly impossible for the strongest Christian under heaven to performe yet Evangelicall obedience to the commandements of God an unfeined love to them all and endeavour to keep them which is all that the Gospell requireth is no more then the weakest Christian is able to performe For so saith our Saviour to the poore Christian that is most wearied and over-burdened and broken-hearted Matth. 11.30 My yoke is easie and my burden light Thirdly and lastly Though to the best of the regenerate the coÌ„mandements of God even as Christ enjoyneth them be difficult cannot be performed without labour and paine in respect of the flesh and the remnants of corruption that are in them yet are they unto them in respect of the inward man and the regenerate part most easie and sweet I delight in the law of God saith the Apostle Rom. 7.22 after the inward man And for this wee have not only the expresse testimony of the holy Ghost 1
this Neh. 1.11 that he desired to feare Gods name The third example is the Apostle Pauls who desiring the prayers of Gods people for himselfe Heb. 13.18 mentioneth this for their encouragement therein and for his owne comfort that hee had a good conscience in all things desiring to live honestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe Rom. 7. he professeth verse 20 It is no more â— that doe it he did not transgresse Gods law Why so Because as he saith ver 15 hee did not in his mind allow himselfe in any evill that which I doe I allow not And because whatsoever evill he did was against his will verse 16 I doe that which I would not And verse 19. The evill which I would not that I doe and verse 15. What I hate that doe I. So on the other side hee professeth verse 25. that hee himselfe did serve the law of God hee kept Gods law How could that bee when hee confesseth verse 18. that hee found no ability in himselfe to performe that which is good Yes he telleth us how he kept the law for all that Because 1. in his mind hee did consent to the law that it is good verse 16. and verse 12. The law is holy and the commandement is holy and just and good and verse 25. With the mind I my selfe serve the law of God 2 In his will he did desire to obey God in every commandement To will is present with me saith he ver 18. and ver 19. The good that I would I doe not and verse 21. When I would doe good evill is present Certainely these holy men would never have made such mention of the goodnesse of their minds and desires if they had not held this a certaine evidence that they were in the state of grace if they had not beleeved that no sinne shall bee imputed to us which wee doe not allow our selves in and which wee commit against the desire and purpose of our hearts if they had not beleeved that that man hath truth of grace in him that doth unfeinedly desire grace hee doth truly beleeve that doth thus desire to beleeve hee doth truly repent that thus desireth to repent hee doth obey God in all things and lead an holy life that doth thus unfeinedly desire to doe so But see a second proofe of this in the sentence and testimony that God in his word hath given of such men Of this sort I will alleage but two only The first is that of the Apostle 2 Cor. 8.12 If there bee first a willing mind a man is accepted it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If a man have a mind unfeinedly willing to doe good hee is accepted of God and that that is said of doing good may bee sayd likewise of beleeving of repenting and of every other grace if a man have a mind unfeinedly willing and desirous to beleeve to repent to love and feare God hee is accepted of God And how could he bee accepted of God if hee had not these graces in him indeed The second testimony is that which our Saviour giveth Matth. 5.6 Blessed are they which do hunger and thirst after righteousnesse And how could they be blessed that hunger after righteousnesse if they be not righteous how could he that hungreth after faith or any other saving grace be a blessed man â—f this unfeined desire were not a certaine evidence that there is truth of saving faith and grace in that man The third and last proofe is taken from the reasons and grounds of this and those are two First Because this unfeined desire of grace cannot grow from nature seeing while wee were in the state of nature wee were like to him which had a spirit of an uncleane Devill who cryed out with a loud voyce saying Let us alone what have wee to doe with thee thou Iesus of Nazareth Art thou come to destroy us I know thee who thou art the Holy one of God Luk 4.34 but is the worke of Gods sanctifying spirit It is God that worketh in us saith the Apostle Phil. 2 â—3 to will as well as to doe and that of his good pleasure his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his speciall favour and love Secondly This is a speciall part of that purchase that Christ hath made for us That whereas in the first covenant that God made with man no obedience pleased him but an exact doing of whatsoever hee commanded and the sentence of the law raâ—ne thus Galathians 3 10. Cursed is every one that continueth not in all things that are written in the booke of the law to doe them Christ by performing in his owne person this exact obedience to the law for us hath procured that our poore and imperfect obedience which standeth more in an unfeined desire and endeavour to doe the will of God then in any performance we are able to make should be acceptable unto him as the Apostle saith 1 Pet. 2.5 Yet is there a third objection that these poore soules are apt to make against themselves and my desire is to give them as full satisfaction in all their doubts as I can I grant all this saith one that if I had a true and unfeined desire of grace then I had truth of grace in mee indeed I had all the signes of uprightnesse in mee if I did indeed unfeinedly desire them But alas the good desires that seeme to bee in me are most hypocriticall and unsound If I did unfeinedly and with a good and upright heart desire grace I could not be so void of grace as I am For the Lord hath promised to fulfill the desires of them that feare him Psalme 145.19 Hee filleth the hungry with good things Luke 1.53 To this I answer Take heed of denying the work of Gods grace in thy selfe It is an high degree of unthankefulnesse to doe so But take these for certaine evidences that the desire of thy heart is right First Thou esteemest more of the favour of God and of his grace then of any thing else in the world and canst say with David Psalm 4.6 I would joy more in the light of thy countenance then ever worldling or Epicure did in his wealth or pleasure Secondly Thou allowest not thy selfe but strivest against every sinne and corruption thou findest in thy selfe and feelest in thy selfe that blessed combate that Paul speaketh of Galath 5.17 The spirit lusteth against the flesh Thirdly Thou seekest by prayer and all other good meanes to get more grace and cryest with that poore man Marke 9.24 Lord helpe mine unbeliefe Lord helpe my impenitency my worldlinesse c. Yea even when thou hast hardest conceit against thy selfe that thou art but an hypocrite but a cast-away yet thou cryest and prayest still to God for grace as David did Psalme 31.22 Fourthly and lastly Thou mournest and grievest unfeinedly that thou hast no more faith no more grace Thou dost as that poore man Marke 9.24 hee cryed out of his infidelity and watered
at in all his counsels and workes is the glory of his mercy Hee delighteth in mercy saith the Prophet Mic. 7.18 Hee hath predestinated us to the adoption of children by Iesus Christ unto himselfe saith the Apostle Ephes. 1.5 6. according to the good pleasure of his will to the praise of the glory of his grace So even in his denying of the meanes of conversion and the grace of conversion to many people hee hath had respect to this even to glorifie his mercy the more towards his owne people The Apostle telleth us 2 Thess. 1.10 that at the day of judgement God shall bee made marvellous in all them that beleeve As if hee had said His mercy toward the faithfull in electing them to life in redeeming them in calling them effectually in justifying and sanctifying them shall bee admired and wondred at by men and Angels at that day When they shall see how many God hath denied this mercy unto yea to how many that were in many respects farre better then themselves then will this mercy of God towards them seeme as it is indeed admirable in their eyes If this mercy had beene universall to all men God could not have beene so glorified in it in this world if the Lord should have given this grace or meanes alike to all men the glory of his speciall mercy and free grace had not beene so manifested as in this it is Thus the Apostle speaking Romanes 9.22 23. of the vessels of wrath fitted to destruction and of the ends that the Lord aimed at and had respect unto in it hee doth not say that hee did it onely to shew his wrath and to make his power knowne upon them but that the Lord even thereby might make knowne the riches of his glory upon the vessels of mercy The reprobates are fitted to destruction effectuall grace is denied unto them that the riches of Gods grace and mercy towards his elect to whom hee vouchsafeth both might be set forth the better by this comparison and glorified the more And this was the true cause of that joy our Saviour expressed Luke 10.21 In that houre saith the Evangelist Iesus rejoyced in spirit and said I thanke thee ô father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes Did hee rejoyce in the judgement of God upon the wise and prudent No verily but so farre forth onely as it served to set forth the mercy of God towards those babes This made him to admire and magnifie the mercy of God towards those babes so much the more when he considered what manner of persons that mercy was denied unto when he considered that it was no common but a rare mercy that God had vouchsafed unto them Lecture CV On Psalme 51.6 December 9. 1628. IT followeth now that wee proceed unto the uses that this Doctrine serveth unto And they are principally two First For instruction to establish our judgements in the truth and confirme us against those errours which in this great worke of mans conversion do derogate from the glory of Gods free grace and give too much unto man himselfe Secondly For exhortation to worke upon our affections and stirre us up unto sundry duties For the first This doctrine serveth notably to establish our hearts in the truth of that holy religion which wee doe professe and to assure us that it is the onely true Doctrine and religion of Christ. Yea it may serve for a touchstone to try all other Doctrines in religion by and to discover to us the falshood and vanity of all other Doctrines and religions whatsoever how faire a shew soever of truth and holinesse they doe beare or whatsoever the persons be that doe hold and professe them That Doctrine and religion that doth derogate never so little from the honour of God that doth not give the whole honour and glory of mans salvation unto him alone but giveth some cause of boasting and glorying unto man himselfe certainely that cannot bee the true Doctrine and religion of Christ. It is not that wisedome that Doctrine and religion that descendeth from above as the Apostle speaketh Iames 3.15 See this distinctly proved unto you in these three points 1. All the glory of mans salvation is due to God alone and no part of it unto man 2. All the glory of mans salvation is to be ascribed onely to the free grace and mercy of God and not unto any thing in man himselfe that might move God to it 3. The ascribing of the whole glory of mans salvation to the Lord alone and to his free grace is the chiefe rule whereby the true Doctrine and religion of God is to be tryed and judged of For the first This hath ever beene the profession of Gods true Church and servants to give all glory to God alone specially in this great worke of the salvation of man This was the song of that heavenly host the blessed Angels that came to bring the glad tidings of the birth of Christ Luke 2.14 Glory to God in the highest and on earth peace good will towards men As if hee had said It is enough for men that through Christ their peace is to bee made Gods good will and free favour is to bee purchased for them though they have no part of the glory of this worke ascribed unto them that is wholly due unto the Lord alone Glory to God in the highest This was the profession of the whole Catholike Church Revel 4.9 11. When those foure beasts representing the whole Church under the New Testament gave glory and honour and thankes to him that sat upon the throne the foure and twenty Elders representing the whole Church under the Old Testament fell downe before him that sat on the throne and cast their crownes before the throne saying thou art worthy ô Lord to receive glory As if he should say Though they had crownes and Christ had made them Kings and Priests unto God to reigne evâ—n on the earth that is to vanquish and overcome their owne corruptions and the tentations of Satan and of the world as themselves say Rev. 5.10 yet they cast downe their crownes they disclaime all honour that may seeme to be due unto themselves they ascribe all the honour and glory of whatsoever goodnesse was in them unto him that sat upon the throne unto the Lord alone Al the glory of mans salvation you see is due to the Lord alone Secondly All the glory of mans salvation is to be ascribed onely to the free grace and mercy of God This hath also ever beene the profession of Gods true Church and people Thus the blessed Apostle though hee had doubtlesse as great helpe from nature as ever man had If any other man thinketh saith he Phil. 4. â— that he hath whereof he might trust in the flesh I more yet professeth 1 Cor. 15.10 By the grace of God I am what I am So the
of that which my brother spake the last day touching their estate But to you beloved I am to direct my speech at this time that have more then a forme of godlinesse that have felt the life and power of it in your owne hearts to every one of you that can say with David here unto the Lord out of the feeling and experience of his owne soule In the hidden part thou hast made mâ—e to know wisedome To every one that is such I have two words of exhortation to speake from the Doctrine that you have heard 1. Be thou above all men most afraid to fall into any sin for the time to come 2. Be thou above all men most humbled for the sins that since thou wert in this estate thou hast fallen into For the first No man hath so great cause to bee afraid to sin as the child of God as the regenerate man hath O feare the Lord ye his Saints saith David Psalme 34.9 As if he had said Though you be his Saints in the state of grace and in his favour yea because yee are his Saints in his favour and in the state of grace therefore you must feare him none have more cause to feare him then yee But to speake distinctly of this point I will shew you 1. How farre forth this feare of sinning must extend 2. Reasons why the regenerate the child of God hath more cause to feare sin then any other man For the first The extent of this feare is to be observed 1. In the object of it the kinds and degrees of sin that we must be afraid of 2. In the continuance and durablenesse of it For the first of these for the helpe of your understanding and memory you shall see it in seven degrees First The child of God hath cause to be afraid of falling into grosse and scandalous sins As Ioseph was when he was strongly tempted to adultery and might have committed it most secretly and securely yet he durst not doe it How can I doe this great wickednesse saith he Genesis 39 â— and sin against God And David when hee was as strongly tempted to take revenge of his mortall enemy and had such opportunitie also as flesh and bloud would never have let slip insomuch as Saul himselfe wondred at it 1. Samuel 24 18 19. yet hee durst not doe it And why durst he not doe it Was it out of basenesse of mind because he was a coward No no he was as valiant a man as ever drew sword Why then durst hee not doe it Surely hee durst not sinne nor doe that that would so offend God Who can stretch foorth his hand or offer to doe such a thing saith he 1 Sam. 26 9. against the Lords annointed and be guiltlesse These were grosse sins you will say and he can be no better then an hypocrite that is not afraid to doe such things I say therefore secondly If thou be Gods child be thou afraid to do the least thing that might offend God Daniel was afraid of the Kings meat Dan. 1.8 Because it was such as God in the ceremoniall law had forbidden he knew it would have defiled his conscience Nay thirdly If thou be Gods child be thou afraid to do any thing that thou seest cause to doubt thou shalt sin and offend God in doing it He that doubteth is damned if he eat saith the Apostle Rom. 14.23 Nay fourthly If thou be in the state of grace thou hast cause to be afraid not only to speake amisse but even to thinke evill to offend God in the very thoughts of thy heart Beware that there be not a thought in thy wicked heart saith the Lord Deut. 15.9 saying the seventh yeere the yeere of release is at hand Fiftly If thou be a Christian thou hast cause to be afraid of doing good duties loosely perfunctorily carelesly Serve the Lord with feare saith David Ps. 2.11 Yea sixtly Thou hast cause to be afraid even of standing at a stay and not growing better under the means of grace Worke out your own salvation saith the Apostle Phil. 2.12 with feare and trembling As if he should say If the worke go not forward if it be not forwarder then it was many yeares since you have cause of feare and trembling even for that Nay seventhly and lastly If thou be Gods child be thou afraid to do any thing that thou seest is of evill report and will cause thy religion and profession to be evill spoken of though thou know never so assuredly that the thing in it selfe is not sin but lawfull enough Dare any of you having a matter against another saith the Apostle 1 Cor. 6.1 goe to law before the unjust and not before the Saints Yea why not I pray you might some of them have said What sin what unlawfulnes is there in that Hast thou not taught us Rom. 13.1.4 that the law and magistracy is ordained of God for our use and benefit whatsoever the man be that executeth it And didst not thou thy selfe seeke the benefit of law before an unbeleever when thou didst appeale unto Caesar Act. 25.11 Yes might the Apostle say But though the thing in it selfe be never so lawfull yet because it exposeth your religion to the scorne and reproach of the unbeleevers you that feare God may not dare to do it saith he All things all such kind of things as he there speaketh of are lawfull saith the Apostle 1 Cor. 6.12 but all things are not expedient Though the thing be never so lawfull yet if thou see cause to think that hurt will come of it thou must be afraid to do it You see in these seven degrees how tender hearted how cautelous and precise the child of God had need to be The Prophet calleth them Esa. 35.4 such as are of a fearefull heart and you see they have just cause to be so But how long must they be so will you say which is the second thing I told you was to be observed in the extent of this feare Surely so long as we live we have cause to nourish this feare in our selves My son saith Solomon Prov. 23.15.17 let thy heart be in the feare of the Lord all the day long And the Apostle 1 Pet. 1.17 Passe the time of your sojourning here all the time of your life in feare If any man shall object How can this be Seeing the Apostle saith of the faithfull 2 Tim 1.7 God hath not given us the spirit of feare And Rom. 8.15 We have not received the spirit of bondage to feare againe but the spirit of adoption whereby we cry Abba father As if he had said Before we beleeved in Christ we were indeed subject to much feare but now wee have received another spirit and are freed from those feares And the life of a Christian is the greatest bondage and slavery in the world if he must be alwayes of so fearefull an heart To this I answer That to live continually in
bond-slaves that is to say To them that by the spirit of bondage are troubled with feares and terrours in their hearts And as he useth not to sprinkle Christs bloud upon any heart that was not first troubled with these feares and terrours so they whom he hath thus besprinkled are never perfectly freed from these doubts while they live here The flesh lusteth against the spirit as the Apostle speaketh Gal. 5.17 And they have in them a combat oft times betweene faith and infidelity The spirits indeed of just men that are translated into heaven are made perfect as the Apostle teacheth us Heb. 12.23 But the regeneration of the justest man while he is upon earth is not so perfected but that even after the spirit of God hath sprinkled the bloud of Christ upon him and given him a comfortable assurance of Gods speciall love to him in Christ yet there will be doubting and infidelity remaining in him still Yea hee is subject also oft to such spirituall desertions that he looseth the sense of his assurance and is visited ever and anon with his old feares and terrours and troubled with them againe David was so when he cryed Psal. â—2 1 that God had forsaken him And Heman was so when he complained Psal. 88.15 that by suffering these terrâ—urs he was even distracted And Paul was so when he said 2 Cor. 7.5 Without were fightings that is strong and violent oppositions of persecuters and hereticks and within were feares through the doubting and infidelity that he found in his own heart Finally the Church the deare Spouse of Christ was so more then once when Cant. 3.1 She sought him whom hee soule loved she sought him but she found him not and againe when Cant 5.6 Her beloved had with drawne himselfe shee sought him but shee could not find him Let us then make application of this and try our assurance by this first note Many men there bee that never doubted of their salvation in their lives were never acquainted with these feares and terrours that you have heard of They are and ever were most confident that God is their God they are in his favour they wonder to see many Christians so full of doubts and feares this way and are apt to conclude from thence that certainely they are hypocrites and guilty of some grosse sinnes according to that complaint of Iob 12.5 Hee that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease To such men I may fitly say of their freedome from all doubtings and feares as the Apostle speaketh to them that are free from all affliction Hebrewes 12 8. If yee bee and ever have beene without doubtings and feares whereof all are partakers thou are yee bastards and not sonnes If thy assurance of thy salvation was bred and borne with thee and thou wert never without it if it bee so perfect that thou hast no doubts no motions of infidelity this way then thou hast just cause to judge thy assurance not of Gods making it is but a counterfait assurance and a very delusion of the divell and I will apply to thee that saying of Eliphaz Iob 15.31 Let not him that is deceived trust in vanity for vanity shall be his recompence Secondly By the grounds upon which our assurance is built wee may judge whether it be sound or no. That assurance of Gods favour which the spirit of God worketh in any heart as it is wrought by the Word so it is grounded onely upon the most sure and infallible testimony of Gods holy Word The testimony that a false and erronious spirit giveth is to bee discerned from that which the spirit of God giveth by this note If they speake not according to this Word saith the Lord Esay 8.20 it is because there is no light in them Whatsoever is wrought in us by Gods spirit is agreeable to Gods Word The spirit and the Word goe alwaies together My spirit which is upon thee and my words which I have put into thy mouth saith the Lord Esa. 59.21 shall not depart out of thy mouth nor out of the mouth of thy seed So that that assurance of Gods favour that is wrought in any heart by the spirit of God is grounded upon the Word of God onely In which respect the Apostle calleth it the Word of faith Romanes 10 8 because all true faith is grounded upon it and upon it alone I trust in thy Word saith David Psalme 119.42 As if hee had said Vpon that doe I build that confidence that I have in thy mercy The Papists tell us that no man can bee sure certitudine fidei with the assurance of faith of his owne particular estate of grace Because faith must have the Word to ground it selfe upon and no particular man hath any Word of God to assure him that hee is in Christ. And indeed if this were true that they doe assume that no particular man hath any Word of God to assure him that he is in Gods favour their argument were unanswerable But blessed be God that every true Christian hath Gods expresse Word to assure him in particular that he is in the state of salvation I cannot now stand upon all those grounds that he hath in the word to build this assurance upon I will mention but foure onely First The Scripture expresly saith that whosoever hath truly repented and leadeth a new life how lewd soever he was before he shall certainly be saved If the wicked will turne from all his sinnes that he hath committed saith the Lord Ezek. 18.21 and keepe all my statutes and do that which is lawfull and right he shall surely live he shall not die Secondly the Scripture expresly speaketh that whosoever loveth the Lord obeyeth and serveth him out of love shall certainly be saved If any man love God saith the Apostle 1 Cor. 8.3 the same is knowne that is approved and beloved of him Thirdly the Scripture expresly saith that whosoever loveth the godly because they are godly shall certainly be saved Hereby we know that we are of the truth â—aith the Apostle 1 Ioh. 3.19 and shall assure our hearts before him Fourthly and lastly The Scripture expresly saith that whosoever with an humbled soule that despaireth of all helpe by any other meanes believeth and putteth his affiance in Christ alone resteth and relyeth wholly upon him shall certainly be saved Whosoever belieueth in him saith our Saviour Iohn 3.16 shall not perish but have everlasting life Two things I know are objected against this First That these are generall speeches and here is no word of God brought to assure such and such a particular of his personall estate I answer That because these speeches are so generall therefore every particular man that findeth himselfe thus qualified may assure himselfe even by the certainty of faith that he shall be saved as verily as if God should have said to him by name as once Christ
These 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
why hidest thou thy face from mee Can any man thinke that these men had at these times any sensible assurance in themselves of their owne salvation and of Gods favour when they did thus complaine No will you say neither doth it appeare that they were in the state of grace in the favour of God or had any true saith in them when they did thus complaine Though these were good men and did recover themselves afterward yet when they spake thus they were fallen from grace they had lost their faith or they could never have spoken in this sort But to this I answer That it is evident by the Scripture that they had not lost their faith at these times though they had lost their assurance they had not lost their faith they were not in the state of grace even then when they spake thus Iob had true faith in him even at that time as appeareth by his words verse 15. of that very thirtieth chapter Though he slay me saith he yet will I trust in him And David had true faith in him even then when he said God had forsaken him or else he could not have cryed as he did My God my God neither could he have persevered in prayer day and night without ceasing as hee did verse 2. of that 22. Psalme And Hemaâ— had true faith even then when he complained that God had cast of his soule or else hee could never have prayed as hee did verse 1. of that 88. Psalme O God of my salvation I have cryed day and night before thee And this is the first thing beloved that I told you I had to say to you for your comfort though it be a just cause of trouble to thee that thou wantest the sensible assurance of Gods love It was so to David Thou didst hide thy face and I was troubled saith he Psalme 30.7 And Psal. 13.1 2. He complaineth of this as of a great affliction How long wilt thou hide thy face from mee How long shall I take counsell in my soule having sorrow in my heart daily So long as God hid his face from him and did not looke cheerefully upon him his heart was full of sorrow and so it must needs be with thee if thy heart be sound Yet be not overmuch dismayed with it For thou mayest be deare unto God as thou hast heard and highly in his favour though thou perceive it not though thou have not the sensible assurance of it in thy selfe The second thing that I have to say for thy comfort is this That if thou canst in any measure beleeve in Christ his bloud is certainely sprinkled upon thee and applyed unto thee by the spirit of God his favour is assured unto thee though it bee not sensible unto thee though thou perceive it not See both these points made evident unto thee by the Scriptures For the first True faith applieth Christ unto us and maketh him and all his benefits our owne Therefore they that beleeve in Christ are said to have received him as the free gift of God Iohn 1.13 And what is more our owne then that that is freely given us and wee have received So Christ is sayd Ephe 3.17 to dwell in our hearts by faith and to have taken full possession of them if thou hast faith thou art Christs proper possession and if thou bee his he is thine also certainely Yea the true beleever is said to have eaten the flesh of Christ and to have drunke his bloud Ioh. 6.54 And what is more our owne what is so neerely applyed unto us as that which wee eate and drinke And for the second point True faith giveth us just title to eternall salvation and maketh it sure unto us For so doth our Saviour himselfe with great vehemency protest Iohn 6 47. Verily verily I say unto you hee that beleeveth on mee hath everlasting life So that suppose a man never have in himselfe the sensible assurance of Gods favour all the dayes of his life though his estate should bee in that respect very uncomfortable yet beleeving in Christ hee should bee a most happy man neverthelesse for all that For hee hath that in him which is the onely root and foundation of all true comfort and happinesse Christ and all his merits are his the kingdome of heaven and everlasting salvation is made sure unto him And that made the Apostle to say 1 Iohn 5.10 He that beleeveth on the Son of God hath the witnesse in himselfe he need not go farre to seeke it hee hath that in himselfe that will witnesse for him and prove that he is an happy man the child of God and heire to the kingdome of heaven But it may be some will object and say Alas there is small comfort in this point For how can a man have true faith that hath in himselfe no comfortable assurance of the pardon of his sins and of his owne salvation And what is faith but a full perswasion and certaine assurance of this To this I answer That is a dangerous errour to define faith so This assurance is indeed a sweet fruit and effect of faith but it is not faith it selfe the essence and being of faith consisteth not in this Wherein then consisteth the essence and being of faith will you say Surely in an obedientiall aâ—â—iance and trusting in Christ and in him alone for the pardon of our sins and for our eternall salvation When an humbled sinner feeling his owne misery through sin can beleeve that in Christ there is help and comfort enough to bee found and rest and rely upon him only for mercy with a mind willing to obey him in all things this man certainly hath true faith though hee have no assurance In this the being and essence of true faith doth chiefly consist This is evident by the termes and phrases whereby the holy Ghost doth in the Scripture describe and expresse true faith Sometimes hee calleth it a beleeving on Christ as Ioh 3.18 sometimes a trusting in Christ as Ephe. 1.12 sometimes a resting upon God 2 Chron. 14.11 a relying upon God 2 Chron. 16.8 sometimes a cleaving and sticking close to him Act. 11. â—3 Now to make some application of this Let me say to every one of you as the Prophet doth Esa. 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkenesse and hath no light Let him trust in the name of the Lord and stay himselfe upon his God If thou be of the number of them that feare God and desirest to obey Christ in all things though thou have in thee no light no comfort no assurance or feeling of Gods favour though thou walke in darkenesse and art ever full of feares and doubts in thy selfe yet stay thy selfe upon Christ for all that and because of Gods word and promise resolve with thy selfe that thou wilt put thy trust in him The just shall live by his faith
a chiefe cause why it is but once administred to us in all our life time Then washed I thee with water saith the Lord to his Church Ezek. 16.9 yea I throughly washed away thy bloud from thee When was that that God did thus throughly wash his people from all their bloud from all their filthinesse That he telleth her ver 8. When I entred into covenant with thee and thou becamest mine At that very time when first we received grace truly to beleeve in Christ when God first entred into covenant with us and made us his people then did he throughly wash us from all our sins Fourthly and lastly That cleansing from sinne which is wrought in us by the spirit of God in our sanctification is never perfected in this life The holyest man that ever lived in this world Christ onely excepted was not so fully and perfectly sanctified but he had some foule spots and blemishes remaining in him Who can say saith Salomon Proverbes 20.9 I have made my heart cleane I am pure from my sinne Iohn Baptist himselfe who was sanctified in his mothers wombe Cryed unto Christ Mat. 3.14 I have need to bee baptized of thee As if he had said I have need to be better washed and cleansed from my sinnes by thy spirit then yet I am Paul he complaineth Rom. 7.24 O wretched man that I am who shall deliver mee from the body of this death It is the peculiar priviledge of the Saints in heaven Hebrewes 12.23 they are just men made perfect They and they onely are so But that cleansing that is wrought by the bloud of Christ in our justification is so perfect that it leaveth no filth no spot at all upon the soule Thou art all faire my love saith Christ to his Church Canticles 4.7 there is no spot in thee And in this respect it is that David saith heere that if the Lord would once purge and wash him with that bloud of Christ hee knew then hee should bee cleane perfectly and throughly cleane yea he should be whiter then any snow Though in respect of our sanctification we be not througly cleansed from all our sins yet in respect of our justification we are though the pollution of many sins doth remaine in us and is not by the spirit of God quite done away yet the bloud of Christ cleanseth us from all sin saith the Apostle 1 Ioh. 3.7 so as no pollution of any sin shall ever be imputed to us So soone as we doe truly beleeve in Christ and are by his bloud reconciled to God and have our pardon we are in his account as if we had no sinne in us as if we had never offended him in all our lives See the proofe of this and how large a pardon every true believer hath how fully he is acquitted and discharged of all his sinnes see it I say in five points First He that truly believeth in Christ hath all his sinnes pardoned his pardon is generall no one sinne that ever he committed how hainous soever it hath been is excepted out of his pardon I will cleanse them saith the Lord Ier. 32.8 from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me Though your 〈◊〉 he as scarlet saith he againe Esa. 1.18 they shall be as white as snow Davids sinnes certainly were as scarlet of a most deepe dye and yet he knew here that if he were once washed in Christs bloud if that were imputed unto him he should be whiter than the snow True it is there is one sinne the sinne against the Holy Ghost that is unpardonable as our Saviour affirmeth Mat. 12.32 but that is such a sinne as none that doth truly believe in Christ or doth desire unfainedly to believe in him did ever commit And of all other sinnes whatsoever they be our Saviour saith Mar. 3.28 Verily I say unto you all sinnes shall be forgiven unto the sonnes of men and blasphemies wherewith soever they shall blaspheme that is they are pardonable and shall certainly be pardoned unto them that repent and believe in Christ. Secondly Whom once God pardoneth in Christ he is said to pardon them so fully as hee will never remember nor thinke of their sinnes any more Thou hast cast all my sinnes behind thy backe saith Hezekiah Esa 38.17 that thou maist never see nor looke on them againe I will forgive their iniquity saith the Lord of his people that are in covenant with him Ier. 31.34 and I will remember their sinne no more he will forgive their sinnes and forget them too Thirdly Such as of all other have beene the most hainous sinners yet after once they have beene reconciled to him and obtained their pardon the Lord thinketh never the worse of them for their former sinnes Of all the women and Disciples that had followed Christ we shall not finde that ever hee shewed so much respect unto any as hee did unto Mary Magdalen that had beene a most infamous and notorious sinner For 1. He accepted of that kindnesse from her as he never did from any other woman Luke 7.38 Hee let her wash his feet with her teares and wipe them with the hairs of her head and kisse them and annoint them And 2. After his resurrection it is said Mar. 16.9 that he appeared first unto her of all persons in the world So of all the elect Apostles we shall not find that he shewed so much respect unto any as he did unto Peter who had sinned more shamefully than they all had done He was seene of Cephas saith the Apostle 1 Cor. 15.5 then of the twelve He shewed himselfe after his resvrrection first unto Peter before all the rest Fourthly Though there be much corruption remaining in the faithfull after they be reconciled unto God and have obtained their pardon yea so much as when he casteth his eyes upon them he cannot looke off on it All our righteousnesses saith the Church Esa. 64.6 are as filthy menstruous plaguy lothsome raggs and his eyes are so pure as the Prophet speaketh Hab. 1.13 that he cannot behold sinne but he loatheth it more than the daintiest eye in the world can do the most filthy thing that is yet is his love so deare unto all them whom he hath once pardoned and is reconciled unto that he seeth not any of their sinnes which he hath pardoned so as to loath them for it And so is that speech to be understood Numb 23.21 He hath not beheld iniquity in Iacob neither hath he seene perversenesse in Israel He seeth it onely as a tender mother seeth the filthinesse and deformity of her little child to cleanse it and cure it and shew the more compassion unto it Yea the Lord seeth the corruptions and blemishes of such as he hath once pardoned and received into favour with a farre more tender eye and a heart much further off from loathing them
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.
or am I a divell incarnate that I should prove so vile a wretch But though I be no Prophet to say so yet can I say with as great authority and warrant as though I were a Prophet that there is never a one of us here but may prove such a one before wee die And therefore we have need to feare and suspect our selves If any man shall object this is the manner of all your preaching to disquiet mens mindes with feares and doubts What cause have we thus to feare as long as we are sure we can never fall totally we cannot fall finally Iob. 5.24 He that beleeveth in Christ hath everlasting life and shall not come into condemnation but hath passed from death to life I answer Happy is that soule that upon good ground can say he is sure of this But admit thou wert sure of that is it no cause of feare that thou moist for all this fall into so foule sins as thou hast heard of I tell thee that by falling into such sins First thou shalt greatly dishonour that God whose servant thou professest thy selfe to be and open the mouthes of his enemies to blaspheme his name as Nathan chargeth David to have done 2 Sam. 12.14 Secondly thou shalt greatly grieve thy heavenly father Forty yeares long was I grieved with this generation saith the Lord Psal. 95.10 Thirdly thou shalt make him thine enemy and provoke him to smite and plague thee thou knowest not how deepely They rebelled and vexed his holy spirit therefore was he turned to be their enemy and he sought against them saith the Prophet Esa 63.10 Take David for an instance and example of this The sword shall never depart from thy house because thou hast despised me saith the Lord by Nathan unto him 2 Sam. 12.10 Though thou breake not thy necke with these falls to the losse of thine everlasting life thou maist breake an arme or a leg to thy extreame anguish Fourthly though the seed of God will remaine in thee notwithstanding these sins yet wilt thou loose all the use and comfort of that grace that is in thee Psal. 51.12 Restore to me the joy of thy salvation that was gone 1 Thess. 5.19 thus farre forth the spirit may be quenched Fiftly thou maist bring on thyselfe by such fails the intollerable torment of a wounded spirit and who can beare that saith Solomon Pro. 18.14 Sixtly no man can tell thee how long thou maist continue in this uncomfortable and wretched estate Which is a thing that greatly aggravateth thy misery that thou maist say in this case as Psal. 74.9 There is not any that knoweth how long O then we have all great cause to feare these falls and not to be secure but to use all meanes we can to prevent such falls And the principall meanes are these First nourish in thy heart this feare of falling from God feare of sinning against him See how this is oft commended to us as a chiefe meane to keepe us from falling I will put my feare in their hearts that they shall not depart from me saith the Lord Ier. 32 40. Pro. 28.14 Blessed is the man that feareth alway Phil. 2.12 Worke out your salvation with feare and trembling The want of this even his presumptuous confidence was a chiefe cause of Peters fall Matth. 26.33.35.58 Secondly learne to make conscience even of the least sins Psal. 19.12 13. By the care he had to be cleansed of his secret sins and from every presumptuous sin he was sure he should be free from the great transgression Thirdly neglect no meanes of grace either publique or private but use them conscionably and daily If vision faile either through the Ministers fault or the peoples the people will decay Pro. 29.18 He that would not quench the spirit must not dâ—â—ise prophecyings that is the oft hearing of the Word preached saith the Apostle 1 Thess. 5.19 20. If we exhort not one another or our selves daily we shall be in danger to be hardned with the deceitfulnesse of sinne as he reacheth 〈◊〉 Heb. 3.13 Fourthly Pray daily to God that he would uphold thee So our Saviour teacheth us to pray daily Mat. 6.13 Lead us not into temptation but pull us by thy mighty arms from the evill one This was Davids prayer Ps. 119.116 11â— â—phold me according to thy word that I may live hold thou me up and I shall be safe The second use is to exhort us to be willing to die whensoever God shall be pleased to call us Sundry other motives there are to perswade us to this as full 2 Cor. 5.6 While we are at home in the body we are absent from the Lord we shall never enjoy Christ fully till then Secondly while we live here we shall be subject to many sorrowes and vexations of spirit Every day will bring upon us one evill and occasion of sorrow or another Mat. 6.34 All teares shall never be wiped from our eyes while we live here Rev. 21.4 But this third is a principall that while we live here we are in a continuall possibility and danger of falling from God Till we die we can never be perfectly freed from our corruption nor cease from our owne workes as the Apostle speaketh Heb. 4.10 As the earthen vessels that were legally polluted could not be purged but by breaking Levit. 11.33 15.12 Till we die we can never be freed from Sathans assaults and tentations The life to come is the onely time of our full redemption Luk. 21.28 And consequently we know not how far we may fall so long as we live Death will free us perfectly from all our sins and corruptions Rom. 6.7 For he that is dead is freed from sin The third use is to exhort us to a care of perseverance to the end and not to content our selves in the good beginnings and proceedings we have hitherto made but to labour to finish our course with joy Act. 20.24 For 1 according to that we are at our end will God judge us When the righteous turneth away from his righteousnesse saith the Lord Ezek. 18.24 and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sins that he hath sinned in them shall he die 2. If we fall away we shall be in farre worse case then if we had never begun well 2 Pet. 2 21. It had beene better for them not to have knowne the way of righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them And to that end let us strive to make sure to our selves the truth of our regeneration as the Apostle exhorteth us 2 Pet. 1.10 For they whose hearts are not upright may fall irrecoverably how good shewes soever they make as is evident in those that are compared to the stony ground Mar.
