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
For 1 hee knowes many blemishes in his best workes 2 though he did not yet hee knoweth the Lord may 3 Though there were not yet can wee not ground assurance of pardon and eternall life upon them p. 106. The mercy of God is such as we may safely ground our hope upon it for 1 the Lord is of a gracious kind and liberall disposition his love is most free 2 in the Lord there are tender mercies bowels of mercy p. 107. 3 In the Lord there is a multitude of tender mercies p. 109. The religion and Doctrine of the Church of England must needs be true because it ascribes our salvation wholly to Gods free grace p. 110. Lect. 21. The true knowledge of Gods mercy hath great force to move men to forgive wrongs and to live in charity p 111. Take heed of comming out of charity to the Sacrament p. 112. Yet doe they also sin that absent from the Sacrament upon this pretence they are not in charity p. 113. Many thinke they are in charity when they are not and six notes to judge of this by p. 114. Lect. 22. He that hath truly tasted of Gods mercy to him in Christ will be mercifull unto others p. 115. viz. 1 apt to pity them that be in misery 2 bountifull and ready to helpe them do them good p. 116. great promises are made to this p. 117. 3 Free in his bounty mooved to it onely by the sense of their need and misery yet must respect bee had to the deserts of the poore p 118. But the badnesse of the poore should not keepe us from relieving them p. 119. Necessary to urge men to this duty The great sin of many in neglecting to give to the poore Ibid. p. 120 Lect. 23. Gods people are not onely peaceable and harmelesse but strive to be profitable to do good to the places they live in p 121 122. Popery in this sheweth it selfe not to bee of God for it teacheth men to be treacherous unto and to seeke the ruine of their owne countrey p. 123. The great sinne of oppressors and depopulators p 124. This aggravates much the sinne of wicked men that they bring Gods curse upon the Countrey and places they live in Ibid. A great sin for any man to live unprofitably idly p. 125. and to be all for our selves without care of the common good Ibid. Lect. 24. We must not content ourselves to know God iâ— mercifull but labour to know that his mercy even his speciall mercy belongs to us p. 126. Five differences betweene it and the common mercy of the Lord Ibid. p. 127. Five notes whereby wee may know whether Gods speciall mercies belong to us p. 128 Lect. 25. Five effects that the true knowledge of Gods mercy will work in our hearts p. 129 130. The knowledge of Gods mercy may encourage him that hath been the vilâ—st sinnet to turnâ— to God and to seek unto him p. 130 131. 1 Proleps That which the Scripture speaketh of Gods severity against sinners belongs only to the impenitent p. 131. 2 Proleps Though the number of the elect be small in comparison of the reprobate yet no man that desires to repent may judge himselfe to be a reprobate but rather that he is one of Gods elect p. 132. Many grounds there are for this in Gods revealed wil which we are rather to look into then to pay into or meddle with his secret will p. 133. Lect. 26. The best soules most subject to doubts feares p. 134. Though the most hearers have more need to heare the terroâ—rs of the law then the comforts of the Gospel p 135. yet we must preach as well these and rather them then th' other because 1 that there be some in every Congregation that have present need of these comforts it is to be presumed 2 all of us are like to have need of them one day Ibid. 3 of all heaâ—ers we must have most respect to theÌ„ p 136. Such as feare God must strive against their terrours heavinesse and stirre up themselves to receive the comforts of the Gospel p. 137. 1 It s the commandement of God they should bee chearefull 2 They hart themselves greatly by giving way unto this feare and hâ—avinesse Ibid 3 They have manifold causes of joy and comfort p. 138. Lect. 27. 4 The reasons they give against themselves why they have just cause to be so heavy and uncomfortable are insufficient viz. 1 Obj. They cannot be perswaded they are in Gods favour but rather that hee hath utterly rejected them Five considerations that may stay comfort us in this case 1 This is but a tentation of Satan therfore not to be credited It followeth not thou art rejected of God because thou art in thine owne heart so perswaded p. 139. A man may bee in Gods favour yet himselfe not feele perceive it p. 140. an excellent grace to rest upon Gods Word promise even when wee want sense of his favour Ibid. 2 This hath been the case of many of Gods dearest servants and there is great force in this consideration Ibid 3 The Lord hath a speciall hand even in this kind of affliction p. 141. 4 The Lord doth this in love and intends to doe us that good by this kinde of affliction that could not have beene done by any other Ibid. 142. for hereby 1 he causeth us to repent of our security 2 he prevents such sins as he seeth us in danger to fall into 3 he prepares us for such measure of comfort as otherwise we should be uncapable of p. 142. Lect. 28. 4 He weaneth us from the world maketh us think of home 5 Hee worketh us to an high pretious esteeme of his favour p. 143. 6. He causeth us to bee better rooted setled in a christian course theÌ„ otherwise we could be p. 144. The 5 and last consideration to stay us in this case that God will certainly sustaine and not suffer us to be overcome in it Ibid. Take heed of seeking ease in this case by false waies p. 145. Yeeld not to this â—entation but resolve to resist it Ibid. 1 by considering what God hath said in his Word concerning them that are in this case Ibid. 2 resolve to rest upon Gods promise and trust him on his bare word against thine owne sense p. 146. The hainousnesse of the sin of infidelity appeares 1 by Gods severity against it Ibid. 2 by the dishonour it doth to God 3 by three dangerous effects of it pag. 147. what ability is in us to beleeve Ibid. Lect. 29. Directions how to recover our selvés and overcome this tentation 1 find out the chiefe sin that is the cause of it and mourne more that thou thereby hast forsaken God then that God hath thus forsaken thee 2 call to mind the comfort thou hast found formerly for from thence thou maist ground hope of recovery p. 14â— 149. 3 examine thy present
that we can do nothing in our houses but we shall be sure to heare of it in the pulpit and who can take this well These tale-bearers are the odiousest people in the world say they and the onely make-bates betweene the Minister and his flocke as Solomon saith Pro. 26.20 Where there is no tale-bearer the strife ceaseth I answer First it were surely a great fault in the Minister if he should beleeve or if he should reprove you upon every light hearesay He that would goe to heaven must not take up or receive easily a reproach against his neighbour Psal. 15.3 Secondly this hath beene of old falsly laid to the charge of Gods servants as it was to Ieremiahs Ier. 43.3 Baruch the son of Neriah setteth thee on against us for to deliver us into the hand of the Caldeans that they might put us to death Thirdly it may fall out that we in our ministery may meet with such faults of yours particularly as we never heard you were guilty of nor ever suspected you of this hath oft fallen out and when you find it to be so you must therein acknowledge the divine and searching power of Gods Word and not imagine that some tale-bearer hath beene with us Heb. 4.12 the Word is said to be a discerner a discoverer and a judge of the thoughts and intents of the heart And the unlearned man and unbeleever that came to heare the Prophet finds himselfe reproved for such faults and such secrets of his met with all in their ministery as he knew well the Prophets themselves could never know none but the Lord could be acquainted with 1 Cor. 14.24 25. Fourthly it is not alwaies unlawfull to reproue your sins even upon heare-say So did Ely 1 Sam 2.23 Why doe you such things for I heare of your evill dealings And Paul 1 Cor. 11.18 I heare there be divisions among you and I partly beleeve it It is like some wicked men would be apt enough to say then to Ely and Paul what tale-bearer what pickthanke hath beene with you Do you know or see any such matter in us your selves Yet do they reprove them even upon that they had heard of them Fiftly we may lawfully reprove in our ministery the faults we heare to be in you though we be not certaine of it nay though we hope better of you Because the reproofe may do good to others that be guilty of them and to your selves also though you be not guilty to make you the more fearefull to fall into them So the Apostle speakes of the sin against the Holy Ghost and of universall Apostasy to the Hebrewes though he were fully perswaded they were not guilty of that sin as he saith Heb. 6.9 We are perswaded better things of you and things that accompany salvation Nay it were a benefit to you if we were so fully and particularly acquainted with all your waies that in every Sermon we might meet particularly with your errours sinnes weaknesses and tentations We could in nothing shew our love to you more then in this When Christ spake in the greatest assemblies he was wont to aime in his doctrine chiefly at them whom he loved best Luk. 12.1 LECTVRES ON PSAL. LI. 1 2. Lecture X. on Psalme LI. 1 2. December XXVII MDCXXV 1. Have mercy upon me O God according to thy loving kindnesse according unto the multitude of thy tender mercies blot out my transgressions 2. Wash me throughly from mine iniquity and cleanse me from my sinne THE last day we finished the Title of this Psalme it followeth now that we proceed to the Psalme it selfe Now the matter and substance of the Psalme is a prayer of