remedy and preservative against this presumption besides that which you have heard in the reasons of the Doctrine of these foure things First besides thine owne daily experience how few there be that rise againe when they are fallen that truly repent though God use never so many and so mighty meanes to bring them to it David thou seest here that was a far stronger man then thou could not do it he that had mortified his corruption much more and had more grace then thou could not repent after he had sinned and wilt thou feed thy selfe with such vaine hopes Thus Nehemiah presseth the example of Solomons weaknesse Neh. 13.26 Did not Solomon King of Israel sin by these things yet among many nations was there no king like him who was beloved of his God and God made him king over all Israel neverthelesse even him did outlandish women cause to sin Secondly Repentance is the mighty worke of God alone whom thou by thy sin provokest yea a rare gift of his it is and therfore presume not but be afraid to sin Phil. 2.12 13. Worke out your own salvation with feare and trembling for it is God which worketh in you both to will and to doe of his good pleasure Thirdly the longer thou continuest in any sin the harder will thy heart be and the more unable wilt thou be to repent Ier. 13. â—3 They that are accustomed to do evill can as hardly be changed as the skin of a blacke-more or of a Leopard And the Apostle saith of them that were exercised in covetous practises they could not cease from sinne 2 Pet. 2.14 Fourthly the fouler the sinne is that thou committest and the more against the light of thy heart the harder will it be for thee to repent of it For smaller sinnes Davids heart was wont to smite him quickly â— Sam. 24.5 2 Sam. 24.10 But now he had fallen into these foule sins we see how senselesse and impenitent he grew So speaketh the Holy Ghost of whordome Pro. 2.19 None that goe unto her returne againe neither take they hold of the paths of life And of drunkennesse Pro. 23.35 They have beaten me and I felt it not when shall I awake I will seeke it againe The second use of the Doctrine is to teach us that seeing hardnesse of heart and impenitency doth usually follow the committing of sin specially presumptuous sins sins against knowledge even in Gods own children to esteeme this a judgement of God greatly to be feared and trembled at There be many men that have hearts like to Leviathan as the Lord speaketh Iob. 41.24 His heart is as firme as a stone yea as hard as a piece of the neither milstone That can commit grosse sins and live daily in them without all trouble of conscience feele no burden in them but esteeme them as light as a feather and can go away merrily with them And this they count their great happinesse that they are not like your professours alwaies troubled in their minds they thanke God they have quiet consciences Zach. 11.5 Their possessours slay them and hold themselves not guilty and they that sell them say Blessed be the Lord for I am rich O the state of these men is fearefull I advise thee that fearest God to take heed of this judgement to tremble at it and strive against it And to move thee unto it consider First this is the chiefe judgement and marke of Gods wrath in this life of all other Pharaoh of whom the Lord saith Exod. 9.16 For this cause I have raised thee up to shew on thee my power As if he had said what I can do against mine enemy was thus plagued Exod 9.12 Better it were a great deale to bee delivered up to Satan then to a mans owne lust For of that judgement the Apostle saith 1 Cor. 5 5. It serveth for the destruction of the flesh that the spirit may be saved in the day of the Lord. But this judgement tends to the destruction of the soule in the day of the Lord Ioh. 12.40 Hee hath blinded their eyes and hardned their hearts that they might not be converted and he should heale them Secondly this is the only thing that will barre thee from Gods mercy and make thee uncapable of it Not so much the committing of any sins as this that thy heart is hardned in it and thou canst not repent This is that that treasureth up wrath against the day of wrath Rom. 2.5 The foulest sin may be pardoned to him that can repent Matth. 12.31 All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost And why cannot that be pardoned Because it cannot be repented of Heb. 6.6 It is impossible to renew them againe unto repentance Thirdly it useth to end in greatest terrour The man that hath beene most secure and senslesse in sin useth in the end to be most overwhelmed with horrour Hardnesse of heart useth to end in desperation Think not thy heart shall be thus quiet alwaies Pro. 1.27 When your feare commeth as a desolation and destruction as a whirlewinde when distresse and anguish commeth upon you And who are they that are thus threatned verse 22. Ye scorners that delight in scorning Labour therefore for a soft and tender heart that can easily feele and be humbled for sin as with a more in thine eye The meanes to attaine to this and to deliver and preserve thy selfe from hardnesse of heart are these First take heed thou harden not thine owne heart against the Word and corrections of God Heb. 3.7 8. To day if yee will heare his voice harden not your hearts Say not nor resolve with thy selfe as those wretched Iewes did Ier. 44.16 17. As for the word that thou hast spoken to us in the name of the Lord we will not hearken unto thee but we will certainely doe whatsoever thing goeth forth out of our owne mouth Say not in thine heart I can give them the hearing but let them say what they will I will be as I have beene O take heed the Lord take thee not at thy word as he did the Iewes Matth. 7.25 Why did God harden Pharaoh Exod. 9.12 Pharaoh had first hardned his owne heart Exod. 8.32 Secondly take heed of the least sins of the beginnings and occasions of sinne Labour to be in this respect as precise as Iob was who bound himselfe even from wanton lookes and thoughts Iob 31.1 And as David who was afraid not onely of every presumptuous sin but even of his most secret faults Psal. 19.12 13. Remember what our Saviour saith of him that gives liberty to himselfe in the least thing that he knoweth to be evill and holdeth it lawfull to do so Mat. 5.19 he shall be least in the kingdome of heaven And Luk. 16 10. He that is unjust in the least is unjust also in much It is in this case as it is with a breach in the sea banke Neither David nor
receive whatsoever God shall teach you With such a heart came Cornelius to heare Peter Act. 10.33 We are all here present before God to heare all things that are commanded thee of God It is the suit of Christ to his Church Cant. 5.2 Open to me my sister my love my dove shut not thy heart against me and my Word To this also a promise is made Ps. 24.7 Lift up your heads ô ye gates and be ye lift up ye everlasting doores and the King of glory shall come in And Revel 3.20 If any man heare my voice and open the doore I will come in to him and will sup with him and he with me Certainely if men would come to the Word with such open and teachable hearts ready to receive and learne whatsoever God shall teach they would profit must more then they do But alas most that heare us come with prejudicate and forestalled hearts they have certaine imaginations and errors of their mind which they are resolved to hold concerning the Sabbath and recreations and even this point that I have now so largely handled touching the necessity of living under a sound and profitable ministery and diverse other things And these imaginations and errors of their judgement serve as strong holds to keepe Christ and his truth out of their hearts 2 Cor. 10.4 5. With this mind many a one comes to heare us I know the preacher well enough he differs from me in judgement in sundry things but it is no matter I can heare him and hold mine owne well enough I like his gifts well and will receive his doctrine so farre as I judge it to bee true but if once he fall upon his owne conceits there I will leave him And do so still in Gods name if any preacher teach his owne conceits though he had the gifts of an Angell beleeve him not Gal. 1.8 9. But take heed thou count not that his conceit which he teacheth thee by good warrant of Gods Word For in that case if thou receive not whatsoever he teacheth thee I will assure thee that that which thou seemest to receive will doe thee no good For certainely these men that in their hearing do thus limit and gage the Word and spirit of God would if it lay in their power as those wicked men mentioned Esay 30.10 Say to the Seers see not and to the Prophets prophesie not unto us right things speake unto us smooth things And those that did so the Lord calls despisers of his Word verse 12. Sixthly come with a heart resolved to obey and practise whatsoever God shall teach and command thee With such a heart came David to the Word Psal. 119.33 34. Teach me O Lord the way of thy statutes and I shall keepe it unto the end give me understanding and I shall keepe thy law yea I shall observe it with my whole heart To this the promise is made Ioh. 7.17 If any man will do his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe Such shall attaine to a setled and certaine knowledge of the truth And Luk. 8.15 They that with an honest heart heare the Word keepe it and bring forth fruit with patience Mica 2.7 Doe not my words do good to him that walketh uprightly And how can they then profit by the ministery of the Word that in their hearing seeke nothing but knowledge intend nothing lesse then to practise ought they heare like those Ezek. 33.31 They heare thy words but they will not do them But rather resolve before hand they will be still as they were they will do as their neighbours doe as Zeâ—echia did 2 Chron 36.13 He sâ—iffaed his worke and hardned his heart from turning unto the Lord God of Israel No preacher shall alter them they can heare them they trow and ver do still as they list What Wee were wise men indeed if wee should practise what we heare leave our good fellowship bring religion into our families so should we be counted Puritans God forbid we should ever become such fooles Oh take heed God forbid it not indeed When Pharaoh had hardned his owne heart against the meanes God had used to soften it Exod. 8 15. ye read oft in that book afterward that God hardned his heart Exod. 9.12 O therefore take heed of this Heb. 3.7.8 If ye will heare his voice harden not your hearts Seventhly come in faith to the hearing of the Word and in a certaine expectation to receive that good from the Lord in this his ordinance which he hath promised to doe and worke by it We should thinke and meditate of the promises God hath made to this duty and expect by faith the performance of them Christ hath promised he will be with his servants in their ministery to the end of the world Mat. 28.20 Beleeve this and expect his gracious presence to make his ordinance effectuall in thine heart He hath said Luk. â—1 28 Blessed are they that heare the Word Consider who spake this beleeve him of his word and expect a blessing from him in thy hearing The Lord hath said Psal. 19.7 The law of the Lord is perfect converting the soule And Rom. 1. â—6 â—t is the power of God unto salvation Thou feelest sundry corruptions which thou wouldest faine have power to overcome and thy heart converted from them unto the Lord beleeve this which God hath said of his Word and expect to finde this converting power of God in this his ordinance So the Lord hath said of this ordinance Acts 20.32 that it is able to build his people up and to persit the worke of grace begun in them and thou wouldst grow and art troubled that thou growâ—st to better come in saith to it and looke to receive this benifit by it So the Lord hath said Esa. 57.19 that he createth and ordaineth the fruit of the lips to be peace peace to them that are nâ—are and to them that are a far of And thou wâ—ntest peace in thy conscience beleeve what God that cannot lie hath said and look verily to have peace wrought in thy heart by this meanes In a word God hath said of this his ordinance Esa. 55.3 Heare and your soule shall live And Iam 1.21 That it is able to save your soules beleeve this then and expect life and salvation by it How should the most of our hearers then receive any good by this ordinance of God when few or none come to it in this faith They never stirre up themselves to thinke of these promises or to expect any such good by it As it was with them that desired to receive good by Christs divine power in working miracles they must bring faith with them Marke 9.23 Iesus said to him that came to have his sonne dispossessed If thou canst beleeve all these things are possible to him that beleeveth And still according to their faith so they sped Matth. 9. â—9 So
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
go into that dungeon must he be cast whence hee shall never get out till hee have paid the uttermost farthing as our Saviour speaketh in another case Matth. 5.26 With such men hell followed death at the heeles Rev. 6.8 The rich man so soone as he was dead went into the torments of hell Luke 16.22 23. Now how soone or how suddenly death may seaze upon us none of us can tell All men lye not long sicke before they dye nor are sicke at all Eccl. 9.12 Man knoweth not his time as the fishes that are taken in an evill net as the birds that are caught in the snare while they are playing and skipping and earing merrily so are the sonnes of men snared in an evill time when it falleth suddenly on them In which respect they that have not their sinnes pardoned must needs live in a continuall feare of death whensoever they thinke seriously upon it As the Apostle saith Heb. 2.15 Christ came to deliver them who through feare of death were all their life time subject to bondage Whereas the man that hath gotten his pardon need not feare death at all but may die in peace and say with Simeon Luke 2.29 Now Lord lettest thou thy servant depart in peace for mine eyes have seene thy salvation Yea may even looke him in the face when he commeth and insult over him as 1 Cor. 15.55 O death where is thy sting Secondly In respect had to the afflictions of this life For 1. Till our sins be pardoned there is no judgement we see or heare of but we have cause to feare it and to live continually in a certaine fearefall expectation of judgement as the Apostle speaketh Heb. 10.27 We have cause to looke for the curse of God in our selves and in our children and in our goods and in our good name in our bodies and in our minds For so hath God threatned by Moses Deut. 28.19 If thou wilt not observe to doe all his commandements and his statutes all these curses shall come upon thee and overtake thee 2. Till our sins be pardoned every affliction and judgement that doth befall us will be intollerable unto us will vexe and disquiet us so as we can with no patience and comfort beare it Sin is like unto old age that maketh a man so weake as even the grashopper will be a burden unto him as Solomon speaketh Ecclesiast 12.5 Or like a bile upon a mans backe or shoulder that maketh him unable to beare any thing This is the true cause of mens extreame impatience in every affliction not the burden or extreamity of the affliction so much as their owne galled backs the biles and sores that they have upon themselves their owne sins that are unpardoned and unsubdued in them And that which the Apostle speaketh of death 1. Cor. 15.56 the sting of death is sin may be said of every affliction and crosse sin is the only thing that maketh it sting and paine us so much as it doth Whereas on the other side when once we have gotten our pardon 1. We may be secure and void of the slavish feare of Gods judgements before they come As David when he had lifted up the light of his countenance upon him saith Psal. 4.8 I will both lay me downe in peace and sleep and 91.5 6. Thou shalt not be afraid for the terrour by night nor for the arrow that flyeth by day nor for the pestilence that walketh in darknesse nor for the destruction that wâ—isteth at noone day 2. When judgements and crosses doe come we shall be able to beare them with patience and comfort Prov. 18.14 The spirit of a man will sustaine his infirmitie Rom. 5.1 Being justified by faith wee have peace with God And then followeth verse 3. wee glory in tribulations also The third and last motive is from the respect had to the comforts we enjoy and desire to enjoy in this life For 1. Till our sins be pardoned we can have no assurance to obtaine of God any of the good things of this life Esa. 59.2 Your iniquities have separated betweene you and your God and your sinnes have hid his face from you that he will not heare 2. Till our sins be pardoned we can have no sound comfort in any of these blessings that we doe enjoy for we have them with Gods curse Vnto them that are defiled and unbelieving saith the Apostle Titus 1.15 is nothing pure Pro. 1 32. The prosperitie of fooles shall destroy them 3. Till our sins be pardoned nothing that we doe can please God Heb. 11.6 Without faith it is impossible to please God 4. Till our sins be pardoned there can be no grace nor goodnesse in us Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleane from all your filthinesse then followeth verse 26. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and give you a heart of flesh and verse 27. I will put my spirit within you and cause you to walke in my statutes And these five motives are in themselves effectuall and forcible enough to worke in every one of us a care to seeke and sue for the pardon of our sins and to seeke it earnestly and to seeke it speedily if God shall be pleased to worke with them For that is an undoubted truth confirmed by infinite examples in dayly experience which our Saviour teacheth Iohn 6.44 No man can come to me except my Father draw him And I may say to you as he doth in the next verse 45. Every one therefore that hath heard these things and hath learned of the Father will come to Christ the only purchaser and disposer of Gods pardons to get his pardon And now having finished the motives I come to shew you the meanes how this pardon may be obtained which is the second generall point I propounded for the enforcing of this exhortation And the meanes we must use are principally foure First The man that would obtaine of God the pardon for his sins must first bring his heart to a sense of his sins this is that that prepareth a man and maketh him capable of a pardon Thou that hast lived the civillest life that a man can lead till thou canst bring thy heart to be troubled and pained with feare and heavinesse for thy sins canst have no hope to get thy pardon Christ promiseth refreshing nor indeed calls nor giveth incouragement to any to come to him but onely to such as are weary and heavy laden Matth. 11.28 And he prosesseth that he was sent to proclaime the Lords Iubile and time of generall pardon and release to none but to the broken hearted and mourners Esay 61.1 3. And comparing himselfe to a good shepheard he saith Ezechiel 34.16 his office was to binde up that which is broken and strengthen that which was sicke but to destroy the fat and
and say is not the Lord among us And on the other side many a good man hath his pardon knowes not nor can be assured that he hath it It was so with David here Nathan upon his repentance had told him 2 Sam 12.13 The Lord hath put away thy sin thou shalt not dye and yet could he not beleeve it nor be assured of it And therfore begs it here so earnestly The elect Apostles had obtained their pardon when Christ said to them Ioh 12.10 Ye are cleane And yet Christ taught them to pray daily Lu. 11.4 Forgive us our sins the best had need daily to seeke for more assurance that they have it Yea 2. It is a matter of great difficulty to be assured of it Therfore God bindeth this promise with an oath Esa 54.9 As I have sworne that the waters of Noah should no more go over the earth so have I sworn that I wil not be wroth with thee nor rebuke thee Therfore hath Christ annexed a reason to be a propâ—â— to our faith in the fift petition Mat. 6.12 and to none of the rest Many of Gods dearest servants find little assurance of the pardon of their sins and they that have had it in great measure yet have not had it at all times See how comfortable aâ—d confident David was at sometimes Psal 27.1 The Lord is my light and my salvation whom shall â—â—â—re At another time he was farre otherwise Psal. 88 1â— 15. Lord why â—â—stest thou off my soule Why hidest thou thy face from mee While I suffer thy terrors I am distracted So Paul somtimes was most assured Rom 8 38 39. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor hâ—ight nor depth nor any other creature shall be able to separate us from the love of God which is in Iesus Christ our Lord. Sometimes againe he had his inward terrours and feares 2. Chr. 7.5 and was perplexed greatly 2. Cor. 4.8 And this ariseth First From the weakenesse of faith that is in the best and slownesse to beliefe that is in us all by nature They were beleevers to whom Christ said Luke 24 25 O fooles and slow of heart to beleeve The greatnesse and strangenesse of the blessing doth even astonish and amaze them so as they cannot be perswaded God should shew mercy to such wretches as they know themselves to have beene As it is said of the Apostles when Christ appeared to them first after his resurrection Luke 24.41 They beleeved not for joy and wondered And Peter when hee was brought out of prison by the Angell Acts 12 9 Wist not that it was true that was done by the Angell but thought it was but a vision Secondly Sometimes from the violence of tentation For the faithfull are compared to bruised reedes Matth. 12.20 and tentations are compared to Winds and Tempests Matth 7 5. now a reede specially a bruise I reede is easily shaken with the Winde Matthew 11.7 and if we had not a gracious promise of Christ Matthew 17.25 A bruised reede shall hee not breake it were not possible but the strength and violence of the tentations the faithfull are subject to would quite overthrow their faith It was tentation that deprived â—ob of his assurance and made him cry Iob 16.9 He teareth mee in his wrath who hateth mee hee gnasheth upon me with his teeth mine enemy sharpeneth his eyes upon me It was tentation that deprived David of his assurance when he cryed Psal. 22.1 My God my God why hast thou forsaken me Thirdly Sometimes from this that they kept their pardon no better That whereas once they had it so faire written and in such Capitall letters that they could haue runne and read it now through their carelesnesse and sensuality they have so soiled it that they cannot reade it So did the Church loose her assurance Cant. 5 6. Her beloved had withdrawne himselfe and was gone Her sensualitie was the cause of it as you may see verse 3. In her answer unto Christ. I have put off my coat how shall I put it on I haue washed my feet how shall I defile them Yet as we haue shewed before that our pardon may be obtained so may we even in this life know and be assured that wee are pardoned aâ—d clensed from all our sinnes Iob was assured of his salvation and consequently that his sinnes were forgiven Iob 19.25 I know that my redeemer liveth whom I shall see for my selfe And Paul speaketh thus of all the faithfull Rom. 5.11 Not only so we are not onely reconciled to God and shall be saved but we also joy in God through our Lord Iesus Christ by whom wee have now received the atonement And indeed though our sins be pardoned yet unlesse we know they be pardoned we can have no sound comfort nor joy That maketh David cry thus to God Psalm 35.3 Say unto my soule I am thy salvation as if he had sayd Let mee know it Lord and Psalme 51.8 Make mee to heare joy and gladnesse As if hee had sayd Nathan hath told mee so but I cannot heare and believe what he saith Lord make thou me to heare it then I shall have joy aâ—d gladnesse and never till then This is therefore a matter worth the hearkening unto how we may know our sins are pardoned How may that be knowne I answer 1. Wee may not bee our owne judges in this case Prov. 28.26 Hee that trusteth in his owne heart is a foole Prov. 30.12 There is a generation that are pure in their owne eyes and yet they are not washed from their filthinesse 2. The Lord only by his word must be judge in this case that even as it was under the Law no man that had bin a Leper himselfe or whose house was infected with leprosie might judge himselfe or his house to be clean till the Priest who was a type of Christ by the mark God himselfe had given had pronounced them to be cleane Levit. 13.37 The Priest shall pronounce him cleane And therefore Christ when he had clensed the lepers bad them Lu 17 14. Goe shew your selves to the Priest Even so may no man judge himselfe to be cleane from his sins till he be such a one as God in his word hath pronounced to be cleane And these notes and markes are principally foure First If a man came by his pardon that way and by those foure meanes that you have heard of Examine therefore your hearts that thinke ye are sure your sins are forgiven How came you by this assurance Did God so prepare you by an effectuall sight and sense of sin and of your wretched and damnable condition by reason thereof Was thy heart thereby brought to cry fervently unto God for thy pardon Wert thou made able humbly and freely and particularly to confesse thy sins to accuse and condemne thy selfe before God Wert thou brought thereby to despaire of
we are chastened of the Lord that we should not bee condemned with the world Yet taketh he no pleasure in correcting them but as hee doth it most unwillingly Psal. 103.8 He is slow to anger Lament 3.33 He doth not afflict willingly nor grieve the children of men so is he most apt to repent him of the evill hee is constrained to bring upon them and to bee troubled with it Therefore it is said of him Ioel 2.13 and in many other places that he repenteth him of the evill Both which properties are most pathetically expressed Hosea 11.8 How shall I give thee up Ephraim How shall I deliver thee up Israel How shall I make thee as Admah How shall I set thee as Zeboim Mine heart is turned within me my repentings are kindled together And this is the first point in this comparison Secondly the very sight of the misery another is in will move a man that hath the bowells of a man and is tender-hearted to pitty his case and bee willing to helpe without any other respect at all to the person be he friend or foe good or bad onely because he seeth him to bee in misery Mine eye affecteth my heart saith the Church Lamen 3.51 because of all the daughters of my City yea the more the misery is that he seeth any man in the more he will pity him and be ready to helpe him as we see in the example of the Samaritan Luke 10 33 34 When he saw the Iew stripped of his cloathes and wounded and halfe dead he had compassion on him and went to him and bound up his wounds c. And in this respect it is oft mentioned as a duty wee owe to them that are in misery to visit them to go and see them Iam. 1.27 Pure religion and undefiled before God is this to visite the fatherlesse and the widow in their affliction But you will say is that enough I answer yes he that doth that if he have a mans heart in him cannot choose but doe what he can to helpe him They have cut off my life in the dungeon saith the Church Lament 3.53 and cast a stone upon me because they would not see my misery and therefore that is noted for the cause why neither the Priest not the Levite helped the poore man they could not abide to looke on him but passed by on the other side Lu. 10.31 32. Even so is it with our most mercifull and tender-hearted Father the very sight of our misery without any other motive in the world is sufficient to move him to pitty and helpe us yea the more our misery is the more ready will he be to succour us Exod. 3.7 See how pathetically the Lord speaketh Surely I have seene the affliction of my people for I know their sorrowes and am come downe to deliver them Ieremy 31.20 My bowells are troubled for him I will surely have mercy upon him saith the Lord. Yea the sight of the misery even of wicked men doth worke this upon his tender heart Psal 146.7 8 9. The Lord looseth the prisoners the Lord openeth the eyes of the blind the Lord raiseth them that are bowed downe the Lord preserveth the strangers hee relieveth the fatherlesse and widow So againe Psalme 78.38 He being full of compassion forgave their iniquity and destroyed them not yea many a time turned he his anger away and did not stirre up all his wrath and yet these men were but hypocrites they never sought to God but in their affliction verse 34. and 36. They did but flatter him with their mouth and lyed unto him with their tongues And thus have you seene the tender mercies of the Lord. Thirdly In the Lord there is a multitude of tender mercies He is aboundant in goodnesse Exod. â—4 6 Plenteous in mercy Psal. 86.5 Full of compassion Psal 86.15 Rich in mercy Ephe. 2.4 Admire it we may but no man is able to expresse and utter how great the mercy of the Lord is Psal 36.7 How excellent is thy loving kindnesse The mercies and kindnesses of all the men in the world compared to it are but as a drop of water to the great Ocean My thoughts are not your thoughts neither are your wayes my wayes saith the Lord. Esay 55.8 9. For as the heavens are higher then the earth so are my wayes higher then your wayes and my thoughts then your thoughts See this difference in three points 1. A man can forgive small wrongs but the wrongs may bee so great as no man can forgive but there is no sin so heinous but the Lord is able to forgive it Exod. 34.7 Forgiving iniquitie transgression and sin Matth. 12.31 All manner of sin and blasphemy shall be forgiven unto men Hee is able to forgive a debt of ten thousand talents and not be undone nay be never the poorer Matth. 18.27 2. A man can forgive one a great wrong if it were but in one action but the wrongs may be so many and of so many kinds as no man can forgive them but the Lord is able to forgive sins though they were as many yea more then the haires of our head as David complaineth his were Psal 40.12 3. A man is able once to forgive yea to forgive it may be even such wrongs as hee counteth very great and manifold but hee can never forgive or thinke well of him whom hee having forgiven sundry times yet hee still wrongeth him in the same kind but the Lord is able to forgive him that hath relapsed often into the same crime For hee requireth this mercy even in us Matth. 18.22 Thou shalt forgive him I say not unto thee untill seven times but untill seventy times seven times So that Gods children shall have no cause to say to their heavenly Father as Esau said to his father Gen. 27.38 Hast thou but one blessing my father Canst thou forgive but once yes hee is able to forgive the same offence often times if it be truly repented of The use of this Doctrine is first for instruction even to teach and assure you to testifie unto you as the Apostle did to Gods people 1. Pet. 5.12 that this is the true grace of God wherein you stand that the religion and Doctrine that is at this day and hath beene through Gods mercy now many above sixty yeeres without interruption taught and professed in the Church of England the Lord in mercy grant it may continue so to bee and which you have received and found comfort in is the only true ancient Catholique Propheticall and Apostolike faith Because it giveth the whole glory of mans salvation and of every degree and piece of it from the beginning to the end to the free grace and mercy of God and to nothing else Therefore the Apostle in that place I last named 1. Pet. 5.12 calleth the true religion and Doctrine of God for that is it hee meaneth in that place by a Metonimy the true grace of God because the whole
of the houshold of faith Our heavenly father whom we must follow doth so 1 Tim. 4.10 He is the Saviour the preserver of all men specially of them that beleeve Such of the poore as feare God though they seeke not to us we should seeke out them as Onesiphorus did Paul when he was prisoner at Rome 2 Tim. 1.17 He sought me out diligently and found me For that that is done to the least of these is done to Christ. Matth 25.40 Verily I say unto you in as much as ye have done it to one of the least of these my brethren ye have done it to me And what a comfort may that bee to thee to have releeved Christ And wee may have more assurance of reward in the least kindnesse done to such a one then in all that we doe for other poore Mat. 10.42 The least thing a man giveth to a poore man in the name of a Disciple verily I say unto you saith our Saviour he shall in no wise lose his reward And the Apostle saith Heb. 6.9 10. of them that have ministred to the Saints in the name of Saints hee meaneth and yet doe minister that they have better things in them then can be in an hypocrite and such as do accompany salvation Yet though all these things be so the point I propounded remaineth true that the wickednesse of the poore should not cause us to shut up our bowells and be hard-hearted towards them Marke how the Apostle having spoken of sundry faults of the poore 2. Thess. 3. inferreth this exhortation vers 13. But yee brethren be not weary in well doing As if he should have sayd their lewdnesse will weary and dishearten you if you take not heed Let us therefore looke to our pattern Luke 6.36 Be ye mercifull as your heavenly Father is mercifull How is that verse 35. Hee is mercifull to the unthankefull and to the evill 1. Tim. 4.10 He is the Saviour of all men Their very misery is a sufficient motive to him though there bee no goodnesse in them at all and so should it be unto thee Exod. 23.5 If thou see the Asse of him that hate thee lying under his burden wilt thou cease to helpe him Marke 1. a beast in misery must be relieved much more a man 2. A beast of such a one as hateth Gods people and that must needs be sure a very bad man must be relieved much more the man himselfe Foure things there bee that may perswade thee to it 1. These wretched men are thine owne flesh Esa. 58.7 And it is a foule sin to hide thy selfe from thine owne flesh 2. They may belong to Gods election for ought thou knowest Destroy not him by with-holding thy mercy saith the Apostle Rom. 14.15 for whom Christ dyed 3. Thou respectest not him in thine almes if thou give with a good heart but the Lord. Prov. 19.17 Hee that hath pity on the poore lendeth unto the Lord. 4. Even that thou givest unto these that are most unworthy if thou give it with a good heart shall not loose a reward Eccles. 11.1 Cast thy bread upon the waters be liberall towards all that stand in need for thou shalt find it after many dayes Now for this duty I would I could say to all you as the Apostle did to the Corinthians 2. Cor. 9.12 As touching the ministring to the Saints it is superfluous for me to write unto you for I know the forwardnesse of your mind Certainely it is not superfluous for mee but most needfull to speake unto you of this duty for I know no forwardnesse in any almost unto this duty First it is the sin and shame of our times that many dying in good estate some in very great estate bequeath nothing to the poore though they can then enjoy them no longer These men 1. as they have lived so they dye in open profession of their profane infidelity that they beleeve not that that the Scripture hath spoken of this duty 2. They are spots in our holy profession and cause the Gospel to be evill spoken of as if it were a barren and fruitlesse religion Rom. 2.24 The name of God is blasphemed among the Papists through such men I know they doe better that give in their life time and seldome doe they give well that never give till they dye Yet 1. It is a great increase of sin to give neither living nor dying 2. It becommeth them well that have given most in their life to leave at their death also a testimony behind them of their charity as good Dorcas did Acts 9.39 The widowes that were weeping for her shewed the coates and garments which shee made while she lived and left behind her for the poore Secondly It is the sin and shame of many that live among us that they give nothing to the poore they count it a great priviledge and will plead for it as for their lives to be freed and exempted from this charge And why so forsooth they have it not Looke on their apparell looke on their expences in ale in tobacco in gaming and you shall see no want at all they spend more then two or three of their honest neighbours looke on their proud and stately carriage towards their betters and you would take them to bee gallants and rich men Onely when they should give any thing to the poore then they are bankrupts then they have nothing What shall such as professe themselves to bee Christians and the Children of God count it a priviledge to bee exempted from giving to the poore Certainely a Christian will count it a matter of humbling unto him to have nothing to giue and he will labour hard that he may have something to give according to that Ephe 4.28 Let him labour working with his hands the thing that is good that he may have to give to him that needeth Thou workest that thou mayest have to live and to maintaine thy family ô that many of you did so well nay thou workest that thou mayest have to haunt the Ale-house to game to maintaine thy pride and where is the poore man to be found that worketh to that end that hee may have to give unto them that need Thirdly It is the sin and shame of the most that though they give they give not willingly and cheerefully and so lose the comfort and fruit of all that they give Paul biddeth Timothy charge rich men that they would bee ready to distribute willing to communicate 1. Tim. 6.18 and Rom. 12.8 Let him that sheweth mercy doe it with cheerefulnesse 2. Cor. 9 7. God loveth a cheerefull giver For this Paul commended the Macedonians 2. Cor. 8 4. They prayed Paul with much intreaty that he would receive their gift for the poore Saints at Ierusalem Two things there bee that doe discover most men give not willingly 1. It commeth so hardly from them they must bee sessed to so much they are so late and backward in their paiments it
as in comparison of these he maketh no reckoning of like a little over-measure that is given you when you have bought any thing like to the browne paper and pack-thrid that the mercers give you for nothing Mat. 6.33 these things shall be added to you But theâ—e mercies he maketh precious account of these are his jewells wherein he setteth forth the riches and glory of his mercy and bounty As Ahashuerus the King of the Medes and Persians shewed the riches of his glorious kingdome and the honour of his excellent majesty in that feast he made to his princes and servants Est. 1.4 so doth God much more set forth the riches and glory of his mercy in bestowing these precious mercies upon any For as the Apostle speaketh Rom. 14.17 The kingdome of God is not meat and drink but righteousnesse and peace and joy in the Holy Ghost These mercies therefore are called Ephes. 1.7 8. the riches of his grace wherein he hath abounded towards us Therefore when Paul speaketh of the mercy of God toward him in the pardon of his sinne he saith 1 Tim. 1.14 that the grace of God was exceeding abundant towards him This is a marvellous mercy of God that he should pardon any of us our sinnes and give us eternall life such a mercy as we can never sufficiently admire and wonder at Shew thy marvellous loving kindnesse ô thou that savest by thy right hand them that put their trust in thâ—e saith David Psal. 17.7 And Paul 2 Thess. 1.10 God shall be admired in all them that beleeve in that day Thirdly Those mercies are but of a short continuance they last no longer then this short and momentany life they are called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life 1 Cor. 6.4 But these are everlasting mercies and will out-last this life and endure unto eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him Fourthly Those mercies are uncertaine even in this life 1 Tim. 6 17. Trust not in uncertaine riches But these are sure mercies not flitting or uncertaine if they be once gotten they can never be lost and are therefore called Esa. 55.3 the sure mercies of David Davids mercies the mercies he begged heere the mercies he made such reckoning of the mercies peculiar to him and the elect of God are sure mercies and can never be lost Fiftly and lastly Those mercies a man may have and have them in abundance and be made never a whit the better man never a whit more acceptable to God never a whit the neerer unto eternall happinesse Nay for the most part they make men that enjoy them most abundantly the worse men a great deale they estrange their hearts from God and deprive them of his kingdome There is a sore evill which I have seene under the sunne saith Solomon Eccl. 5.13 namely riches kept for the owners thereof to their hurt Luke 18.24 How hardly shall they that have riches enter into the kingdome of God vers 25. It is easier for a Camell to go through a needles eye then for a rich man to enter into the kingdome of God But these mercies of David never did any man receive but they made him a better man then he was before No man ever obtained this mercy to have his sinnes pardoned but his heart was changed and he became a new man presently Acts 5 3â— Christ giveth repentance unto Israel and forgivenesse of sinnes So Ezek. 36.25 26. I will sprinkle cleane water upon you and ye shall be cleane a new heart also will I give you and a new spirit will I put within you Labour therefore to make this thine owne to get assurance that these mercies of David do belong to thee that in the time of thy need thou maist have the benefit and comfort of these mercies Els will this one daylie heavie upon thy heart that there being so much mercy in the Lord such a fountaine yea such a sea of mercy yea thou knowing so much and having seene in the ministery of the Gospell this fountaine opened unto thee as the Prophet speaketh Zach. 13.1 yet thou art not washed in it thou art not cleansed from thy sinnes thou art never the better for it That there is mercy enough in the Lord to pardon Davids sinnes and Manasses sinnes and Peters sinnes and Mary Magdalens sinnes yea all manner of sinne and blasphemy as our Saviour speaketh Mat. 12.31 yet thy sin remaineth still unpardoned And all because thou hast despised these riches of the goodnesse of God as the Apostle speaketh Rom. 2.4 Thou hast esteemed much more of those common mercies of God then of these like the Prodigall who so long as he could get enough to fill his belly though it were but hogs-meate never thought of returning to his father and seeking for his favour Luk. 15.16 17. O this is it this despising of the Lords speciall mercies is that that will treasure and heape up wrath to a man against the day of wrath as the Apostle speaketh Rom. 2.5 Now if any man shall say I would faine know that this mercy of God belongeth to me but how may I come to be assured of it To that man I answer there be five things which may be both as signes and notes whereby thou mayst know it belongeth to thee and as meanes also to bring thee unto this assurance that thou desirest First If thou canst seeke and sue to him for this mercy with all thine heart that is more then for any other things prizing this mercy above all other mercies thou needest not doubt but it belongeth to thee thou shalt be sure to have thy part in it Marke the promises made to such as are in this case Ieremy 29.13 Ye shall seeke me and find me when ye shall search for me with all your heart Psalme 69.32 Your heart shall live that seeke God Other mercies thou mayst long for and sue earnestly for and never obtaine them but these spirituall mercies without which thou canst not be saved thou maist bee sure to obtaine if thou canst thus desire and seeke for them Luke 11.13 How much more shall your heavenly father give the holy spirit to them that aske him Psal. 105.3 Let the heart of them rejoyce that seeke the Lord. So that if thou want these the fault is in thy selfe Ye have not saith the Apostle Iam 4.2 because ye aske not Secondly If thou canst be miserable and dejected enough in thine owne eyes thou shalt not need to doubt but this mercy belongeth unto thee Misery we know is the object of mercy and chiefe motive to compassion If thou canst therfore unfainedly lay open unto God thy misery thy spirituall misery I meane the wounds sores of thy soule as poore creeples do their sores to meÌ„ whom they would move to pity them thou needest not doubt to find mercy with the Lord. Thus doth David seeke for mercy heere as you
may see verse 3 4 5. I acknowledge my transgression and my sin is ever before me Against thee thee onely have I sinned and done this evill in thy sight behold I was shapen in iniquity and in sin did my mother conceive me So doth he likewise Psal. 25.16 Turne thee unto me and have mercy upon me for I am desolate and afflicted They that seeke to God for mercy must judge themselves unworthy to find mercy as Benhadads servants did when they sued to Ahab for mercy they went with ropes on their heads and sackcloth about their loines 1 King 20.32 The Lord is plentifull in promising his mercy to such miserable humble and dejected soules Psal. 9.12 He forgetteth not the cry of the humble and 10.17 Lord thou hast heard the desire of the humble Therefore is this title given to the Lord he is called a God that comforteth the abject 2 Cor. 7.6 Thirdly If thou be one that fearest to offend God in any thing thou needst not doubt of his mercy for thou hast his promise Luke 1.50 His mercy is on them that feare him from generation to generation Fourthly If thou canst trust in his mercy and rely and rest upon it certainly it belongeth to thee That maketh David pray thus Psal. 33.22 Let thy mercy ô Lord be upon us according as we do hope in thee and 147.11 The Lord taketh pleasure in them that hope in his mercy Fiftly If Christ be the onely ground of thy hope and confidence to find mercy with God if thou trust to obtaine it onely through the merit of his bloud There is no comming before the mercy-seat of God but through him This was notably figured unto Gods people in the ceremoniall law 1. None might goe into the holy of holies where the mercy-seat stood to obtaine mercy for Gods people but the High-priest onely who was a figure of Christ Heb. 9.7 2. He might not upon paine of death presume to come before the mercy-seat to obtaine mercy for Gods people without incense which signifyed the intercession of Christ. Levit. 16.13 The cloud of the incense must cover the mercy-seat that he die not 3. He must not come before the mercy-seat without the bloud of the sacrifice which signified the bloud of Christ Heb. 9.7 Into the second Tabernacle went the High-priest alone not without bloud which he offered for himselfe and for the errours of the people Levit. 16.14 He shall take of the bloud of the bullocke and sprinkle it with his finger upon the mercy-seat No hope of comfort at Gods mercy-seat but onely through the merit of Christs bloud who is therefore called our hope 1 Tim. 1.1 But having him for our High-priest we may goe boldly to the throne of grace and may obtaine mercy and find grace to helpe in time of need as the Apostle speaketh Heb. 4.16 And so much shall serve to be spoken of the first dutie which concerneth the Lord himselfe Seeing the Lord is so infinite in mercy labour thou to know that hee is so unto thee Lecture XXV On Psal. 51.1 2. May 16. 1626. NOw for the second duty which concerneth the Lord himselfe it is that which the Prophet exhorteth us unto Psal. 29.2 Give unto the Lord the glory due unto his name that is carry your selves toward him accordingly give him his due If we know and beleeve indeed that God is so gracious and mercifull specially if we know and beleeve he is so unto us how can we choose but love him and feare to offend him and cry shame upon our selves that we are no more willing and desirous to serve and please him Therefore doth the Apostle pray for the Ephesians Ephes. 3.18 19. that God would make them able to comprehend with all Saints what is the length and breadth and deapth and height and to know the love of Christ which passeth knowledge that they might be filled with all the fullnesse of God as if he should say If once you fully knew this love that God hath borne to you in Christ it would even fill you with all the fullnesse of God that is with all the sanctifying and saving grace of God Many deceive themselves miserably in this point and challenge to themselves an interest in Gods speciall mercy without any ground at all I will therefore shew you five notable effects that the true knowledge of this marvellous mercy and goodnesse of the Lord must needs worke upon them that have it Whereby as by certaine notes you may try your selves whether you do indeed beleeve and know that this speciall mercy of the Lord doth belong unto you First It will make men afraid to offend him Nothing hath that force to work in a man the true feare of God as this hath Psal. 130.4 There is mercy with thee that thou maist be feared and Hos. 3.5 They shall feare the Lord and his goodnesse in those daies And that is the right feare of God which the knowledge of Gods mercy doth breed in us Secondly He must needs grieve and be troubled when he hath offended him Nothing hath that force to melt and breake the heart with godly sorrow for sinne as the true knowledge of the Lords marvellous mercy and loving kindnesse towards us Zach. 12.10 I will poure upon them the spirit of grace that is the spirit of adoption which shall perswade them of my fatherly love towards them as it is called Rom. 8.15 and they shall looke on him whom they have pierced and then they shall mourne for him as one mourneth for his onely son And what was it that made Mary Magdalen weepe so abundantly for her sinnes Luk 7.38 Our Saviour telleth us verse 47. it was her love that grew from the consideration of Gods marvellous mercy in pardoning her so many foule sinnes Thirdly He must needs take delight in the service and worship of God Nothing hath that force to make the worship of God sweet unto us as the true knowledge and consideration of the mercy and goodnesse of God As for me saith David Psal. 5.7 I will come into thy house in the multitude of thy mercy That is that that shall draw me to thy house and make me love it and Ier. 31.12 They shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord. So David giveth this for the cause why he begged so earnestly of God that he might dwell in the house of the Lord all the daies of his life Psal. 27.4 to behold the beauty of the Lord that is how amiable and gracious the Lord is As if he should say I can no where behold and see that so well as in his house and that is the thing that maketh me so farre in love with the house of God O if men knew the sweetnesse and infinitenesse of Gods mercy they would love his house and delight more in it then they doe Fourthly He must needs desire earnestly to know the will of God
such as love their sins Psal. 11.5 The wicked and him that loveth violence doth his soule hate Of such as goe on in their sins Psal. 68.21 God will wound the head of his enemies Who are these He answereth in the next words which are an exegesis or interpretation of the former such as goe on in their trespasses To such doe all the curses of the law all those sentences of the holy Scripture that set forth the severity of God belong not to such as feele their sins to be a burden to them and desire to turne unto God 1. Tim. 1.9 10. Know this that the Law is made the curses of the Law are written and appointed for the lawlesse and disobedient for the ungodly and for sinners for the unholy and profane c. The second objection is this Though God be infinite in mercy and his common mercies be over all his workes yet his speciall mercy belongeth to none but to his elect and they are but a few Mat. 20.16 Many are called but few are chosen The greatest part of men are vessels of wrath as the Apostle speaketh Rom. 9.22 predestinated and ordained unto damnation Iude 4. And I have so lived as I see cause to feare I am of that number at least I cannot be sure that I shall find mercy with God though I should turne unto him I answer That though 1. the Lord did indeed in his eternall counsell predestinate some unto life and some unto perdition 2. and that the number of the Elect bee small in comparison of the reprobate yet hath no poore sinner that desireth to turne to God any just cause given him to be discouraged from it by this Doctrine This I will prove to you by three reasons First Because no man ought no man can say and conclude that he is a reprobate because of the life he hath lead That he is in the way that leadeth unto destruction he may know but that he is one of those that God did in his eternall decree appoint unto destruction he cannot know 1. Because God hath not by his word or spirit reveiled this to any particular man that he is a reprobate excepting only him that hath sinned against the holy Ghost which sin thou art farre enough from that desirest to repent and to turne to God Concerning the election of particular men God hath indeed given testimony both by his word 1 Thess. 1.4 5. and by his spirit also Rom. 8.16 The spirit it selfe beareth witnesse with our spirit that wee are the children of God 1. Iohn 5.10 He that beleeveth in the Sonne of God hath the witnesse in himselfe But Gods spirit never testified unto any man that he is a reprobate So that to every man that is so conceited we may say as Paul in another case doth Galat. 5.8 This perswasion commeth not of him that calleth you It commeth not of God And as our Saviour saith Matth. 5.37 Whatsoever is more then this commeth of the evill one Besides 2. God hath hertofore and may still call most wicked men at the very last houre of their lives and so declare them to be his elect who of all men in the world were most unlikely to be of his Elect as wee see in the example of the thiefe Luke 23.40 Secondly As no man can justly say he is a reprobate because God neither by his word nor spirit hath testified any such thing of him so such sinners as I now speake of have just cause to judge that they are not reprobates that God hath not appointed them to wrath but to obtaine salvation by our Lord Iesus Christ as the Apostle speaketh 1 Thes. 5.9 For those whom God hath made vessels of wrath are fitted unto destruction as the Apostle saith Rom. 9.22 They goe on still in the way that leadeth unto destruction and are hardened in their sins Though the greatest part of men shall not find mercy with God yet the cause of this is not in the Lord it is in themselves only because they seeke it not Hos. 13.9 O Israel thou hast destroyed thy selfe God sheweth himselfe ready enough to receive even such unto mercy but they care not for it So speaketh Christ even of Ierusalem though she had killed and stoned his Prophets Matth. 23.37 How often would I have gathered thy children together even as a Henne gathereth her chickens under her wings and ye would not That sinner therefore that findeth God hath wrought in him a desire to get under Gods wings a desire to repent and to turne unto God is in the way that leadeth unto life God is preparing and fitting him for glory and therefore he hath just cause to judge that he is no reprobate but a vessell of mercy Rom. 9.23 Thirdly and lastly No man is to judge of his present or future estate nor of Gods purpose towards him by the secret will of God but by his reveiled will Deut. 29.29 The secret things belong unto the Lord our God but those things that are reveiled belong to us and to our children for ever We may not in this case pry curiously nor enquire into the secret counsell of God but reverently admire it and cry with the Apostle Rom 11.33 ô altitudo ô the depth Remember what befell the men of Bethshemesh 1. Sam. 6.19 God smote aboue fifty thousand of them for looking into the Arke of God Looke thou enquire thou into the reveiled will of God and there thou shalt find enough to encourage thee to turne unto him and to assure thee that thou needest not doubt to find mercy and grace with him if thou canst now seeke it First God hath reveiled in his Word that he doth not desire nor take pleasure in the destruction of any wicked man no not in his temporall destruction Hee gave the old World warning of the Floud an hundred and twenty yeares before it came that by their repentance they might have prevented it as you shall see by comparing 1 Peter 3.20 with Gene. 6.3 He gave Pharaoh and the Aegyptians warning of the plagues they enforced him to bring upon them that by their repentance they might prevent them And in giving them warning of the fiery haile he expressely saith he did it to that end that they might save their servants and their cattell from that destruction Exod. 9.19 Send therefore now and gather thy cattell and all that thou hast in the field c. When his people had so deeply provoked him to bring them into miserable captivity and he had assured them by his Prophets that he would do it yet how oft was his heart turned within him and his repentings kindled together as the Prophet speaketh Hosea 11.8 How oft and how earnestly doth he warne them of it How many meanes doth hee use to perswade them that by their repentance they would prevent it See for proofe of this Ieremy 26.2 3. And 36.2 3 6 7. And if hee take no pleasure in the destruction
receive their comfort And these directions are six principally First They must enquire into and labour to find out in themselves the cause of this affliction that by unfained repentance they may remove it Thou must examine what sin it is that is in thee or hath beene in thee that hath thus provoked God to with-draw the comfort of his spirit from thee This is the wisest course to be taken in any affliction David took this course in a grievous famine 2. Sam. 21.1 David enquired of the Lord. What he did enquire may appeare by Gods answer that is to say what the speciall sinne was that he or his people had committed that provoked God to this It is for Saul saith the Lord and his bloudy house because he slew the Gibeonite But in this kind of affliction of mind this course is specially to bee taken This course Saul before hee fell away from that goodnesse hee had learned by being brought up in Gods Church tooke when hee had sought unto God and could receive no answer from him 1. Sam. 14.37 38. Draw ye neare hither all ye chiefe of the people and know and see wherein this sinne hath bin this day As if hee should say Certainly some sin of ours is the cause why the Lord refuseth to answer us let us find it out and remove it Thus did Iob when he was in this case we now speake of when hee had lost the feeling of Gods favour for that was doubtlesse his chiefe affliction he beseecheth God to helpe him to find out the cause of it in himselfe Iob 10.2 Shew me wherefore thou contendest with me And 13.23 Make me to know my transgression and my sinne For 1. though not alway yet usually this is the cause even of this affliction either some sin they have fallen into as in this case of David or some secret corruption they nourish in themselves that choketh their peace and comfort and like a thicke fog or filthy vapour rising up in their soules keepeth the light of Gods countenance from shining on them according to that Esay 59.2 Your iniquities have separated betweene you and your God and your sinnes have hid his face from you Now this this speciall sin must be found out Lam. 3.40 Let us search and try our waies and turne againe unto the Lord. 2. This is a sure way to recover our comfort when wee can mourne more for this that by sin we have departed from God then that God hath by this spirituall desertion departed from us and so by repentance returne to him againe hee will certainly returne then to us and restore to us our comfort For this is his promise Mal. 3.7 Returne unto me and I will returne unto you saith the Lord of hosts The second direction is this Thou must call to mind the times that are past how it hath bin with thee formerly Hadst thou never any comfortable feeling of Gods favour and of the worke of Gods grace in thy heart Didst thou never heare in thy selfe that sweete voice of the spirit of adoption witnessing to thy heart that thou wert Gods child enabling thee to cry Abba Father of which the Apostle speaketh Rom. 8.15 16. Examine thy selfe well rub thy memory and call this to mind This direction the Apostle giveth the faithfull Hebrewes when hee would perswade them to hold fast their confidence and not to cast it away Hebrewes 10.35 Call to remembrance saith hee verse 32. the former dayes in which after ye were illuminated ye endured a great sight of affections and what joy you found in your selves then verse 34. Ye tooke joyfully the spoyling of your goods This course David tooke in this very case Psalme 77.5 6. I have considered the dayes of old the yeares of ancient times I call to remembrance my songs in the night I commune with mine owne heart and my spirit made diligent search and verse 10. And â— said this is mine infirmity but I will remember the yeares of the right hand of the most High By remembring the yeares of the right hand of the most High that is of the comforts hee had found in the assurance of Gods favour hee came to perceive that it was but his infirmitie to bee thus dejected now This course hee also tooke at another time when hee was in this case Psalme 143.45 My spirit is overwhelmed within mee my heart within mee is desolate I remember the dayes of old Observe beloved and take notice therefore I pray you of the working of Gods grace in your selves of the sweete comforts you finde at any time in the light of Gods countenance and assurance of his favour in the hearing or reading of his Word in receiving the Sacrament in your prayers and specially in your afflictions Yea doe as David did Psal. 85 8. I will hearken what the Lord God will speake for hee will certainely at one time or other speake peace to his people and to his Saints Keepe a Register of these times because the remembrance of them may stand you in stead when a change shall come For you may write as wee say and build upon this if ever thou wert in Gods favour thou art still if ever God by the spirit of adoption did say unto thy soule I am thy salvation thy God thy father Christ is thy Saviour his body was broken for thee his bloud was shed for thee he is so still The spirit of God in the holy Scripture teacheth this expressely Iohn 5.14 Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life And Romans 11.29 The gifts and calling of God are without repentance that is such gifts and such a calling as God vouchsafed to the fathers Abraham Isaac and Iacob for of those the Apostle had spoken the gifts of Election justification santification effectuall calling God never repented him of This the Apostle Iames also teacheth Iames 1.17.18 that in those gifts of God that are good indeed and perfect gifts perfectly good such as hee instanceth in the next verse the gift of regeneration to bee there is no variablenesse nor shadow of turning in the Lord. Thus the Lord answereth his people that were in this very tentation Ieremy 31.3 The Lord hath appeared to mee of old say they so it is to bee read as in the Geneva As if they had sayd but now hee hideth himselfe and hath forsaken mee Yea saith the Lord I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee As if hee should have sayd I would never have drawne and effectually called thee to bee my people If I had not loved thee with an everlasting love If I had meant ever to cast thee off againe So that 1. this should make us all in love with Grace Wisedome is the principall thing saith Solomon Pro. 4.7 therefore get wisedome and with
our Saviour to his elect disciples Mat. 6.26 Behold the foules of the aire and ver 18. Consider the lillies of the field Yea one chiefe cause of that patience and goodnes that God sheweth to all his creatures and to the vilest men is that his owne people might have visible and palpable demonstrations of his speciall love and goodnes toward themselves 2 Cor. 4.15 all things are for your sakes And therefore David thus concludeth that 107. Psalme wherein he had at large discoursed of the goodnesse of God towards all sorts of men that are in distresse verse 43. Whoso is wise and observeth these things even they shall vnderstand the loving kindnes of the Lord. And from thence Gods child that is in distrest of conscience may confidently conclude thus If God be so good to them then sure he will bee much more good to mee and respect me that through his mercy have obtained grace to feare him and to desire to please him Thus our Saviour teacheth his Disciples to reason Matth. 6.26.30 Are not ye much better then they Shall he not much more cloath you ô ye of litle faith And 10.31 Feare ye not therefore ye are of more value then many sparrowes So when David had spoken of the generall goodnesse of the Lord extended to all men Psal. 145.14 16. The Lord upholdeth all that fall and raiseth up all that bee bowed downe the eyes of all wait upon thee thou satisfiest the desire of every living thing Hee inferreeth from thence verse 18.20 The Lord is nigh to all that cast upon him he will fulfill the desire of them that feare him the Lord preserveth all them that love him Secondly consider the goodnesse of God towards thy selfe in thy first conversion when there was no goodnesse in thee at all nothing but ignorance and profanesse when thou wert in thy blood the Lord said unto thee live as hee speaketh Ezek. 16.6 When thou hadst no mind at all to looke towards God but carriedst thy selfe toward him as an enemy hee cast a gracious eye upon thee and changed thy heart as he did upon Peter when hee was renouncing and forswearing him Luke 22.61 when thou soughtest not to him at all nor hadst any care of thy salvation hee did seeke thee with great earnestnesse and patience as he speaketh Rom. 10.21 All the day long have I stretched out my hands unto a disobedient and gaine-saying people Yea when thou wert running away from God in the broad way that leadeth unto destruction he ranne after thee and cryed to thee with great affection and love as Cant. 6.13 Returne returne ô Shulamite returne returne And from this consideration thou mayest thus reason with thine owne soule did the Lord so love mee when there was no goodnesse in me and shall I thinke hee hateth me now that by his grace hee hath wrought some desires in me to feare him and to make conscience of my wayes That cannot bee for certainely the righteous Lord loveth righteousnesse Psalme 11.7 Did the Lord so seeke after me when I ran as fast as I could from him and was he found of me when I sought him not as he speaketh Esa. 65.1 and will he now reject me and not bee found of me when he hath given me a heart to seek him That cannot be For for that I had promise but for this I have 2. Chron. 15.2 If ye seeke him he will be found of you Thirdly and lastly Observe and marke well the testimonies of Gods speciall love and goodnesse towards thee even now in this thy grievous affliction of mind and spirituall disertion and thou shalt find that now hee seemeth to bee most angry with thee he loveth thee dearely in his wrath he remembreth mercy toward thee For how falleth it out that thou art not overcome of this so dangerous a tentation thou still seekest to God and art afraid to offend him thou hast bin oft brought to the very brinke of desperation yet thou art not fallen into the gulfe Thou art perplexed but not in despaire cast downe but not destroyed as the Apostle speaketh 2. Corinth 4.8 9. Thou hast beene as the bush that Moses saw Exod. 3.2 3. that burned with fire and yet was not consumed What hath kept thee from falling into that gulfe from being overcome of Satan from sinking utterly under this intollerable burden of a wounded spirit Certainely certainely thou art kept by the power of God as the Apostle speaketh 1 Peter 1.5 the Lord doth uphold thee This is that that David saith speaking of such a one as thou art Psalme 37.24 Though he fall he shall not be utterly cast downe for the Lord upholdeth him with his hand And as Moses speaketh Deut. 3◠27 The everlasting armes have beene under thee Certainely God never shewed more love to thee in all thy life then thee doth now Hee letteth thee see and feele thine owne weakenesse and readinesse to sin that thou mightest have the better proofe of his marvellous power and love in upholding thee Thus dealt hee with blessed Paul 2 Corinth 12.9 My grace is sufficient for thee for my strength is made perfect in weakenesse As wee see sometimes a tender father that perceiving his child loveth to bee too neere the fire or water will make as though hee would fling him in but then taketh hee fast hold on him least he should fall in indeed even so dealeth the Lord oft with his dearest children hee never holdeth them faster then when hee seemeth even ready to cast them into hell and into the gulfe of desperation So as to conclude if thou couldest observe the Lords dealing with thee now thou wouldest find cause to cry unto him with David Psalme 73.22 23. O how foolish have I bin and ignorant to doubt so of thy love to hearken so much unto Satan I have beene as a beast before thee neverthelesse though I am apt to thinke thou hast quite forsaken me yet I find I am continually with thee thou hast holden mee by my right hand LECTVRES ON PSAL. LI. 3 Lecture XXXI on Psalme LI. 3 Iuly XI MDCXXVI For I acknowledge my transgressions and my sinne is ever before mee WEE have already heard that in the first part of Davids prayer in this Psalme which is for the pardon of his sins two principall things were to be observed 1. The manner of expressing this his suit and request 2. The arguments whereby hee doth confirme his faith and upon which hee doth ground his hope to speed well and obtaine this his suit at the hands of God And the first of these grounds and arguments we have heard was the knowledge he had of the Lords mercy and goodnesse in the two former verses It followeth now that wee proceed unto the second and that is the grace that God had wrought in him that he was able to confesse and acknowledge his sin and this is set downe 1. more generally in this verse that I have now read and 2. more
Another promise we read of Iob 33 27 28. He looketh upon men and if any say I have sinned and perverted that which was right and it profited me not hee will deliver his soule from going into the pit and his life shall see the light Another promise we have Prov. 28 13. He that confesseth and forsaketh his sinnes confessing goeth before forsaking shall find mercy Another promise is in that knowne place 1 Iohn 1.9 If wee confesse our sins God is faithfull and just see the certainty of this promise and how wee may build upon it to forgive us our sinnes and cleanse us from all unrighteousnesse See the extent and largenesse of this promise he will forgive and cleanse such from all unrighteousnesse Thirdly Gods Prophets and ministers to whom as I told you the last day the Lord hath given speciall commission and authority to remit and retaine the sins of men to pronounce unto men in his name and assure them of pardon and promised to ratifie what they doe in this case accordingly Iob. 20.23 Whose soever sins ye remit they are remitted have bin wont confidently to assure men of mercy and pardon upon their unfeined confession of their sins Thus did Samuel when the people had fully and particularly confessed their sins 1 Samuel 12 19. Wee have added to all other our sinnes this evill to aske us a King presently he comforteth them and giveth them assurance of mercy vers 20.22 Feare not saith he for the Lord will not forsake his people for his great names sake because it hath pleased the Lord to make you his people So dealt Nathan with David 2 Samuel 12.13 David said unto Nathan I have sinned against the Lord that was the summe and breviate of his confession uttered no doubt in that manner as gave Nathan just cause to judge it was unfeined and Nathan said unto David the Lord also hath put away thy sinne thou shalt not dye The fourth proofe is the experience of Gods servants that by taking this course have found comfort The Publican when out of shame compunction of heart hee had cryed God bee mercifull to mee a sinner Luke 18.13 14. which was a short indeed but a most unfeined and effectuall confession of his sin he went downe to his house justified hee obtained mercy The like experiment wee have of this in the prodigall son Luke 15.18 20. who when he did but fully resolve and purpose with himselfe to go and confesse his sin unto his father before he could doe it he found mercy his father prevented him when he was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him But the most famous experiment of all others is that of David Psal. 32.3.5 Being in distresse of conscience for sin he professeth that till he tooke this course he could find no comfort but upon the taking of this course he found ease presently And it is a thing very observable even the difference that was betweene Saul and David The sinne of Saul mentioned 1. Sam. 15. was nothing so hainous as that of Davids mentioned 2 Sam. 11. and 12. And yet Saul after hee committed it could never find mercy with God but the spirit of the Lord the common gifts of the spirit departed from Saul and an evill spirit from the Lord troubled him 1 Samuel 16.14 and hee waxed worse and worse ever after But David found mercy with God and grew in grace exceedingly And the speciall difference that is noted by the holy Ghost betweene them is this David when God had used an effectuall meanes to discover his sin to him confessed it freely and unfainedly 2 Samuel 12.13 Saul though hee had as effectuall meanes to discover his sin to him as David had 1 Samuel 15.16 19. yet could not unfeinedly and freely confesse his sin but did what hee could to hide it and deny it and cloake it and extenuate it 1. Sam. 15.20 21. and though he seemed at length to confesse it verse 24. yet was that extorted not free and voluntary the losse of his Kingdom and of his honor and dignity troubled him more then his sin as appeareth verse 30. The fift and last proofe of the second branch of the Doctrine is the practise of Gods Saints who have ever beene wont upon the former grounds of Gods direction and promise and their owne experience to take this course to find mercy with God and have put great confidence in it And for this Davids example is most observable Hee maketh this heere a ground of his hope in prayer Have mercy upon mee blot out my transgressions for I acknowledge my transgressions And 2. Sam. 24.10 David said unto the Lord I have sinned greatly in that I have done and now I beseech thee ô Lord take away the iniquity of thy servant for I have done very foolishly Yea Psalme 32.5 Hee mentioneth nothing else that hee did to finde mercy with God when he was in distresse but this onely I acknowledged my sinne unto thee and mine iniquity have I not hid I sayd I will confesse my transgressions unto the Lord. Did hee not also make petition for pardon Surely either expressely or intentionally hee did but the chiefe thing that hee did and that that hee greatly relyed his hope upon was the hearty confession hee made of his sins And this course Gods servants have taken in seeking to find mercy with God even for others Looke whom they have beene suitors for their sinnes they have beene wont to confesse to God So did Moses in that vehement and extraordinary suite hee made for Israel Exodus 32.31 Oh this people saith hee have sinned a great sinne and have made them gods of gold So did Aaron when in the solemne feast hee was to make atonement betweene God and the people Leviticus 16.21 Aaron shall confesse over their sacrifice all the iniquities of the children of Israel and all their transgressions in all their sinnes See how large and full a confession it must be So did Nehemiah in his private fast he kept for the Church I confesse saith he Nehemiah 1.6 7 the sinnes of the children of Israel which wee have sinned against thee wee have dealt very corruptly against thee c. Yea in their publike fasts wherein they have beene most importunate suitors for others their prayers have beene sometimes almost wholly spent in confession of their sinnes As wee shall see in a private fast that Daniel kept Daniel 9. where his prayer consisting of sixteene verses foureteene of them were spent in confession of sinne And in the publike fast mentioned Nehemiah 9. where it is not onely sayd verse 2. that the summe and effect of that whole dayes worke was a confession of their sinnes and the iniquities of their fathers but the prayer that was used that day consisting but of thirty and two verses verse 6.37 one and thirty of those verses you shall finde were spent in the
out-casts bewray not him that wandereth What out-casts meaneth hee Let mine out-casts dwell with thee Moab be thou a covert to them from the face of the spoyler Let all men therefore take heede what oathes they take let no man thinke himselfe tyed in conscience to doe any thing that is evill because he hath bound himselfe by an oath to doe it but when a man hath bound himselfe by his oath to doe that that is lawfull as to detect to present to those in authority such as hee knowes to bee offendors let him take heed how hee breake that oath Every lawfull oath is a great bond unto the conscience Numb 30.2 If a man sweare an oath to binde his soule with a bond David maketh this one of the speciall markes to know him by that shall goe to heaven Psal. 15.4 He that sweareth to his owne hurt and changeth not Though after he hath taken his oath he shall perceive that the keeping of it will procure him such enemies as may doe him much hurt yet dareth he not change his minde but will keepe his oath And Solomon maketh this a speciall note of a godly man that he feareth an oath Eccles. 9.2 which words are not to be understood of private and voluntary oathes onely but chiefely of those oathes that are taken before a magistrate for they are the greatest and heaviest oathes a godly man is afraid of such oathes afraid to take them and afraid to breake them when he hath taken them See a notable example of this both in Abrahams servant who asmuch as he loved and respected his master before he would take the oath that his master ministred unto him is carefull first to know and consider with himselfe whether he might be able to keepe it or no Gen 24 5-9 And in those spies that Ioshuah sent to view Iericho who would not bind themselves by oath to Rahab rashly though shee had saved their lives till they got her consent to such an interpretation and to limit it with such conditions as they might bee able to keepe it Iosh. 2.17.21 See also an example of this feare to breake their oath after they had taken it Iosh. 9.20 And alas if this bee a note to know a godly man by how few godly men have we then in these dayes What cause have we to complaine with David Psalme 12.1 Helpe Lord for there is not a godly man left How many oathes are ministred daily to Churchwardens Constables jurors and witnesses at every Assise and Sessions in every Court Baron and Leet in every Commission whereby men bind themselves to doe things that are lawfull enough yea oft such as tend much to Gods glory and the good of the Common-wealth and no man regardeth them any more then the taking up of a straw they thinke it is no more then the laying on the hand and kissing of the booke Tush thinks every man the taking of these oathes is a matter of nothing all my neighbours have taken them before me and made no reckoning of them O but remember that the holy Ghost saith hee that hath any goodnesse in him will feare these oathes And there is great reason for it An oath is not to be estemed of according to the matteâ— wherein it is taken which in our account may seeme somtime triviall and small nor according to the person of the man unto whom or before whom it is taken though whatsoever the person be that ministreth the oath unto us the authority to minister an oath is derived to him from the supreame magistrate but according to the greatnesse and dreadfull majesty of God in whose name and before whom in a speciall manner for the magistrate is his Deputy and in his stead 2 Chron. 9.8.19 6. Rom. 13.4 and the judgement and course of justice is the Lords Deutero 1.17 the oath is given Therefore an oath specially taken by a magistrate is called an oath of the Lord Exodus 22.11 1 Kings 2.43 For every oath hath a curse implyed in it And the Hebrew word Alah that signifieth an oath signifieth a curse also an oath with a curse Therefore it is said of Gods people when they bound themselves by an oath Nehemiah 10.29 they entred into a curse and into an oath to walke in Gods Law So Iudges 21.18 The children of Israel had sworne saying Cursed bee hee that giveth a wife to Benjamin When you therefore take an oath specially before a magistrate you wish that if it bee not true which you speake in an oath assertory if you performe not that which you speake in an oath promissory Gods curse may light upon you and pursue you And bee you sure of this that if you performe not your part God will performe his if you doe not that which you bind your selves to do by your oath God will bring that curse upon you which you have wished to your selves as hee did bring upon the Iewes that curse which they wished to themselves Matthew 27.25 All the people said his bloud bee upon us and upon our children and his bloud wee see hath lyen heavy upon all that people and nation ever since When Zedekiah had broken his oath to the King of Babylon see what the Lord saith of him Ezekiel 17.15 Shall hee prosper Shall hee escape that doth such things Shall hee breake the covenant and bee delivered And verse 18. Seeing hee despised the oath hee shall not escape Know you therefore that these oathes which you make so light account of will lye heavy upon you one day They will bring Gods curse into your houses Zachary 5.4 I will bring foorth the curse saith the Lord of hostes and it shall enter into the house of him that sweareth falsely by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and the stones thereof Yea these oathes so commonly taken and broken in all places have brought and will further bring Gods curse upon the whole land Iere. 23.10 Because of swearing the land mourneth And thus have I finished the first part of my answer to this objection and shewed you that they that by office and oath are bound to enquire and present to the magistrate these lewd offendors and do it not are chiefly guilty of their sins But now for the second part of my answer I say that these are not only guilty of the blasphemies and whoredoms drunkennes wherby God is dayly dishonored provoked amongst us but this contagion is spread farther then so there are very few or none of you that have not this way drawn upon your selves the guiltines of these sins made them your own because you have neglected to do that that in you lieth to bring these offendors to open shame punishment Notable good lawes have beene made of late yeeres against swearing breach of the Sabbath and drunkennes but they do little or no good at all because nobody wil have any hand
having spoken of his owne experience in this case how hee being in extreame anguish of mind and unable to find case any other way by betaking himselfe to this course found comfort and assurance of mercy from God Ps. 32.5 I acknowledged my sin unto thee and mine iniquity 〈◊〉 I not â—id I said I will acknowledge my transgression unto the Lord and thou forgavest the iniquity of my sin He inferreth thereupon ver 6. For this cause shall every one that is godly pray unto thee that is every one that is godly that is truly humbled for his sin shall be encouraged by my example to seek the same way for mercy that I have done And what followeth Surely to the flouds of great waters they shall not come nigh unto him As if he had said He that taketh this course let his afflictions and sorrowes be never so great he shall not be overwhelmed with them hee shall bee sure to find comfort in them And it cannot otherwise be but they take this course must needs find comfort in it for God hath bound himselfe by promise to it Pro. 28.13 Hâ— that confesseth and forsaketh his sins shall find mercy 1 Ioh. 1.9 If we confesse our sins God is faithfull and just to forgive us our sins and to cleanse us from 〈◊〉 unrighteousnes So Ioh 33.27 28. If any say I have sinned and perverted that which was right and it profited me not he will deliver his soule from going into the pit and his life shall see the light Yea he hath bound himselfe by promise to his people that though they be never so much oppressed burdened in their minds either with the sense of their sins or with any judgements that for their sins are fallen upon them though they even pine away in their iniquity as he speaketh Lev. 26.39 foretelling the case his people should be in in the time of their captivity yet saith he ver 40.42 If then they shall confesse their iniquity and the iniquity of their fathers with their owne trespasse which they have trespassed against me and that also they have walked contrary unto me then will I remember my covenant And as these promises are made to all Gods people that can confesse and complaine of their sins unto him so specially to such as can acquaint themselves with God and accustom themselves to do this in secret according to that speech of our blessed Saviour Mat. 6.6 Pray to thy father which is in secret and thy father which is in secret will reward thee openly and ver 18. Shew thy selfe to fast and to be humbled to thy father which is in secret and thy father which is in secret shall reward thee openly I speake not thus much to encourage any hypocrite that is apt to blesse himselfe in his profane neglect of praying with his family and of joyning with Gods people in prayer either ordinary or extraordinary and say though I doe not joyne with others in these duties yet I use to pray and confesse my sins in secret unto God upon my bed that is the best of al. For to these I say as our Saviour doth Mat 23.23 This ought ye to do and not to leave the other undone And if thou didst indeed of conscience towards God in a conscionable manner pray in secret cenfesse thy sins in secret thou wouldst also joyne with Gods people in these duties because God hath aswell coÌ„manded the one as the other For whosoever shal keep the whole law yet offend in one point is guilty of al Iam. 2.10 But I have spoken all this to so many of you as feare the Lord that use to pray and confesse your sins with your families and joyne with Gods people in the publike coÌ„fessions that are made in the congregation do so stil in Gods name but rest not in that learne to do this duty in secret also get thee into thy closet to do this yea if thou have no place private enough in thine house to do it in do as yong Isaac did Gen. 24.63 and our Saviour Luke 5.16 get thee into the field sometimes to do it Doe as David did Psal. 22.2 in the nights upon thy bed And when thou art alone poure out thy heart unto God lay open thy sins before him in particular and aggravate them with the circumstances whereby they are made more hainous worke thy heart to do it with sorrow and with teares seeke ease to thy heart and comfort this way when thou art in greatest heavinesse remember the promises God hath made to shew mercy to them that can doe so stay thy faith upon them expect the performance of them and challenge it as his hand and doubtlesse thou shalt find comfort in it Lecture XXXIX on Psalme 51.3 Novemb. 7. 1626. NOw it followeth that we proceed unto the meanes whereby we may attaine unto this grace And those are five principally First He that would be able to confesse his sins aright unto God must seeke knowledge and understanding in the word of God without which no man can tell what is sin and what is not Rom. 3.20 By the Law commeth the knowledge of sin and Eph. 5.3 All things that are reproved are made manifest by the light And though there be light sufficient in nature to discover unto us some sins specially in the outward breaches of the second table Rom. 2. â—5 The worke of the Law is written in their hearts their consciences also bearing witnes and accordingly accusing or excusing them Yet are there two defects in that light 1. It will not discover to us all our sins nay there be many foule sins and such as of all other most provoke God against us which the naturall man cannot discerne by that light to be sins The way of the wicked is as darkenesse saith Solomon Pro. 4.19 they know not at what they stumble That which Paul saith of concupiscence the root of all sin may be said of many other Rom. 7 7. I had not knowne lust that is to say not to be sin unlesse the Law had said thou shalt not covet 2. Those sins that it doth discover to us it doth not discover them effectually so as to humble us and drive us to God thereby but either dimly by the halves so as they never affect or trouble us As our Saviour speaketh Pro. 10.23 It is a sport to a foole to doe mischiefe or else to make us inexcusable and overwhelme us with despaire as Genesis 3.8 But that knowledge of sin that is effectuall to humble us and drive us unto Gods mercy-seat commeth not by the light of nature but only by the word It is that only that doth so convince a man of sin and manifest to him the secrets of his heart as maketh him fall down on his face and worship God as the Apostle speaketh 1 Cor. 14.24 25. In which respect Paul saith Rom. 7.7 I had not knowne sinne but by the Law As if hee should say I
Ieremy 2.19 and thy backslidings shall reprove thee know therefore and see that it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hostes Be thou sure conscience will find thee out and reprove thee sharply for thy sins sooner or later at one time or other Shall Gods people thinke we and his dearest servants be the only men whose sins shall be set before their eyes who shall be vexed and disquieted with the sense of their sins whose consciences shall accuse and smite wound them for sin No no if David and Iob and Peter have bin so troubled and put to such anguish of mind for their sins bee ye sure the reprobate and sinner shall feele much more If this be done to the greene trees that had much sap of grace and goodnesse in them what shall be done to the dry As our Saviour speaketh Lu. 23.31 The sorrow that Gods people endure for their sinnes it is nothing if it be compared with that that the reprobate shall feele The dregs of the cup of the Lords wrath all the wicked of the earth shall wring them out and drinke them as the Psalmist speaketh Psalme 7.5 8. As senslesse and benummed as Iudas his conscience was before he had betrayed Christ so as Christs powerfull ministery as you heard could not awaken it yet did it not alwayes continue so but presently after he had committed his sin it was awakened with a witnesse and did his office upon him as you may see Matth. 27.3 5. This the Lord threatneth to such sinners as have beene least troubled with their sins and most confident of his love Psalme 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes And when God shall set thy sins before thee thou shalt not be able to avoid the looking and thinking of them no more then Belshazzar was the hand writing upon the wall Dan. 5.5 And when will God doe this may you say When shall the consciences of all wicked men be awakened I answer 1. God can do it even in the time of our best health and greatest jolitie as he did with Belshazzar 2. He doth it usually in the time of sicknesse or some sharpe affliction as he did with Iosephs brethren Genes 42.21 And 3 If thy conscience doe not awaken before certainly so soone as thou commest to judgement either generall or particular thy conscience will then awaken and doe his office upon thee even the office of an accuser of a witnesse and of a tormentor At the day of the declaration of the just judgement of God the conscience of every man will doe his office as the Apostle speaketh Rom. 2.15 16. Then the bookes shall bee opened Revelat. 20.12 Every mans conscience wherein as in a booke all the actions of his life and words of his mouth and thoughts that have beene in his heart are faithfully recorded and which were in many men all the dayes of their lives like such a clasped or sealed booke as is spoken of Esa. 29.11 that they could never read nor see what was written in it shall then be layd open before him that he may read yea hee shall then be compelled to read what is written in it Then will the Lord bring the hidden things of darkenesse to light as the Apostle speaketh 1 Corinth 4.5 and will make manifest the counsels of mens hearts unto them Then shall all men clearely see not onely what they have done but also whether it have bene good or evill lawfull or unlawfull that they have done The eyes of their consciences are now so blind that they cannot see nor perceive by the clearest light of the Word in the plainest ministery that is that to neglect prayer in secret and in their families to spend the greatest part of every Sabbath irreligiously to neglect the hearing of the Word upon the Lecture day upon every trifling occasion to live in malice to use fraud in their dealings with men to spend their time unprofitably c. are any sinnes but when that day commeth the scales will fall from the eyes of their consciences and they shall clearely see that they are sinnes and grievous sins too Then their conscience will beare witnesse according to the worke of the Law that is written in their hearts Romans 2.15 16. And that which he saith of the knowledge of the Elect in that day is true also of the knowledge that the reprobate shall have then 1 Corinth 13.12 Now they see but as through a glasse darkely but then face to face now they know but in part but then they shall know even as they are knowne And as the Lord speaketh in another case Ier. 23.20 it may be said unto all men in this case In the latter dayes ye shall understand it plainly which now you cannot be perswaded of that these are sinnes LECTVRES ON PSAL. LI. 4 Lecture XLIII on Psalme LI. 4 Decemb. XII MDCXXVI Against thee thee only have I sinned and done this evill in thy sight that thou mightest be justified when thou speakest and bee cleare when thou judgest WEe have heard that in the former verse David maketh confession of his sin in generall it followeth now that we proceed to shew how he doth it in this and the next verses more fully and particularly For 1. Hee maketh confession of the speciall actuall sin that he had offended God by at this time and which Nathan had charged him with in this verse I have done this evill 2. He amplifieth and aggravateth this his sin by three arguments 1. By the person against whom this sin was committed in this verse Against thee thee onely have I sinned and done this evill in thy sight 2. By the fountaine and roote from whence this sin did spring that is to say his naturall corruption verse 5.3 By the knowledge and truth of grace that he had received from God before he fell into this sin in the sixth verse Now in this verse that I have now read there are two things principally to be observed 1. How David accuseth himselfe before God heere and amplifieth his sin against himselfe in these words Against thee thee onely have I sinned and done this evill in thy sight 2. The reason why he doth so in the last words of the verse That thou mayest be justified when thou speakest and be cleare when thou judgest Now then to begin with the first part of the verse for the opening of the words that the Doctrine may the more cleerely arise from them for our instruction and lest he should seeme by this manner of speech to extenuate rather then to aggravate his sins foure questions must be briefly resolved First was this foule act that he committed an offence against God onely was it not