David 1. For himselfe to the end of the 17. verse 2. For the Church the good estate whereof he had greatly hazarded and endangered by his sin in the two last verses The prayer he makes for himselfe consisteth of two petitions whereof the 1 concernes his justification consisting in the forgivenesse of his sinnes and the imputation of Christs righteousnesse unto him and the 2 his sanctification consisting in the mortifying of his corruption and the renewing of his heart by the spirit of God both which are amplified by certaine arguments whereby he doth confirme his faith in both these petitions These two verses which containe the summe and effect of his first petition have two principall things to be observed in them 1. The ground of his faith and hope in this his request what gave him hope to obtaine the pardon of his sin Surely the knowledge he had of the mercy of God he pleads nothing but mercy Have mercy upon me O God Why but what ground of hope could he have that ever God would have mercy upon such a wretch as he was that had sinned in so hainous and odious a manner and had hardned his heart so long in his sin Surely none other but the knowledge he had of the Lords gracious disposition 1. Of his loving kindnesse wherby he was apt to shew mercy to his people of his owne free grace without all respect to any desert that may be in them 2. Of the tendernesse of his mercies and those bowells of compassion that are in him whereby he is apt to be affected and grieved with the misery of his people and moved even thereby without any other respect to shew mercy to them 3. Of the multitude and infinitenesse of Gods mercies whereby he is apt to pardon the sinnes of his people though they bee never so many though hee hath forgiven them never so oft already The knowledge I say that David had of these three things in the Lords gracious disposition gave him hope to find mercy with God for the pardon of his sin though it were so great and hainous Have mercy upon me O God according to thy loving kindnesse according unto the multitude of thy tender mercies The second thing to be observed in these two verses is the vehement and earnest manner of propounding and expressing this his request to God for the pardon of his sinnes which appeareth 1. In the aggravating of his sinnes 1. He was guilty of offences of all sorts and kinds transgressions iniquities and sinnes 2. His sinnes were debts written and recorded in Gods debt-booke and such things as made him filthy and loathsome in Gods eyes and his owne so as he was utterly undone if God shewed not mercy on him 2. By iterating his request so often blot out wash mee cleanse mee 3. By the extent and measure of this mercy he craved Wash mee throughly or multiply thy washings and rinsings and scourings of me As if he had said I am so filthy that once washing a little washing will not serve to cleanse me Now the words being thus opened we have this first to observe in them that David being now in extreame anguish of soule his sinnes were ever before him verse 3. sleeping and waking wheresoever he was whatsoever he was doing
all helpe and comfort any way els but only in Christ and so to flye to him to obtaine thy pardon Then mayest thou have good hope that thy sins are pardoned Secondly If a man feele himselfe to be sanctified and changed by the spirit of Christ then may he be sure he is justified and washed from his sins by the bloud of Christ. Where God pardoneth sin there he subdueth and destroyeth the power of it Micah 7.18 19. When he had said Who is a God like unto thee that pardoneth iniquity he addeth hee will have compassion upon us he will subdue our iniquities Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under grace When Christ hath once procured for a man the pardon of his sin he turneth the heart quite from it and worketh in him such a change as he becommeth another man Acts 3.26 God hath sent his Sonne to blesse you in turning every one of you from your iniquities See some examples and experiments of this What a marvellous change was wrought in those converts of Ephesus that had used curious arts after God had pardoned their sins they did so hate that sin that they had lived in that they burnt the books that had bin the meanes and instruments of that sin though they came to the value of 15000 pieces of silver which was at the least eight hundred pounds sterling Acts 19.19 So after Peters sin of denying Christ for feare was pardodoned what a change was wrought in him None of all the Apostles so bold in confessing Christ afterwards as he was Acts 2.14.3.12.4.8 So when Pauls sin of hating and persecuting of the Saints was pardoned never did any of Gods servants shew that love to the Saints that hee did See how many hee sends speciall salutations to and in how kind a manner Rom. 16. See in what termes hee expresseth his affections to the Saints oft times Phil. 4.1 My brethren dearely beloved and longed for my joy and Crowne And Philem. 12. He calls Onesimus a poore servant his owne bowells Yea where sinne is pardoned not the outward man onely but the very heart is changed Ezechiel 36.25 27. Then will I sprinckle cleane water upon you and yee shall bee cleane from all your filthinesse A new heart also will I give you and I will put my spirit within you and cause you to walke in my statutes Thou therefore that art perswaded thy foule sinnes are pardoned try it by this note Is thy heart now quite turned from these sinnes that above all other thou now hatest them most art most afraid of them shunnest the beginnings and occasions of them Yea thou that hast beene the civilest man dost thou find a change wrought in thee a new heart given thee Then thou mayst have a comfortable assurance that thou hast indeed obtained thy pardon Thirdly if a man feele that the knowledge of Gods love in pardoning his sin hath wrought in his heart a true love to God and that the change I told you of proceedeth from his love to God This note thou shalt find given by our Saviour Luke 7.47 Her sinnes which are many are forgiven her for shee loved much This property of a man whose sinnes are pardoned you shall see in David Psal. 116.1 I love the Lord because he hath heard my voice and my supplication And what was his supplication Even for pardon of his sinne as you shall see ver 3 4. The sorrowes of death compassed me the paines of bell gat hold on me I found trouble and sorrow then called I upon the name of the Lord O Lord deliver my soule And in Peter whom when Christ would comfort and assure that his sin was pardoned by what note doth he labour to assure him of it Iob. 21 15. Simon thou sonne of Iona lovest thou me more then these For indeed no man can love the Lord and obey him out of love but he that first is perswaded of Gods love to him in the pardon of his sinnes 1 Ioh. 4.10 Herein is love not that we loved God but that hee loved us and sent his Sonne to be the propitiation for our sins Hast thou no love to God to his Word and servants Dost thou all that thou dost in his service out of by-respects Flatter not thy selfe thy sinnes are not pardoned Fourthly If the love that we beare to God for the pardoning of our sinnes can make us unfainedly willing to forgive all men even those that have most wronged us This note is given with great earnestnesse and asseveration by our blessed Saviour not onely in the fift petition Mat. 6.12 but immediately after the end of the whole prayer Mat. 6.14 15. For if yee forgive men your heavenly father will forgive you if ye forgive not men neither will your father forgive you Canst thou not forgive thy greatest enemies Strivest thou not against the motions to revenge and malice Art thou not humbled for them Certainely thy sinnes are not yet pardoned thou art still in thy sinnes An hypocrite can give much and doe many kindnesses to them that never wronged him A man may bestow all his goods to feed the poore and yet not have charity 1 Cor. 13.3 Luke 6.32 33. If you love them that love you and doe good to them that doe good to you what thanke have ye For sinners also do the same But out of love to God to forgive them that have wronged us and love our enemies that argueth a mans sins are pardoned Lecture XIX On Psal. 51.1 2. March 21. 1625. WE have already heard that in these words there were three things principally to be observed 1. That David in the great distresse he was now in flyeth unto God by prayer and seeketh helpe and comfort that way 2. That in this prayer wherein he seeketh helpe and comfort from God he begs nothing but the pardon of his sinnes 3. That the onely ground of his hope to speed well in this prayer and to obtaine the pardon of his sinnes was the knowledge he had of the mercy of God The two first of these wee have already finished it followeth now that we proceed to the third and last of them It is therefore here to be observed 1. That seeking pardon of his sinnes at the hands of God he pleadeth nothing but mercy hopeth to obtaine it no other way maketh that the onely ground of his hope in this suit and cryeth Have mercy on me ô Lord. 2. That the thing that made him hope he should find this mercy with God was nothing he found in himselfe but onely the knowledge he had of the Lords gracious disposition Have mercy upon mee ô God according to thy loving kindnesse according to the multitude of thy tender mercies As if he had said ô Lord there is nothing els to move thee to have mercy upon me but onely thine owne gracious and mercifull disposition 3. Yet had David before his fall done