see in the same chapter Exod. 21.18.22 this is that that maketh all sin so hainous as it is and worthy of infinite eternall punishment because it is committed against and is a contempt done unto a person that is of infinite and eternall majesty That any of us poore mortall wretches wormes rather then men of whom the Prophet saith Ps. 39.5 Verily every man at his best state is altogether vanity and who are counted to him lesse then nothing and vanity as the Prophet speaketh Esa. 40.17 should be so desperatly mad as to provoke despise this glorious God to make light account of any of his commandments in whose hand is our breath and all our wayes as Daniel telleth a great King Dan 5.23 whose glorious greatnes is such as the Angels cover their faces before him Esa. 6.2 In whose sight no creature can stand when he is angry Ps. 76.7 This this is that that doth greatly aggravate our sins Wo unto him that striveth with his maker let the potsheard strive with the potsheards of the earth saith the Lord. Esa. 45.9 Do we provoke the Lord unto wrath saith the Apostle 1 Cor. 10.22 are we stronger then he And yet thus have we done every one of us the consideration of this ought to lye heavy upon our hearts as it did upon Davids when he cryed against thee thee only have I sinned Lecture XLV On Psalme 51.4 Ianuary 9. 1626. FOlloweth now the fourth and last attribute of God that setteth forth the hainousnes of our sins and that is the infinite goodnes and bounty of the Lord. This the Lord expresseth dayly towards all his creatures and we can looke no way but we must needs behold evident proofes and demonstrations of it Psal. 145 9. The Lord is good to all and his tender mercies are over all his works And the consideration even of this bounty of the Lord toward all his creatures though it did not extend it selfe towards us more particularly should much affect us So it did David Psal. 119.68 Thou art good and dost good teach me thy statutes If wee know or heare of a man that is a good house-keeper a bountifull man ready to doe all men good we all esteeme highly of such a one and speake well of him and would be ready to doe him any kindnesse or service though we never drunke of his cup our selves nor received any benefit by him nay though we never saw his face so amiable a thing is this property of goodnes and bounty in our eyes wheresoever we behold it For a good man saith the Apostle Rom. 5.7 peradventure some would even dare to die But alas such is the vile corruption of our nature that the common mercies of the Lord whereby he doth expresse the goodnes and bountifulnes of his nature do little affect us Let therfore every one of us consider how he hath expressed his goodnes and bounty to our selves in particular And of this before I begin to set it before your eyes and put you in mind of it I may say with the Prophet Ps. 40.5 Many ô Lord my God are the wonderfull works which thou hast done and thy thoughts which are to us-ward they cannot be reckoned up in order unto thee if I would declare and speake of them they are moe then can be numbred Yet let us consider I pray you as we are able the marvellous goodnesse and bounty the Lord hath shewed towards every one of us in particular 1. In the things that concerne our bodies and this mortall life 2. In the things that concerne our soules and our everlasting happinesse For the first 1. It is the Lord from whom we have our life and being and without whom we could not consist one moment Act. 17.28 In him we live move and have our being In his hand is our breath and all our wayes Dan. 5.23 2. It is he alone that maintaineth us in this health strength and vigor of body and mind that we do enjoy in that soundnes of limbs and senses and keepeth us from those weaknesses and pains and diseases of body and from that impotency of mind that we see many others subject unto The Lord is the strength of my life saith David Psal. 27.1 Exo. 23.25 He shall blesse thy bread and thy water and I will take sicknes away from the midst of thee 3. It is he alone that while we see many others to beg their bread to feed upon scraps provideth so plentifully for us maketh us to be able to be helpfull unto others to entertaine at this time our friends neighbors maketh us able to make merry together and furnisheth our table with such variety plenty of all good things Thou preparest a table before me saith David Ps. 23.5 in the presence of mine enemies thou anointest my head with oyle my cup runneth over Act. 14.17 He left not himselfe without witnes in that he did good gave us raine and fruitful seasons filling our hearts with food gladnes And it is our extreame blindnes and sottishnes if we ascribe this our plenty and prosperity unto any thing els but the Lords goodnes alone Hos. 2.8 She did not know that I gave her corne and wine and oile multiplied her silver and gold 4. Wheras we see and heare of many others that are undone some by fire and some by theeves and some by witchcraft how commeth it to passe that we and our children and our cattell goods are kept in such safety by day by night at home and abroad Surely the Lord hath made an hedge about us and about our houses and about all that we have as Satan confesseth of Iob 1.10 The Lord is thy keeper saith David Psal. 121.5 If he did not continually watch over us it could not bee with us as it is 5. Whereas wee have every one of us oft times beene in sundry great adversities and dangers aswell as other men what hath beene the cause that we have comen off so well when others by the very same diseases by the same afflictions have beene swallowed up and destroyed Surely this is to bee ascribed to the goodnesse and mercy of the Lord alone And wee have all cause to say with David Psal. 18.2 The Lord is my deliverer and verse 16. He sent from above he tooke me he drew me out of many waters And 68.20 Hee that is our God is the God of salvation and unto God the Lord belong the issues from death 6. and lastly Whereas we must all looke for a change and expect trouble and affliction Iob 5.7 Man is borne unto trouble what refuge have any of us to flye unto in any distresse for helpe and comfort but to the Lord only Psal. 20.7 Some trust in charets and some in horses but wee will remember the name of the Lord our God And 62.8 Trust in him at all times yee people powre out your hearts before him God is a
lest ye be condemned behold the Iudge standeth before the doore See two notable examples of this in David The one Psalm 38.12 13 14. When they that sought after his life laid snares for him and they that sought his hurt spake mischievous things and imagined deceits all the day long yet was hee as a deafe man that heard not and as a dumb man that opened not his mouth hee was as a man that heard not and in whose month there was no reproofes The other example of his is that in Shemeies case 2 Sam. 16.10 11. O how meeke was hee towards that wretched man hee would not be revenged of him hee would not suffer him to be chidden or reproved for that hee did And what was the cause of this his mildnesse of spirit towards such enemies Certainly his patience and humble submission of heart to the will of God in these judgements was the only cause of it They therefore that pretend they acknowledge God to be righteous in all their afflictions and patiently submit themselves to his hand in them but they can beare nothing at the hands of men they are apt to breake out into choler and wrath into rage and fury against men that shall doe them the least wrong they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them these men I say doe miserably deceive their owne soules if their hearts did indeed patiently submit themselves to the will of God in any of the crosses that are upon them they would then bee more patient towards men who are but the Lords instruments and rods whereby hee afflicteth them Thus spake David of the worst enemies he had Psal. 17.13 14. Deliver my soule from the wicked which is thy sword from men which are thy hand O Lord. Certainely it is the rebelliousnesse of our hearts towards God that wee cannot stoupe to him nor humble our selves under his mighty hand in his judgements that are upon us that maketh us so froward and impatient towards men so desirous to bee revenged of them that have done us any wrong And these are the properties whereby true patience may be knowne and discerned these are the notes whereby we may try whether wee have yet obtained this grace whether wee have yet learned to cleare the Lord when hee judgeth us Lecture LI. On Psalme 51.4 March 6. 1626. NOw for motives that may perswade us to submit our selves patiently to the will of God in all things that may befall us there be very many but I will insist but upon these three considerations onely 1. The unavoidablenesse of affliction 2. The hurt we doe our selves by impatiency and the good that commeth to us by patience 3. The hand that God hath in all our afflictions For the first Every child of God must looke for affliction even for much affliction it should not seeme strange to us when it commeth upon us it should rather seeme strange to any of us that wee have beene so long free from any great affliction This motive the Apostle Peter useth 1 Pet. 4.12 Beloved thinke it not strange concerning the fiery triall as though some strange thing happened unto you It cannot be avoided but if we belong to God we must endure affliction at one time or other in one degree or other This was the Doctrine that Barnabas and Paul taught in all Churches and whereby it is said they did confirme the disciples soules that is prepare them for trouble and arme them with patience to beare it when it should come Acts 14.22 that wee must through much tribulation enter into the Kingdome of God 1. The way to heaven is through tribulation 2. Yea through much tribulation 3. Yea wee must a necessity is laid upon us either that way wee must goe to heaven or wee shall never come thither And why must wee doe so 1. Because it is the immutable decree of God it should be so 1 Thess. 3.3 No man should be moved by these afflictions for your selves know that wee are appointed thereunto 2. Because it is the way that all Gods people have gone to heaven by 1 Peter 5.9 Knowing that the same afflictions are accomplished in your brethren that are in the world Yea the best and choisest of them and those that have bin most deare to God have gone to heaven through many tribulations Take my brethren saith the Apostle Iames 5.10 the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience So that indeed we have so small cause to be dismayed with our afflictions which be they what they can be are but flea-bitings in comparison of those that the choicest of Gods servants have endured that on the contrary side we should have just cause to doubt and suspect our owne estate if we were not subject to them If ye bee without chastisement saith the Apostle Heb. 12.8 whereof all are partakers then are ye bastards and not sonnes As they that desire to find Christ in this life where hee seedeth where hee lyeth at noone must goe their way forth by the footsteps of the flocke as our Saviour directeth his spouse Cant. 1.8 So they that would goe to heaven must goe also by the footsteps of the flocke they must goe in that way that Christs faithfull flocke and people have troden and beaten before them or certainely they shall never come there 3. and lastly Because this is the way whereby Christ himselfe our head and Saviour went to heaven even the Captaine of our salvation as the Apostle speaketh Heb. 2.10 was made perfect that is brought unto glory through sufferings And God hath decreed that all his members should be conformed and made like unto him in this point as the Apostle teacheth Rom. 8.29 Whom he did sore-know he also did predestinate to bee conformed to the image of his sonne So that in these three respects it must needs bee that through much tribulation wee must enter into the kingdome of God The second motive is the consideration of this that we can no way ease or help our selves in any crosse by impatiency and fretting the way to make our crosse easie is to beare it quietly and patiently First Impatiency will not ease us at all but make our crosse more grievous unto us as striving and strugling doth with the foule that is in the snare and with the beast that is in the yoke There is no father but if he see his child shew stubburnesse and rebellion while he is in correcting him he will beate him the more and not give him over till he see him humbled And even so is it with our heavenly father No sin will provoke him more then our murmuring against his corrections When the people complained saith Moses Numb 11.1 it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt among them And ver 10. Moses heard the people
must carefull to give good example unto your children cause it to appeare unto them in your whole conversation that your selves doe unfainedly feare God and love good things See three notable presidents and examples of this care 1. In Abraham of whom God giveth this testimony Gene. 18.19 that hee knew him that he would command his sons and his house after him to keep the way of the Lord hee would goe before them himselfe in that way 2. In Ioshua I and my house saith he Iosh. 24.15 will serve the Lord. 3. In David Ps. 101.2 I will walke in the uprightnesse of mine heart in the midst of mine house Without this neither your commandements nor correction nor instruction will doe them any good Therefore Paul requireth this even of Timothy and Titus men of such rare and extraordinary gifts to see they gave good example as well as teach well 1 Timothy 4.12 Bee thou the example of the beleevers And Titus 2 7. In all things shew thy selfe a patterne of good workes As if hee had said you shall hardly doe good upon the people by your doctrine if they shall not discerne in your lives that your selves do beleeve and make conscience of that which you teach and perswade them unto On the otherside there is great force in example to draw others either to good or evill See the force of a good example even in an inferiour specially such a one as we love They that obey not the word saith the Apostle 1 Pet. 3.1 may without the word be wonne by the good conversation of the wives And the example of a superiour of one whom we not only love but reverence in our hearts is of more force then any inferiours can be The Apostle saith Galat. 2.14 that Peter by his example compelled the Gentiles to doe as the Iewes did But domesticall examples specially the example of parents is of more force with their children to do them either good or hurt then all other examples are See the force it hath to draw our children to goodnesse at least in outward conformity in three notable examples It is said of Amazia King of Iuda 2 Kin 14.3 He did that which was right in the sight of the Lord yet not like David his father he did according to all things as Ioash his father did And of Azaria or Vzziah his son â— Kin. 15 3. Hee did that which was right in the sight of the Lord according to all that Amaziah his father had done And of Iotham his son 2 Kings 15.34 Hee did that which was right in the sight of the Lord he did according to all that his father Vzziah had done And on the other side see the force that the parents example hath to corrupt their children in three other examples The first of Zacharia the King of Israel of whom it is said 2 Kings 15.9 Hee did evill in the sight of the Lord as his fathers had done he departed not from the sins of Ieroboam hee would be of his fathers religion The second is of the Samaritans of whom it is said 2 King 17 41. These nations feared the Lord made some kind of profession of the true religion as the ten tribes had done and served their graven Images too both their children and their childrens children did thus as did their fathers so doe they unto this day The example of their fathers drew them unto that idolatry and rooted them in it The third is of the kingdome and Church of Iudah of which wee read Iere. 17.1 2. that the maine reason why they were so setled in their idolatry that there was no hope of reclaiming them it was graven upon the table of their heart as with a pen of Iron or with the point of a Diamond the reason of it I say is rendered to bee this that their children remembred their altars and their groves by the greene trees upon the high hills And certainly so it is also in these dayes A chiefe cause why profanesse and impiety doth so cleave to the hearts of most men that no meanes are powerfull enough to reclaime them is the evill example of parents O thinke of this you that are parents and if nothing els will reclaime you from lewdnesse and make you carefull to take heed to your wayes yet let your love to your children doe it that you may not corrupt them by your evill example Is it not wrong enough that you have done unto them in conveying into them so corrupt and cursed a nature but will you also by your evill example make them two-fold more the children of hell then they were by nature The fourth meanes parents must use for the saving of their childrens soules is this They must take heed how they dispose of them when they place them abroad from them And as every true Christian will bee carefull of placing of himselfe that however he do for other commodities and conveniences he will not live where hee shall want the meanes of grace but resolveth with David Psal. 23.6 I will dwell in the house of the Lord all the dayes of my life So will hee in placing of his children be carefull that they may doe so too They must take heed what schoole-masters and tutors they send them to what services and what marriages they place them in 1. The Apostle Paul reporteth Act. 22 3 that he was sent by his parents to Ierusalem the best schoole the best Vniversity the best colledge to Gamaliel the best teacher the best tutour there where he was was taught according to the perfect manner of the law of the fathers and learned to bee to zealous towards God 2. As for services it is threatned as a great curse to Gods people that their children should serve the greatest Noble man yea the greatest Prince in the world if he be a wicked man and enemy to God yea though they serve him in the highest offices that may be Thy sons that shall issue from thee saith the Lord to Hezechiah Esa. 39.7 shall be Eunuches in the palace of the King of Babylon 3. For marriages we see the care of Abraham first Gen. 24.3 4. and of Rebecca after Gen. 27 46. that their children might by no meanes match with the Canaanites Certainly in this point most parents do evidently bewray they have no care at all of their childrens soules In placing of their children any of these three wayes they aime at nothing but this that they may get that that may make them able to live and to live in credit but as for living under the meanes of grace for living so as they may live eternally that they have no respect at all unto Whereby they shew themselves to be wholy sensuall not having the spirit as the Apostle speaketh Iude 19. The fift and last meanes without which all the former are to no purpose is prayer Parents must be earnest with God in prayer for their children Solomons mother calleth
directed us unto for the mortifying of our flesh is to take up our crosse that is to beare willingly the afflictions God is pleased to exercise us by A Christian is not bound to desire affliction I have not desired the wofull day thou knowest saith the Prophet Iere. 17.16 But when hee seeth once it is his crosse the crosse that the Lord hath appointed and thinketh fit for him the cup that his father hath given him as our Saviour speaketh Iohn 18.11 then must he even take it up and undergoe it willingly This meanes our Saviour prescribeth Luke 9.23 If any man will come after mee let him deny himselfe and take up his crosse dayly these two goe together There are sundry strange things spoken in the Scripture touching affliction As 1. That Gods people have borne it willingly Lev. 26.41 They shall accept or suffer willingly the punishment of their iniquity 2. That they have professed it was good for them that they were afflicted as David did Psal. 119.71 3. That they should rejoyce when they are abased and made low Iames 1.10 Yea that they should count it all joy exceeding joy when they fall into divers tentations that is afflictions Iames 1.2 4. That they have just cause to doubt their estate if they bee without affliction Hebr. 12.8 If yee bee without chastisement whereof all are partakers then are yee bastards and not sonnes These are strange Paradoxes to flesh and bloud and yet undoubted truths And surely a chiefe reason of all this is because of the great force that affliction hath in Gods children to mortifie their lusts and to subdue sin in them By this shall the iniquity of Iacob bee purged saith the Prophet Esa. 27.9 and this is all the fruit even the taking away of his sinne Hee reapeth no fruit by his affliction profiteth not by it in whom the strength of corruption is not in some measure abated by it Affliction therefore is compared to baptizing and washing that takes away the filth of the soule Marke 10.38 39. to a winnowing that bloweth away the chaffe that is in it Amos 9.9 to fire that refineth and purgeth away the drosse that is in it Zach. 13.9 In a word that which the Apostle speaketh of the shame that is brought upon men by the censures of the Church 1 Cor. 5.5 the same may bee said of that humiliation that God bringeth his servants to by any affliction it is most effectuall to the destruction of the flesh to the mortifying of that sinfulnesse and corruption that is in their hearts If then thou desire to have thy lusts and corruptions mortified thou must bee content to beare afflictions willingly even thine owne crosse When the Apostle had exhorted Gods people to cleanse their hands and purge their hearts that so they might draw neere unto God Iames 4.8 Hee directeth them to this meanes verse 9. suffer affliction mourne and weâ—pe Yea if thou have no afflictions of thine owne it is profitable for thee to communicate in an holy sympathy with the afflictions of others specially of Gods Churches and people and to make them thine owne Remember them that are in bonds as bound with them saith the Apostle Hebr. 13.3 and them which suffer adversity as being your selves also in the body This is that which the holy Ghost teacheth us Eccle. 7.2 It is better to goe into the house of mourning then into the house of feasting Alas wilt thou say I love not to goe to them that are sicke or in any great misery it will make my heart so sad and heavy O but saith the holy Ghost that sadnesse is profitable it is good for thee to have thy heart made heavy sometimes this way Sorrow saith hee verse 3. is better then laughter for by the sadnesse of the countenance the heart is made better Corruption is weakened and destroyed by it And hee that cannot endure any affliction cannot abide to bee sad at any time certainly hath no desire to mortifie sin in himselfe he knoweth not what mortification and consequently not what true repentance meaneth The sixt meanes of Mortification is this He that desireth to have sin mortified in himselfe must be willing to dye and in his heart subscribe to that sentence of the holy Ghost Eccle. 7.1 The day of a mans death is better then the day of his birth No man may impatiently desire death wee may not desire death out of discontentment of mind because wee are weary of the miseries wee are subject unto in this life It was the sin of Moses to pray thus to God Numb 11.15 If thou deals thus with mee kill me I pray thee out of hand if I have found favour in thy sight and let mee not see my wretchednesse Nay wee may not desire death out of a longing to bee rid of our sins and to bee with Christ absolutely or impatiently but under correction as we say and with a submitting of our wills to the will of God if hee see it good for us Wee like souldiers in the field must bee content to keepe our stations wherein the Lord hath set us till he shall bee pleased to dismisse and call us away Lord now lettest thou thy servant to depart in peace saith good Simeon Luke 2.29 Though Paul knew it were farre better for him to dye then to live as hee professeth Phil. 1.23 yet durst he not desire it absolutly but was in a straight as hee saith and submitteth himselfe wholly to the will of God in it Yet is it not an unlawfull thing for a Christian to desire death in this manner yea it is a good thing and a grace wee should all strive to attaine unto not onely to bee willing to dye when God shall call us but even to desire death also Paul professeth of himselfe that hee did desire to bee dissolved Phil. 1 23. And hee speaketh thus in the name of all the faithfull 2 Cor. 5.2 In this wee grone earnestly desiring to be cloathed upon with our house which is from heaven And verse 6. Knowing that while we are at home in the body wee are absent from the Lord. And though there bee many other reasons which should make Gods people willing to dye which out of my respect to the time I will not now mention yet this is a principall that when death commeth once we shall sinne no more While this life lasteth we shall never give over sinning against God Hee that hath entred into his rest hath ceased from his owne workes saith the Apostle Hebr. 4.10 but till then no man can quite cease from his owne workes but is in continuall danger of falling Nay no man can tell how farre hee may fall and admit that the Elect cannot utterly apostate from God of whom let it bee said that hee hath everlasting life and shall not come into condemnation but is passed from death to life Iohn 5.24 Yet may such fall fearefully yea are in continuall danger of falling
And Ioh 6.44 No man can come unto me except my father draw him 2. That God doth all in this worke himselfe alone and hath no helpe from man and it is therefore called a creation Ephes. 2.10 a regeneration Iohn 3.3 a raising of one from the dead Ephes. 2.5 6. 3. That this worke that God doth in mans conversion is no common worke For 1. It is evident hee giveth not so much as the outward meanes of grace and conversion in particular to all men Yea to the most of the nations in the world by farre he hath denied his word altogether and suffered them as the Apostle speaketh Acts 14.16 to walke in their owne wayes And even those nations that hee hath vouchsafed his word unto that may bee said of this spirituall raine which he speaketh of the materiall Amos 4.7 I caused it to raine upon one City and caused it not to raine upon another City one piece was rained upon and the other piece whereupon it rained not withered In Phrygia and Galatia Paul preached as you may see Acts. 16.6 7. but was forbidden of the holy Ghost to preach the word in Asia In Misia hee preached but when hee assayed to goe into Bithynia the spirit suffered him not 2. To many of those that hee doth give the meanes unto hee doth not give effectuall grace to bee converted by them To you it is given to know the mysteries of the Kingdome of heaven saith our Saviour Matth. 13.11 but to them it is not given This saving grace it is a rare grace found in very few even of them that doe enjoy the meanes in one of a City or two of a Tribe as the Prophet speaketh Iere. 3.14 Many are called but few are chosen Matth. 22.14 Acts 13.48 As many as were ordained to eternall life beleeved Secondly If this be so let no vaine man thinke that he can repent and will repent before hee dye though hee take his pleasure in sin a while Can the Aethiopian change his skin or the Leopard his spots Iere. 13.23 then mayest thou bee able to repent when thou wilt No no it is the worke of God alone yea the wonderfull and miraculous and rare worke of God to convert a soule And therefore bemone thy state to God with Ephraim Ieremy 31.18 19. and say turne thou mee and I shall bee turned else shall I never bee turned surely after I was turned I repented Till God convert and change thy heart thou canst never repent Apply thy selfe therefore to the meanes that God hath appointed to convert thee by and when hee by his word and spirit offereth to convert thee resist not but yeeld thy selfe unto him Remember the fearefull sentence of God against such as despise or neglect the meanes of their conversion Ezek. 24.13 Because I have purged thee that is offered to doe it given thee the meanes whereby thou mightest have beene purged and thou wast not purged thou shalt not bee purged from thy filthinesse Because thou hast neglected the time of thy visitation as our Saviour speaketh Luk. 19.44 either the meanes shall bee taken from thee or being continued shall bee as a dead letter to thee and never doe thee good And doubtlesse God in his eternall and secret counsell hath set a just time to every one of us that by such a time the meanes shall worke upon us and convert us or they shall never doe us good That which Iob saith of the life of man Iob 14.5 may as truly bee said of all things that fall out in the life of man and specially of his conversion his dayes are determined the number of his moneths are with thee thou hast appointed his bounds that hee cannot passe There is mention made of the times of the Gentiles Luke 21.24 Ierusalem shall bee troden downe till the times of the Gentiles bee fulfilled which is expounded by the Apostle in another phrase Rom. 11.25 untill the fulnesse of the Gentiles bee come in Every nation hath her time set her of God how long shee shall have the meanes of grace and how long the meanes shall become effectuall in her and accompanied with the life and power of Gods spirit and in this time all her fulnesse the full number of those that God hath appointed unto life shall come in God hath set a time for Bohemia and for Germany and for the Palatinate and so hath hee set a time for England also certainely And as God hath set a time for whole Nations so hath he for every Towne and for every person also God hath set a time for this place and God hath set a time for every soule of us that are here if wee come not in by such a time wee may feare wee shall never come in As it is said of Iezabel Revel 2.21 I gave her a space to repent so may it bee said of every one of us here God hath given thee and mee a space too If wee come not in that space we shall never come in When once the master of the house saith our Saviour in a parable Luke 13.25 is risen up and hath shut to the doore and yee then begin to stand without and to knocke at the doore saying Lord Lord open unto us then it will bee to late Now the just period of this time that God hath set to any nation or person is knowne to God alone No man can say of any nation their time is out nor of any person his time is out no nor of himselfe neither my time is out the master of the house hath shut the doore it is to no purpose for mee now to knocke and cry Lord Lord open to mee it is too late for mee to repent It is not for you to know the times or the seasons which the father hath put in his owne power as our Saviour telleth the Apostles themselves Acts 1.7 This is too great a secret for the wisest or learnedst man in the world to know Every man is bound so long as he liveth to use the meanes of grace and hath no cause to despaire of mercy while life lasteth To him that is joyned to all the living there is hope saith Solomon Eccle. 9.4 But yet seeing 1. God must convert thee or thou canst never bee converted and 2. God hath directed thee to meanes whereby hee will doe this worke if ever hee doe it and 3. Hee hath set a certaine time how long thou shalt have these meanes and in which space these meanes shall worke upon thy heart or they shall never work and 4. Thou knowest not how neere this thy time is to an end how soone the master of the house will shut the doore Therefore it standeth thee upon presently and without delay to make thy best use of the meanes of thy conversion God giveth thee and to yeeld thy selfe to his word and spirit whereby hee offereth to draw thee Heb. 3.7 8. To day if yee will heare his voice harden not your hearts Behold
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
thee to have my best services washed and cleansed from their filthines and seekest thou to mee for such poore services as I am able to doe Fourthly and lastly Hee doth also reward every service wee doe unto him notwithstanding all the imperfections and staines of it Whatsoever good thing any man doth saith the Apostle Ephes. 6.8 the same shall he receive of the Lord whether he be bond or free Not onely great services and such as much glory redoundeth to his name by but even the meanest and poorest and such as may seeme to bee of least use unto him See what Christ saith of the poore widdowes two mites Luke 21.3 of a cup of cold water given to one of his little ones in the name of a Disciple Matth. 10.42 and what the Apostle saith Colos. 3 24. of the conscionable service that a poore drudge that had an infidell to his master did Know that of the Lord ye shall receive the reward of inheritance Therefore when Christ speaketh Matth. 25. of the good workes that shall bee rewarded in heaven hee speaketh not of Martyrdome nor of building of Colledges nor fighting the Lords battell nor redeeming of impropriations and such like great and excellent workes but of such as the meanest Christian almost may bee able to performe The poore mans sacrifice who was able to bring but a turtle Dove or a young Pigeon was an offering of as sweet a savour unto the Lord as you shall find Levit. 1.17 as the rich mans was that brought never so many sheepe or oxen either Yea those very services that have beene apparantly polluted with mixture of corruption have beene rewarded by him neverthelesse Because the mid-wives feared God saith Moses Exodus 1.20 21. and saved the childrens lives therefore God dealt well with the mid-wives and made them houses though they in doing this service had excused themselves by a lye as yee may see verse 19. Yea those services that we do unto God with sensible untowardnesse unwillingnesse and reluctancy of our flesh against them those God will bee most sure to reward God is not unrighteous saith the Apostle Heb. 6.10 to forget your worke and labour of love Now if wee will search the Scriptures and enquire into the reason of this admirable goodnesse of God and demand how it commeth to passe that so perfect and pure and righteous a God should so farre respect so imperfect and impure services as we are able to doe unto him we shall find three reasons given of it in the holy Scriptures First In these poore services that the faithfull doe unto God their heart is set to please him that is the end they aime at They would faine doe them in faith and love to God with fervency and vigour of spirit To will is present with them as Paul speaketh Rom. 7.18 They would faine doe better They would faine serve God even in that exact manner that hee requireth Their spirit is willing as our Saviour saith Matth. 26.41 though the flesh be weake And they oft-times pray unto God as David doth Psal. 119.5 O that my wayes were directed to keepe thy statutes And can say as Esa. 26.8 The desire of our soule is to thy name and to the remembrance of thee They that are after the spirit saith the Apostle Rom. 8.5 doe mind the things of the spirit The poore servants will was to pay his master even the ten thousand talents that he required of him Matth. 18.24 16. The faithfull doe not please themselves in any of their failings but are troubled with them and mourne for them As the poore man in the Gospell was that hee could beleeve no better Mar. 9.24 In all their coldnesse in prayer in all their wandrings and evill thoughts they find then they can say with the spouse Cant. 5.2 I sleep but my heart waketh And this is a thing that highly pleaseth God hee will beare with much when hee findeth this If there be a willing mind saith the Apostle 2 Cor. 8.12 a man is accepted according to that that a man hath The good Lord pardon every one saith good Hezechiah in his prayer 2 Chron. 38.18 19. and the Lord hearkened to him verse 20. that prepareth his heart to seeke God though hee bee not cleansed according to the purification of the Sanctuary The Lord will pardon and passe by much where he seeth the heart is thus set to please him Secondly These poore services that we doe are for the substance of them the fruits the thoughts and desires the words and actions of his owne spirit in us It is God worketh in us both to will and to doe as the Apostle speaketh Phil. 2.13 In those poore prayers that the faithfull soule maketh when his spirit is overwhelmed so that hee knoweth not what to pray as hee ought the spirit it selfe maketh intercession for us with groanings that cannot bee uttered as the Apostle speaketh Rom 8.26 And though God dislike never so much that that is ours the corruptions and staines that cleave to our best works yet that that is his owne the worke of his owne spirit hee cannot but like and delight in This reason wee shall find given by David Psal. 37.23 The steps of a good man are ordered by the Lord and hee delighteth in his way Therefore hee delighteth in the good mans way because hee by his spirit doth order and direct it And thus the Church reasoneth Esay 26.12 Lord thou wilt ordaine peace for us for thou also hast wrought all our works in us Thirdly and lastly The faithfull are in Christ and God beholdeth them in him and because hee is in Christ well pleased with and loveth them therefore doth he take in good part their poore services He hath made us accepted saith the Apostle Ephes. 1.6 in the beloved And when we our selves are once reconciled unto God and in favour with him it is no marvell though he take our poore services in so good part The Lord had respect to Abel and to his offering saith Moses Genes 4.4 Wee that are evill ye know can beare with much in them that wee love dearely Yea the services that the faithfull doe unto God they doe not present them to him in their owne name but in Christs onely they doe not looke to have them accepted for their owne but for the Lords sake as Daniel speaketh Dan. 9.17 18. And Christ hath borne all these our blemishes and defects and fully satisfied for them As it is said of Aaron the high Priest Exod. 28 38. that he did beare the iniquity of the holy things that Gods people did offer in all their holy gifts Our spirituall sacrifices are acceptable to God by Iesus Christ as the Apostle speaketh 1 Pet. 2 5. For he presenteth them to his father in the merit of his sacrifice and in presenting them casteth of these his sweete odours and incense into them as you shall read Rev. 8.3 And being so perfumed it is no marvell though our
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
The seven yeeres wherein Iacob did service to Laban a very hard master seemed to him but a very few dâ—yes saith Moses Genes 29.20 because hee loved Rachel And surely our love to God is no lesse forcible this way if it be true it will make us willing to obey him even in his hardest commandements Of this her love to God it is that the Church speaketh when shee saith Cant. 8.6 Love is strong and irresistable as death And this is that which the Apostle meaneth 1 Iohn 5.3 4. This is the love of God that we keepe his commandements and his commandements are not grievous As if hee had said the love of God will make us carefull to keepe Gods commandements yea it will make those commandements easie to us that are most crosse to our nature they will bee nothing grievous to us if we love the Lord. And thus have I finished the first point I propounded Nothing but faith can so assure us of Gods love to us as may kindle in our hearts a true love to God The second followeth A lively faith is able to do this Faith assureth us of such a love that God hath borne to us so speciall so marvellous a love above that that hee hath done to the greatest part of the world as wee cannot choose but love him againe and love him unfeinedly that is love him for himselfe love him better then any thing else love him so as wee can bee content to goe through thicke and thin to please him Observe the proofe of this in three degrees First There is a marvellous love of God that far surpasseth all other of his loves If you aske me wherin God hath declared this his speciall and marvellous love to his people I answer in giving them his only Son to ransome them from hell and to purchase heaven for them Herein is love saith the Apostle 1 Iohn 4.10 that God loved us and sent his sonne to bee the propitiation for our sinnes And Rom. 5.8 God commendeth his love towards us in this that while wee were yet sinners Christ dyed for us This was a marvellous love of God all the fruits of Gods favour that worldlings doe enjoy are but shels and husks in comparison of this Secondly Whereas this love of God is not alike to all men but peculiar to a few in comparison Feare not little flocke saith our Saviour Luke 12.32 Wheras God in sending his son had not such respect to the greatest part of the world I pray not for the world saith Christ. Iohn 17.9 Faith assureth every true beleever that this wonderfull love of God belongeth to him That God in speciall love to him sent his Sonne to doe and endure all that hee did It maketh him able to say with the Apostle Galat. 2.20 Hee loved me and gave himselfe for me And with David Ps. 31.21 Blessed bee the Lord for he hath shewed me his marvellous kindnesse He hath made me able to see that this marvellous love of his belongeth to me Thirdly and lastly When the heart of a man is once by faith assured that God hath so loved him as to send his Sonne to dye for him this must needs breed in him a love unfeined unto God and care to please him and proportionable to the assurance wee have of this love of God shall our love to God bee Mary Magdalene because shee knew by faith that Gods love to her had beene so aboundant as to forgive her so many sinnes therefore did shee love Christ aboundantly Luk 7.47 Thus David professeth of himselfe Psal. 116.1 I love the Lord because he hath heard my voice and my supplications And what was the prayer that he had made for hearing of which hee did so love the Lord He telleth us ver 3.4 The sorrowes of death compassed me and the pains of hell got hold upon me I found trouble and sorrow then called I upon the name of the Lord. Hee was in anguish of conscience and feare of damnation and God upon his prayer spake peace to his heart and assured him of his favour in Christ therefore did hee so love the Lord. Therefore the Apostle praying for the Ephesians 3.17 19. that they might bee rooted and grounded in love to God he meaneth and to men for his sake hee desireth to that end that God would make them able fully to comprehend and know in all the dimensions of it the love of Christ that passeth knowledge As if hee should say If men did well know this love of God to us in Christ they could not choose but be so settled and rooted in love to God as nothing could bee able to draw their hearts from him Lecture LXXXI On Psalme 51.6 Febru 19. 1627. LET us now apply this that wee have heard to our selves And that that I will say for the application of this point shall bee by way of exhortation onely even to stirre up and perswade my selfe and every one of you not to rest contented with the fruits of Gods common and generall love bee not satisfied in thy selfe till thou be assured by faith that God loveth thee with his speciall and particular love that thou art one of the world of Gods Elect whom God so loved that hee gave his onely begotten sonne for thee that thou beleeving in him mightest not perish but have life everlasting as our Saviour speaketh Iohn 3.16 That God so loveth thee that hee spared not his owne sonne but delivered him up for thee as Rom. 8.32 Till thou canst say with Paul Gal. 2.20 Christ Iesus the Sonne of God loved mee and gave himselfe for mee And with Iohn Revel 1.5 Hee loved us and washed us from our sinnes in his owne blood Till thou bee assured that God loveth thee with this more then common with this marvellous love nothing should content thee but thou shouldst still cry with David Psal. 17.7 Shew me thy marvellous loving kindnesse make mee able to see and know that thou lovest me with this marvellous love And 106.4 Remember me ô Lord with the favour that thou bearest to thy people ò visit mee with thy salvation To bee beloved of God with that love that hee beareth to strangers or to his hired servants should not content us but that love onely that hee beareth to his owne people to his deare children None of his gifts should satisfie us without his salvation those good things that accompany salvation but wee should still cry ô visit mee with thy salvation as if hee had sayd give mee a comfortable sense and assurance of that It is said of the faithfull Bereans Acts 17.11 that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better borne and bred more noble then others And as those that are nobly borne aspire after higher estates and conditions of life then other men doe they scorne to live upon a base and mechanicall trade So saith our Saviour Matth. 6.31 33. that all wee that are his Disciples should doe After all these things saith hee