many good workes Suffered great wrongs from Saul with wonderfull patience and freedome from desire of revenge 1 Sam. 24.5 6. Shewed marvellous zeale for God in fighting his battells 1 Sam. 25.28 Shewed marvellous love to the Word and worship of God Psal. 27.4 One thing have I desired of the Lord and that will I seek after that I may dwell in the house of the Lord all the daies of my life and 84.1 How amiable are thy tabernacles O Lord of hosts And even at this instant when he maketh this prayer to God there was a great deale of goodnesse and grace in him 1. He confesseth freely his sinne unto God verse 3 4. 2. He was wonderfully humbled for it and grieved and broken hearted verse 8.17 3. His heart was quite changed and turned from his sinne unto God he loved him unfainedly and desired his glory verse 13 14. 4 And all this he did in uprightnesse of heart verse 6. Yet now comming to beg pardon of his sins he groundeth his hope to obtaine it upon none of his former good workes upon none of the goodnesse that he found now in himselfe but onely upon the mercy of God Now from these three points thus observed in the Text this Doctrine ariseth for our instruction That the best of Gods servants have no other ground of hope to find favour with God for the pardon of their sins but onely in the mercy of the Lord. Vpon this Gods choicest Saints have builded alwaies and in seeking pardon of their sins have pleaded nothing but this So doth David heere and so doth he in many other Psalmes Psal. 6 2 4. Have mercy upon me O Lord for I am weake returne ô Lord deliver my soule ô save me for thy mercies sake and 25.6 7. Remember ô Lord thy tender mercies and thy loving kindnesses for they have beene ever of old according to thy mercy remember thou me for thy goodnesse sake ô Lord. So doth Daniel in his prayer Dan. 9.9 To the Lord our God belong mercies and forgivenesses All pardons are mercies and are obtained by mercy onely Yea in all their prayers wherein they have sued to him for any blessing this hath ever beene in their eye and that which they have built all their confidence upon Psal. 5.7 As for me I will come into thy house in the multitude of thy mercy This shall ever draw me and incourage me to come unto thee And 69.13 O God in the multitude of thy mercy heare me And 115.1 Not unto us Lord not unto us but unto thy name give glory for thy mercy and for thy truths sake But what should I heape up testimonies in so plaine a case And yet because it is so usefull and comfortable a point I will not passe over it too sleightly but insist a while upon it so farre as I shall judge necessary for your edification And before I come to the reasons and grounds of the Doctrine I will answer two maine objections that the heart of man wil be apt to make against this Doctrine First How can our hope to finde favour with God be grounded onely upon the mercy of God How can the pardon of our sins bee ascribed to the meere mercy of God and to his free grace when wee obtaine not this favour of God till it was dearely bought and purchased 1 Cor. 6.20 Ye are bought with a price Yea sucha price as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully answerable in worth to the soules of all Gods elect and to that which God hath given us 1 Tim. 2.6 He gave himselfe a ransome for all The Lord forgave not one farthing of that summe wherein we stood indebted to him till he was fully satisfied for it First hee exacted and received by Christs passive obedience the whole forfeiture of our obligation hee had against us and so came wee to the pardon of our sins In which respect it may be said as Esa. 40.2 Wee have in our surety received at the Lords hand double for all our sinnes Secondly hee exacted and received also in Christs active obedience the whole debt of obedience to his Law that wee did owe unto him For Christ our surety not for himselfe but for us fulfilled all righteousnesse Matth. 3.15 And so came we to the title and right wee have to the Kingdome of Heaven So that it may seeme not the meere mercy and free grace of God but Christ is the only ground of our hope as he is called 1. Tim. 1.1 The Lord Iesus Christ is our hope And 1. Iohn 2.2 He is the propitiation for our sins To this I answer That the foundation of all our hope and comfort we have in Christ is in the mercy and free grace of God only For although the pardon of our sins and salvation of our soules in respect of Christ our surety was no free gift but a deare purchase and the Lord shewed no mercy at all to him but justice only yea rigour of justice Rom. 8.32 He spared not his owne sonne but delivered him up for us all Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us Looke upon him when he was in his agony and passion paying our forfeiture and there was nothing to bee seene from top to toe soule and body but the curse of God he was all curse made a curse Yet do we obtaine this pardon and the salvation of our soules not by purchase but by the free gift of God Esa 9. ◠Vnto us a Sonne is given Ioh. 4.10 If thou knewest the gift of God And the mercy and free grace of God never appeared so much to us-ward in all the works that ever he did as in this worke of redeeming us from our sins by the bloud of Christ. For thus speaketh the Apostle Ephes. 1 7. In whom we have redemption through his bloud the forgivenesse of sins according to the riches of his grace the riches of Gods grace appeared in this Observe this I pray you in five points First It was the wonderfull mercy of God to us and nothing else that moved him to find out and appoint the meanes to satisfie his owne justice by It was the Lord himselfe that did fore-ordaine his owne Son to be our propitiation Rom. 3 27. He purposed this in himselfe Ephes. 1.9 And so the Lord indeed made satisfaction unto himselfe 2. Cor. 5.19 God was in Christ reconciling the world to himselfe His love and mercy appeared more unto us in this then if by his absolute prerogative he had forgiven us without exacting any satisfaction at all Iohn 3.16 God so loved the world that he gave his onely begotten Sonne And Iohn 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Secondly It was the wonderfull mercy of God to us and nothing else that moved him to give any of us to Christ and to appoint
in him I will go no further for the setting of this forth unto you then to those three things which David heere in my Text speaketh of and which he observed in the Lords gracious disposition and on which he grounded his hope 1. There is in the Lord loving kindnesse 2. There are in the Lord tender mercies 3. There is in the Lord a multitude of tender mercies For the first The Lord is of a gracious and kind and liberall disposition Ioel 2.13 The Lord is gracious and of great kindnesse The love he sheweth the good he doth to any of his people is most free and hath no cause no ground at all but in himselfe alone The love we beare to any useth to have some ground in the party that we do love we see somewhat in the party that moveth us to it at first But the love the Lord beareth to us had no ground at all in us but in his owne goodnesse and loving kindnesse alone The Apostle therefore calleth it 2 Thess. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of his goodnesse He set his love upon us as Moses saith Deut 7 7 8 because he loved us He even resteth in his owne love as the Prophet speaketh Zeph. 3.1 and seeketh no further So speaketh the Lord Exod. 3 â—â— I will be gracious to whom I will be gracious and I will shew mercy on whom I will shew mercy Nothing moved him to be gracious and mercifull unto us but onely his owne good will and pleasure So Esa. 43.25 I even I am he that blâ—â—â—eth ouâ— thy transgressions for mine owne sake So 2 Sam. 7. â—1 For thy words sake and according to thine owne heart thou hast done all these great things True it is that after the Lord hath set his love upon us he worketh that in us by his grace that maketh us amiable and beautifull in his sight and so causeth him to love us the more This is excellently set forth Ezek. 16.9 14. He anointed his beloved one with oyle cloathed her with broidered work covered her with silke deâ—ked her with ornaments put bracelets upon her hands and a chaine about her necke decked her with gold and silver made her exceeding beautifull marke how grace and piety doth beautifie the soule in Gods eye But when he first set his love upon us he saw nothing in us that did move him to love us as is also notably set forth in that 16. of Ezek. When the Lord first passed by his beloved as it is said verse 8 and looked upon her and her time was the time of love when he first loved her what was there in her to move him to it See that verse 6. When I passed by thee and saw thee polluted in thine owne bloud I said unto thee when thou wast in thy bloud live yea I said unto thee when thou wast in thy bloud live Marke how earnest the Lord is to perswade us of the freenesse of his love to us and how it grew not at all from any respect he had to any goodnesse was or should be in us but from his owne loving kindnesse and goodnesse alone And this is the first thing that Daviâ— here considered in the mercy and goodnesse of the Lord that made him to hope he should find mercy with him for the pardon of his sin Secondly In the Lord there are tender mercies bowels of mercy as the word racham which is heere used doth properly signifie For thus it hath pleased the Lord to condescend unto our capacity and to make knowne unto us in his Word his gracious disposition by comparing himselfe unto a most tender hearted man or woman and attributing bowells unto himselfe Esay 63.15 Where is the multitude of thy bowells and of thy mercies towards me are they restrained Luke 1.78 Through the bowells of the mercies of our God whereby the day spring from an high hath visited us And this comparison standeth in two points 1. As a tender-hearted man or woman when they see any to bee in misery cannot choose but pitty them and grieve for them and feele their bowells within moved and pained with it and this is the very nature of man humanity and not the corruption of nature As it is sayd of our Saviour Mat. 9.36 When he saw the multitude fainting and scattered abroad as shâ—epe having no shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bowells yearned or were moved towards them ô that the beholding of men in that misery could move us so and Hebr. 4.15 that hee is touched with the feeling of all our infirmities hee doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condole and grieve and suffer with us when we do grieve and suffer So the Lord when hee seeth any of his people to bee in misery hee cannot but pitty them and be moved with it and grieve with them Iam. 5.11 He is pitifull and of tender mercy Exod. 22.27 When he cryeth unto me I will heare for I am gracious So it is said Iudg. 10.16 His soule was grieved for the misery of Israel And Esa. 63.9 In all their affliction he was afflicted How can that bee will you say seing himselfe was the author of all their affliction Amos 3.6 Shall there be evill in a City and the Lord hath not done it How is it possible that the Lord would so sharpely correct his people and bring them to that misery if it did so grieve him to see them in misery I answer 1. that this is possible enough Did you never heare of a Iudge that did shed teares even in giving of sentence of death upon a malefactor and shewed a fatherly affection towards the poore wretch even at that time like Ioshua to Achan Iosh. 7.19 My sonne I pray thee give glory to the Lord God of Israel Did you never know any father so tender-hearted as when he hath whipped his child hee hath done it with teares in his eyes yea he could not containe but must needs let his teares fall hee hath smitten and wept and beene as apt to cry even as the child it selfe Surely so it is with the Lord. Psalm 103.13 As a father pitieth his children so doth the Lord pitie them that feare him Even when he correcteth us he pitieth and his bowells yearne towards us 2. He never afflicteth us nor bringeth us unto misery but when his love constraineth him to doe it hee must needs doe it unlesse he would see us perish and that his love to us will not suffer him to doe The Lords love to his children is not fondnesse like the love of many foolish parents his pitie is not like the pitty that is in many men of which wee have a proverb foolish pitty marrs the City that may be called well Crudelis misericordia But the Lords love is guided by his infinite wisedome and judgement hee will correct the dearest of his children and that sharply too rather then hee will see them spoiled 1. Cor. 11.32 When wee are judged
of the bodies of wicked men is it possible hee should delight in the destruction and damnation of their soules No no hearken how deepely he protesteth against this Ezekiel 33.11 Say unto them as I live saith the Lord I have no pleasure in the death of the wicked Yea he protesteth this so deepely even for this very purpose that hee might encourage every poore sinner to turne unto him I have no pleasure in the death of him that dyeth saith the Lord God Ezekiel 18.32 wherefore turne your selves and live yee Secondly God hath reveiled in his Word that he doth earnestly desire the repentance and salvation of the most wicked man and taketh great pleasure in it and therefore earnestly seeketh to reclaime them Ezek. 33.11 As I live saith the Lord I have no pleasure in his death but that he turne from his way and live turne yee turne yee from your evill wayes for why will yee dye ô house of Israel And this thou hadst heretofore and hast this day experience of in thy selfe How earnestly and how mightily hath God laboured with thee this way Yea he beseecheth thee and prayeth thee to be reconciled to him 2. Cor. 5.20 Yea there is nothing would so much delight him as to see thee repent as is set forth in the father of the prodigall ô what mirth and joy made he when he returned to him Luke 15.23 24. Thirdly God hath reveiled in his Word that Christ with all his merits should be in the ministery of the Gospell offered unto all that feele themselves to be sinners as the brazen serpent was listed up for all to looke upon that were stung Num. 21.9 unto thee as well as unto any other is he offered and thou art commanded to beleeve he dyed for thee Mar. 16.15 Preach the Gospel to every creature And what is it to preach the Gospel to him Surely to say to him as Lu. 2.11 Vnto you is borne this day in the city of David a Saviour which is Christ the Lord. So Christ inviteth all Ioh. 7.37 Iesus cryed saying if any man thirst let him come unto me and drinke And of his invitation of sinners in this sort the Lord saith Esa. 45.19 I said not in vaine seek ye me I the Lord speake righteousnesse If a poore sinner being thus invited should come to Christ for grace would he reject him No in no wise Ioh. 6.37 All that the father giveth mee shall come unto me and him that commeth unto me I will in no wise cast out Fourthly God hath not in words only but really given thee cause to feele by manifold experiments that he loveth thee and wisheth thee well Even this is an argument of his love that he hath preserved thee from so many dangers Ps. 41.11 By this I know that thou favourest me because mine enemy doth not triumph over me that he feedeth and cloatheth thee Deut. 10.18 He loveth the stranger in giving him food and raiment that thou sleepest so safely and quietly on nights Psal. 127.2 He giveth his beloved sleep Thou wilt say these are but common mercies I answer True yet concerning them observe foure things 1. That to the faithfull these are pledges of his speciall love as these places have proved 2. That they are arguments of his goodnesse even towards all men that enjoy them For so saith the Apostle Rom. 2.4 And if any man should have done this for thee saved thy life but once when thou wert in danger to have lost it delivered thee out of debt and danger maintained thee with food and raiment all thy life thou wouldest not doubt but he loved thee unfainedly Thou wouldest count it a foule sin to suspect or doubt of his love or to entertaine such a thought ô but for all that he hath done this for me I doubt I have not his heart I doubt hee hath purposed in himselfe to be my destroyer in the end And is it nothing for thee to suspect this of God 3. Though these be but common mercies yet it is a great sin to despise or set light by them Rom. 2.4 Despisest thou the riches of his goodnesse and forbearance and long suffering 4. Thou depisest them if thou be not by them led and encouraged to repent and turne unto God Rom. ◠4 Lecture XXVI on Psalme 51.1 ◠May 23. 1626. NOw it followeth that we proceed to the second sort of those to whom the consideration of the loving kindnesse tender mercies and the multitude of tender mercies that are in the Lord doth minister cause of comfort and encouragement and those are such as are regenerate and in the state of Grace and have truly repented yet are subject oft to inward feares and trouble by doubting of the mercy and love of God For it is evident by the Word and by daily experience also that many of Gods dearest and choicest servants such as above all other have most title to these speciall mercies of God that wee have heard of are yet much subject to trouble of mind much given to inward heavinesse and feare yea many of them are in that case that David complaineth he was in Psalme 88.15 While I suffer thy terrours I am distracted Yea 2. many of them continue a long time in this case as David complaineth Psal 38.6 I am troubled I am bowed downe greatly I goe mourning all the day long and Heman Psal. 88.15 I am afflicted and ready to dye from my youth up while I suffer thy terrours And upon this ground groweth all this trouble of mind and terrour that they are subject unto that they cannot be perswaded that they are in the favour of God and that his speciall mercy and loving kindnesse belongeth unto them This Heman expresseth to have beene the cause of all his trouble Psalme 88.14 Lord why castest thou off my soule why hidest thou thy face from mee Now before I speake any thing to the comfort of these poore soules I thinke it necessary to give you some reasons why I insist upon this use For I know well that many of you will thinke this a needlesse labour and be little or not at all affected with this Sermon Pro. 27.7 The full soule loatheth the honie combe 1. I know well the most of you stand in no need of comfort you have much more need of humbling then of comfort a great deale The secure sinner that never felt yet what it was to bee troubled in mind for sin hath more need to heare of the terrors of the Law then of the comforts of the Gospell The Law was made saith the Apostle 1. Tim. 1.9 that is appointed and ordained of God for the lawlesse and disobedient for the ungodly and for sinners These comforts that I am to speake of are the childrens bread and it is not meete to take the childrens bread and to cast it to doggs as our Saviour speaketh Matthew 15.26 I know well that such kind of men will bee likely to take hurt by