that is meat and drinke and clothes doe the Gentiles that are borne to no better hope seeke that is onely or chiefely but seeke ye first the kingdome of God and his righteousnesse And certainely if wee bee borne of God wee shall not bee so base minded as other men are but find in our selves such high and generous spirits as nothing but the reward of the inheritance as the Apostle calleth it Colos. 3.24 nothing but the kingdome of heaven will content us And thus are all they that shall bee saved described Rom. 2.7 They seeke for glory and honour and immortality And this is that Holy ambition that I desire to stirre up in my selfe and in every one of you that wee would strive to bring our hearts to this that wee may bee able to say life is sweete and a good blessing of God and so is health and so is peace and so is a plentifull estate and so is credite and so is mirth but all these things are nothing unto mee without the assurance of Gods speciall love unto mee in Christ. Rejoyce not in this that the spirits are subject unto you saith our Saviour to his Disciples Luke 10.20 and yet that was a great and a rare gift of God but rather rejoyce because your names are written in heaven That even as Absalom 2 Sam. 14.32 thought it nothing to bee restored from his banishment and to bee admitted to live in Ierusalem unlesse hee might see the Kings face so should we esteeme all other comforts and contentments whatsoever as nothing unlesse wee may see the light of Gods countenance see him looke cheerefully upon us and shew himselfe to bee reconciled unto us This is that that David preferred before all the World Psalm 4.6 Many say who will shew us any good who will shew us how wee may get wealth and credite and pleasure and such things but As if hee should say but I am not of their mind Lord lift up the light of thy countenance upon us upon mee and upon thy people this is all in all unto mee This this is that I desire to perswade you unto to get assurance that God loveth you with this speciall love Get assurance of it I say unto your selves Make your casting and election sure saith the Apostle 2 Peter 1.10 Content not your selves with an uncertaine hope in this case but seeke to bee sure of this Yea hee that is most sure of this let him seeke to bee more sure still as the Church doth Canticles 1.2 Let him kisse mee with the kisses of his mouth as if shee had sayd Let him still give mee more evidences of his love for thy love is better then wine Now for the better enforcing of this exhortation 1. I will give you some motives that may provoke you to seeke this assurance of the speciall love of God 2. I will shew you the meanes how you may attaine unto it Wee have all need of motives yea of strong motives to perswade us a strange thing to consider of to seeke Gods favour to seeke assurance that hee loveth us For 1. The most men are like the prodigall of whom wee read Luke 15.16 17. who so long as hee could have enough to fill his belly though it were but the huskes that the swine fed on never thought of his father nor sought for his favour And like profane Esau that despised his birthright Genesis 25.34 If God will but love them so farre as to let them live in wealth and peace and credit and mirth heere his speciall love that reacheth to the forgivenesse of their sinnes and life everlasting they care not for they seeke not after 2. Many that are possessed with the spirit of bondage and often vexed with terrible doubts and feares about this matter yet never seeke for this certainty 3. Many that thinke they have faith content themselves with an uncertaine opinion and wavering hope of Gods favour and never seeke to make this certaine unto themselves Hearken therefore unto sixe Motives I will give you out of Gods word to stirre you up to this First This love of God is an everlasting love I have loved thee saith God to his people to his elect in Christ Ier. 31.3 with an everlasting love And of Christs love the Evangelist saith Ioh. 13.1 Having loved his owne that is such as his father gave him such as beleeved in him unto the end he loved them I am perswaded saith the Apostle Rom. 8.38 39. that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. Then get once the assurance of this love of God in Christ and thou maist bee certaine thou shalt never loose it Thy assurance of it I grant thou mayest loose for a time through thy owne folly but this love of God canst thou never loose if ever thou hadst it The Moone is subject to change and so are all things that are under it but the Sunne though through the interposition of somewhat betweene it and us it doe not alwayes shine upon us yet doth it never change So though our sinnes may raise up a thicke cloud as the Prophet speaketh Esay 44 22. betweene the Lord and us that keepeth the light of his countenance from shining upon us yet is there in this father of lights as the Apostle saith Iames 1.17 no variablenesse at all nor so much as a shadow of turning or changing his affection towards us This is a love therefore worth the having worth the seeking even the seeking to bee sure of it This property of Gods love hath made Gods people highly to esteeme of it O give thanks to the Lord saith David Psalm 118.1 for he is good because his mercy endureth for ever Yea see how the Prophet followeth this and insisteth upon it verse 2.4 This speciall love of God to us in Christ is called Esa. 55.3 The sure mercies of David All the other mercies of God and fruits of his love without Christ which yet men so much dote upon are transitory and such as wee can have no certainty of these only are sure mercies this only is an everlasting and unchangeable love Secondly This would free the heart from those feares that doe so vex and torment us if wee were once sure of this speciall love of God to us That even as when Christ was come into the ship where his Disciples were Marke 6 5â— the wind ceased presently and there was a â—alme so will it bee with thy heart get Christ once into it and it will bee quiet So David professeth that when he had seene the light of Gods countenance and rejoyced in it Psalme 4 8. I will both lay mee downe in peace and sleepe saith he And indeed what need wee to feare if wee have Gods favour If God bee for
Matth. 5.4 for they shall bee comforted I will dwell with him saith the Lord Esay 57.15 that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones For 1. then and never till then wee will in our judgements value and prize Gods favour in Christ above all things in the world and say with David Psal. 63.3 Thy loving kindnesse is better then life Shew us the father saith Philip to Christ Iohn 14.8 and it sufficeth us This hee spake indeed out of ignorance and curiositie but thus speaketh the humbled soule advisedly Let mee but see my heavenly father reconciled to mee in Christ and the light of his countenance shining upon me and I have enough though I had nothing else in the world And on the other side the humbled soule doth say that without this though hee had all the world he hath nothing but is ready to say with Paul Phil. 3.8 I count all but as dung without Christ. â— Then when we are soundly humbled and never till then wee will hunger and thirst after Christ and desire Gods favour in him more earnestly and eagerly then any thing in the world It was the voice of an humbled soule that wee read Psal. 42.1 â— As the Hart panteth after the water brookes so panteth my soule after thee ô God my soule thirsteth for God And they that can thus thirst after Gods favour shall be sure to obtaine the assurance of it Blessed are they that hunger and thirst after righteousnesse saith our Saviour Matth. 5.6 for they shall bee satisfied And what marvaile is it then that there bee so few that attaine to this assurance alas there bee few that prize it as they ought few that thirst after it because few that are soundly humbled in themselves for their sinnes Lecture LXXXIII on Psalme 51.6 March 4. 1627. THE fourth thing that they must doe that desire to get and preserve in themselves a comfortable assurance of Gods favour is this They must nourish in their hearts a constant care to please God in all their wayes and a feare to offend him in anything For 1. None but such can possibly get or keepe any true assurance of Gods favour 2. All such shall certainely attaine unto it For the first You may heare some wicked men glory much in the assurance they have of their owne salvation and pronounce peremptorily of many a servant of God that all their profession is no better then hypocrisie because they are so full of feares and so doubtfull of their salvation A wise man feareth saith Solomon Prov. 14.16 and departeth from evill the godly mans doubts and feares keepe him from many a sin that otherwise he should fall into but the foole rageth and confident hee sinneth outragiously and yet is confident But this is but a vaine presumption this can be no true assurance certainely It is not possible for any man that wittingly liveth in any knowne sinne to have any true assurance of his salvation or of the favour of God Let us draw neerâ— saith the Apostle Heb. 10.22 with a true heart in full assurance of faith But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God with that boldnesse and full assurance of faith that God beareth a fatherly love unto him He telleth us that in the next words alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law having our hearts sprinkled from an evill conscience and our bodies washed with pure water As if hee had said without a man be both justified and delivered from the guilt of his sinnes by the bloud of Christ and sanctified and delivered from the dominion of sinne by the spirit of Christ it is not possible for him to draw neere unto God in full assurance of faith Let the man that hath the strongest faith and the most comfortable assurance of Gods love once give himselfe liberty to commit any grosse sinne and hee must needes loose his comfort and assurance of Gods love Certainely our iniquities as the Prophet speaketh Esay 59.2 will separate betweene us and our God and our sins will cause him to hide his face from us See the proofe of this in David Who ever had more comfortable assurance of Gods favour then hee sometimes had The Lord is my light and my salvation saith he Psal. 27.1 whom shall I feare But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah see how all his comfort in the assurance of his salvation and of Gods favour was quite lost Restore to mee saith hee Psal. 51 1â— the joy of thy salvation But what speake I of grosse sinnes Let a Christian but grow worldly and secure let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes of that feare to offend God in any thing of his diligence to serve and please the Lord and his comfortable assurance of Gods favour will bee lost See an example of this in the Church the spouse of Christ. Cant. 5.2.6 It is said verse 6. her beloved had withdrawne himselfe and was gone shee lost the comfortable assurance of his love How lost she it Not by any grosse sin but meerely by her lazinesse and wordly security by that answer she gave him verse 3. I have put off my â—â—at how shall I put it on I have washed my feete how shall I defile them As if she had said I am now at ease and quiet and by opening unto thee by hearkning and yeelding unto thee in every thing I should put my selfe to a great deale of trouble and labour that I am now eased of Thus lost shee her sweete assurance of Gods love then and thus doth many a soule loose it at this day That exhortation therefore that the Apostle giveth to the Hebrewes 6.11 is necessary for every one of us Wee desire that every one of you saith he shew the same diligence to the full assurance of hope unto the end As if he had said ye have good things in you now such as accompany salvation you have now much labour of love yee have ministred unto the Saints and yet do minister but if you would have full assurance of your salvation be diligent to doe so still even unto the end if you grow negligent and carelesse in these duties hereafter this full assurance of salvation you will certainly loose A full and well grounded assurance of our salvation and of the favour of God will not bee gotten in a day or two without good proofe and experience wee have had of the worke of Gods grace in us it will never be gotten And when we have gotten it we may easily loose it againe if either wee give liberty to our selves in knowne sinnes or grow secure and carelesse in taking heed
have by nature wit or knowledge or morality all naturall parts whatsoever are tansitory and corruptible but that which the spirit of God worketh in us by the word will last for ever See this proved also Ioh. 15.16 I have chosen you and ordained you that you should goe and bring forth fruit and that your fruit should remaine And least any should say as some doe that though Gods sanctifying grace bee in it selfe incorruptible and immortall for it is called the divine nature 2 Pet. 1.4 yet is it not so in respect of us marke how the holy Ghost telleth us that it is not so onely in it selfe but it is so in respect of us also Whosoever is borne of God saith the Apostle 1 Iohn 3.9 doth not commit sinne that is to say in that manner as hee did before for his seed remaineth in him The seede of God the grace of regeneration doth remaine in every one that is borne of God In which respect also our Saviour saith thus of it Luk. 10.42 Mary hath chosen that good part which shall not be taken away from her Therefore also is this durablenesse and perpetuity made oft in Scripture an essentiall property of true and saving grace Colossians 1.21.23 You hath hee reconciled if yee continue in the faith grounded and setled and bee not moved away from the hope of the Gospell As if hee had said If yee continue not in the faith yee are not in the state of grace yee are not reconciled unto God by the blood of Christ. So saith the Apostle Hebrewes 3.6 Whose house wee are if wee hold fast the confidence and the rejoycing of the hope firme unto the end As though hee should say Hee that doth not continue in the faith to the end is not the house of God the Temple of the holy Ghost has not any saving sanctifying grace in his heart Lastly So speaketh the Apostle 1 Iohn 2.19 If they had beene of us they would no doubt have continued with us but they went out that they might be made manifest that they were not of us As if he should have said No doubt but he that ever was not only in the Church by profession but a living and true member of it rooted in Christ shall continue so to the end and it is as manifest that no Apostate had ever any such truth of grace in him Let us now make some application of this point in two words of exhortation unto you The first thing that I have to exhort you unto is this that seeing true saving grace is proved to be so permanent and durable a thing that you would therefore esteeme of it and prize it accordingly yea seeke it above all other things whatsoever Two other strong motives there be to perswade you to this First By prizing of grace thus and seeking it first and above all other things wee may bee sure not onely to get grace but all other things too so farre as they shall bee good for us Seeke yee first saith our Saviour Matth. 6.33 the kingdome of God and his righteousnesse and all these things shall bee added unto you Whereas by esteeming so highly of earthly things and seeking them above grace we shall be sure to loose grace as is plaine by this that our Saviour mentioning the cause that made Sodom so void of goodnesse and so full of sinne nameth nothing but their eager seeking after worldly things Luke 17.28 and yet can we have no assurance to get those things we so earnestly seeke after For godlinesse and that onely hath the promise both of this life and of that which is to come 1 Tim. 4.8 Secondly If we have grace it will make all other things comfortable unto us where as without it all other things though we have never such store of them can do us no good Better is a little with the feare of the Lord then great treasure and trouble therewith Pro. 19.16 But secondly The motive that the Doctrine wee have now heard yeeldeth us is most forcible That whereas all other things riches and pleasure and credit are transitory they doe not onely end with this life which none of us can tell how short it will bee but even while wee live here wee may loose them wee know not how soone in which respect the Apostle calleth them uncertaine riches 1 Tim. 6 17. Grace is durable substance as the Holy Ghost calleth it Pro. 8. â—8 Hee that once hath it all the power and cunning of the divell shall never be able to spoile him of it The gates of hell saith our Saviour Matth. 16.18 shall not prevaile against it And this is the motive that our Saviour himselfe useth to perswade us to seeke for grace Iohn 6.27 Labour not for the meate which perisheth but for that meate which endureth unto everlasting life The third and last thing that I have to exhort you unto is this that seeing true grace is permanent that therefore we would labour to approve to our owne hearts the truth of that grace that is in us by our perseverance in the estate of grace and our care to hold out unto the end That which ye have already saith our Saviour Rev. 2.25 hold fast till I come This was Davids care Psal. 119.112 I have enclined my heart to performe thy statutes alway even unto the end And Psal. 104.33 I will sing unto the Lord as long as I live I will sing praise to my God while I have my being And this was all Pauls care Act. 20.24 that he might finish his course with joy that he might hold out to the end This exhortation he giveth to the Corinthians 1 Cor. 10.12 He that thinketh he standeth let him take heed lest he fall And to the Romanes 11.20 Thou standest by faith be not high-minded but feare If any man shall object This is contrary to that that you have taught for if saving grace be so permanent and of a lasting nature what need men take any thought for holding out unto the end I answer First Though the seed of Gods grace bee incorruptible yet a Christian may loose the sense of grace and the vigour and operation of grace In these respects the spirit may be quenched 1 Thess. 5.19 And as fire may be quenched 1 by casting water upon it or 2 by whaming any thing upon it to smother it or 3 by with-holding fewell from it or 4 by neglecting to blow it when it is but a little kindled So may the spirit in respect of the lively sense and vigour and operation of it be quenched 1 either by giving our selves liberty to sinne against our conscience as in Davids case 2 or by resisting and smothering the good motions of it as Stephen chargeth the Iewes to have done Acts 7.51 3 or by despising the meanes of grace 1 Thess. 5.20 4 or by neglecting to stirre up and exercise the graces of it in our selves which the Apostle chargeth Timothy to doe 2
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
drudgery in the world But alas beloved this is but a false slander that is cast upon the wayes and service of God And wee must say of it as our Saviour doth of the tares that were sowed in Gods field Matth 13.28 The enemy hath done this The devill hath raised this slaunder and suggested it into the minds of men to terrifie them from Gods service by it There is no truth in it at all For though indeed wee must goe under the yoke if wee will bee his servants and obey his commandements wee may not be allowed to live as we list yet if wee can once humble our selves to beare this yoke of Christ wee shall never have cause to complaine of the hardnesse or uneasinesse of it Take my yoke upon you saith our Saviour Matth. 11.29 30. even to the humbled sinner who was like the bruised reed who was already weary and heavy laden and therefore unable to beare any heavy burden or to weare a yoke that would pinch and gall him even to this man saith Christ take my yoke upon thee feare it not for my yoke is easie and my burden light If this yoke doe pinch or gall any man the fault is not in the yoke but in himselfe because hee taketh it not upon him but like an untamed and unruly bullocke strugleth with it and is unwilling to beare it If any of Christs burdens seeme intollerable to any man the fault is not in the burden but in himselfe hee hath some bile or corrupt sore upon him that maketh him unable to beare the lightest burden that can bee laid upon him And thus speaketh the Apostle Iohn also of all Christs burdens and commandements 1 Iohn 5.3 This is the love of God that we keepe his commandements if wee bee his servants and beare any love to him wee must indeed keepe his commandements but his commandements are not grievous it is no bondage to bee tyed to keepe them In which respect also the Apostle calleth it the law of liberty Iames 1.25 It is the greatest freedome and liberty in the world to bee obedient unto God Certainely no man hath just cause to complaine of the hardnesse of Gods service nor to bee afraid of it There is no life under heaven so pleasant as the life of Gods servant there is no service in the world so easie and comfortable as the service of God is If men obey and serve him saith Elihu Iob 36.11 they shall spend their dayes in prosperity and their yeares in pleasure This I know will seeme to many of you a strange paradox but if you will marke well what I shall say I will make it evident that it is so and that in three respects Lecture LXXXXI On Psalme 51.6 Iune 17. 1628. FIrst I will shew you that religion doth not so abridge men of their liberty in lawfull delights as is pretended Secondly That the taskes and duties that it imposeth upon men are nothing so hard as Satan would make us beleeve Thirdly That the service of God is so far from being a bondage and drudgery that it is in sundry respects the most comfortable life in the world For the first Though God doe indeed restraine his servants from licentiousnesse and liberty to doe what they list his servants must live under a law under government they must beare his yoke Yet is his yoke even in this respect a most easie yoke to all that can once humble themselves to beare it For hee doth allow to his servants liberty enough even in the comforts and delights of this life Nay no man under heaven can with that freedome of heart and true delight use any of the creatures of God any of the comforts of this life as the servants of God may That which the Apostle saith of marriage and meates 1 Tim. 4.3 may likewise be said of all other lawfull recreations and delights God hath created them to be received with thankesgiving of them which beleeve and know the truth As if he had said For their sakes they were ordained they are the people that have just title unto them God hath called us to peace saith the Apostle 1 Cor. 7.15 that is not an hard a troublesome and rigorous but a free and comfortable condition of life even in respect of these outward things And in this respect among others the Apostle saith Gal. 5.13 Brethren yee have beene called unto liberty onely use not your liberty as an occasion to the flesh Religion doth not forbid the use of any lawfull delight but the abuse of it onely Secondly The taskes that God sets to his servants the burden he layes on them I meane the duties and services that hee requireth of them are not hard and heavy nay they are certainely light and easie to bee borne and in this respect also the service of God is no bondage nor drudgery it is the most easie and comfortable life in the world and it is nothing but the deceitfulnesse of Satan and of our owne naughty hearts that causeth us to judge otherwise of it Now if any man shall object and aske mee Are all Gods commandements easie indeed Is it a matter of no hardnesse or difficultie to observe them For answer unto this I will shew 1. How and in what respect they are hard and difficult 2. How and in what respect they are light and easie to be peformed For the first The commandements of God and burdens he layeth upon men are hard and heavy in three respects First To every wicked and naturall man the commandements of God are not onely hard but impossible hee can doe nothing that God requireth in that manner that God requireth I know well that many things which such men doe may seeme to other men and to themselves also to bee very good workes All these things saith the young man Mat. 19 20. have I kept from my youth up But indeed this is utterly impossible every unbeleever is reprobate unto every good worke Titus 1.16 How can yee being evill saith our Saviour Matth. 12.34 speake good things that is constantly and conscionably Can the Aethiopian change his skinne or the Leopard his spots saith the Lord Ieremy 13.23 then may yee also doe good that are accustomed to doe evill And that which our Saviour saith of the covetous man Luk. 18.25 may also truly bee said of the fornicatour and of the drunkard and of the proud man and of every wicked man It is easier for a camel to goe through a needles eye then for such a one to enter into the kingdome of God or to keepe any of those commandements that are against his sin Secondly To every regenerate and godly man the commandements of God are not onely hard but impossible to bee kept in that manner that the law requireth In that respect the Apostle Peter professeth Actes 15.10 that the law was svch a yoke as neither their fathers none of the holy Patriarches nor prophets nor they none of the
in Christ Iesus That hee telleth us in the next words verse 22. that ye put off concerning the former conversation the old man and be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holinesse As though he had said Every one that hath learned Christ aright and is taught of God hath true and sanctified knowledge in him cannot but forsake his old sins and become a new man It is such a knowledge of God as whereby wee are changed into the same image as the Apostle speaketh 2 Cor. 3.18 from glory to glory even as by the spirit of the Lord. See this briefly confirmed in both the parts of true godlinesse that is to say both in eschewing of evill and in doing of good For the first Heare what the Lord saith Iob 28.28 To depart from evill is understanding As if he had said This is the onely right knowledge sanctified and saving understanding that hath power in it to kill sin in a man to make him forsake all knowne sins Yea the knowledge of Gods Word if it be a Gods teaching will make a man not onely to eschew evill but to doe it out of a zealous hatred of sin Through thy precepts I get understanding saith David Psal. 119.104 therefore I hate every false way As if he should say The more my knowledge in thy Word increaseth to more my hatred to every sinne increaseth likewise See this also in the other part of godlinesse In doing of good A man of understanding walketh uprightly saith Solomon Pro. 15.21 If wee know any duty God requireth of us with a sanctified knowledge we cannot but make conscience of the practise of it yea practise it with uprightnesse and sincerity of heart A good understanding saith David Psal. 111.10 have all they that doe his commandements As if hee had said That and that onely is good understanding sanctified and saving knowledge that draweth a man to obedience to the practise of that he doth know So the Lord speaketh of the knowledge that was in good Iosiah Ier. 22.16 He judged the cause of the poore and needy was not this to know me saith the Lord As if he should have said This was sound and sanctified knowledge indeed that made him conscionable in the duties of his particular calling This wisedome that commeth from above as the Apostle speaketh Iames 3.17 this knowledge that is of Gods teaching is first pure then peaceable gentle easie to be intreated full of mercy and good fruits Let me now make some application of this in two points First To stop the mouthes of Papists and others that object our religion cannot be the truth because it bringeth forth no better fruits it reformeth not the lives of them that professe it most and have most knowledge in it that cry out against all profession and following after the meanes of knowledge because many that know most are worse men then any other To these men I have three things to answer First That our religion may be the true and holy religion of God though they that professe it bee most lewd and wicked men For so was the religion that Christ and his Apostles taught though Iudas who was both a professour and a preacher of it were so lewd a man Secondly That our religion and every principle and doctrine in it even those that are most slandered to tend unto licentiousnesse the doctrine of predestination of conversion by grace onely of justification by faith alone of certainty of salvation of finall perseverance is so holy such an enemie to all sin so effectuall to reforme the heart and life of a man as it is not possible for him that truly understandeth and beleeveth it but his heart and life must needs bee reformed by it Even such a religion as the Apostle describeth and calleth 1 Tim. 6 3. A doctrine which is according to Godlinesse Thirdly That such professours of it at whose lives they stumble so what shew so ever they make of knowledge in it though they professe it yet they doe not indeed understand and beleeve it they have no true and sound knowledge in it for they are sensuall and not having the spirit Iude 19. And it is not flesh and bloud that can reveile these things unto a man as our Saviour teacheth Matth. 16.17 But there is a spirit in man saith Elihu Ioâ— 32.8 and the inspiration of the Almighty giveth them understanding He that liveth in any knowne sinne understandeth nothing aright in our religion Of every such a one be he never so learned that may be said which the Holy Ghost speaketh of the harlot Pro. 9.13 He is simple and knoweth nothing He that maketh not conscience of every commandement and duty that God hath enjoyned him in his generall or particular calling hath no sound and true knowledge of God or of religion in him He that saith I know him saith the Apostle 1 Ioh. 2.4 and keepeth not his commandements is a lyar and the truth is not in him Secondly Let me apply this by way of exhortation unto every one of you Labour to feele the knowledge thou hast gotten out of Gods Word to bee a powerfull and effectuall knowledge in thee that it ruleth and mastereth thee so as thou darest not goe against it darest not but obey it Not onely in grosse and great sins but even in smallest even to the reforming of thy choller and moderating of thy passions He that hath knowledge spareth his words saith Solomon Pro. 17.27 and a man of understanding is of a coole spirit Els 1 thou canst have no comfort in all thy knowledge if it be not powerfull to restraine thee to reforme thee Iohn 13.17 If ye know these things happy are ye if ye doe them As if he had said not els It is no happinesse to have knowledge carnall knowledge naturall knowledge that is not sanctified not effectual 2. The more thou hast of it the more it will increase thy sinne Iames 4.17 He that knoweth to doe well and doth it not to him it is sinne And consequently the more thou hast of it the more extreame shall thy condemnation and torment be You know the saying of our Saviour Luke 12.47 The servant that knoweth his maâ—sters will and doth it not shall bee beaten with many stripes And so it is with Saâ—an who as he knoweth more in religion then any man and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so shall his torments be greater then any mans both in the life to come Matth. 25.41 those unspeakable torments are prepared chiefly for him and his angels and even in this life also his knowledge increaseth his torments The divels beleeve and tremble saith the Apostle Iames 2.19 The certaine knowledge he hath of things revealed in the Word worketh unspeakable horâ—ours in him O glory not in that knowledge that hath no power in it to reforme thee but tremble to thinke how
this will one day increase thy torments Followeth the fourth and last effect of saving knowledge which I will but name It will strengthen a man and make him able to withstand any tentation A wise man is strong saith Solomon Pro. 24.5 and a man of knowledge increaseth strength As though he should say As a mans knowledge increaseth if it be spirituall and sanctified knowledge so shall his strength to resist any tentation increase likewise When wisedome entreth into thy soule saith Solomon Pro. 2.10 11. and knowledge is pleasant unto thy soule Discretion shall preserve thee and understanding shall keepe thee And he instanceth in two tentations which it will preserve a man in in the verses following which experience of all ages hath found to be most strong and prevalent 1. From the counsell and example of lewd men verse 12 15. 2. From the allurements of harlots verse 16. And therefore the knowledge of that man who hath not strength to overcome but is as weake as water to resist any tentation can both eschew evill and doe good till he be tempted but thinketh it a sufficient excuse for any sin that he was tempted as our first parents did Gen. 3.12 13. is but carnall and naturall it is no sanctified nor saving knowledge Certainely God did never yet in his hidden part make him to know wisedome as he had done unto David Know you there can be no saving knowledge nor indeed any truth of grace in that man that hath no power to resist tentation As appeareth by the conclusion Christ maketh of every Epistle that he wrote to the seven Churches Revel 2. 3. where the promise is made to him that overcommeth and to none but him Remember that this is spoken of a principall part of our miserable condition in the state of nature that we were then without strength Rom. 5.6 He that is without all strength to resist tentation certainely is still in the state of nature he is still in his sins Lecture XCIX On Psalme 51.6 October 7. 1628. NOw we proceed unto the Motives that may perswade us to seeke for this knowledge And the Motives besides those that were delivered in the reason and ground of the Doctrine may be referred to these two considerations principally Consider 1 the things themselves that we are exhorted to know and to have understanding in 2 the necessity and benefit of knowledge compared with the danger of ignorance in these things and we cannot choose but be ashamed of our ignorance in the matters of our religion and desire knowledge unfeignedly For the first There be many other things the knowledge whereof though it be profitable and usefull unto men yet doth it not concerne all men to bee skilfull in them There is great use of knowledge in law and physick and in many other liberall arts and sciences yea even in husbandry and in sundry handy-crafts And this skill many have even in handy-crafts is said to be a singular gift of God Exod. 31.3 4. And so is that skill that men have in husbandry also Esa. 28.24 26. Yet it is no shame at all to many a man to want knowledge in these things But the matters of religion concerne all alike men and women old and young poore and rich they belong to all all are equally interested in them and therefore it behoveth all to have knowledge in these things See the truth of this in two points First All men claime a common interest in God and therefore it concerneth one as well as another the Tradesman as well as the Preacher the Plowman as well as the Gentleman the poorest beggar as well as the greatest Prince to know him to know how we may best serve and please him There is no man amongst us no not the meanest of us all but would thinke himselfe greatly wronged if any should say unto him as the two tribes feared the posterity of the other ten tribes would say unto their posterity Iosh. 22.24 25. What have ye to doe with the Lord God of Israel Ye children of Ruben and of God ye haue no part in the Lord. And indeed that which the Apostle saith of Iewes and Gentiles Rom. 3. â—9 may fitly be applyed to all the severall sorts and conditions of men Is he the God of preachers of rich men of great men onely Is he not also the God of husbandmen and tradesmen and poore men Yes of these as well as of the other Vpon whom doth not his light arise saith Bildad Iob 25.3 He that is Lord over all saith the Apostle Rom. 10.12 is rich unto all that call upon him He giveth to all life and breath and all things saith the Apostle Acts 17.25 And to what end is the Lord so good and bountifull unto all men That the Apostle telleth us verse 27. That they might seeke the Lord that is to say seeke to know to serve and please him Seeing then that every man challengeth a part and interest in God as much as any other and dependeth upon him for all present comforts and for his happinesse hereafter why should any man thinke it concerneth not him to know God and his will as much as any other man See how the Lord upbraideth Israel with this Esa. 1.3 The Oxe knoweth his owner and the asse his masters crib but Israel doth not know Not to know him to have no desire to know him that made us and preserveth us and without whom wee cannot live or subsist one moment is certainely more then brutish stupidity in any man See how this consideration prevailed with David Psal. 119.73 Thy hands have made mee and fashioned me give me understanding that I may learne thy commandements As if he should have said Even because I have my being of thee therefore I desire to know thy will and verse 68. Thou art good and dost good teach mee thy statutes Every man that can say God is good and doth good to him should count it a shame for him not to know him to bee ignorant of his will Secondly All Gods people men and women rich and poore have equall right and interest in the holy Scriptures one as well as another They were written for the use not of schollers onely and learned men but even of the simplest and poorest of Gods people and therefore it concerneth all to bee well acquainted with them to be skilfull in them Those things which are revealed saith Moses speaking in the name of all Gods people Deut. 29.29 belong unto us and to our children As though he had said The whole will of God revealed in his Word concerneth us all Whatsoever things were written afore-time even in the Old Testament as well as in the New saith the Apostle speaking to all Gods people Rom. 15.4 were written for our learning As if he had said There is nothing in the holy Scripture but it concerneth us to know it and learne it to be instructed in it I have written to him saith
then dead men Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousnesse which is in the law had beene blamelesse as himselfe speaketh Phil. 3.6 yet was he before his conversion but a dead man For you shall find hee putteth himselfe in that number Even when we were dead in sinnes saith he Ephes. 2.5 Of all men you see it is said that they are by nature not onely halfe dead as the man that went from Ierusalem to Iericho and fell among theeves as Luk 10.30 but stark dead And therefore the worke of our conversion is called by the Holy Ghost not the healing of a wounded man or the curing of a sicke man but the giving of life unto and raising up of a dead man God when wee were dead in sinnes hath quickned us and hath raised us up saith the Apostle Ephes. 2.5 6. It was certainely a mighty worke of Christ when upon his saying to the Leper Matth. 8.3 Bee thou cleane immediatly his Leprosie was cleansed But it was a farre mightier worke of Christ when upon his saying unto Iairus daughter Matth. 5.41 42. Damsell I say unto thee arise straightway the damsell arose and walked And such a mighty worke of Christ as this is the conversion of every man To every soule before it can be converted the Lord by his mighty voice saith as you read Ephes. 5.14 Awake thou that sleepest that is to say the sleepe of death Psalme 13.3 and arise from the dead and Christ shall give thee light The dead shall heare the voice of the Sonne of God saith our Saviour Iohn 5.25 and they that heare shall live Certainely we are all by nature dead in trespasses and sins and our conversion is a reviving and raising up of one that was dead and if a dead man hath any power at all to further his owne resurrection then may it bee granted that there is in a man by nature some power to further the worke of his owne conversion but not els I know well what is objected against this reason that there can bee no strength in it 1. Because it is taken from such sayings of the Holy Ghost as are not proper but similitudes onely figurative and borrowed speeches and that from similitudes nothing can bee taught or concluded demonstratively 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the naturall man is in all respects like unto a dead man because it is evident every naturall man hath some life left in him But unto this I answer First That the similitudes and borrowed speeches that the Holy Ghost useth in the holy Scriptures are profitable to teach and to convince also As the Apostle speaketh of the whole Scripture 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for Doctrine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for convincing too Yea and doctrine may be as substantially confirmed and any errour as strongly improved and convinced by those places of holy Scripture as are set downe in similitudes and borrowed speeches as by any other so that those similitudes be not strained beyond the scope and intent of the Holy Ghost in using and applying of them yea the doctrine of salvation is more clearely and convincingly taught unto the faithfull in sundry of the Scripture similitudes and parables then in any other place Therefore the Lord speaketh of this as of a great favour and mercy vouchsafed unto his Church that he hath in his Word taught us by similitudes I have also spoken by the Prophets saith hee Hos. 12.10 and I have multiplied visions and used similitudes by the ministery of the Prophets He taught them many things by parables and said unto them in his doctrine saith the Evangelist of our Saviour Mar. 4.2 He used similitudes and parables much in his ministery and hee taught them doctrine by parables And when he had taught Nicodemus this very doctrine that we have now in hand Ioh. 3.3 the doctrine of the conversion of a man the necessity of it and the manner of it by a similitude and figurative speech borrowed from our naturall generation a similitude which men now a daies can as ill abide should be pressed in the handling of this doctrine as they can this of a naturall mans being dead in trespasses and sins hee sharply reproveth him ver 12. for his blockishnesse and frowardnesse in not understanding and beleeving this truth that was taught him in so plaine a manner and by so familiar a similitude If I have told you earthly things that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude and ye beleeve not how shall ye beleeve if I tell of heavenly things If I should teach you in a more heavenly manner And surely I am afraid Christ will bee as angry with many now a daies as he was then with Nicodemus that will not beleeve man is by nature utterly void of freedome of will to further the work of God in his conversion though the Lord have so often taught it us in his Word in this earthly manner by these plaine and sensible comparisons and said that we were all by nature dead in trespasses and sinnes that our conversion is a regeneration a new creation a resurrection from the dead yet they will not beleeve it Secondly Whereas they say that the naturall man is not in all respects like unto the dead man for it is evident there is some life left in him I answer That he hath indeed some life The very light of nature which every man hath is a kind of life And so the Evangelist speaketh Iohn 1.4 In him was life and that life was the light of men The Ability that the naturall man hath to doe sundry things that are morally good the Gentiles doe by nature the things contained in the law saith the Apostle Romanes 2.14 argueth there is some life in him A naturall life I confesse he hath as well in his soule as in his body whereby he is able to live unto himselfe and unto men but spirituall life whereby he might live unto God he hath none at all In respect of any ability is in him to further his owne conversion of any ability to do or think or desire any thing that is truly good and pleasing unto God of any freedome of will to accept of Gods grace in Christ when it is offered to him in the Gospell in respect of this spirituall life I say he is starke dead Hee is utterly alienated from the life of God as the Apostle speaketh Ephes. 4.18 For every imagination of the thoughts of his heart is onely evill continually as the Lord speaketh Gen. 6.5 No man hath any jot of spirituall life in him till he be regenerated till Christ dwell in his heart by faith The life which I now live in the flesh saith the Apostle Gal. 2.20 I live by the
Prophet 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
transgresse maliciouslly saith David Psalme 59.5 Peter tansgressed but not maliciously he did unfeinedly love Christ in his heart even then when hee did so deny him No regenerate man committeth any sinne so sinfully with so bad an heart as the unregenerate man doth nay he cannot sinne with the full sway and consent of his will Whosoever is borne of God saith the Apostle 1 Iohn 3.9 doth not commit sinne for his seed remaineth in him and hee cannot sinne because hee is borne of God As though he should have said Hee cannot sinne as the other man doth In every sinne that through frailty he falleth into the spirit will lust against the flesh as the Apostle speaketh Galat. 5.17 The seed of God that remaineth in him the regenerate part will make some resistance to the flesh certainely though it be sometimes so weake as the party himselfe can scarcely be able to discerne it So that you plainly see that though in respect of the outward act of sinne there be no apparent difference to be discerned betweene the regenerate the wicked man yet certainly in the manner and inward disposition of their hearts in sinning there is a great wide difference betweene them And thus I have proved to you the first point I propounded unto you That the sins of the regenerate are not nor can be in themselves and in their owne nature so great and hainous as the sins of the unregenerate and wicked men are Secondly The sins of the regenerate man are not in sundry respects so dangerous unto him as the sins of the unregenerate and wicked man are Foure notable differences there are in this respect betweene their sins First Whereas the least sinnes of the wicked and unregenerate man shall be laid to his charge and hee shall give account unto God for them For all these things saith Solomon Eccles. 11.9 God will bring thee into judgement For every idle word that they speake saith our Saviour Matth. 12.36 they must give account at the day of judgement The infirmities the daily and small offences of the regenerate such as the best are subject to and cannot in this life be freed from In many things saith the Apostle Iam 3.2 we offend all such as either through ignorance or frailty they are apt to slip into such as themselves discerne and bewaile and strive against the Lord is so farre from entring into judgement with his servants for such as that hee will never impute them or take notice of them Of these sinnes it is that David speaketh Psalme 130.3 If thou Lord shouldst marke iniquities ô Lord who shall stand And the Prophet Micah 7.18 Who is a God like unto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage And the Lord himselfe Mal. 3.17 I will spare them as a man spareth his owne sonne that serveth him Secondly Whereas none of the sinnes of the unregenerate if he so continue shall ever bee pardoned He that beleeveth not saith our Saviour Iohn 3.18 is condemned already because hee beleeveth not in the name of the onely begotten sonne of God The most grosse and hainous sinnes that any man that is truly regenerate doth commit for them there is hope and promise of pardon There is no condemnation saith the Apostle Romans 8.1 to them that are in Christ Iesus And 1 Iohn 2.1 2. If any man sinne wee have an advocate with the father Iesus Christ the righteous and he is the propitiation for our sinnes Thirdly Whereas no regenerate man can be assured that he shall ever be able to repent of the sinnes he hath committed For 1. He hath in himselfe no principle of repentance I meane hath in himselfe nothing that may helpe him to recover himselfe when hee is fallen repentance is not in his owne power but is the speciall gift of God Christ is hee onely that giveth repentance to Israel and forgivenesse of sins as the Apostle speaketh Act. 5.31 2. He hath no certain promise that God wil ever give him grace to repent after he hath sinned For being without Christ he is a stranger to the covenants of promise and hath nothing to doe with them as the Apostle speaketh Ephes. 2 1◠It is farre otherwise with the regenerate man No such child of God being regenerate can fall so fearefully or dangerously but hee shall certainely rise againe and be renewed againe by repentance Of him that may truly be sayd that David speaketh in another sense Psalme 37 24 Though hee fall he shall not be utterly cast downe For 1. He hath in him the principle of repentance that that will helpe him to recover himselfe The seed of God remaineth in him as the Apostle saith 1 Iohn 3 9. That seed that habit of grace is immortall and incorruptible as the Apostle calleth it 1 Peter 1.23 It is living water it is in him as a well of water springing up unto everlasting life as our Saviour speaketh Iohn 4.14 2. The Lord whose onely worke it is to raise up them that are bowed downe as David singed to his praise Psalme 145.14 hath promised that hee shall not dye in his sinnes but he will restore him and raise him up by repentance I will heale their back sliding saith the Lord. Hosea 14 ◠and againe verse 7 they that dwell under his shadow that ever were in his favour if they happen through frailtie to goe astray from God they shall returne they shall revive as the corne which though it seeme sometimes by water sometimes by frosts to be quite dead yet in due time it reviveth againe and becommeth fruitfull The unbeleever shall dye in his sinnes as our Saviour speaketh Iohn 8 24. but so can hee never doe that truly beleeves I am the resurrection and the life saith he Iohn 11 25 6 hee that beleeveth in mee though hee were dead yet shall hee live and whosoever liveth and beleeveth in me shall never dye Which though it were spoken by him upon the occasion of the bodily death and resurrection of Lazarus yet is not to be restrained unto that but is to be understood of the spirituall life and resurrection also Marke three things I beseech you in this speech of our blessed Saviour 1. Whosoever beleeveth in mee saith hee shall never dye As if hee had said that spirituall life that life of grace which hee hath received from mee is permanent ◠That hee saith Hee that beleeveth in mee though hee were dead yet shall he live As if he had said If it were possible for such a one to become starke dead utterly to loose the life of grace if this I say were possible yet shall hee live and bee revived againe 3. Lastly Marke the reason that Christ giveth for it I am the resurrection and the life saith hee As if he should say I am able to raise and restore unto life both the body and the soule yea it is mine office and honour to doe it Hee that