your selves are precious in Gods sight and of high account with him above all the princes in the world Psal. 147.11 The Lord taketh pleasure in them that feare him He hath appointed the glorious Angels to be your servants Mat. 18.10 Take heed you despise not one of these little ones for I say unto you that in heaven their Angels do alway behold the face of my father You are more gracious with him and may prevaile more with him in prayer and a wise Christian had rather to have one of you to pray for him then all the learned and eloquent men in the world Psal. 145.19 He will fulfill the desire of them that feare him and 10.17 Lord thou hast heard the desire of the humble Your prayers and services how poore and unperfit soever they seeme to your selves he will take in good part Mal. 3.17 I will spare them as a man spareth his owne sonne that serveth him He will not be rigorous to observe what is amisse in your services Mic. 7.18 Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage And in this respect you have just cause to be comfortable Rom. 8.31 If God be for us who can be against us at least to hurt us 4. You are the people whom Christ as I told you before hath more care of then of all the world nay then of all his Church besides whom he graciously and earnestly inviteth to come unto him and promiseth ease unto Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will give you rest And therefore you have cause to rejoyce And I may say to you as they did to Bartimeus Mar. 10.49 Be of good comfort arise he calleth thee 5. And lastly you are the people that have speciall interest in all Gods mercies If there be any goodnesse any mercy in the Lord as you have heard from this Text there is an infinite multitude of them they are all yours Luke 1.50 His mercy is on them that feare him from generation to generation You therefore that feare God know 1 that you ought to be comfortable that it is your sin that you are not learne to check your selves for it and say as Psal. 42.11 Why art thou cast downe ô my soule and why art thou disquieted within me 2 Pray to God that he would make thee cheerefull as David doth Ps. 51.8 Make me to heare joy and gladnesse that the bones that thou hast broken may rejoyce and 86.4 Rejoyce the soule of thy servant For he and he onely is able to comfort them that are cast down Esa. 51.12 I even I am he that comforteth you Lecture XXVII On Psalme 51.1 2. May 30. 1626. THe fourth and last thing that I am to say to these poore servants of God that are afflicted in Conscience is That the objections they make against themselves and the reasons whereby they use to conclude against themselves that they have just cause to be thus heavy and uncomfortable are weake and insufficient to inferre any such thing upon The first and chiefe objection they make against themselves is this Alas I cannot be assured of the favour of God or that I have any part in Christ or in his speciall mercy but am rather perswaded God hath rejected me and maketh no other reckoning of me then of an enemy and a castaway and how can I then be comfortable and cheerefull Now my answer unto this so dangerous an objection shall consist of two parts For I will shew you 1 how they that are in this case must stay and comfort themselves while they continue in this tentation that they may not faint and sinke under it and 2 how and by what meanes they may recover themselves out of it and get the victory over it For the first There be five considerations that are of great force to support Gods poore servants that are in this case First Thou must consider that thou hast no cause to give credit unto this perswasion For it is but a tentation of Satan as thou maist know by this because it is so directly opposite to the Word of God The spirit of God saith 1 Tim. 1.15 that this is a true saying and by all meanes worthy to be received that Christ Iesus came into the world to save sinners That above all others such as thou art that are heavy laden are invited by Christ to come to him and promiseth that he will give them rest Mat. 11.28 That this is Gods commandement that wee should beleeve on the name of his son 1 Ioh. 3.23 That Gods mercy belongeth to them that feare him throughout all generations Luk. 1.50 And what spirit then must that needs be that would perswade thee that thou hast no part in Christ nor in the mercy of God Certainely it must needs be the spirit of Satan who is called our adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.8 an enemy and a slanderer a lyer and the father of lies â—oh 8 44. And wilt thou beleeve him 2. But thou sayst thine owne heart perswadeth thee so I answer thy estate is not to be judged of as thou speakest and thinkest of thy selfe For as there is that maketh himselfe rich Pro. 13.7 full of peace and joy from assurance of his salvation and of Gods favour to him that hath nothing not one jot of true peace and joy no favour at all with God so there is that maketh himselfe poore perswadeth himselfe to be in a most wretched estate and hath great riches is highly in Gods favour and hath great store of saving grace It is not therefore safe for a man to judge of his owne estate according to the perswasion he hath of himselfe specially for a Christian that is in this tentation that is in the case of spirituall desertion to judge of his estate towards God according to the perswasion he hath of himselfe As in time past there was much infidelity malice covetousnesse in thee and yet thou didst not thinke so nor couldst be induced to beleeve it so there may be now much grace in thee and yet in this astonishment of thy soule thou canst not see it to be so Thy estate is not to be judged of according to that that thou speakest and thinkest of thy selfe being in this case For thou art now sicke and sicke of such a disease as deadneth and distempereth thine understanding Matth. 9.12 Have yee not knowne many that in burning feavers and such like diseases have had such thoughts and speaches as in their health they would have abhorred And of such a one we are apt to say alas it is not he but his disease that maketh him speake and think so and so shouldst thou say of thy selfe now as Asaph did being in this very case Psal. 77.10 I said this is mine infirmity God forbid he should judge of thee as thou dost of thy selfe in this case No no
The caveats are two First take heed thou seeke not to ease and deliver thy selfe out of this distresse by unlawfull means And there be three false wayes whereby men are wont to seeke ease in this case and to put God and their owne spirituall estate out of their mind 1. By shunning that ministery that did use to touch them to the quicke and to pierce their hearts Thus did Ahab shun Micajah 1 Kin. 22.8 I hate him for he doth not prophesie good concerning me but evill And Felix Paul Acts 24.25 Goe thy way for this time and when I have a convenient season I will call for thee 2. By giving over their private duties of reading and prayer saying in their hearts with that desperate Pursevant whom Ioram sent to apprehend the Prophet 2. Kings 6.33 What should I wait for the Lord serve the Lord any longer 3. By giving themselves over to carnall mirth to drinking and gaming and good fellowship according to the counsell Sauls Courtiers gave to him 1 Samuel 16.16 Seeke out a cunning player on a Harpe and when the evill spirit from God is upon thee let him play and thou shalt be well But take thou heed of seeking ease to thy soule any of these wayes hate them abhorre them that give thee this counsell and say with Iob 21.16 Let the counsell of the wicked be farre from me and with David Psal. 119.128 I hate every false way For 1. they that take this counsell make Satan their Physician to cure them when God hath made them sicke their Surgeon to heale the wounds that God hath made in their soules And certainely all his medicines and salves have deadly poison in them the wounds hee seemes to heale hee makes farre more incurable The wounds that God makes none but God can cure Iob. 5.18 Hee woundeth and his hands make whole Gods meanes which they shunne though they doe make them sad for a time yet they have in them the seed and roote of comfort and will bring the heart to comfort in the end if they bee constantly and conscionably used the sadnesse that they cause maketh the heart better as Solomon speaketh Ecclesi 7.3 That ministery that pierceth most is of a healing and comforting nature compared therefore to an excellent oyle and balme Psalm 141.5 And of Religion and religious duties Solomon saith Proverbs 3.17 All her paths are peace Where as Satans meanes on the contrary though they seeme to give ease and joy to the heart for the present yet indeede they doe the heart no good they can worke no sound cure on a wounded spirit Ecclesiast 2.2 I said of mirth what doth it Nay it makes the wound in the end worse then it found it Proverbs 14.13 The end of that mirth is heavinesse 2. They that take this course doe seeke to hide themselves from God as Adam did Genesis 3.8 1. And what madnesse is it for a man to thinke hee can bee able to doe so A child or a servant may runne away from his father or Master when they are angry or threaten them but who can runne away or hide himselfe from God Psalme 139.7 Adam thought to have hidden himselfe but hee could not Genesis 3.9 2. Admit one could doe so yet is not that the way to recover his favour by hiding our selves or running from him Draw neare to God saith the Apostle Iam. 4 ◠and hee will draw neare to you The second caveat I must give you is this take heed you yeeld not unto this tentation but resolve to resist it that is the way to overcome it if thou resist it not thou art in danger to be overcome of it Iames 4.7 Resist the Devill and he will flye from you When so foule a tentation as this is to bee perswaded that God hateth thee and hath rejected thee and is thine enemy that thou hast no part in Christ nor in Gods mercy is suggested into thy mind reject it with detestation as our Saviour did the like Matth. 4.10 Get thee hence Satan But how should I resist it wilt thou say The Apostle telleth thee 1. Peter 5.9 Whom resist stedfast in the faith Two things thou must do in this case First consider what God in his word hath said concerning such as thou art Search into the word acquaint thy selfe with Gods promises Thus did Christ resist Satan Matth. 