assured Peter before his fearefull fall Luke 22 32. not to make him lesse fearefull of falling but that it might be an helpe to his repentance after hee was fallen and as it were a cord for him to catch at and take hold of to keepe him from sinking in the guise of despaire and to draw him out of it hee I say that did then give assurance unto him that his faith should not faile nor utterly dye in him but he should certainely find mercy with God to rise againe by repentance for so his words plainely import When thou art converted strengthen thy brethren hee hath given the same assurance to every elect and beleeving man that his faith shall never utterly faile but he shall certainly find mercy with God to rise againe by repentance For he prayed so for every beleever as well as for Peter as is plaine Iohn 17.15.20 And he hath said of every true beleever Iohn 5 24. Verily verily I say unto you he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death into life The fourth and last difference betweene the falls of the wicked and of the regenerate man in respect of the danger of them is this That whereas wickked men being the people of Gods curse as the Lord calleth them Esay 34.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of the curse as the Apostle speaketh 2. Pet. 2 14. every thing that belongeth unto them but specially every sinne they commit is accursed unto them and tendeth to make their state worse and worse and to make them more and more apt to sinne more and more unable to repent They yeeld themselves servants to iniquity unto iniquitie as the Apostle speaketh Rom. 6.19 As if hee had said this is all the good they shall get by their service of sin that by committing one sin they shall become more apt to commit another and so by filling up a great measure of sin which is said to have beene the cause why the Amorites were spared so long Gen. 15.16 they might heape up wrath as Elihu speaketh Iob 36.12 against the day of wrath It is quite contrary with the regenerate For as they are called to be heires of blessing as the Apostle speaketh 1 Peter 3.9 so all things shall worke together for their good Rom. 8.28 Every thing that befalleth them yea even their foulest sins that God permitteth them to fall into shall by the grace of repentance make for their good they shall tend to the bettering of them and making of them more happy men then otherwise they would have beene Insomuch as that which David saith of his affliction Psal. 119 7◠It is good for me that I have beene afflicted that both David and all the faithfull have cause to say of their grievous falls Gods grace turning them to matter of greater repentance it is good for me that God did leave me to my selfe This is an incredible thing and dangerous also to bee taught you will say for this seemeth to give great encouragement unto the committing of any sinne and what need men bee afraid of sinne their sinnes shall doe them good that they shall become by them the better and more happy men But to this I answer That their damnation is just that make such inferences and conclusions from this Doctrine as the Apostle speaketh Rom. 3.8 that say let us therefore doe evill that good may come of it And who will therefore desire and runne into any affliction or misery because hee hath heard that it shall bee good for Gods children that they have beene afflicted It is no naturall effect of sinne to doe any man good that committeth it nay nothing is more contrary to the nature of sinne then this is sinne is a most deadly poison and the most naturall effect of it is to destroy him that committeth it and to make him miserable everlastingly The good that commeth to the faithfull this way is to bee imputed not unto their sinnes but to the infinite power of God that was able to make the light to rise out of darkenesse as the Apostle speaketh 2 Cor. 4 6. And to the wisedome and goodnesse of our heavenly Physitian that maketh a soveraigne medicine of this deadly poison This he is able to doe and this he doth to al his children he sanctifieth unto them their falls and maketh them meanes of their good and that sundry wayes First By this meanes hee humbleth them more soundly and so maketh them more capable of comfort and of every other grace For as none doe ever attaine to any comfortable communion with Christ or great measure of any other saving grace that have not first beene humbled in sense of their owne sinnes I dwell with him saith the Lord Esa. 47.15 that is of a contrite and humble spirit And God giveth grace to the humble Iames 4.6 So the Lord knoweth that many would never bee soundly humbled if hee should not leave them sometimes to themselves and let them take such falls Thus was Hezeckiahs fall sanctified unto him For when God had left him as wee read hee did 2 Chron. 32.31 and he fell in that height of pride that provoked God highly not onely against himselfe but against all his kindome as wee read verse 25. this fall of his had more force to humble him and did him more good that way then that great affliction hee had had a little before either through the extreame feare hee was in of the host of Senacherib verse 1.2 20. or through that mortall sicknesse wherby the Lord had visited him verse 24. was able to do and so the holy Ghost saith verse 26. Hezechiah humbled himselfe for the pride of his heart And so was it also with David heere Hee was more soundly and deeply humbled by this when God left him to himselfe to fall into these fearefull sins then by all the afflictions hee had endured under Saul He was never able to offer unto God the sacrifice of so broken and contrite an heart which he speaketh of verse 17. untill now Secondly By this meanes God maketh his servants more fearefull to offend him more watchfull over their wayes more carefull to please him to love him and to cleave close unto him then otherwise they would have beene if they had never so fallen The burnt child we say will dread the fire And as Paul saith of Onesimus Phil. 15. Perhaps hee therefore departed for a season that thou shouldest receive him for ever As if he should say It may bee God in his providence so disposed of his sinne in running away from thee and absenting himselfe from thee for a time that even this sinne of his his former unfaithfullnesse will be a meane to make him a better servant unto thee and so thou shalt have more cause to love him and take comfort in him while hee liveth So may it bee truly said of
love God should yet deale more severely and sharply with them in this life then with any other And indeed the Lord himselfe telleth us that this should be a matter of wonder and astonishment unto all men to see it All nations shall say saith the Lord Deut. 29.24 wherefore hath the Lord done thus unto this land What meaneth the heate of this great anger Yea Gods owne choise servants have stood amazed at it and beene troubled exceedingly because they could not discerne any reason for it Even when I remember it I am afraid saith Iob 21.6 and trembling taketh hold on my flesh And David Psal. 73.16 17. When I sought to know this it was too painfull for me untill I went into the sanctuary of God Let us therefore go into the sanctuary of God and enquire there into the reason of this And we shall find it may be referred unto three principall heads For the Lord doth this out of a respect he hath 1. Vnto the regenerate themselves whom he doth thus correct 2. Vnto other men whom he maketh them an example unto 3. Lastly Vnto the quality and degree of his peoples sin whom he doth deale thus sharply with First The Lord is thus sharpe and severe in correcting his dearest children out of the respect he hath to their persons out of that eternall and unchangeable love he beareth unto them Because he would keepe them from sinning as others doe and from perishing as others shall therefore he correcteth them so sharply as he doth He medleth not with the thornes and bryars but letteth them grow till they be fit for the fire but his Vines he will cut and prune ever and anon Many lewd men because he careth not for them he letteth alone till they have filled up the measure of their sin Fill yee up saith our Saviour Matth. 23.32 the measure of your fathers He loveth them not so well as to correct them alwayes when they offend I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery saith the Lord Hosea 4.14 He reserveth wrath for his enemies saith the Prophet Nahum 1.2 But his owne people because he loveth them he will be sure to correct them when they doe amisse You onely have I kowne saith he Amos 3.2 that is loved and made choise of to be my peculiar people of all the families of the earth therefore I will punish you for all your iniquities Iob admired the goodnesse of God in this What is man saith he Iob 7.17 18 19. that thou shouldst magnifie him and that thou shouldst set shine heart upon him and that thou shouldst visit him every morning and try him every moment As if hee should say It is a signe God maketh great reckoning of a man and setteth his heart upon him when he thus visiteth him with his corrections ever when he offendeth Certainly the Lord doth not this willingly He doth not afflict willingly saith the Church Lam. 3.33 If he saw any other way so fit as this to keepe them from sinning outragiously and so from perishing eternally he would never deale thus with them Behold I will melt them and try them that is correct them and correct them sharply saith the Lord Ieremy 9.7 for how shall I doe for the daughter of my people As though he should have said How should I keepe them from perdition if I should not cast them into the fornace of affliction So the Apostle giveth this for the reason why the Lord so sharply corrected his people in Corinth with pestilence and mortality even for going unpreparedly to the Lords table When we are judged saith he 1. Cor. 11.32 we are chastened of the Lord that we should not be condemned with the world As if he should say The Lord seeth that if he should not scourge us and scourge us thus sharply even for these negligences of ours for our loosenes and carelesnes in his service we would be apt to grow as profane and lewd as other men and so cast our selves into everlasting perdition And thus have the faithfull themselves judged of the Lords severity towards them It is good for me saith David Psal. 119.71 that I have beene afflicted and verse 75. I know that thou in faithfullnesse hast afflicted me Lecture CX On Psalme 51.6 February 17. 1628. IT followeth now that wee proceed unto the second reason of this severity of God towards his owne people of his correcting them in this life more sharply then the lewdest men The Lord doth this secondly out of the respect he hath unto other men even unto those wicked men among whom his people do live In his corrections upon them he hath sometimes not so much respect unto them and their sins as he hath unto other men For the Lord doth nor only give unto his dearest servants such privy pinches and gripes as themselves onely or some of their neerest friends are sensible of but hee bringeth them oft upon the stage he whippeth them openly and publikely of purpose that other men yea that wicked men may take notice of it He striketh them as wicked men as Elihu speaketh Iob 34.26 in the open sight of others As if he should say One would thinke they must needs be very wicked and lewd men whom the Lord thus maketh examples of and whippeth so openly And yet thus hath the Lord dealt with his owne people not only when their sins have beene publike and scandalous As in the case of Iudah of which the Lord speaketh Ezek. 5.14 I will make thee wast and a reproach among the nations that are round about thee in the sight of all that passe by But even when the sins of his people have bin secret and closely committed Thou didst it secretly saith the Lord unto David 2 Sam. 12 1â— but I will doe this thing before all Israel and before the Sunne Yea such of his people as have so lived that neither others could note them nor they have beene privy to themselves of any enormious crime yet even them also hath the Lord oft brought upon the stage and made them examples of his marvellous severity unto the world Ye were made a gazing stocke saith the Apostle to the faithfull Hebr. 10.33 both by reproaches and afflictions Now if any man shall aske alas why doth the Lord so Were it not more for his glory when his children doe offend him to take them into a corner and to whip them in secret then to doe it thus in the market place and in the sight of all men Wicked men will but rejoyce at this and insult the more against religion for it And that made David wish with all his heart that the judgement of God upon Israel when Saul was slaine had not beene so publique that it had beene concealed from the Philistines Tell it not in Gath saith he 2 Sam. 1.20 publish it not in the streets of Ashkelon lest the daughters of the Philistines rejoyce lest
the daughters of the uncircumcised triumph To these I answer That there be two wayes whereby the Lord getteth glory from wicked men by these examples of his severity towards his owne children which he setteth before them For 1. In some of them even in such as he hath appointed unto life these examples he seeth will be most effectuall to bring them to a serious consideration of their owne dangerous estate and so to helpe forward their repentance 2. In some others even in desperate and incorrigible sinners he seeth these examples will be most effectuall to harden them and make them worse then they were before That the Lord herein hath respect to both these effects we shall find Ezek. 5.15 So it shall bee a reproach and a taunt and an instruction and an astonishment unto the nations that are round about ther when I shall execute judgements in thee in anger and in furie and in furious rebukes As if he should say The nations when they see my fury toward thee shall be diversly affected with it 1. Some of them being astonished at it will receive instruction and be the better for it 2. Some of them againe will taunt and reproach and hate thee the more and thy religion for it Of the first effect that this hath in the better sort of wicked men the Lord speaketh againe Ezek. â—8 19 All they that know thee among the people shall bee astonished at thee and thou shalt be a terrour As if hee had said When they shall see and consider how the Lord dealeth with thee this shall teach them what they must looke for themselves this shall make them to tremble and quake The examples of Gods severity upon his owne children will have more force to awaken the conscience of such wicked men as belong to God then all his judgements they see in the world upon lewd men can possibly have Every mans conscience in whom the light of nature is not quite extinguished will bee apt to inferre upon the sight of these examples the very same conclusions which the holy Ghost doth Prov. 11.31 Behold the righteous I see shall bee recompensed in the earth how much more the wicked and the sinner such as I am Weepe for your selves weepe not for mee saith our Saviour Luke 23.28 and marke the reason ver 31. For if this be done to the greene tree what shall be done to the dry And 1 Pet. 4 17. If judgement begin at the house of God what shall the end bee of them that obey not the Gospell of God As if he had said If God be so sharpe and severe toward such as these be who are farre more righteous then we are what vengeance may we looke for what cause of feare and trembling and weeping have we But yet there are some men so desperatly wicked that the Lord seeth will grow worse by these examples of his severity and to them also he hath respect herein or rather to his owne glory in their just confusion He knoweth well how to gaine glory to his owne name even from these desperate sinners Hee hath made all things for himselfe saith Solomon Proverbs 16.4 Yea even the wicked for the evill day For the experience of all ages hath proved this to bee most certaine that the strange afflictions that they have seene good men subject unto hath had marvellous force to harden the hearts of wicked men in the liking of their owne wayes and in the hatred of the wayes of God This is evident by the complaint the faithfull so oft make unto God of this as of a thing that did greatly aggravate their afflictions Psalme 42.10.79.10.115.2 Ioel 2.17 Mic. 7.10 that they could be in no kind of misery but the wicked would be ready straight to blaspheme and insult against religion and say Where is now their God As if they should say What is become of their religion now What get they by their great profession by their forwardnesse and running after sermons And certainly this is a chiefe cause why some good soules have fallen into strange afflictions some in one kind some in another some live in continuall pensivenesse and feares some fall into strong fits of desperation yea and into frenzy also some have beene so farre left of God in these fits as they have sought even to make away themselves even that God might make of these good soules his deare children stones of offence for some desperate sinners and enemies of the Gospel that live about them to stumble at and harden their hearts by in the hatred of religion to their owne perdition I will lay stumbling blocks before this people saith the Lord Ieremy 6.21 and the fathers and the sons together shall fall upon them the neighbour and his friend shall perish And thus you have seene the second reason of that severity God sheweth in this life towards his owne people even the respect hee hath unto other men whom hee is pleased to make them examples unto The third and last followeth which is indeed the chiefe of all even the respect the Lord hath to the quality and degree of his peoples sinne No marvell though God doe in this life shew more hatred and indignation against the sins of his own people then of any other for their sins are in sundry respects greater more hainous then the sins of other men One dead flye saith Solomon Eccl. 10.1 For so some of the best interpreters read it and so both the verbe of the singular number and the Apodosis or application of the comparison sheweth it ought to be read One dead fly doth cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisedome and honour As if he had said One dead worke one wicked act will make a man that is of note for piety loathsome unto God and men yea the greater note he was of for piety the more odious and loathsome will sinne make him to be both unto God and men As the greatest candle and that that gave the most light will yeeld the filthiest savour if it goe out and become a snuffâ— I have written unto you If any man that is called a brother be saith the Apostle 1 Cor. 5.11 a fornicatour or covetous or an idolater or a railer or a drunkard or an extortioner with such a one not to keepe company no not so much as to eat with him which hee expressely permitteth to doe verse 10. with the fornicatours and other lewd men of the world that were not brethren And the Lord that commandeth his children to shew more detestation to the foule sinnes that Christians fall into then to the sinnes of other men doth himselfe doubtlesse loath them more then hee doth the sinnes of other men If you aske mee the reason of this why the sinnes of the regenerate are more heinous then the sinnes of other men I answer The reasons of this are
also to every faithfull man That worthy that noble and excellent thing which is committed unto thee keepe by the Holy Ghost which dwelleth in us Spartam quam nactus es hanc orna Grace that holy religion that thou professest hold it out so that it may bee the better thought of and have the more honour even for thy sake For though it lie not in mans power to add any thing to the honour of Gods name and religion or to make it greater in it selfe yet with men certainly they may by their holy profession and good example make it much greater and more honourable then otherwise it would be Paul was confident Phil. 1.20 that Christ should be magnified in his body whether he lived or died And of the poore servant he saith Tit. 2.10 that by his holy life he may adorne the doctrine of Christ and make it more beautifull and amiable in the eyes of men In which respect the Apostle speaking of certaine brethren that were the messengers of the Churches he calleth them 2 Cor. 8.23 the glory of Christ. These so held out the word of life in their whole profession and conversation that they were even a glory to Christ they made him and his religion more honourable and glorious in the Church then otherwise he would have been This is such a dignity as the child of God would not forgoe for all the world the credit and honour of Gods holy name and religion which he doth professe is dearer to him then his life It were better for me to die saith the Apostle 1 Cor. 9.15 then that any man should make my glorying void And what was his glorying Surely that he had so carried himselfe in his whole conversation that the Gospell received no blemish but honour by him See how earnestly David prayeth against this Psal. 69.6 Let not them that wait on thee ô Lord God of hosts be ashamed for my sake he repeateth it againe Let not those that seek thee be confounded for my sake ô God of Israel As if he had said O keep me from doing that that may cause thy people to hold downe their heads for shame because of the discredit I have brought upon religion Now this comfort this glorying the child of God shall utterly loose if he fall into scandalous sins Such sins of Gods people bring shame and reproach upon the Gospell they cast dirt and dung upon Gods holy name and religion and make it contemptible and loathsome in the eyes of men Yea the more note any man hath been of for piety the more will his sins make men to loath religion So the Lord saith of his people that they did by their sins profane his holy name Amos 2.7 and pollxte his holy name Ezek. 39.7 Ye see then there is great cause that the child of God should be more afraid to offend him then any other man in the world O that the Lord would give us all hearts to take these things home unto our selves to beleeve and bee affected with them as we ought to be For certainly many of us of whom yet I dare not doubt but they are the children of God do so live as it appeareth evidently that either they beleeve not or at least they do not consider and thinke seriously of these things But I must proceed to the second word of exhortation which I told you I must from this doctrine direct unto all you that truly feare God Be thou that art Gods child above all other men most humbled in thy selfe for those falls that thou hast taken since thou wast in the state of grace Every mans humiliation and sorrow for sin if it be true will be in some measure proportionable unto the quality and degree of his sin David watred his couch and made his bed to swimme with his teares Ps. 6.6 Manasseh humbled himselfe greatly before the God of his fathers 2 Chron. 33.12 Mary Magdalen wept so abundantly that she washed Christs feet with her teares Luk. 7.38 Now our sinnes who are in the state of grace are as we have heard many waies for degree and quality greater and more odious to God then the sins of other men For first They have beene committed against knowledge and conscience and consequently have been presumptuous sins And the servant that knew his masters will and prepared not himselfe nor did according to his will saith our Saviour Luk. 12.47 shall be beaten with many stripes Secondly They have beene committed against the marvellous mercy and goodnesse of God after that we had not only heard but felt and tasted in our selves how gracious the Lord is and consequently have been done in a contempt of God And to whom soever much is given of him shall much be required saith our Saviour Luk. 12.48 Thirdly Consider with what hazard thou hast sinned What mischiefe and losse thou either hast run into by thy sin or at least didst endanger thy selfe to run into That is to say 1. The provoking of thy father to be angry with thee and to plague thee thou knowest not how sharply how grievously 2. The losse of the assurance of thy fathers love and consequently of thy peace and joy thy boldnes and communion with God 3. The losse of the feeling and use and lively operation of Gods grace in thy heart With this hazard with this danger thou hast sinned And consequently thy sin hath argued thy heart to be desperately wicked as the Prophet speaketh Ier. 17.9 Fourthly and lastly Thy sins have dishonoured God and caused such as have beene privie to them to like the worse of his holy religion as thou hast heard this cannot be avoided And this must needs lie heavie upon thine heart if there be truth of grace in it The reproaches of them that reproached thee saith David Psal. 69.9 are fallen upon me O this is a most profitable meditation for us all that meane to be partakers at the Lords table When we are at the Lords table and heare Gods Minister bid us in Gods name take and eat the body of Christ which was broken for us take and drink the bloud of Christ that was shed for us I grant there be then other meditations and dispositions of our soule that are needfull and fit for us Then should we stretch out the hand of our soule with faith and confidence thankfullnes to receive that gift the Lord offereth us feed upon that heavenly food with joy and gladnes of heart But for the preparing of our selves to come to the Lords table in a right manner certainly no disposition of our soule is so fit as sound humiliation and sense of our own sins and unworthines no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances whereby we may aggravate them against our selves for our sound humiliation And therfore the Apostle maketh this the summe of all true preparation 1 Cor. 11.28 Let a man
ordinarily diligently and shall not understand as if hee had said you shall bee never the better for it and seeing yee shall see you shall have all the helpe your eye can yeeld you to bring you to grace as you know that not onely in the workes of God but in the sacrament also the Lord hath appointed our eye to bee a great helpe to our faith but you shall not perceive The like is also said of a prayer Esay 1.15 When yee make many prayers I will not heare you Secondly As in all other the meanes of our comfort in this life this is the maine ground of our joy to find that the Lord is with us in them David behaved himselfe wisely in all his wayes saith the holy Ghost 1 Sam. 18.14 and the Lord was with him So it is said of Ioseph Gen. 39 20.21 that he was cast into prison but the Lord was with Ioseph As if hee had said Ioseph was a happy and a comfortable man even in prison because the Lord was with him So it is specially a maine ground of comfort to us when we can find God is with us in his worship prospering and blessing that unto us when we can say of every service we have done unto God of every part of his worship that we have performed as the Church doth Esa. 26.12 Lord thou wilt ordaine peace for us for thou also hast wrought all our works in us Thirdly If we profit not by Gods ordinances we make our selves guilty of an hainous sin even of taking Gods name in vaine For what is it to take Gods name in vaine if this be not when we ordinarily read and heare his word and receive his sacraments and use to pray and all in vaine receive no profit are never the better for it And certainly God will not hold them guiltlesse that take his name in vaine Exod. 20.7 Fourthly and lastly If God be not present if he worke not with his ordinances in us in mercy he will bee present and worke with them in us in judgement If we be not the better for them certainly wee shall be the worse for them where Gods ordinances prove not a savour of life they will prove a savour of death 2 Cor. 2.16 See an experience of this in Iohn 13.27 After the sop and that was after hee had communicated with Christ in the passeover Satan entred into Iudas And would to God wee had not dayly examples of this every where In which respect the Apostle biddeth the Corinthians take heed 1 Cor. 11.34 that when they came to receive the Communion they came not together unto condemnation Now if you would know the meanes how wee may obtaine this that God may be with us and worke with us in all his ordinances making them effectuall in us to those ends hee hath ordained them for they are foure principally First Wee must performe every duty of Gods worship with feare least we should by our loose and carelesse performance of it offend God and loose that we come for misse of his blessing in it Serve the Lord with feare saith the Prophet Psalme 2.11 That which our Saviour saith of one of Gods ordinances Luke 8.18 Take heed how yee heare may bee said to us likewise of every other duty in Gods worship take heed how ye receive and how you pray and how you read the word also You have heard in the motives just cause we have to doe so Let us have grace whereby wee may serve God acceptably saith the Apostle Heb. 12.28 29. And how is that with reverence and godly feare For our God is a consuming fire saith he As if he had said We can never serve God acceptably unlesse we doe it in an high reverence of his glorious greatnesse and of his ordinances and with feare of offending him by our loose and carelesse performance of it Secondly If we would have God to joyne with us in his ordinances and to doe his worke in our hearts by them we must strive to come to them in more humilitie and sense of our owne unworthinesse The Lord is â—igh to them that are of a broken heart saith David Psalme 34.18 This is said to be one of the maine duties that God requireth of all his people Micah 6.8 To walke humbly with thy God There is no hope that he will walke with us converse with us joyne and worke with us in his service unlesse we walke humbly with him See an example of this in Paul he was a man that God did marvellously assist and worke with in his ministery see the reason of it Act. 20.19 He served the Lord with all humility of mind and with many teares Thirdly If we would have God to worke with us and blesse his ordinances unto us we must come to them in repentance casting of every known sin before we approach unto God with a full resolution never to take it up againe The necessity of this the Lord taught his people under the law by this ceremony Exod. 30.20 When Aaron and his sons goe into the tabernacle of the congregation they shall wash with water that they dye not And as the Lord intended by that ceremony to teach us that are his ministers how dangerous a thing it is for us to meddle with the service of God till wee have sanctified and cleansed our selves from all our filthinesse both of flesh and spirit so hath hee taught all his people that it is no lesse dangerous for them to come before him in any part of his worship being yet in our sinnes See this in the extraordinary worship of God Sanctifie a fast sanctifie the Congregation saith the Prophet Ioel 2.15 16. The people of God are not fit to keepe a fast we cannot expect that the day of our fast will proove a day of atonement betweene God and us unlesse wee bee carefull before our fast to sanctifie our selves to search out and purge our selves from all our knowne sins See this also in ordinary duties of Gods worship 1. For the Sacrament It is evident by Hezechiahs prayer 2 Chron. 30.19 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary before they did presume to receive the passeover 2. That God was offended with the people there that neglected this for he prayeth that God would not lay that sin to their charge and upon his prayer God healed them And in obedience to that law it is said Iohn 11 55. that in Christs time many went out of the country up to Ierusalem before the passeover to purifie themselves And our Saviour after the passeover before he celebrated the Sacrament of his body and bloud with his disciples washed their feete as wee read Iohn 13.5 And those bodily purifications and washings did signifie certainly the purging and cleansing of the soule from sinne by the bloud and spirit of Christ. No man may hope to receive any good by
of his ordinances and resolve never to leave him nor give him over till hee have blessed them Secondly I have foure things to say for the comfort of these poore soules that thus complaine of themselves First It is a blessed signe that thou canst thus desire to find Gods gracious presence in his ordinances blessing them unto thee and mourne for the want of it When the Spouse mourned and kept such adoe because Christ had withdrawne himselfe from her it was nothing but love that made her doe so Tell him saith she Cant. 5.8 that I am sicke of love And you know who it was that said Matth. 5.3 4. Blessed are the poore in spirit blessed are they that mourne thus Secondly They that can thus desire to profit by Gods ordinances shall certainely find good by them in Gods due time He will fulfill the desire of them that feare him saith the Prophet Psal 145.19 And this is the happinesse saith our Saviour Mat. 5.6 of them that hunger and thirst after grace that they shall certainely be satisfied Thirdly It may be God hath already beene graciously present with thee in his ordinance and met thee there and done thee much good by them though thou do not feele and perceive it God speaketh once yea twice saith Elihu Iob 33.14 yet man perceiveth it not He teacheth many a good thing to some of his servants and they learne it too and yet cannot perceive that they have learned any thing that they have profited at all Surely God is in this place saith Iacob Gen. 28.16 he perceived it then and I knew it not Fourthly and lastly Even this is a certaine signe they have already profited by the meanes of grace and God hath made them effectuall in their hearts because they do so well discerne their own unprofitablenes because they mourne so for it because they do so much desire to receive good by them The time was when thou discernedst no ignorance or other corruption till thou became a constant hearer thou wert never troubled with such matters Thou canst say with Paul Rom. 7.9 I was alive without the law once What is it then that hath wrought this change in thee Is it not the Word and Gods working with it Whatsoever doth make manifest is light saith the Apostle Ephes. 5.13 It is not corruption but grace that discovereth to a man his own wants and corruptions And this was a certaine signe that that poore man Mar. 9.24 had true faith in him because he mourned so for his unbeleefe and did so desire to beleeve Lecture CXVIII On Psalme 51.6 May 12. 1629. NOw we are to come unto the severall parts of this verse and to observe in the words these two things 1. What he craveth here and beggeth of God 2. The Reason he giveth wherby he was moved to beg these things of God His petition is that God would purge and wash him from his sins The reason he giveth for this his so earnest a suit is taken from the benefit and fruit he should receive by it he knew if God would be pleased thus to purge him and wash him he should then be cleane from all the filthinesse of his sin yea he should be whiter in Gods eye and account then any snow is in the eye of man In the petition two things must bee observed 1. What it was whereby he did desire to be purged and washed from his sinnes 2. In what manner hee did desire to be purged with it The thing which he desired to be purged and washed with was the bloud of Christ that was the thing which hee knew was signified and represented both by the water and bloud that was used under the law for the purifying of them that were uncleane So that the meaning of his petition is this Lord wash me from my sins in the bloud of Christ Lord sprinkle as with a bunch of hysope and effectually apply to my soule that bloud of thy sonne Then the first particular that is to bee observed in these words is this that though in the first verse when he begged so earnestly of God the pardon of his sins he sued for nothing but mercy he grounded his faith and hope to speed in that suit onely upon the infinite mercy of God yet here renewing the same suit and suing still for nothing els but the pardon of his sinne yet he mentioneth not mercy now but sheweth the way and meanes whereby hee hoped to obtaine this mercy from God for the pardon of his sinne by the bloud of Christ by being washed in that by having that sprinkled upon him and applyed to him hee looked to obtaine mercy with God for the pardon of his sinne and by no other meanes From hence then this Doctrine ariseth for our instruction That the onely meanes whereby men obtaine mercy with God for the pardon of their sins is the bloud of Christ. Two branches there be of this Doctrine which must be distinctly handled 1. No mercy can be expected from God but through Christ onely Hee is the conduit pipe whereby all mercy is conveyed from God unto us Of his fullnesse saith the Evangelist Iohn 1.16 have wee all received 2. Whatsoever mercy wee receive from God by Christ wee obtaine it by his bloud See the proofe of the first point in six particulars First Eternall life and the glory and happinesse wee looke for in heaven is indeed the free gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God and obtained meerely through his mercy but this free gift this mercy we have no hope to receive from God but onely through Christ The gift of God is eternall life saith the Apostle Rom. 6.23 through Iesus Christ our Lord. In which respect hee is called our hope 1 Tim. 1.1 Secondly All spirituall blessings whereby we are fitted for heaven faith and repentance and holinesse without which no man shall see the Lord as the Apostle speaketh Heb. 12.14 are the free gifts of God and obtained meerely through his mercy for he is the God of all grace as the Apostle calleth him 1 Pet. 5.10 But this mercy is obtained from God onely through Christ. Hee hath blessed us with all spirituall blessings in heavenly places in Christ saith the Apostle Ephes. 1.3 It is he that giveth repentance unto Israel and forgivenes of sins as the Apostle speaketh Acts 5.31 Thirdly Even those common gifts of Gods spirit which hypocrites and castawayes have enjoyed as well as Gods elect are the free gifts of God and fruits of his mercy yet are they also bestowed on the elect onely through Christ no man can have any comfort in them no man can have a sanctified use of them but onely in and through Christ. The Apostle speaking of that knowledge and utterance God had given the Corinthians for the service of his Church 1 Cor. 1.4 5. calleth them the grace of God which was given them in Iesus Christ. Fourthly It is of the mercy of God that any of
cause to judge that thou art still in thy sins as the Apostle speaketh 1 Cor. 15.17 And consequently that thou art under the curse of God He that beleeveth not the son saith our Saviour himselfe Iâ—h 3.36 that is on the son as is plaine by the beginning of the verse shall not see life but the wrath of God abideth on him Secondly Till thou know Christ is thine thou canst have no hope of mercy from God in any distresse but though thou bee jocund and joviall now in thy health and prosperity and gloryest much in God and in his mercy as many a vile wretch hath done Thou makest thy boast of God saith the Apostle Rom. 2.17 of the Iew that had no part in Christ but hated and blasphemed him and the Prophet Mic. 3.11 saith of many most lewd men that they leaned upon the Lord yet when some sharpe and bitter affliction shall awaken thy conscience thou canst have no hope no comfort in God thou wilt find nothing but terrrour in thinking of him I remembred God and was troubled saith the Prophet Psal. 77.3 And if it were so with that holy man whom Christ had but withdrawne himselfe from for a time and who had this helpe to recover himselfe by he could consider his former estate and call to remembrance his songs in the night as he saith ver 5. and what will thy case be that never hadst any assurance that Christ is thine Thirdly Till thou know that Christ is thine and thou art one of them that hee did undertake for thou canst have no assurance of any blessing from God spirituall or corporall For all the promises of God in Christ they are yea and in him they are Amen that is sure and certaine as the Apostle speaketh 2 Cor. 1.20 They that are not in Christ have no promise of God for any thing The Lord hath made Christ his steward and put all his goods into his hand All things are delivered to me of my father saith he Mat. 11.27 Nothing can come to us but through him Nay God hath made him heire of all things saith the Apostle Heb. 1.2 All things are his owne and therefore we can have nothing but from and through him Fourthly and lastly Till thou knowest that thou art in Christ and one of those that hee did undertake for though thou dost possesse any blessing of God in never so great a measure yet canst thou not enjoy them nor have any sound comfort in them for thou canst have no assurance that they are given thee in mercy and in love And that is it that giveth the sweet rellish to all Gods blessings when a man can say of them as Iacob doth of his children Genesis 33.5 These are the children which God hath graciously given thy servant And as David doth 2 Samuel 22.20 Hee delivered mee because hee delighted in mee Then are Gods blessings sweet to us indeed when wee can rellish Gods loue in them when the heart is perswaded God hath given us them in love Alas wee know God hath powred his blessings abundantly upon many men not in love but in much wrath I gave them a King in mine anger saith the Lord Hos. 13.11 Hee gave them their owne desire saith the Prophet of rhe rebellious Israelites that perished in the wildernesse Psalme 78.29 31. but while the meat was yet in their mouthes the wrath of God came upon them they had the blessing but they had it with Gods curse and vengeance And had they not better have beene without it then to have had it so I will curse your blessings saith the Lord Mal. 2.2 And surely the great hurt which many receive even by Gods blessings which they have The prosperity of fooles shall destroy them saith Solomon Prov. 1.32 proveth evidently that God cast them upon them in wrath rather then in love And a man were better to be without them then to have them without his love And no man can be assured God giveth him any thing in love till he be in Christ. For it is he onely that hath reconciled us to God and made him our friend as the Apostle teacheth us Rom. 5.10 These points if we could rightly weigh them will bee Motives strong enough to every one of us to seeke to make this sure to our selves that Christ is ours that we are of the number of those that hee did undertake for But what needeth all this may some say I thanke God I doe verily beleeve t' is already and am confident in this that Christ is my Saviour he undertook for me he died for me And who but an Infidell and a beast will doubt of this seeing the Scripture saith expressely he died for all mankind Iohn Baptist calleth him Ioh. 1.29 The lambe of God that taketh away the sin of the world And the Apostle Iohn 1 Ioh. 2.2 saith he is the propitiation for our sins and not for ours only but for the sins of the whole world And the Apostle Paul expresseth this plainely by an excellent comparison Rom. 5.18 As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life But for answer unto these men I shall not need to enter into the controversie which hath much troubled the Church whether Christ died for all men or whether the Lord in sending his sonne into the world intended that all men should have benefit by him But this I say wherein we all agree and of which there is no controversie and which is as much as need be said for the purpose we have now in hand that certainly all men shall not have benefit by him he hath not made all mens peace with God he hath not undertaken for all men in particular nor satisfied Gods justice for them his death is not effectuall for all men No no beloved be not deceived with this conceit but know First There is now and ever hath beene a world of men that shall have no benefit by him at all I pray for them saith he himselfe Iohn 17.9 I pray not for the world Secondly There are now and ever have beene many even of those that have professed faith in Christ that have beene most confident in this that he is their Saviour he died for them that yet shall have no benefit by him at all Not every one that saith unto me Lord Lord saith he Mat. 7.21 23. he bringeth them in doubling that word to expresse their earnestnesse of affection and confidence that they have in him shall enter into the kingdome of heaven Many will say unto me Lord Lord and then then in that dreadfull day when they shall have most need of me they shall find they were miserably deceived then will I professe unto them I never knew you depart from me avaunt ye wretches fie upon you out of my sight I cannot abide you O beloved let every