4.4 7 10. This is the sword of the spirit Ephesi 6.17 Resolve therefore thus with thy selfe as David doth Psal. 85.8 I will hearken not what Satan or mine owne heart saith but what the Lord God will say of such as I am Say to thine heart as our Saviour doth to the Lawyer Luke 10.26 What is written in the Law how readest thou It is written Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him And such a one thou canst not deny thy selfe to bee It is written Prov. 28.13 He that covereth his sins shall not prosper but who so confesseth and forsaketh them shall have mercy It is written Ps. 105.3 Let the heart of them rejoyce that seeke the Lord. It is written Rom. 5.20 Where sin abounded there grace did much more abound There is no comparison betweene the multitude and hainousnesse of thy sins and Gods mercy or Christs merit It is written Iohn 6.37 Him that commeth to me desireth unfainedly to have benefite by me and to beleeve in me I will in no wise cast out and such a one thou canst not deny thy selfe to bee And many other such comfortable promises are written in Gods word Acquaint thy selfe with them ô they may stand thee in great stead one day David found this Psal. 119.93 I will never forget thy precepts for with them thou hast quickened me Secondly Resolve with thy selfe thou wilt give credit unto and rest upon that which God hath said in his word though a thousand Devils and thine owne heart also should say never so much to the contrary though thou have no feeling nor comfort at all in the assurance of Gods favour Say with David Psal. 56 3 4. When I am afraid I will trust in thee Why so In God will I praise his word in God have I put my trust As if hee had said though I be full of feares and consequently void of comfort and feeling yet I have Gods word and promise and that I will trust to For we live by our faith and not by our feeling Hab. 2.4 The just shall live by his faith It is the nature of faith to give credit unto and rest upon the word though wee see or feele nothing to rest upon Hebr. 11.1 Faith is the evidence of things not seene So that looke what the Apostle saith of hope Rom. 8.24 We are saved by hope but hope that is seene is not hope the same may be said of faith We are saved by faith but faith that is seene is not faith Indeed that and that only is true faith that is grounded
examine himselfe and ver 31. If we would judge our selves we should not be judged As if he had said We should escape all the judgments that the unworthy receiver hath cause to feare When David had invited Mephibosheth unto his table 2 Sam. 9.7 8. Mephibosheth bowed himselfe and said what is thy servant that thou shouldest look upon such a dead dog as I am And hath not every one of us much more cause to say thus in our preparatory prayers unto the Lord who inviteth us unto his table Foure singular benefits we should receive by it if we could be soundly humbled in the sense of our sins and which we cannot receive till we be so First This and nothing but this will breed in us an appetite unto Christ in this his ordinance a hungring and thirsting after him Till we be sicke of sin we can feele no need of this Physician nor can care much for him The whole have no need of a Physician saith he Mat. 9.12 but they that are sick When the fiery serpent had bitten and stung a man saith the holy story Numb 21.9 then hee would run and make use of the brasen serpent but never till then Secondly This and nothing but this will make a man able to prize Christ at his full valew and willing to part with any thing to purchase him You heare one protest Phil. 3.8 that he had suffered the losse of all things and did count them but dung that he might win Christ. But who was this that said so Surely Paul that had so deepe a sense of his own sin and unworthinesse that he counted himselfe the chiefe sinner in the world 1 Tim. 1.15 Thirdly This and nothing but this will make us fit to receive Christ by faith and make him our own Repent and beleeve the Gospell said our Saviour in his ministery Mar. 1.15 No man ordinarily can beleeve the Gospell till the law have wrought repentance a sound sense and sorrow for sinne in him And the Centurion of whom Christ saith Mat. 8.10 he had not found so great faith in all Israel as he did in him was a man that was deeply humbled in the sense of his owne unworthinesse as you may see ver 8 Lord I am not worthy saith he that thou shouldest come under my roofe A strange degree of humility as ever you heard or read of if you consider it well Fourthly and lastly This and nothing but this will make us able to rejoyce and take comfort in Christ to count him our treasure and our happinesse God forbid saith the Apostle Gal. 6.14 that I should glory or rejoyce in any thing save in the crosse of our Lord Iesus Christ. He meaneth the passion and sufferings of Christ. But who was this that did thus rejoyce in Christ and in his sufferings Surely it was Paul that was so deeply humbled in the sense of his unworthines that he calleth himselfe Ephes. 3.8 lesse then the least of all Saints See in all these foure points the benefit of sound humiliation for sin and be no longer afraid of it but strive and labour for it specially now that thou art in a speciall manner to appeare before God and to renew thy covenant with him LECTVRES ON PSAL. LI. 7. Lecture CXV On Psalme LI. 7. Aprill XIIII MDCXXIX Purge me with hysope and I shall be cleane wash me and I shall be whiter then snow WE have already heard that this whole Psalme being an humble prayer and supplication that David made unto God after that by the ministery of the Prophet Nathan the Lord had effectually discovered his foule sins unto him and called him unto repentance doth consist of two principall parts For 1 Hee prayeth for himselfe from the beginning of the Psalme to the end of the 17. verse And 2 for the Church of God which he had greatly endangered by his sinne in the two last verses of the Psalme And the prayer that he maketh for himselfe consisteth likewise of two parts the 1 concerneth his justification wherein he beggeth of God the pardon of his sinnes and recovery of his favour in the nine first verses the 2 concerneth his sanctification wherein he beggeth of God the mortifying of his corruption and the renewing of his heart by his holy spirit from the beginning of the tenth verse to the end of the 17. In the petition he maketh for the pardon of his sinnes two things are to be observed 1. The arguments whereupon hee doth ground his faith and hope to speed and obtaine this his suit 2. The oft repeating of this suit and petition to expresse the vehemency of his desire in it The arguments whereupon he groundeth his faith in this petition are two First The knowledge he had of the Lords goodnesse and of that multitude of tender mercies that were in him verse 1. Secondly The knowledge he had of his owne sinnes which he confesseth and layeth open before God not onely in a generall manner verse 3. but fully and particularly in the three verses following Aggravating them by the consideration 1. Of the the person against whom they had beene commited verse 4. Against thee thee onely have I sinned and done this evill in thy sight 2. Of the filthy fountaine and bitter root from which they did spring verse 5. Behold I was shapen in iniquity and in sin did my mother conceive me 3. Lastly Of that knowledge and truth of saving grace which God had wrought in him before he fell into these sinnes verse 6. Behold thou desirest truth in the inward parts and in the hidden part thou hadst made me to know wisedome And thus farre we have already proceeded Now in this verse and those two that follow David returneth to his first petition for the pardon of his sinne and out of the abundance of his heart repeateth it over and over againe But in this verse he doth not onely repeat and renew his suit for pardon but he doth also shew the meanes whereby he hoped to obtaine it that is to say by being purged with hysope and washed from the filthinesse of his sinnes Purge me with hysope saith he and I shall be cleane wash me and I shall be whiter then the snow For the better understanding of the words three questions are to bee moved and resolved First What is meant by this purging with hysope and by this washing that he speaketh of here For answer whereunto we must understand First That under the law of Moses as there were divers waies whereby the people of God might contract legal pollution and uncleannesse so there were also divers washings injoyned them to cleanse them from these pollutions as the Apostle teacheth us Heb 9.10 He that had the leprosy which is the soulest pollution that the law speaketh of after all the ceremonies performed by the priest for his cleansing was to be washed in water as you may see Levit. 14.8 He that is to be cleansed shall wash his cloathes and shave
some naturall life be in the unregenerate he is utterly void of all spirituall life p. 518. God doth in the work of conversion shew and exercise his omnipotent power p. 519. In denying the meanes of conversion or grace to profit by them unto any hee doth not nor can doe them any wrong because he is an absolute Soveraigne Ibid. 520. God denies effectuall grace to profit by the meanes to some that his free grace and mercy to th'elect might be thereby more manifest and glorious p. 520. Lect. 105. The whole glory of mans salvation is due unto the Lord alone p. 521. The salvation of man is to be ascribed only to the free grace mercy of God p. 522. The ascribing all glory to God and none to man the best note to try all doctrines and religions by p 523. The Lord doth not onely in the worke of conversion offer us grace and perswade us to accept of it but conferres and infuseth that grace into the will which actually inclineth it to receive grace p. 524. The grace of conversion is not a fruit of Gods common love but of his speciall love Ibid. God doth not onely make us able to convert and beleeve but he doth cause us actually to repent and to beleeve p. 525. Though we may not receive any thing in religion upon the credit of any man yet we should be constant in the truth we have received by warrant of the Word and teaching of the Spirit Ibid. yea we are bound 1 to be resolute in it 2 to hold it with affection 3 to hate all errors that oppose it 4 to shun seducers p. 526. By our constancy in the truth received we may approve to our selves our own election and calling Ibid. Lect. 106. They are in a fearefull estate that live where they cannot enjoy the ministery of the Word p. 526 527. They are also in a fearefull estate that enjoy long the meanes of grace the ministery of the Word and cannot profit by it p. 528. Many complaine without cause they cannot profit by the Word Ibid. What the true causes are men profit not by the Word p. 529. What they must do that have long enjoyed the Word and cannot profit by it p. 530. They that enjoy the meanes of grace have great cause to bee thankfull to God page 531. But most of all they that have also obtained grace to profit by them Ibid. p. 532. Lect. 107. The regenerate elect childe of God sinnes not so hainously as every unregenerate man may doe 1 There is no sin so hainous but the unregenerate man may fall into but there is one sinne viz. that against the Holy Ghost which it is not possible for any regenerate elect childe of God to commit p. 533. 2. Though hee may possibly fall into any other most hainous sin yet hee cannot commit it so hainously and wickedly as the unregenerate man doâ—h p. 533. The sinnes of the regenerate are not so prejudiciall and dangerous to them as the sinnes of the unregenerate and wicked are for 1 their ordinary and unavoidable frailties which they discerne and bewaile God will never enter into judgement with them for them nor so much as take notice of them 2 the greatest sinâ— they do fall into for them there is hope and promise of pardon 3 No such childe of God being regenerate can fall so fearefully and dangerously but hee shall rise againe and be renewed by repentance p. 534 535. 4 all the sinnes they fall into shall be sanctified to them and tend to their good three waies p. 535 538. Lect. 108. The Sinnes of the regenerate are in sundry respects more hainous then of any other man as appeares 1 by the testimony of the regenerate themselves who have thus judgâ—d of their owne falls and have beene most deepely humbled for them even out of this respect p. 538. 2 testimonies the Lord hath given in this case 1 that he hateth and will plague sinne as much in them as in any other in the world p. 539 542. Lect. 109. God doth in this life snew his hatred more against the sinnes of his owne people for 1 He afflicts in this life all his owne people but not all wicked men p. 542 543 2 when he intends to bring a generall judgement on a nation hee useth to begin at his owne house pag. 543. 3 When he will make any an example unto others of his anger against sinne hee useth to câ—ll out his owne people for this purpose rather then lewd and wicked men p. 544. 4 His judgements are wont to bee more heavie and sharpe upon his owne people then those are that he useth to inflict upon wicked men p. 545. Reason 1 In the respect hee hath and love he beareth to his people that hee may keepe them from sinne and perdition p. 546. Lect. 110. The Lord afflicts his owne people with notorious and publike judgements of purpose that other men even the wicked among whom they live may take notice of them and hath therein not so much respect to their owne sinnes as to those wicked men from whom he gaines glory by this two wayes p. 547. 1 This is most effectuall to awaken the conscience of such of the wicked as belong to God and to bring them to a serious consideration of their owne dangerous estate p. 548. 2 this hath force to harden the hearts of desperate sinners and to make them hate religion the more Ibid. The foule sinnes that they fall into that are of note for piety are more odious to God and men then the sinnes of any other Ibid. For 1 They are committed against greater meanes of knowledge and obedience and the greater meanes any enjoyeth the greater is his sinne p. 549. 2 They are committed against knowledge and conscience more then the sins of any other and the more knowledge any hath the greater is his sin Ibid 3 They are committed against greater mercy received from God and the more kindnesse any hath received the greater is his sin p 550. 4 They doe more hurt for 1 Wicked men are more encouraged and hardned in sinne by their evill example then by any other p 551. 2 Their sinnes are imputed to God religion and so more dishonour redounds to God from their sins then from any other Ibid. Lect. 111. 1. Great is the sin and danger of such as rejoyce to heare and speake of the falls of Gods people and that raise and receive slanders against them p. 552. 2. Great is their sin and danger that take occasion from the sins of professors to hate religion and blaspheme it p 553. 3. Great is their sinne and danger that embolden and harden their hearts in sinne by th' example of the falls of Gods Saints p. 554 557. Lect. 112. All men are apt to thinke them notorious and heinous sinners above others whom they see to bee more afflicted then others p. 557. We may in two respects judge of mens sins by
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
2. Cor. 5.20 and what wise man will be angry with a servant messenger or embassadour for doing that hee is charged to doe by his master and dares not but doe it Secondly Consider that it is a dangerous sin to hate or be offended with the minister of God for doing of his duty 2. Chron 26.19 While Vzia was wrath with the Priests the leprosie rose up in his fore-head Thirdly It is a dangerous signe God hath determined the destruction of a man and that he shall perish in his sinne when he cannot abide to have his sinne plainly reproved Prov. 15.10 He that hateth reproofe shall dye 1. Sam. 2.25 Elyes sonnes hearkened not to the words of their father because the Lord would slay them Fourthly That it is an extreame folly for men to shunne this kind of preaching because of the unquietnes and terrour it works in their conscience For the terrour and unquietnesse the Lord worketh in thee this way is like the wound that is made by the Surgeon to cure and heale thy soule Of this it may be said as Eliphaz speaketh of the man whom God in mercy humbleth by his corrections Iob 5.17.18 Happy is the man whom God correcteth therefore despise not thou the chastening of the almighty for he maketh sore and bindeth up heâ— woundeth and his hands make whole A divine power indeed is manifested and felt in this kind of preaching but it is the power of God unto salvation Rom. 1.16 Yea Gods people may expect healing and comfort by that very ministery if they wait upon God in it by which they find themselues to be much troubled and disquieted For God hath beene wont to make choice of that very hand to heale his people by which he hath wounded them before Nathans ministery that was Gods instrument to humble David and cast him downe was also his instrument to comfort and raise him up For he did not onely assure him upon his repentance that his sinnes were forgiven him 2 Sam. 12.13 but brought him also from God another comfortable message that Solomons name whom Bathsheba bare unto him should be called Iedidiah beloved of the Lord 2 Sam. 12.25 So Esayes ministery that was Gods instrument to humble Hezekiah Esay 38.1.3 was also his instrument to comfort him verse 4 5. So Peter that pricked and wounded those three thousand Acts 37. was also the man by whom God healed and cured them as you may see verse 38 41. Whereas by shunning to have thy heart troubled by having thy sinnes discovered in the ministery of the Word thou canst not avoid the sight of thy sinnes and trouble of mind for them For God will certainely one time or other sooner or latter discover thy sinnes unto thee and trouble thy heart for them Psal. 50.21 I will reprove thee and set thy sinnes in order before thine eyes And when God shall discover thy sinnes to thee and wound thy heart for them by another meanes then the ministery of his Word thou canst have no such assurance to have thy heart quieted againe as then mayest in those troubles that the Word worketh in thy minde those wounds will not be such as the Surgeon maketh to cure thee but such as a butcher or enemie maketh to kill and destroy thee so that in shunning this kind of Preaching thou dost as the fish that leapeth out of the hot pan into the fire But there are certaine objections which men usually make against this kinde of preaching which I will briefly answer and so conclude this point First it is objected that some preachers in their invectives against sin will raile and give bitter and opprobrious tearmes unto men and a minister should be patient no railer no brauler saith the Apostle 1 Tim. 3.3 It becomes not a Minister to be so bitter in tearmes as many of you are I answer that in reproving obstinate and scandalous sinners it is no way unlawfull or unseemely for a Minister to be bitter and sharpe For so was not onely Iohn the Baptist when he called the Pharisees and Sadduâ—es a generation of vipers Mat. 3.7 And Paul in speaking this to Elymas the sorcerer Acts 13.10 O full of all subtiltie and mischiefe thou child of the divell thou enemy to all righteousnesse But our blessed Saviour himselfe who though he was in his owne quarrell so mild as the Apostle saith 1 Pet. 2.23 when he was reviled he reviled not againe when he suffered he threatned not yet in reproving obstinate sinners was most sharpe and bitter He calleth the ruler of the Synagogue hypocrite to his face Luk. 13.15 and speaketh thus to the Scribes and Pharisees Mat. 23.33 Ye serpents ye generation