attained to it cannot have it all times nor when they do enjoy it can have it in perfection but with some mixture of doubting and unbeleefe as I shall shew you when I come to the use of comfort yet may the poorest and weakest Christian attaine to it in some measure if he be not wanting to himselfe if he will use the meanes and do what in him lieth to obtaine it See two proofes of this First We have Gods expresse promise for this that all the faithfull shall attaine unto this assurance Esa. 60.16 Thou shalt know that I the Lord am thy Saviour and thy redeemer Secondly We have the experience of Gods people in all ages for it Iob had this particular assurance that Christ was his I know saith he Iob 19.25 that my Redeemener liveth And so had David Psal. 6.1 O God thou art my God Yea he had it even then when he was most strongly assaulted with a tentation of infidelity Ps. 22.1 My God my God why hast thou forsaken me And so had Paul He loved me saith he Gal. 2.20 and gave himselfe for me And 1 Tim. 1.15 He knew certainly that he was one of those sinners Christ came to save yea a chiefe one amongst them And though these were rare persons indeed and had a grâ—â—ter measure of faith and so of this particular assurance haply then any of us yet is the faith of the meanest of us the same in nature with theirs we have obtained the like precious faith with the best of them as the Apostle teacheth us 2 Pet. 1.1 we have the same spirit of faith with them saith the Apostle 2 Cor. 4.13 But least we might think that none but some rare persons have ever attained to this assurance the Apostle speaking in the name of all the faithfull saith 1 Ioh. 3.14 Wee know that we are translated from death to life and 5.19 We know that we are of God And the Prophet maketh this the profession of all the faithfull Esa. 45.24 Surely shall one say one as well as another even all the seed of Israel as he expresseth himselfe ver 25. in the Lord have I righteousnesse the righteousnesse of the Lord Iesus belongeth unto me I have it it is mine own Yea this is the profession of the whole Church the mother of us all Cant. 2.16 My well-beloved is mine and I am his And this is the first Motive If the popish conceit were true and we are all by nature in this and sundry other points rank Papists that we may hope well that Christ died for us and we shall be saved but sure of it we cannot be it is presumption for any man to say he is certaine of his justification then were we not to be blamed for neglecting to get this assurance but seeing it may be had how can we be excused that make so light account of it Secondly Consider the great and unspeakable necessity and benefit of it See this in three points First This and this only will free thy heart from all those changes and armies of fâ—ares that are wont to torment it What assurance hath the yongest strongest of us that we shall live till to morrow For what is our life saith the Apostle Iam. 4.14 â—t is even a vapour that appeareth for a little time and then vaniâ—â—eth away And if we be without this assurance when death commeth how full of terrour must our hearts then needs be Whereas if we were once sure that Christ is ours this would quiet our heart from this and all other feares So soone as Christ was come into the shiâ— Mar 6.51 the winde ceased presently and there was a calme Get Christ once into thine heart and it will be quiet For what need we feare any thing if we be once assured of Gods favour in Christ. The Lord is my light and my salvation saith David Ps. 27.1 whom shall I feare The destroying Angel might smite none in any house where the bloud of the paschall lamb was sprinkled Exod. 12.23 Come not neare any man saith the Lord to the destroyer Ezek 9.6 upon whom is the marke If once this bloud be sprinkled upon us if this mark be upon us we need feare no destroying angell We may be cast down but destroyed we cannot be as the Apostle speaketh 2 Cor. 4.9 Whereas on the other side though we be of the number of those that Christ shed his bloud for and so God hath decreed never to lay our sins to our charge yet till we know so much till the spirit of God have sprinkled Christs bloud upon our hearts we can never be freed from the accusations and terrours of a guilty conscience Our hearts must be sprinkled from an evill conscience saith the Apostle Heb. â—0 32 Nothing will free us from an evill and guilty conscience but onely the sprinkling of Christs bloud upon it Secondly This and this only is able to make our hearts lightsome and comfortable in every estate when we know our selves to be in Gods favour through Christ. For 1 this giveth assurance we shall not want any thing that shall be good for us He that spared not his own son but delivered him up for us all saith the Apostle Rom. 8.32 how shall he not with him also freely give us all things 2 This will give a sweet rellish to every comfort of our life They did eat and were filled say the holy Levites in their thanksgiving Neh. 9.25 and became â—at and delighâ—ed themselves in the great goodnesse So David professeth Psal. 4.8 when he had seene the light of Gods countenance and rejoyced in it I will both lay me downe in peace and sleepe saith he this would make his sleepe sweet unto him Yea 3 this will make the bitterest afflictions sweet unto a man Son be of good comfort saith our Saviour Mat. 9. â— to the poore man that was sicke of a cold palsy a most heavie and uncomfortable sicknesse thy sins are forgiven thee On the other side what true sweetnesse can that man find in any pleasure or wealth that doubteth of Gods love in Christ when his conscience being awakned by God as that may fall out in the midst of his greatest jollity as it did with Baltasar Dan. 5 5. shall tell him thou maist be a vessell of Gods wrath and damned when thou diest for all this Thirdly and lastly This and this only will give a man boldnesse and liberty of spirit in prayer and every service he doth unto God and make it acceptable unto God Neither Aaron nor his sons could be consecrated nor made fit to serve God in the priest-hood till the bloud of their sacrifice was sprinkled upon them Exod. 39.21 And the Apostle telleth us Heb. 10.22 we can never draw neere to God with a true heart till our hearts be sprinkled from an evill conscience Lecture CXXII On Psalme 51.7 Iuly 7. 1629. NOw for the signes of true assurance it is necessary that every one of us should
Nehemiah knew that God was his God and would remember him in goodnesse as is plaine by his prayer Neh. 13.22 because he had shewed such zeale in punishing the profanation of the Sabbath day And what shall we say then of such Magistrates as having good law and authority to punish swearing and whoring and profanation of the Sabbath have no zeale at all for the execution of such lawes but when any come to them for justice against such offences they are ready to put them off as much as is possible and to extenuate such faults and to say with Gallio Acts 18.15 I will be no judge of such matters and verse 17. Gallio cared for none of those things Certainly these men whatsoever they say have no true assurance that Christs bloud was shed for them if they had they would shew more love to God and care of his honour Lecture CXXIIII On Psalme 51.7 August 4. 1629. NOw concerning the meanes whereby we may attaine to a particular assurance of the pardon of our sins we must first understand that this is a supernaturall worke of the spirit of God and that no man is able of himselfe and by his owne endeavour in the use of any meanes whatsoever to attaine unto it It is the spirit that beareth witnesse saith the Apostle 1 Ioh. 5.6 And againe The spirit it selfe saith the Apostle Paul Rom. 8.16 beareth witnesse with our spirits that we are the sons of God Yet doth the spirit worke this assurance in the heart of man not by immediate and extraordinary inspirations and revelations but by ordinary meanes And he that shall with an honest heart use these ordinary meanes hath no cause to doubt but that the Lord will be pleased by his holy spirit to work it in him And these meanes we find are of two sorts The first are more outward and bodily the second more inward and spirituall The first are those ordinances of God and exercises of his holy religion which he hath appointed and sanctified which as they were all ordained for this end principally to bring us unto salvation and to worke in us a comfortable assurance of it so he that useth them diligently and conscionably may obtaine it by them Of them all in generall specially of all the parts of Gods solemne and publique worship it is to be observed that David professeth this to be the cause why he was so in love with it why he desired the comfort and benefit of Gods worship and ordinances more then he did any thing in the world besides why he resolved to make this his only suit unto God that he might never be deprived of them One thing saith he Ps. 27.4 have I desired of the Lord that will I seecke after that I may dwell in the house of the Lord all the daies of my life It is to be observed I say that he professeth this to be the chiefe cause why he was so highly in love with Gods house and ordinances That I may behold saith he the beauty of the Lord and visit his temple And what meaneth he by beholding the beauty of the Lord That he expoundeth himselfe in Ps. 48.9 We have thought of thy loving kindnesse O God in the midst of thy temple The loving kindnesse of God and his speciall mercy to his elect in Christ his favourable and cheerefull countenāce upon his servants that is the Lords beauty that is it that maketh him amiable to his people and that Gods people do behold they do think and meditate upon it farre more cleerly and comfortably in his house and temple in the use of his ordinances then any where els or by any other meanes in the world besides This made him in his troubles and banishment thirst and long after the sanctuary of God so as he professeth he did Psal. 63.1 Every place he lived in where he was deprived of the liberty and comfort of the sanctuary was unto him as a dry and thirsty land where no water is he could find nothing in it to refresh and satisfie the thirst of his soule And verse 2 he giveth the reason why he did so long after the sanctuary To see thy power and thy glory saith he so as I have seene thee in the sanctuary As if he had said I shall never see it so as I have seene it there And what meaneth he by the power and glory of God which he had seene in the sanctuary That he expresseth verse 3. Because thy loving kindnesse is better then life He had seene the mercy and loving kindnesse of God toward him in Christ he had obtained a more comforaable assurance and feeling of it in the Sanctuary in the use of Gods solemne worship and ordinances there then ever he did or could do in any place or by any meanes in the world besides All other places were to him as a dry and thirsty land where no water is in comparison of the sanctuary And certainely they that beleeve this to be so as David did they that know this to be so in their owne experience as he did and as many of you I doubt not have done will stand affected to Gods house and ordinances as he was will highly prize and esteeme of a sound ministery as he did will desire this above all things as he did that they may never want the benefit and comfort of it But to speake of this point distinctly I will instance in three parts of Gods worship onely for this and shew you what force there is in them to breed in the heart of Gods child the assurance of his favour to make him able to behold the beauty of the Lord and the light of his countenance The first of them is diligent and conscionable use of the Word of God both in the reading and hearing of it Two things there be which God hath spoken concerning his Word and the ministery thereof that may give a Christian good ground of hope that by a diligent and conscionable attendance upon this ordinance he may be able to attaine unto a comfortable assurance of Gods favour in Christ. The first is this That the Lord gave his Word and the ministery thereof to that end principally The maine thing that the Lord aimed at both in writing his holy Word and in sending of preachers to his Church is that he might by this meanes bring his people to the knowledge of himselfe and of his mercy in Christ. The second is this That the Lord will by his spirit accompany his Word and the ministery thereof in the hearts of his people and make it effectuall in them unto this end that he hath ordained it for For the first Of the Word in generall it is said that it was written principally for that end to breed in the hearts of Gods people sound comfort Whatsoever things were written asoretime saith the Apostle Rom. 15.4 were written for our learning that we through patience and comfort of the Scripture might have hope
endured I gave my backe to the smiters saith he Esay 50.6 and my cheekes to them that plucked off the haire I hid not my face from shame and spitting 3. Hee endured all sorts of temptations that any of the faithfull can be subject unto He was in all points saith the Apostle Heb. 4.15 tempted like as wee are yet without sinne And why did hee beare these tempâ—rall curses and punishments Certainely to deliver us from them that nâ—ne of these things might become curses and punishments unto us And therefore it is evident that Christ hath redeemed us not only from the eternall but even from all the temporall judgements also that were due to us for sin Thirdly Whose sins soever the Lord doth for Christs sake forgive he forgiveth them so fully as he will never remember them any more I even I am hee saith the Lord Esa. 43.25 that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes And I will forgive their iniquity saith he againe Ier. 31.34 and I will remember their sin no more And if he will never remember them then will he certainly never punish them for them For in the Scripture phrase to remember mens sinnes signifieth nothing else but to punish them He will now remember their iniquity saith the Prophet Iere. 1â— 10 and visit their sinne And againe Now will hee remember their iniquity saith the Prophet Hosea 8.13 and visit their sins they shall returne into Egypt Fourthly and lastly The Lord doth so and much more fully forgive the sins of the faithfull as he would have them to forgive one another and maketh that the very patterne we should worke by so to forgive one another as hee forgiveth us Forgiving one another saith the Apostle Ephes. 4.32 even as God for Christs sake hath forgiven you But he requireth of us that in forgiving one another we should remit not the fault onely but the punishment also not in rendring evill for evill nor railing for railing saith the Apostle 1 Pet. 3.9 but contrariwise blessing And thus you see how cleare the holy Scripture is against this first errour of the Papists how full and absolute the pardon is that Christ hath purchased for any soule it dischargeth and acquitteth him fully not only from all his sins but from the whole punishment that is due unto them Two maine objections there be which every mans heart is apt to make against this truth touching the fulâ—es of that pardon which Christ hath purchased by his bloud for every one that truly beleeve in him First If this be so may you say how falleth it out that God inflicteth so many punishments in this life upon the faithfull What are all the miseries that the best of Gods servants are subject unto but punishments for their sins Wherefore doth a living man complaine saith the Prophet Lam. 3.39 a man for the punishment of his sinnes Of many of Gods people that dyed in the wildernesse David expressly saith Psalme 99.8 Thou wast a God that forgavest them though thou didst take vengeance of their inventions Though Moses and Aaron did doubtlesse obtaine of God the pardon of that unbeliefe they shewed at the waters of Meribah yet they dyed for it in the wildernesse and for that very sinne God would not suffer them to enter into the promised land as wee may see plainely Numbers 27.13.14 And though God did pardon Davids foule sinnes upon his repentance and gave him assurance of it also by the Prophet 2 Samuel 12.13 yet did all those plagues neverthelesse light upon him which God threatned against him for those sinnes before hee had his pardon His pardon it seemeth exempted him not from the temporall punishments that were due to his sinnes To all this I answer That though all the miseries and afflictions of this life be in their owne nature punishments for sin because they are all fruits of sin sin first brought them into the world and therefore also be oft in the Scripture called punishments Levit. 26.41 43. Amos 3.2 yet are they not punishments to all men Two evident demonstrations there be for this First God inflicteth no punishment upon any man but for sinne But there bee many great judgements and afflictions that the Lord hath laid upon the faithfull wherein he hath had no respect at all to their sins as to the cause of it he did not therein intend as a judge in a vindictive manner to correct them for any sin The disciples seeing the man that was borne blind Iohn 9.2.3 thought it to bee a punishment of some sinne that either himselfe or his parents had beene guilty of but our Saviour disalloweth their judgement in that point and saith neither hath this man sinned nor his father As if hee should say Neither this mans sinnes nor his parents were the cause why the Lord smote this man with blindnesse But that the works of God might bee made manifest in him So Iobs friends judged his grievous afflictions to have beene punishments of some grievous sinnes hee had beene guiltie of but the Lord sharpely reprooveth them for this rash censure Iob 42.7 Yea hee telleth Satan Iob 2.3 that hee had mooved him to destroy him without cause Why may you say had not Iob in him sin enough to deserve asmuch as he endured Yes verily for the wages and due desert of every sin is death as the Apostle teacheth Rom. 6.23 And Iob was not without sin as himselfe confesseth Iob. 7.20 I have sinned what shall I do ô thou preserver of men Yea he imputeth all his afflictions to his sins thought them to be the cause of them all Thou writest bitter things against me saith he Iob 13.26 and makest me to possesse the iniquities of my youth He thought the sins of his youth had brought all this upon him Therefore also he fâ—ll to a diligent search and examination of his owne heart and wayes as the best of Gods servants should do in the like case that he might find out the speciall sin that moved God thus to afflict him Yea he craveth Gods helpe in this Shew me saith hee Iob 10.2 wherefore thou contendest with me And 13.23 How many are minâ— iniquities and sins Make me to know my transgression and my sin As if hee should say I know I have many wayes offended thee but shew me the speciall sin that hath thus provoked thee to afflict me Why then doth the Lord say that Satan moved him to afflict Iob without cause Surely his meaning is that there was nothing in him that was the cause whereby God was mooved thus to afflict him he did not therein punish his sin there were other causes of it even that by this tryall of his hee might make him a patterne and example of faith and patience to his Church for ever So when our Saviour telleth his Apostles of the manifold miseries that they should endure They shall put you out of the Synagogues saith he
Fiftly and lastly It cannot be denied but that in some sense a man may bee said even by this inherent righteousnesse to be justified before God For so farre forth as any man by the worke of Gods spirit in his heart is become truly holy and good upright and without hypocrisy so far forth God doth esteeme and account him a holy and good and just man The Lord taketh notice of his owne graces in his children approveth of them and giveth testimony unto them So the Holy Ghost saith of Noah Gâ—n 6.9 that he was a just man And of Zachary and Elizabeth Luke 1.6 that they were both righteous before God So Solomon prayeth 1 King 8.22 that the Lord would justifie the righteous to give him according to his righteousnesse You see then wee doe not deny as the Papists falsly slander us all inherent righteousnesse no nor all justification by inherent righteousnesse neither But this is that we beleeve and teach according to the Scriptures That this inherent righteousnesse is not that righteousnesse whereby any poore sinner in this life can be justified before Gods tribunall and judgement seat for which hee is pronounced to be innocent absolved from death and condemnation and adjudged unto life eternall Of this justification as it is opposed unto condemnation as the Apostle useth the word Rom. 8.33 34 It is God that justifieth who shall condemne and as our Saviour useth it Matth. 12.37 By thy words thou shalt be justified and by thy words thou shalt be condemned is the Question betweene us and them And that we are not thus justified in Gods sight by any inherent righteousnesse I will first give you evident proofe out of the holy Scripture and secondly I will shew you good reason out of the Word why no man can be so justified in Gods sight For the first Nothing is more cleerely taught in the holy Scripture then this that no man can be justified in Gods sight by the works of the law that is by doing that which the law requireth him to do And what is our inherent righteousnesse but a conformity to the law of God to that which the law requireth of us By the deeds of the law saith the Apostle Romanes 3.20 there shall no flâ—sh bee justified in his sight And againe Knowing saith he Gal. 2.16 that a man is not justified by the workes of the law but by the faith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the law for by the works of the law shall no flesh be justified True saith the Papist the Apostle saith so indeed but by the works of the law he meaneth the workes of the ceremoniall law which many false teachers in those daies did maintaine to be necessary unto justification And those be the works he speaketh of Rom. 4.10 Abraham was justified before he was circumcised which was a worke enjoined him by the ceremoniall law therefore it was not his circumcision nor his obedience to that law that justified him So Gal. 2.16 when he denieth we are justified by the works of the law he meaneth those works of the law he had spoken of in the former verses and for which he had reproved Peter and that was about his conforming himselfe to the Iewes in works enjoined by the ceremoniall law But to this I answer First It is true that he speaketh in those two places of the workes of the ceremoniall law and excludeth them from having any hand in our justification But even in those places he excludeth not the workes of the ceremoniall onely but all workes of the law even of the morall law also For 1 his words are generall and without any limitation Rom. 4.6 David describeth the blessednesse of the man unto whom God imputeth righteousnesse without workes without any workes And verse 5. To him that worketh not but beleeveth in him that justifieth the ungodly to him hâ—s faith is imputed unto righteousnesse And what good workes are they the want whereof maketh one an ungodly man Are they the works of the ceremoniall law onely are they not rather the workes of the morall law And in Gal. 2.16 his words are generall Knowing a man is not justified by the workes of the law 2. He excldeth the workes of that law that was given to all men to the Gentiles as well as to the Iewes and whereby the Gentiles as well as the Iewes might have some hope to be justified For he saith Gal. 2.16 By the workes of the law shall no flesh be justified As if he had said Neither Iew nor Gentile We have before proved saith he Rom. 3.9 that is to say In his former dispute against justification by workes both Iewes and Gentiles that they are all under sinne And verse 28 29. Therefore wee conclude that a man is justified by faith without the deeds of the law Is he the God of the Iewes onely is he not also of the Gentiles As if he should say Neither the deeds of the law that the Iewes were bound unto nor the deeds of the law that the Gentiles were bound unto can justifie a man before God And what law was that which the Gentiles were bound to observe Certainely not the ceremoniall but the morall law only Secondly I answer The Apostle doth exclude from justification the workes of that law whereby commeth the knowledge of sin For these are his words Rom. 3.20 Therefore by the deeds of the law there shall no flesh bee justified in his sight for by the law commeth the knowledge of sinne As if hee should have said The use that the law serveth unto is not to justifie us in Gods sight but to discover our sin and misery to us and so to drive us to seeke justification by faith in Christ. And what law is that whereby commeth the knowledge of sin Certainely the morall law principally But then they object secondly Admit the Apostle do speake of the works of the morall as well as of the ceremoniall law yet he meaneth not those workes of the morall law that are done by the faithfull through the grace of Christ but those that are done by men while they are in the state of nature before their conversion before they do beleeve And such works of the morall law say they we confesse cannot justifie a man before God To this I answer 1. That the Apostles words are generall as I shewed before and we must use no limitation where he useth none 2. The Apostle Rom. 4.2 denieth that Abraham was justified by his workes though he were one of the faithfull yea the father of the faithfull as he calleth him ver 11. no not by those works of his whereof he might seeme to have cause to glory which he could never meane of those works he did before he was a beleever for he was an idolater before as we read Iosh. 24.2 And the Apostle would
though both thy selfe and others that are no whit inferiour unto them but farre beyond them in knowledge and grace doe think otherwise of them There may be difference in judgement even betweene godly and good men and one may see that to be a sinne which another man every whit as good as he cannot be perswaded to be so The Apostle Paul and those that joined with him Galathians 2.12 13. knew it was a sinfull and unlawfull thing to withdraw and separate themselves from eating and conversing with the beleeving Gentiles in the presence of the Iewes and for feare of offending them though neither Barnabas nor Peter men no whit inferiour to them in knowledge and grace could discerne it to be so Christians may not condemne or judge one another to be hypocrites for their difference in judgement in these smaller matters Who art thou saith the Apostle Rom. 14.4 that judgest another mans servant To his owne master hee standeth or falleth Secondly It may well bee that some men even some good men are through want of knowledge and weaknesse of judgement righteous over much and make scruple of those things which no law of God bindeth them to make scruple of Els Salomon would never have said Eccl. 7.16 Bee not righteous over much neither make thy selfe over wise Such a one was he of whom the Apostle speaketh Rom. 14.2 Another that is weake eateth herbs As if he should say It was his ignorance and weaknesse of judgement that made him so scrupulous and fearefull to eate any thing which by the ceremoniall law which was now abrogated had beene forbidden But no man must be despised or judged to be an hypocrite because of this For that is directly against the Apostles rule Rom. 14.3 Let not him that eateth despise him that eateth not Thirdly There is no just cause why wee should judge or thinke the worse one of another either for using or not using our liberty in this case Because the thing that is in it owne nature lawfull and lawfully also used by one man it may be in another man a damnable sin to do it And that upon these two grounds First Because the one knoweth and is perswaded of the lawfullnesse of it which the other is not but doubteth it to be a sin I know and am perswaded by the Lord Iesus saith the Apostle Romanes 14.14 that there is nothing no creature of God uncleane of it selfe But to him that esteemeth any thing to bee uncleane to him it is uncleane Why will you say Can the opinion of man make any thing cleane or uncleane lawfull or unlawfull No not in it owne nature but to himselfe it may For a man to doe any thing that hee doubteth to bee unlawfull is a damnable thing Hee that doubteth saith the Apostle Rom. 14.23 is damned if he eat because hee eateth not of faith For whatsoever is not of faith is sinne The conscience of a man though it bee deceived though it bee erroneous yet hath a binding power and it is a matter of great danger for any man to goe against it All men must seeke to informe their conscience aright by the Word of God which is the onely true rule to guide our conscience by Let every man bee fully perswaded in his owne mind saith the Apostle Romanes 14.5 But though it be a sin for a man not to seeke to have his conscience rightly informed and instructed by the Word yet is it a double sin in him to do any thing against his conscience If thou therefore see a man who is otherwise conscionable in all his waies scrupulous and fearefull to doe that which thou knowest and art fully perswaded hee may lawfully and ought to doe pity him informe him instruct him and labour to bring him out of his errour but scorne him not hate him not maligne him not for it Secondly The one is able to use or doe the thing that hee knoweth to bee lawfull lawfully and take no hurt by it the other though he know the thing to be lawfull yet findeth that through his weaknesse he is not able to use it but he shall receive hurt by it All things are lawfull for me saith the Apostle 1 Cor. 6.12 but all things are not expedient all things are lawfull for mee but I will not bee brought under the power of any And certainely this is the thing that restraineth many a good man from the use of sundry recreations which he doth not doubt to be lawfull in themselves because he findeth his owne weakenesse to bee such as he cannot use them without receiving much hurt by them And this would restraine many more from them if they had that care of their owne soules as they ought to have To conclude therefore this first branch of the point we have in hand If thou seest any man that loveth the word that useth constantly prayer in his family that seemeth to bee a strict observer of the Sabbath day that hateth popery that is strict and precise even in the smallest things If thou seest I say any such a one to bee a drunkard or an uncleane person or unjust in his dealings or carelesse of his Word or a busie body or negligent in his calling hate these things in him in Gods name nay hate them in him more then in another man because hee maketh so good a profession and because his sinne bringeth more reproach upon the Gospell then another mans would doe But take heed thou hate him not because of his profession because of any of those good things thou discernest in him For if thou dost thou wilt be found to be a hater of God and of his grace and neere unto that sinne that can never bee pardoned which the Apostle calleth Hebrewes 10.29 A doing of despite to the spirit of grace And what comfort canst thou have either in life or death if thou bee a hater of God if thou doe despite unto the spirit of grace What remaineth for thee when God shall open thine eyes and cause thee to see thine owne estate but a certaine fearfull looking for of judgement as the Apostle speaketh there ver 27. and of fiery indignation which shall devoure the adversaries the adversaries of God the haters of God O it is a fearefull thing to hate any man for his goodnesse take heed of it I beseech you As we have no surer note that we are translated from death to life that we are in the state of grace then this if we love the brethren as the Apostle teacheth us 1 Iohn 3.14 If we can love a disciple in the name of a disciple as our Saviour speaketh Matth. 10.42 so can we have no certainer a signe that there is no grace in us but we are in the very gall of bitternesse and bond of iniquity as the the Apostle speaketh Acts 8.23 then this when we hate the brethren when we hate a disciple a professour in the name of a disciple and professour even
unto 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
yeeld universall obedience to the will of God in one thing as well as in another as there is no doubt but there is many a one that thinketh so of himselfe that is perswaded hee liveth in no knowne sinne his life is in all respects such as it ought to bee There is a generation that are pure in their owne eyes saith Salomon Proverbes 30.12 In all my labours saith Ephraim Hosea 12.8 they shall find no iniquity admit I say that this were so yet is there this defect in the goodnesse of the best hypocrite in the world hee doth nothing with a good heart Every way of man saith Salomon Proverbes 21.2 is right in his owne eyes but the Lord pondereth the hearts As if hee should say Man is apt to flatter himselfe and to thinke passing well of every thing hee doth but the Lord in weighing and valuing the actions of men hath an eye alwaies to this with what heart every thing is done When the counsels of the hearts shall bee made manifest saith the Apostle 1 Cor 4.5 As if he had said With what intent and purpose of heart men have done that which they did then and not before shall every man have praise with God Now no hypocrite did ever any good thing with a good heart hee abstaineth from no sinne nor performeth any good thing hee doth out of obedience and love to God but out of some by respect or other Take a proofe for this in the example of those Iewes that we read of Zachary 7. for seventy yeares together during the whole time of the captivity they kept a solemne fast foure times in the yeare Was not this a singular good thing And yet the Lord plainely telleth them that the most of them in doing of this were no better then hypocrites And why so will you say What defect was there in this goodnesse of theirs What was it that did discover the falshood and hypocrisy of their hearts in this holy and good action Certainely no outward thing nothing that the eye of man was able to discover as in the foure former sorts that I have spoken of the Lord that pondereth the hearts hee found that they had not done this with a good heart As he telleth them verse 5. When yee fasted and mourned saith he in the fift and seventh moneth even these seventy yeares did yee at all fast unto me even unto me Which interrogation hath the force of a vehement denyall As if hee had said Ye did not at all fast unto me And hee enforceth this deniall with a most emphaticall repetition appealing withall to their owne conscience Did ye at all fast unto me even unto me No you did not and that your owne consciences doe know full well To whom then did they keepe these fasts Surely to themselves as it appeareth in the next verse They kept them not to please the Lord to shew their love and obedience unto him to testifie their obedient submission unto his correcting hand and their griefe for offending and provoking him their unfained desire to recover his favour But they kept them meerely out of selfe-love to please and give contentment to themselves They grieved for the destruction and burning of the Temple and City which was in the fift moneth as you may read Ier. 52 12 13. and for the slaughter of Gedaliah which was in the seventh moneth as you may read Ier. 41.1 2. upon whose death followed the utter dispersion of the remainder of the Iewes they mourned and tooke on for the ruine of their state and sighed under the burden of their present misery they thought their fasting to bee a satisfactory worke that would merit Gods favour But for offending God by their sinnes they mourned not they did not in their fasts by unfeigned repentance and reformation of their lives seeke attonement and reconciliation with God and therefore the Lord saith they did not at all fast unto him but unto themselves onely Heere then you see is another note of difference betweene that goodnesse that seemeth to be in the best and most glorious hypocrite and that which is in the weakest and poorest Christian under heaven The hypocrite in the best duties that he performeth serveth not the Lord at all but himselfe only in seeming to serve the Lord hee still seeketh himselfe onely and not the Lord. Thus God taxeth the hypocrisy of Israel Hos 10.1 Israel is as an empty vine hee bringeth forth fruit to himselfe As if he had said All good things that he doth hee doth them out of selfe-love hee seeketh himselfe onely in them In doing of any good he seeketh 1 Either the good opinion of men and the advantage that may grow to him thereby as the hypocriticall Pharisies did All their workes they doe to be seene of men saith our Saviour Matth. 23.5 Or 2 out of hope to merit somewhat of God and to bind him thereby the rather to beare with him in some other things as those hypocrites did Esa 58.3 Wherefore have wee fasted say they and thou seest it not Or 3 at the best hee doth it to avoid Gods wrath which hee knoweth is revealed from heaven against all ungodlinesse and unrighteousnesse of men as those did which the Prophet speaketh of Psal. 78. â—4 When hee slew them then they sought him and they returned and inquired early after God On the other side the true hearted Christian even the weakest and poorest soule amongst them though in eschewing evill and doing good he have some respect to himselfe the feare of hell and of the wrath of God due to sinne and the desire he hath to escape damnation hath great force to restraine him from sinne Knowing the terrours of the Lord saith the Apostle 2 Corinthians 5.11 we perswade men and the hope and desire of the reward that God hath promised to a godly life hath great force to perswade him unto godlinesse Moses had respect unto the recompense of reward as the Apostle teacheth us Heb. 11.26 Yet the chiefe thing that moveth him to hate sinne and to love goodnesse is the desire hee hath to please and honour the Lord. Every good thing he doth he doth it to the Lord he serveth God in that he doth the maine intent of his heart in doing it is that hee may be accepted of God and please him It is said of Iosiah 2 Chron. 35.1 that hee kept a passover unto the Lord As if he had said his care was that it might be so administred and received as God might bee pleased in it And the Apostle professeth of himselfe 1 Thess. 3.4 that in preaching his care was so to speake not as pleasing men but God which trieth our hearts His maine care in preaching was not to doe his taske to get the credit and reputation of a diligent preacher or to obtaine a good applause among men but to preach so as hee might please God and approve his heart unto him Yea hee telleth us that even
speech of the Apostles unto Christ Luk. 17.5 where when they had heard our Saviour teach if a brother trespasse against us seven times in one day and what hope will you say can a man have of such a one yet upon profession of his repentance wee must forgive him and when they heard him presse this with such earnestnesse as Verse 3. he did take heed to your selves As if he should say I know well how heard and difficult a thing it is to flesh and bloud that I shall now require of you but take heed you doe so your case is wofull if you doe not this the Apostles all of them with one voice cry unto Christ Lord increase our faith As if they had said he had need have a great deale of faith that should be able to doe this and yet Lord if thou wilt be pleased to increase our faith we shall be able to doe it Why How can a mans faith helpe him in this case Surely two wayes First if a man would stirre up and exercise his faith by considering what the Lord for Christs sake hath done for him how he hath forgiven him a debt of tenne thousand talents and how apt he is still upon his repentance to forgive him though he trespasse against him more then seven times every day this will make a man able and willing to forgive his brother upon his repentance any wrongs whatsoever which are but as a debt of an hundred pence in comparison of that which God hath forgiven him and make him say to his owne heart as wee reade Matth. 18.33 the wicked servant should have said Should not I have compassion of my fellow servant even as the Lord hath had pitty on me Therefore the consideration of that which God for Christs sake hath done for us is also used by the Apostle Col. 3.13 as the strongest motive to make us willing to forgive wrongs Secondly if a man would make claime to that promise that hee being in Christ hath just title to which we finde made Esa. 11.6 9. to all the subjects of Christs kingdome The Wolfe shall dwell with the Lambe c. They shall not hurt nor destroy in all my holy mountaine The effect of which promise is this that all that belong to Christs kingdome shall have the spirit of meekenesse given unto them and though they were by nature like Wolves and Leopards and Lions and Beares and Aspes and Cockatrices that is fierce and cruell apt to doe hurt and mischiefe when once they beleeve in Christ their natures shall be quite changed all bitternesse of spirit shall be taken from them they shall have no desire to hurt to be revenged of any that have done them wrong If I say a Christian that findeth himselfe troubled with maliciousnesse and bitternesse of spirit would in humble and faithfull prayer make claime to this promise and challeng it at Gods hands doubtlesse hee might have more power over that corruption then he hath A third corruption that troubleth much the people of God is slavish feare which is indeed one of the greatest tormenters of the heart that can be Feare hath torment saith the Apostle 1 Iohn 4.18 And there is scarce any one corruption that the dearest of Gods servants are more subject to then to this slavish and distrustfull feare In which respect the Lord Esa. 35.4 calleth them such as are of a fearefull heart And upbraideth them with this as with a great sinne Esa. 51.13 Thou hast feared continually every day because of the fury of the oppressour as if hee were even ready to destroy If they heare of any troubles approaching of any practises of the enemy either at home or abroad their hearts are surprised with strange feares continually every day as if the enemy were already entred into their houses and ready to cut their throates Alas my weakenesse is such saith this poore soule as I shall never bee able to abide such a triall I shall be apt to deny God or doe any thing when such a day commeth This is too true and this is my very case will many a one of you say and I know it is my great sinne to be so fearefull as I am but how should I helpe it How may I bee able to mortifie and subdue this corruption I answer get assurance by faith that thou art reconciled to God in Christ that thy sinnes are forgiven thee and that will free thee from thy feares and make thee strong against them See an experiment of this in them that endured as great tryalls as thou shalt ever indure and felt themselves before their tryall as fearefull and weake every whit as thou art I meane them that the Apostle speaketh of Hebr. 11.33 37. Observe these foure things distinctly in that example First How great their tryals were Verse 37. They were stoned sawne asunder tempted they were slaine with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented Is it possible that thou canst ever be brought to greater tryals than they were Secondly How strong and resolute how void of feare they were even in this fiery tryall Vers. 35. not accepting deliverance they had deliverance and peace and freedome from all these miseries offred them upon condition that they would yeeld a little and forsake their Religion but they would not accept of it Thirdly Consider how weake and fearefull they had beene before the very time that they came to this tryall Vers. 34. Out of weakenesse they were made strong Fourthly Lastly What it was that made them thus strong Vers. 33. Through faith they attained to this strength The assurance they had of their reconciliation with God in Christ and of the forgivenesse of their sinnes was that that made them overcome their fearefulnesse and become so strong And no marvell for all the faithfull in this case have these promises of God to rest upon 1. That God will certainly have an eye to them and a care of them in the worst times that can come When he maketh inquisition for bloud saith David Psal. 9.12 when he commeth to visit a land for the murders and other horrible sinnes committed in it he remembreth them And 116.15 Precious in the sight of the Lord is the death of his Saints He maketh precious account of them The haires of their head are numbred as our Saviour speaketh Matth. 10.30 and therefore much more their lives They shall not lose their lives unlesse God shall see that will be most for his glory and their good 2. The Lord will certainly proportion their tryals to their strength and as their tryals shall increase so shall their strength increase to beare and get through with them The Lord will give strength unto his people saith the Prophet Psal. 29.11 Feare thou not for I am with thee saith the Lord Esa. 41.10 be not dismayed for I am thy God I will strengthen thee yea I will helpe thee yea I will uphold thee with the
Apostle Galat. 2.20 The life that I now live As if hee had said The reformed religious and holy life that I now live since my conversion and calling I liue by the faith of the Sonne of God that faith I have in Christ who loved me and gave himselfe for me As if he had said This faith that assureth me of that speciall interest that I have in Christ of that speciall love that Christ hath borne to mee is the onely cause of whatsoever goodnesse is in me And for the second that nothing but faith will breed true goodnesse and grace in the heart we have as plaine a proofe Hebrewes 11.5 6. Enoch had this testimony given of him that he pleased God but without faith it is impossible to please God As if he should have said A man cannot please God in any thing that he doth till he have faith till he be justified by faith and reconciled unto God through Christ. Though the habit of faith and all sanctifying graces which the Apostle 1 Iohn 3.9 calleth the seed of God be by the Spirit of God infused into the heart of man altogether and at one time yet the act and exercise of faith is the first of all and that that setteth every other grace on worke As the earth though it be made soft by those showers that fall upon it in the winter-time and bring forth some blade of the seed that is cast into it yet is it not thereby made fruitfull unto man it never yeeldeth any good and perfect fruit till it have received the sweet heat of the Sun into the bowels of it in the spring time even so is it with the heart of man It may bee and is oft softened by the judgements of God and terrours of the Law God maketh my heart soft saith Iob 23.16 and the Almighty troubleth mee Even by the trouble of his mind and terrours that God disquieted him with his heart was softened And some beginnings also of reformation and goodnesse have beene thereby wrought in it such was that confession of sinne and goodly words that God oft wrung from Pharaoh by his judgements Exodus 9.27 I have sinned the Lord is righteous and I and my people are wicked and 10.16 Hee cryeth unto Moses to this effect Good Moses forgive me and pray to the Lord for me Such was that repentance and reformation of the wicked Israelites that the Prophet speaketh on Psal. 78.34 When he slew them then they sought him and they returned and enquired early after God And such is the repentance and goodly words that many a wretched man in his sicknesse is wont to utter thus farre forth the winter-showers and stormes of Gods judgements and terrours may work upon mans heart But till Christ Iesus the Sun of righteousnesse as the Prophet calleth him Mal. 4.2 like the comfortable and quickning heat of the Sunne in the spring doe shine upon a man and bee by faith received into his heart it can never bring forth any fruit that is good indeed and acceptable unto God And the true cause why some are fruitfull in grace and goodnesse and some other though they enjoy the same or greater meanes yet no grace will grow in their hearts nor come unto any perfection is this which the Apostle giveth 2 Thes. 3.2 All men have not faith But though the Lord let this visible Sunne shine upon all men indifferently upon the reprobate as well as upon the elect he maketh his Sunne saith our Saviour Matth. 5.45 to rise on the evill and on the good yet doth he not let the Sunne of righteousnesse to shine into every heart but to his elect and peculiar people onely The Lord God is a Sunne and shield saith David Psal. 84.11 but to whom To them that walke uprightly Vnto you that feare my name saith the Lord Mal. 4.2 shall the Sun of righteousnesse arise with healing in his wings Not that their walking uprightly and fearing of his name was the cause that moved God to be as the Sun unto them but because it was a marke and note of them whom God would vouchsafe this mercy unto Now if any man shall aske me how faith commeth to be the breeder and worker and increaser of all true goodnesse in a man I answer you two wayes First By receiving Christ into his heart by making Christ his by uniting him unto Christ as nearely and as truely as the members of the body are united unto the head and as the branch is unto the vine By faith we receive Christ and make him our owne as the Evangelist teacheth us Iohn 1.12 By faith hee dwelleth in our hearts as the Apostle speaketh Ephesians 3.17 And as it is not possible but that heart in which Christ dwelleth must needs be renewed and have saving grace bred in it He that abideth in me and I in him saith our Saviour Iohn 15.5 the same bringeth forth much fruit If any man bee in Christ saith the Apostle 2 Corinthians 5.17 hee is a new creature As the living members must needs receive sense and motion from the head and the scion sap from the slocke it is ingrafted into And this is that which the Apostle teacheth 1 Corinthians 6.17 He that is joyned to the Lord is one spirit As if he had said No man can by faith receive Christ and be united unto him but he must needs together with Christ receive the Spirit of Christ also So till we be thus united unto Christ it is not possible for us to have any true goodnesse in us As the branch cannot beare fruit of it selfe saith our Saviour Iohn 15.4 except it abide in the vine no more can ye except ye abide in me And 6.53 Verily verily I say unto you except ye eat the flesh of the Sonne of man and drinke his bloud ye have no life in you I know well that this union that faith maketh betweene Christ and the soule is mysticall and such as the reason of man is not able to comprehend And so the Apostle speaketh of it This is a great mystery saith he Ephesians 5.32 But yet you see this is clearely taught us in the holy Scripture and this every faithfull soule doth in some measure feele to be true in his owne experience So soone as ever thou dost truely believe in Christ and renouncing all other confidence dost wholly rest and put thine affiance in him thou hast received Christ and made him thine owne and so soone as thou hast received him thou hast also with him received into thine heart his holy Spirit the Spirit of grace and sanctification whereby thou art made a new man Hee that hath the Sonne saith the Apostle 1 Iohn 5.12 hath life that is the life of grace here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven and he that hath not the Sonne hath not life Secondly The faithfull soule by exercising and making use of his
that none shall receive benefit by the death of Christ but such only as doe beleeve in him God so loved the world saith our Saviour himselfe Ioh. 3.16 That he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have life everlasting And it is certaine that all men have not faith as the Apostle speaketh 2 Thes. 3.2 Nay it is evident that there be but very few of them that live in the Church and professe the truth that have true faith And when thy conscience shall be awakened beloved thou wilt finde that there is in thee an evill heart of unbeleefe as the Apostle calleth it Heb. 3.12 that there is no one sinne that thou art more strongly inclined to then to infidelity that though now in the time of health and peace thou thinkest it the easiest thing in the world to beleeve in Christ it is a matter of of extreame difficulty to beleeve aright Two evident reasons there are for it First All men are by nature utterly unable to beleeve There is in the bloud of Christ a fountaine opened to us by the Gospell for sinne and for uncleannesse as the Prophet speaketh Zach. 13.1 And if we could get into that fountaine if we could make use of and apply to our selves the water of that fountaine certainely it would cleanse us perfectly from all our sinnes But alas we are like unto that poore impotent man that lay at the poole of Bethesda Ioh. 5.7 he knew well enough that if he could have got into the poole so soone as the Angell had stirred the water he should have beene perfectly cured but he could not of himselfe get into the poole And so is it with every one of us by nature the fountaine of Christs bloud is able to cleanse us throughly from all our sinnes and this fountaine is by the Ministery of the Gospell opened even unto us it is not shut against any of us none of us are barred or excluded from it but though it be thus opened we cannot get into it of our selves No man can come to mee saith our Saviour Ioh. 6.44 Except my Father which hath sent me doe draw him The Lord must by his spirit change our hearts he must draw us unto Christ by his mighty and out stretched arme and make us able to beleeve in him or we shall never come unto him Yea the Apostle calleth this Eph. 1.19 a worke of the exceeding greatnesse of Gods power that any man is made able to beleeve in Christ aright And this helpe this grace God doth not vouchsafe to all he draweth not all but whom it pleaseth him The winde bloweth where it listeth saith our Saviour Ioh. 3.8 So is every one that is borne of the Spirit The Sonne quickneth whom he will saith hee Ioh. 5.21 Nay hee vouchsafeth this mercy but to few Who hath beleeved our report saith the Prophet Esaâ— 53.1 And to whom is the arme of the Lord reveiled And this is the first cause why so few doe truely beleeve The second is this that some are through Gods just judgement upon them for some former sinnes smitten of God with a supernatuall inability to beleeve Therefore they could not beleeve saith our Saviour out of the Prophet Esay Ioh. 12.39 40. because God had blinded their eyes and hardned their hearts Oh then beloved seeing there be so few in comparison that shall have any benefit by Christ it standeth us upon to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ but diligently to enquire whither wee our selves be of that small number or no whether we can finde in our selves those notes whereby Christ hath marked his owne sheepe and whereby hee will owne them for his Certainely as the Lord himselfe knoweth them that are his as the Apostle speaketh 2 Tim. 2.19 so he hath set that marke upon them as whereby themselves also may know that they are his I know my sheepe saith he Ioh. 10.14 And I am knowne of mine Wee know saith the Apostle 1 Ioh. 4.13 that we dwell in him and he in us O what a happinesse is this to a Christian to be sure of this And on the other side what sound comfort can a man have in life or death if he be not sure of this Alas the more confident that any man is of his interest in Christ the more wofull will his case bee if when hee shall appeare before Christ Christ will not owne him because he findeth not his marke upon him or if when his owne conscience shall be awakned he shall looke and search for Christs marke upon himselfe and cannot be able to finde it When Christ shall say to them that were confidently perswaded that they had great interest in him I tell you I know you not whence you are depart from me as we read Luke 13.27 28. he will one day say to many such persons there shall bee weeping and gnashing of teeth saith our Saviour If you aske mee What marke is that Christ useth to brand his sheepe withall whereby he will owne them and whereby themselves may know that they are his I answer It is his holy Spirit which he giveth to all that truly believe in him He that is joyned to the Lord saith the Apostle 1 Corinth 6.17 is one spirit As if he had said He hath in him the very same spirit that is in Christ. If any man have not the spirit of Christ saith the Apostle Romans 8.9 hee is none of his Therefore also is the holy Spirit called the Lords seale that he setteth upon his and whereby he doth use to marke them After ye believed in Christ saith the Apostle Ephes. 1.13 ye were sealed with the holy Spirit of promise When once a man findeth that he hath this seale this marke upon him he may confidently and comfortably conclude that certainely he is Christs and Christ is his and till then hee can never know it Hereby wee know saith the Apostle 1 Iohn 3.24 that he abideth in us by the spirit which he hath given us and 4.13 Hereby we know that we dwell in him and he in us because he hath given us of his spirit But may not this marke be counterfeited will you say May not a man easily mistake and be deceived in this and thinke he hath the Spirit of Christ when he hath it not indeed I answer Yes that hee may or els wee should not bee so oft and so earnestly charged as we are 2 Corinth 13.5 to examine our selves to prove our owne selves and Galat. 6.4 Let every man prove his owne worke But yet by the fruits and effects of the Spirit that he findeth in himselfe the true believer may certainely know that the Spirit of Christ doth dwell in him indeed I have oâ—t had occasion heretofore to speake of sundry fruits of faith and effects of the Spirit whereby he that is in Christ and hath
our faith 5. Lastly thou wilt now when thou renewest thy covenant with God at his Table vow and binde thy selfe by promise unto God that though thou hast beene heretofore malicious and given to revenge thou wilt be so no more but thou wilt through his grace strive thus to forgive and love all men even them that have done thee most wrong Wee reade 2 Cron. 34.31 32. compared with 35.1 that Iosiah and his people before they celebrated the passeover bound themselves unto the Lord by solemne covenant that they would keepe his Commandements and his testimonies and his statutes with all their heart And it is said Chap 35.18 that that was such a Passeover as was never kept in Israel from the dayes of Samuel to that time And certainely if we would also thus prepare our selves to the Sacrament afer our examination of our selves by binding our selves to God in solemne vowes and promises to forsake our speciall corruptions and walke more circumspectly we might finde much more comfort in the Sacrament then we are wont to doe And thus much shall serve for the triall of our charity by that love we beare to our enemyes The third and last way to try it is by the love we beare to them that feare God especially To them we are bound to beare speciall love above all other men Above all things saith the Apostle 1 Pet. 4.8 have fervent charity among your selves No love that we beare to any man will give us that assurance that we are in the state of grace that the spirit of Christ dwelleth in us as when we can finde that we love a godly man more for the Image of God we discerne in him then either a wordly friend for our commodity sake or a kinsman for the nearenesse of bloud that is betweene us For this we have Christs owne example Matth. 12.50 Whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother He that receiveth a righteous man in the name of a righteous man and for no other respect saith he Matth. 10.41 shall receive a righteous mans reward that is shall be undoubtedly saved Wee know that wee have passed from death to life saith the Apostle 1 Ioh. 3.14 because wee love the brethren And on the other side there is no more certaine signe of a man that is void of all grace and abideth in the state of death and damnation then this is when hee cannot love such as feare God Hee that loveth not his brother saith the Apostle 1 Ioh. 3.14 abideth in death For their can be no love of God in that man that loveth not such as feare God Every one saith the Apostle 1 Ioh. 5.1 That loveth him that begat loveth him also that is begotten of him But how may we that have so false and deceitfull hearts in us know that we doe indeed love a Christian in the name of a Christian I answer that the surest proofe of that is this when we can finde that though wee love them most in whom we see most grace yet we doe unfeignedly love all in whom we see the true feare of God howsoever they differ in judgement from us in some things yea what weakenesses soever we discerne in them other wayes By this note the Apostle oft describeth that love to the brethren which is true and unfeigned Eph. 1.15 Col. 1.4 Philem. 5. that is to say that it extendeth it selfe to all the Saints to all the brethren And Rom. 14.1 6. he giveth a particular example for this by directing the faithfull how they should stand affected towards those brethren that were weake in faith that is in judgement and in the knowledge of the truth It was certainely a weakenesse in judgement that made any Christian to thinke those things to be unlawfull that were indeed in their owne nature indifferent and lawfull as those which hee instanceth in Verse 2. And so it was a weakenesse in judgement on the other side that made any to thinke those things necessary and fit to be observed which indeed were not so as those he instanceth in Verse 5. But how should the faithfull stand affected towards them that were thus weake in faith and did so differ from them in judgement about these things First he telleth them Verse 3,4 they should not judge nor despise one another for this they should not esteeme one another to be void of true and saving grace because of this Secondly Verse 1. They should receive him that is thus weake in faith that is esteeme well of him love him bee not strange to him keepe him company for all this For God hath received him saith he Verse 3. And how darest thou despise or judge or thinke hardly of or be strange unto him whom God hath received Let me make some application of this beloved unto you all And I am sorry that the time enforceth mee to bee so briefe as I must bee in applying of it It is utterly a fault amongst you that the difference in judgement and practice about the ceremonies of our Church hath caused such strangenesse and allienation of minde and affection betweene such as doe truly feare God both Ministers and people We are so farre from receiving esteeming loving and maintaining society one with another neverthelesse for this difference in judgment about these things that we are apt to despise and judge one another for it and to doubt whither there be any truth of grace in them that differ from us in these things Surely saith the one side the differency and lawfulnesse of these things is now so cleerely manifested as these men must needs bee wilfully blind that doe not see it Nay certainely they cannot choose but see it well enough and were it not for a carnall respect to their credit with the people among whom they have gotten a great name and applause for their standing out so long they would doubtlesse conforme themselves And surely saith the other side the utter unlawfulnesse of these ceremonyes is now so clearely reveiled that these men must needs be wilfully blinde that see it not Nay they doe see it well enough and were it not for a carnall respect they have unto their worldly peace and estate they would neve use them certainly they sinne against their conscience in observing of them And what truth of grace can there be in them that are wilfully blind and for carnall respects doe thus sinne against their owne conscience And thus doe both sides grossely and dangerously erre and sinne against their brethren And when yee sin so against the brethren saith the Apostle 1 Cor. 8.12 yea sinne against Christ. For the experience of all times and of this present age proveth evidently that there be of both sides that feare God unfeignedly and in the whole tenour and course of whose conversation the life and power of true godlinesse doth manifestly appeare And if thou doe not see this whosoever
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
judgement or practise Give thy strength unto thy servant saith David Psal. 86.16 and 119.117 Hold thou me up and I shall be safe So Cornelius when his mind was much perplexed and troubled with the great difference of opinion and doctrine which he found among the teachers in his time took this course to settle himselfe in the truth hee gave himselfe much to fasting and prayer as you may read Acts 10.30 31. Yea see what confidence and boldnesse they have used in their prayers in this case You heard even now out of Cant. 1.7 how familiarly and boldly the Spouse of Christ finding her selfe to be in danger to be seduced expostulateth with him and teacheth us by her example that we may and should doe so in the like case O thou whom my soule loveth saith she why should I be as one that turneth aside by the flockes of thy companions As if shee had said Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever The like familiar expostulation you shall find David using in this case Psalme 56.13 Thou hast delivered my soule from death wilt not thou deliver my feet from falling that I may walke before God in the light of the living As if hee should say Thou hast redeemed me and effectually called mee and justified and sanctified mee in some measure and wilt not thou keepe mee from falling from thy truth into any damnable errour And thus have I finished that which I have to say touching this second fruit and effect whereby a man may know himselfe to have the spirit of Christ that is Constancy in the true religion of Christ. Lecture CL. On Psalme 51.7 Novemb. 15. 1631. IT followeth now that wee proceed to the third principall effect and fruit whereby a man may know that he hath the spirit of Christ. The point then that we have now to handle is this Hee that hath indeed the spirit of Christ in him and is in the state of grace will take to heart the cause of God and of his holy religion nay he cannot choose but doe so I will give you both the explication and the proofe of the point together that is I will both shew you what it is to take to heart the cause of God and religion and also prove that he that hath the spirit of Christ in him cannot choose but doe it And this I will doe first generally and then more particularly And my generall proofes shall be an introduction unto the particulars In my generall proofes I will observe three degrees First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly yea love him above all other things even better then his owne selfe This is made the summe of the first Table of all the duty and worship we owe unto God Mar. 12.30 Thou shalt love the Lord thy God c. If any man come to me saith our Saviour Luk. 14.26 and â—ate not that is love not lesse then me as it is to be interpreted out of Mat. 10.37 his father and mother and wife and children and brethren and sisters yea and his owne life also hee cannot be my Disciple He cannot be in the state of grace he cannot have the spirit of Christ that doth not thus love the Lord. And on the other side he that can find in himselfe that he doth thus love the Lord though he have otherwise many defects in himselfe may be assured that he is in the state of grace that he hath the spirit of Christ in him If any man love God 1 Cor. 8.3 the same is knowne of him hee is approved and beloved of God Therefore when Christ would comfort Peter after his grievous fall he examineth him thrice and by his examining of him so provokes him to examine himselfe about this Ioh. 21.15 Simon sonne of Ionas lovest thou me As if he had said then all is well be of good comfort thou art in a happy state Secondly No man can thus love God but he must needs have the zeale of God in him he cannot but be zealous for God grieved and troubled in himselfe to see God dishonoured When David had said Psal. 119.158 I beheld the transgressours and was grieved because they kept not thy word He gives in the next words the reason of it verse 159. Consider how I love thy precepts Because he loved God and his Word he could not but grieve to see him dishonoured See an example of this in Eliah I have beene very zealous for the Lord of hoasts saith he 1 King 19.10 He was so troubled for the dishonour he saw done to God under the governement of Ahab and Iezabel that it made him weary of his life as you may see verse 4. See it also in David Psal. 69.9 His zeale had even eaten him up he saith and the reproaches of them that reproached thee are fallen upon me as an intollerable burden that I cannot beare See lastly an example of this in Hezekiah and his Nobles 2 King 19.1 4. We read that Hezekiah rent his cloathes and clad himselfe in sackcloth and so did his Princes too they were in great griefe and trouble of mind And what was the cause of it Not the extreame danger they were in of the sword of Sennacherib who had proclaimed warre against them and had already taken all the defensed cities of Iuda Chap. 18.13 and was so potent an enemy that he was able to besiege Ierusalem with an army of above an hundred fourescore and five thousand Chap. 19.35 No no the blasphemy that Rabshakeh had belched out against God and the reproach and dishonour he had cast upon him troubled them more then all the danger they were in In craving the Prophets prayer he mentioneth this more then the other This is a day of trouble and of rebuke and of blasphemy saith he ver 3. and ver 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God And in his prayer unto God verse 16. he complaines most of this Heare the words of Sennacherib who hath sent him to reproach the living God Thirdly and lastly He that hath any true zeale of God in him will shew and expresse it towards his house and worship especially Thus did David shew his zeale for God The zeale of thy house saith hee Psalme 69.9 hath eaten mee up And so did Iehojada 2 Chron. 24.16 the cause of that great honour that was done him after his death is said to be this Because hee had done good in Israel towards God and towards his house hee had restored and established the pure worship of God in Iudah And so did Nehemiah expresse his zeale for God and tooke great comfort in expectation of reward from God for it Remember me saith he Neh. 13.14 ô my God concerning this thing and wipe not out my good deeds that I have done for the house of
was a burden Observe in the Lords speech five things 1. This was one of the greatest sorrowes of Gods people in their captivity that they wanted then their solemne assemblies Though they might have some religious meetings for Gods morall worship yea they had publique fasts then foure times a yeare as appeares Zach. 8.19 yet their assemblies were nothing so solemne so populous as they were wont to be at Ierusalem 2. The Caldeans their enemy were wont to reproach them for this and to say to them to this effect where are your solemne assemblies now as it is said Lam. 1.7 they did mocke at their Sabbaths they joyed to see they could have no such solemne assemblies as they were wont to have as indeed the solemnity and greatnesse of the Church-assemblies hath ever beene a great eye-sore to wicked men 3. It was a burden to Gods people to have this reproach cast upon them they could have twitted them with nothing that would have grieved them more 4. That the Lord saith to his Church of these that were so sorrowfull for the solemne assembly these are of thee these are indeed naturall and kindly children and members of the true Church that do stand thus affected 5. And lastly The promise that the Lord makes to such I will gather them saith the Lord. I will have a speciall respect unto them and though they be thus scattered and dispersed not one of them shall be lost but I will bring them back againe to their own land Thirdly He that hath the spirit of Christ any true love or zeale of God in his heart will joy in the plentifull and free preaching of the Word which is a chiefe part of Gods worship a principall occasion of our most solemne assemblies All that have true hearts to God doe and ought to desire heartily and to pray to God for this When our Saviour had complained Matth. 9.37 that there were so few labourers about Gods harvest he commands his Disciples Verse 38. To pray unto the Lord of the harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would cast forth speedily and without delay send forth or by a strong hand as in a case of present necessity thrust forth labourers many labourers labourers indeed he would have them to be not loiterers or such as should doe the worke of the Lord negligently into his harvest Brethren saith the Apostle 2 Thes. 3.1 pray that the word of the Lord may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may run freely that preaching of it may not be hindred or interrupted by any meanes And Col. 4.3 Pray for us saith he that God would open to us a doore of utterance that we may have free liberty to preach the Gospell And as all men you see are bound to pray to God for the increase and liberty of faithfull preachers so will every one that truly loves God and hath any zeale for his glory rejoyce greatly in the liberty of the Gospell and when the truth is plentifully preached Wee reade in the reformation that Nehemiah wrought Neh. 12.44 That Iudah rejoyced for the priests and for the Levites that waited that stood saith the originall They joyed in this as in the chiefe part of the reformation of Religion that they had store of faithfull and able Priests and Levites and that they also stood and were setled and established in their places with liberty and maintenance and all good encouragements And the Apostle Paul was so zâ—alous for much preaching and rejoyced so much in the glory he knew redounded to God by it that speaking of some in Rome that preached the truth and sound Doctrine without all truth and soundnesse of heart he saith Phil. 1.18 Nothwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce and I will rejoyce saith he Surely they were very bad men of whom he saith Verse 15.16 that they preached Christ even of envy and strife even to adde affliction to his bonds to increase his griefe and trouble who was then in bonds and prison for the Gospell How could Paul rejoyce in such mens preaching will you say Certainely he knew that though they were so bad in themselves yet their Doctrine which was both for matter and manner sound might through Gods blessing upon his owne ordinance become effectuall to the conversion and comfort of Gods elect For be you sâ—re of this that if Paul had beene of that minde that he that is a wicked man himselfe cannot by his Ministery be the instrument of the conversion of another he would never have said of such men as these I doe rejoyce that Christ is preached by them yea and I will rejoyce in it On the otherside he that hath any true love or zeale of God in his heart cannot but grieve for the want of preaching that preaching should be hindred that good Preachers and such as God hath made able and willing to doe him and his Church service should have cause to complaine as Paul doth 1 Thes. 2.18 that Satan hinders them No good man will rejoyce in this but grieve and mourne for it It is said of out blessed Saviour Mat. 9.36 that when he saw the multitude to be like sheep without Shepheards that the harvest was great and the labourers so few that there was such want of preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost his bowels eraned in him with inward griefe and compassion of their misery And which of us should not desire to be affected as our blessed Saviour was When Eliah would give unto the Lord himselfe a reason of that griefe and passion he was in which made him weary of his life he alleadgeth this for one chiefe cause of it and healledgeth it twice in that one Chapter 1 King 19.10.14 They have slaine thy prophets with the sword and it was a death to the good man to thinke of that Fourthly and lastly He that hath the spirit of Christ in him will rejoyce to see the Ministery of the word fruitfull in them that doe enjoy it and powerfull to bring them to the obedience of it when it goeth forth conquering men and to conquer more as it was Revel 6.2 said to doe in the primitive Church in those Apostolicall times This made Paul to rejoyce and praise God for the Thessalonians 1 Thes. 1.5 6. For our Gospell came not to you in word only but in power and in the Holy Ghost and yee became followers of us and of the Lord. This is that that every good heart ought to desire and begge of God not only that the word of the Lord may have a free course but also that it may be glorified as the Apostle speaketh 2 Thes. 3.1 that it may have good successe and prosper in that that God sent it for that is to reforme the hearts and lives of men He that hath any true love or zeale of God in him will rejoyce to see this When the
faithfull Iewes that had beene before much offended with Peter for going unto Cornelius heard of the fruit and successe of his Ministery there it is said Acts 11.18 That they hâ—ld their peace and glorified God saying then hath God also to the Gentiles granted repentance unto life Though we know that the Iewes naturally fretted at nothing so much as this to heare that the Gentiles should become Gods people as every naturall man doth to see others more Religious then him selfe yet the Iewes that were converted joyed greatly in this When Paul and Barnabas Acts 15.3 declared to them the conversion of the Gentiles they caused great joy unto all the brethren He that hath any grace in his owne heart will joy in the conversion of others And on the other side he that hath the spirit of Christ in him cannot choose but grieve to see how unfruitful the Gospel is in most places how little power it hath in the hearts of men This the Prophet foretold Esa. 53.1 should be the complaint and lamentation of the Ministers of the Gospell and daily experience proves it to be so Who hath beleeved our report and to whom is the arme of the Lord revealed And of our blessed Saviour it is said Mar. 8.12 that when he saw the infidelity and hardnesse of heart that was in the Pharisees and Iewes who though they had seene so many miracles of his and heard so many of his gracious and powerfull Sermons could not beleeve but asked still for a signe from heaven that he sighed deepely in his spirit to see and thinke of this And so will every one in some measure doe that hath the spirit of Christ in him when hee seeth the marvellous senselessenesse of most men under the powerfull and excellent meanes of grace that they doe enjoy The reasons of this point and the application of it I must deferre till the next day Lecture CLI On Psalme 51.7 November 29. 1631. IT followeth now that we proceed to give you the grounds and reasons of this point and then make some application of it unto our selves The reasons then why we should thus take to heart the cause of God and of his holy Religion why we should joy in the liberty of the Gospell and in the fruitfulnesse and good successe of it and mourne for the contrary are three principally according to the respect we ought to have unto three severall persons that are interested in it in respect had 1. Vnto other men 2. Vnto our selves 3. And principally unto the Lord. The first reason I will for the helpe of your understanding and memory deliver distinctly unto you in three degrees First we are bound in conscience to love the persons of all men and we can have no comfort in our owne estate unlesse our hearts can beare us witnesse we doe so The Lord make you saith the Apostle 1 Thes. 3.12 to increase and abound in love one towards another and towards all men Secondly If we do not love their soules unfeignedly desire their salvation there is no true love to them in our hearts I know well the most of you thinke otherwise you thinke you love your neighbours your friends your Wives your children well and dearely though you have no care at all of their soules but leave the care of them to God alone Nay they are of all others accounted the most loving and kind natured men that have least care of all either of other mens or of their owne soules whose kindnesse and good fellowship shewes it selfe in nothing more then in poysoning and destroying one anothers soules But be not deceived beloved the holy Word of God by which thou must be judged at the day of thy appearing before the judgement seat of Christ defineth love otherwise then thou doest and saith thou bearest no true love at all to the person whose soule thou hast no care of Thus Paul expressed and proved his unfeigned love to the Iewes his country men Rom. 10.1 Brethren my hearts desire and prayer to GOD for Israel is that they might be saved Because we are bound to love all men we are bound to desire the salvation of all men that God would give to all places to all people the meanes of their salvation and make them effectuall in their hearts This is plaine by that prayer of the Church Psalm 67.2 3. That thy way may be knowne upon earth thy saving health among all nations let the people praise thee O God let all the people praise thee If we doe not grieve to see how people lye in ignorance and infidelity and profanenesse and so under the power of Satan we beare no true love to them at all The Apostle professeth his love this way also unto his country men Rom. 9.1 2. his conscience did beare him witnesse in the Holy Ghost that he had great heavinesse and continuall sorrow in his heart for their blindnesse and obstinacy Nay he hateth them in his heart that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart saith the Lord Levit. 19.17 thou shalt in any wise rebuke thy neighbour and not suffer sinne upon him If we suffer men to live in any sinne were it in our power to helpe it if we be utterly carelesse of it and it never trouble us to see it the Lord you see saith plainly that we hate them in our hearts And whosoever hateth his brother is a murtherer saith the Apostle 1 Ioh. 3.15 and ye know that no murtherer hath eternall life abiding in him or is in the state of grace If this be so as doubtlesse it is alas how hainous a sin are we all guilty of that neither doe any thing to bring them out of this misery they lye in nor are at all grieved and troubled for it Thirdly If we doe truly desire the salvation of men and grieve to see them perish in ignorance and profanenesse then will we desire that sound preaching may abound and will grieve to see the preaching of the word hindred any way Because the meanes whereby the soules of men must be saved is preaching It hath pleased God by the foolishnesse of preaching to save them that beleeve saith the Apostle 1 Cor. 1.21 that is first by preaching hee workes faith in men according to that faith commeth by hearing Romans 10.17 and then by faith hee saveth them But why doth hee call it the foolishnesse of preaching Not that it is so indeed but that carnall men doe account it so for so he expoundeth himselfe Verse 18. The peeaching of the crosse is to them that perish foolishnesse they that perish and shall goe to hell account so of it But you will object and say cannot men be saved without preaching I answer that preaching is the meanes that he hath appointed to doe this worke by ordinarily Other sheepe I have saith our Saviour Iob. 10.16 which are not of this fould are not yet come
sent as we read verse 8 9. Levites and Priests throughout all the cities and townes of Iudah to teach the people and as it appeares verse 7. he sent of his chiefe Princes and Nobles with them to countenance them in their work when he had done this I say it is said ver 12. that Iehosaphat waxed great exceedingly he and his kingdome prospered wonderfully by this meanes Consider now from this day saith the Lord Hag. 2.18 19. he had spoken before verse 16 17. of a strange curse had beene upon them while his house and worship had beene neglected consider now from this day even from the day that the foundation of the Lords Temple was laid consider it saith he againe from this day I will blesse you with outward blessings he meanes as appeareth by the former verses Certainely the place where Gods house and worship is erected and maintained shall bee blessed of God with blessings of all sorts It is said of Vzziah the King of Iudah ◠Chro. 26.5 that he sought God that is professed and maintained the true religion of God in the daies of Zechariah who had understanding in the visions of God and as long as he sought the Lord God made him to prosper and yet there was no truth of heart in him at all For it is said verse 4. that he did that which was right in the sight of the Lord according to all that his father Amaziah did and of his father it is said 2 Chron. 25.2 that he did that which was right in the sight of the Lord that is he professed and maintained the true religion of God but not with a perfect heart Let the true religion of God bee professed and maintained in any kingdome though many that professe it have no power of religion in their hearts yet will God make that kingdome to prosper even for that Beleeve it beloved beleeve it true religion never found entertainement any where in any family towne or kingdome but it brought a blessing with it to the place While the Arke of God was in the house of Obed-edom 2 Sam 6.12 God blessed the house of Obed-edom and all that pertained unto him because of the arke of God But what speake I of Obed-edom that was a good man and entertained it with a good heart I will say more then so it will bring temporall blessings upon them that give entertainement unto it though themselves be such as regard it not nor make any reckoning of it The religion and piety of Iacob brought a blessing even into Labans house so sensibly that he could say Gen. 30.27 Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake And the religion and piety of Ioseph brought a blessing into Potiphars family for so we read Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake and the blessing of the Lord was upon all that he had both in the house and in the field On the other side no sinne that a land can bee guilty of wil sooner deprive it of all Gods blessings nor bring all manner of calamities upon it then this neglect of religion will do See a plaine proofe of this 2 Chron. 29.6 9. Where Hezekiah imputeth all the miseries that had come upon the state and kingdome of Iudah unto this though doubtlesse they were guilty of many other grievous sinnes besides this that they had turned away their faces from the habitation of the Lord and had turned their backs they had shewed no respect nor zeale towards the house and worship of God they had shut up the doores of the porch and put out the lamps and had not burnt incense nor offered burnt offerings in the holy place unto the God of Israel therefore the wrath of God was upon Iudah and Ierusalem saith he He saith nothing there of the idolatry and false worship they had set up which doubtlesse was a higher degree of sinne but he speakes only of the neglect of the true worship and want of respect and love unto it even to this sinne he imputeth all the calamities which that state and Church had endured And so doth the Lord by the Prophet Hag. 1.9 and 2.15 17. impute many strange curses that hee had brought upon that people after their returne from the captivity even to the neglect of building his house and setting up of his true worship among them And if the neglect of religion will make a land so lyable to Gods curse what will the setting up of a false religion or the hindring and stopping of the course of the Gospell do Surely this must needs provoke God much more Forbidding us to preach to the Gentiles that they may be saved saith the Apostle 1 Thess. 2.16 to fill up their sinne alway this doth fill up the measure of sinne it is the height and perfection of sinne in any person in any nation to do so So that to conclude this second reason he that desireth the prosperity and wealth of the kingdome that it may be kept free from famine and pestilence and all other calamities will joy to see the pure religion of God to be maintained and countenanced in it to see the sound preaching of the Gospell to abound and become fruitfull and he will grieve to see it otherwise The third and last reason of the point respecteth the Lord himselfe No man can have the spirit of Christ that doth not desire unfeignedly and rejoyce to see Gods honour and glory advanced among men to see his kingdome enlarged to see men live in dutifull obedience unto him This our Saviour teacheth us in the Lords prayer to make our chiefe suit to God whensoever we pray to him Our three first and principall petitions Matth. 6.9 10. Hallowed bee thy name thy kingdome come thy will be done in earth as it is in heaven And he that cannot heartily desire this yea desire it more then any thing els never knew what it is to pray aright never made any prayer that was acceptable unto God in all his life And he that desireth this cannot but rejoyce to see the Gospell soundly and freely and plentifully preached to see Gods pure religion professed and practised For 1 nothing advanceth Gods glory so much as the faithfull preaching of the Gospell doth It is called therefore 2 Cor. 4.2 the Gospell of the glory of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Tim. 1.11 The Gospell of the glory of the blessed God And the faithfull Ministers are called the glory of Christ 2 Cor. 8.23 Christ receiveth not so much glory by any as by them The preaching of the word is the Scepter of Gods kingdome and the meanes wherby he subdueth men and brings them under his obedience This is that rod of Gods strength which he sent out of Zion spoken of Psal. 110.2 whereby he ruleth in the midst of his enemies And it is therefore called the Gospell of the kingdome Mat.
regenerate may fall fearefully into odious sinnes 8 Why the Lord suffers his people to fall 9 10 The best have therefore great cause to feare 10 11 Means to keep us from falling 11 Take heed of declining in the least matters 795 When they are fallen they cannot rise up again of themselves 13 Comfort against tentations of falling away 352 357 Differences between the falls of the elect and others 355 556 Their sinne is great that rejoyce to heare and speak of them 552 And theirs that embolden themselves to sin by them 554 557 Why the falls of the godly are recorded in the Word 555 Family True converts will have a care to reforme their families 288 630 Such as have children and families are charged with the soules of them 289 481 Must answer for their open proâ—anenesse and contempt of religion 711 Fast. Humiliation necessary in every fast and for what causes we should be humbled 311 313 Feeling A man may be in the state of grace and highly in Gods favour though be feele is not nor have the comfort of it 140 141 Feare of God That may be well done that is done cut of feare of Gods judgements 387 But it must be such a feare as is mixed with love 388 A man may be subject to slavish feares and yet truly love God 392 Reasons of it 393 394 We must strive against these feares 395 6 Means to overcome them 396 734 735 He that is in the state of grace must be affraid to sin 569 570 Must feare every degree of sin must continue in this feare Ibid Faith the root of it 741 Freedome of will How dead we are by nature 305 517 518 Wicked men have no true desire nor wiâ—l tâ— have grace and to be saved 454 455 Wicked men may forbeare many sinnes and doe much more good than they do 457 He that doth what lieth in him is nearer to salvation than another naturall man 458 The naturall man is able to â—â—ve to men and to himselfe but not to God 518 G. God HIs omnipresence and omniscience 221 222 His holinesse 222 His Maiesty 223 His goodnesse and bounty 224 Gods love Wicked men are perswaded God loveth them and hee doth indeed with a common love 398 Faith assures us of Gods speciall love 400 Rest not in common favours but get assurance of Gods speciall love 401 402 687 688 Motives to seeke for assurance of Gods speciall love 402 406 Meanes to get it 406 c Grace We are bound to give God thanks for his restraining grace in others 337. In our selves 339 Saving grace is of a permanent and durable nature 428 Gospell The preaching of the Gospell is the outward instrument whereby the Spirit workes sanctification 732 H. Hearers TO love and reverence Gods Ministers 22 167 What Ministry they should most prize 22 23 Yet must they esteeme reverently of the meanest faithfull Minister 23 Reprooâ—e of hearers that love not their Ministers person 24 That discourage their Ministers 480 That regard not his Ministry 24 169 The danger of such as neglect to heare 26 That heare without profit 27 528 Many complaine without cause they cannot profit by the Word 528 What the true causes are men profit not by the Word 529 What they must do that have long enjoyed the Ministry of the Word and cannot profit by it 530 Hearers must examine what they heare 790 How wee may heare with profit 30 c. 742 1. What we must do before 30 35 792 2. What in hearing 35 39 3. What after 39 44 Resort to Ministers for resolution 43 Heart Grosse sinnes harden the heart 14 15 16 Hardnesse of heart a â—earefull judgement 16 Meanes to deliver and preserve us from it 16 17 735 Make conscience of the first stirâ—ings of thy corruption there 317 When God hath a mans heart it is a signe of uprightnesse 438 c. 463 Signes that the purpose and desire of the heart is right 465 Honour Whom God accounts truly honourable 286 Hope A sound hope that when wee shall die wee shall goe to heaven a speciall meanes of patience 270 Signes of a true hope 271 Humiliation The knowledge of our naturall corruption is of great force to humble us 308 We have cause to be humbled when wee have performed our best duties 309 When we go before God in prayer Ibid. Specially at fasts 311 And at the Sacrament 574 Seeking assurance of Gods favour with an humbled soule is a speciall meanes to obtaine it 408 647 Humiliation for sinne a speciall meanes to obtaine sanctified knowledge 498 He that is in the state of grace â—ath more cause to be humbled for his grosse sinnes than any other man 573 Foure benefits of â—ound humiliation 574 The humbled soule most capable of mercy 647 648 None fit to receive Christ but the humble and such as find themselves utterly void of all grace 691 Hypocrisie The best are apt to suspect themselves to be hypocrites 460 Comfort for such 461 Many things in an hypocrite better than in any meere naturall man 697 An hypocrite may go farre 698 c. The good things in them not to be misliked and scorned 699 In some respects the hypocrite is worse and in worse case than the open profane person 719 Signes of an hypocrite 720 c I. Idlenesse A Great sinne for any man to live idly and un-profitably 125 Idolatry It is a good thing and pleasing to God to hate Idolatry 712 714 Ignorance Is a sinne that much provokes God 494 It is a signe one is under Sathans power 496 Such a one easily seduced Ibid. Such an one is full of doubts and feares 497 Infants Every Infant so soone as it is borne or conceived is guilty of sin in the sight of God and deserveth to be damned 277 In what respects called Innocents Ibid. And said to be holy 278 How severe God hath beene in his judgements towards some Infants 279 280 The originall corruption of Infants consists in three things Ibid Observe Gods judgements on them 281 The sin that is in Infants is derived to them from their parents 282 Infidelity The hainousnesse of that sin 146 147 Notwithstanding Infidelity discerned and bewailed a man may trust in Gods mercy 648 682 Infirmities Foure notes to discerne a sin of infirmity from a reigning sin 709 Ioy. The humble-hearted man hath great cause of Ioy. 138 Gods children have cause to be comfortable and to serve God with alacrity 364 365 He that truly believeth he is justified by Christ must needs rejoyce in him 675 c. Their great sin that do not 680 Iudgements of God The Lord sheweth his severity more in this life against the sinnes of his owne people than of the wicked 1. He afflicts all them 2. Begins with them 542 543. 3. He usually makes them examples 544. 4. His judgements are wont to be heavier and sharper on them 545 This be doth to keep them from sin and perdition 546 He getteth himselfe glory