of vipers how can ye escape the damnation of hell So speaketh the Prophet Esa. 1.10 Heare the Word of the Lord yee rulers of Sodome give eare unto the law of our God ye people of Gomorrah Secondly Oh but some of you in your heate when you are in reproving sin have a most unseemely fashion of crying out and stemping and beating of the Pulpit as if you were beside your selves whereas a Minister should be grave and sober in his whole behaviour as the Apostle saith 1 Tim. 3.2 specially in the pulpit I answer 1. That though the power of the ministery consisteth not so much in the extension of the voice nor in the earnest manner of delivery as in the doctrine it selfe and matter that is delivered It is the law of the Lord it selfe that converteth the soule Psal. 19.7 The Word of God it selfe is quick and powerfull and sharper then any two edged sword Heb. 4 12. And 2 it is but counterfeit and ridiculous zeale when a preacher useth such great extension of voice and heate in his gestures when the matter that he dealeth inforceth him not to it when he is as hot in his doctrine as in his application in one point as in another when those shewes of heate come not from the abundance of his heart but the lips are burning and the heart naught as Solomon speaketh Pro. 26.23 like a potsheard covered with siluer drosse Yet is it a foule error to think it unlawfull or unseemely for a Minister at any time to use this heate and earnestnesse both in voice and gesture specially in reproving of sin Nay it is needfull and profitable for Gods people that their Ministers should expresse their zeale and fervent affections that way When his Spouse was a sleepe Christ knocked and bounced at the doore of her heart Cant. 5.2 In which respect we shall finde God hath enjoyned his Ministers to preach in this manner Esa. 58.1 Cry aloud spare not lift up thy voice like a trumpet and shew my people their transgressions and the house of Iacob their sins and Ezek. 6.11 Smite with thy hand and stampe with thy foot and say alas for all the evill abominations of the house of Israel And admit there be some indecency in it yet know that matters of decency
soone as he would have had it he was not yet sufficiently humbled but in danger to have bin pussed up with the revelations he had received 2 Cor. 12.7 8. As if he had said It is too soone for thee Paul to be rid of that thorne 2. To make us more fervent and importunate with him It troubles great men to have suiters importunate ever following them with petitions and crying at their gates Luke 18.5 The widow troubled the unjust judge with her importunity But this is a thing that the Lord is highly pleased and delighted with Christ meant to grant the woman of Canaans suit but he put her off and 〈…〉 strangely of purpose to make her more importunate and earnest 〈◊〉 him Mat. 15.25 28. 3. To cause us to esteeme better of the good things we beg of him when we have obtained them The good things that are easily and readily come by are usually lightly esteemed The diseases that are easily cured men doe not greatly feare nor are very carefull to preserve themselves from them as experience teacheth us in that filthy French disease And surely this is one cause why God hideth his face so long from many of his deare ones even that they might learne thereby to prize the sense of his favour the better When the Spouse had lost her welbeloved long it is sayd Canticles 3 4. when shee found him whom her soule loved shee held him and would not let him goe 4. To keepe us from conceiting that our prayer how fervent soever meriteth ought Daniel 9.17 18 19. Cause thy face to shine upon thy Sanctuary that is desolate for the Lords sake we doe not present our supplications before thee for our righteousnesses but for thy great mercies deferre not for thine owne sake O my God The second thing we must understand that we may judge rightly of this case is this That God doth oft graciously heare the prayers of his servants and give answer to them also before they perceive it Dan. 10.12 13. From the first day that thou didst set thy heart to understand and to chasten thy selfe before thy God thy words were heard and I am come for thy words but the Prince of the kingdome of Persia withstood me one and twenty dayes And though they perceive it not 1. Sometime their heedlesnesse and negligence is the cause they perceive it not they put up their petitions and never enquire after Gods answer whereas we should hearken after it as Benhadads servants comming to sue for mercy did 1. Kin. 20.33 They did diligently observe whither any thing would come from him and did hastily catch it Psal. 85.8 I will hearken what the Lord God will say for he will speak peace to his people And 2. sometimes anguish and trouble of mind is the cause of it They pray to God and he heareth them and they cannot believe it as Iob speakes of himselfe in the extreamity of his anguish Iob 9.16 If I had called and he had answered me yet would I not beleeve that he had hearkened to my voice Davids sin was pardoned so soone as ever he repented and the Prophet Nathan in the name of God assured him of so much also 2. Sam. 12.13 and yet it is evident by his earnest suit he makes in these two first and diverse other verses of this psalme that he did not perceive nor feele it to be so Gods people in Egypt prayed and cryed to the Lord and he heard their cry and sent them a gracious answer by Moses Exod. 6.5 But it is said ver 9. they hearkned not unto Moses they could not receive Gods answer for anguish of spirit So it is certainly wth many of Gods best servants he heareth them graciously and answereth their prayers also and they through anguish of spirit cannot perceive it Now for the better understanding of this you must know there be divers wayes whereby God useth to give answer to the prayers of his people First When he granteth them the thing they have begged of him in prayer As he did to Hannah she begged a child of God and he gave her one 1. Samuel 1.27 For this child I prayed and the Lord hath given me my petition which I asked of him And as he did to Abraham he prayed for Abimelech and God healed him Genes 20.17 Manoah prayed that the man of God might come againe and God hearkened to the voyce of Manoah and the Angel of the Lord came againe Iudges 13.8 9. Solomon prayed for an understanding heart and God gave it him 1. Kin. 3.9 12. He asked life of thee and thou gavest it him Psal. 21.4 Secondly when he doth not grant them what they have asked but denyeth them that and gives them a better thing Abraham beggeth of God that Ishmael might live before God Gen. 17 18. he denieth him that but granteth him a better thing verse 19. that he should have a sonne by his owne wife with whom he woâ—ld establish an everlasting covenant and with his seed after him David prayed that his childe begotten in adultery might live 2. Sam. 12.22 God denies him that but granteth him a better thing he lost not his prayer for 1 He saved the soule of that child as appeares by Davids words of him 2 Sam. 12.23 I shalâ— goe to him And 2 he gave him another sonne by Bathsheba and such a one as of whom he assured him by the Prophet that he was beloved of the Lord verse 24 25. Thirdly when though he neither grant us the thing we have begged nor a better thing in the same kind yet he supporteth us by his grace and gives us strength to beare the want of it Of this answer David speaketh Psal. 138.3 In the day when I cryed thou answeredst me and strengthenedst me with strength in my soule So of our blessed Saviour it is said Heb. 5.7 that hee was heard in that prayer which he offred up with strong crying and teares unto him that was able to save him from death Yet did not God save him from death but the divine power supported him and made him able to beare the burden of that cursed death which otherwise had beene intollerable So though God did not take of the messenger of Sathan that buffeted Paul according to his request 2 Cor. 12.8 yet did he answer his prayer graciously for he gave to him strength to beare it verse 9. My grace is sufficient to thee So long as God supporteth thee by his grace and maketh thee able to beare the want of that that thou hast prayed for though thou hast thought thou art undone if thou have it not though he set thee feele thine own weaknesse so farre as thou art even ready to sink and faint say not that thou hast lost thy labour in praying Fourthly when though thou canst not find that thou hast by thy prayer obtained that particular blessing thou didst beg of God yet thou feelest thy heart after thy prayer cheered much and thy
and their back-slidings are increased As the sand being the least thing that is yet by number is made extreamely heavy My griefe saith Iob 6.3 would be heavier then the sand of the sea 2. David continued not in the filthy puddle of his sinne above one yeare and thou hast lyen snorting in such and such sins of thine a great many yeares How long is it since thou first began to be a blasphemer a drunkard an uncleane person and given to such other sins and in all this time thou wert never soundly humbled for them never madest thy peace with God I tell thee continuance in sinne unrepented of is a great aggravater of sinne the longer that sinne lyeth upon a man the fouler and more loathsome it will make him in Gods sight the deeper staine and die it will set upon his soule Ier. 4.14 O Ierusalem how long shall thy vaine thoughts lodge within thee Hos. 8.5 How long will it be ere they attaine to innocency 3. So that 1 If David became so filthy by these sinnes but once committed if his sins were so heavy upon his conscience what will thine appeare to be when God shall open thine eyes and restore to thee thy sight that hast made sin thy trade and practise all thy life long 2 If there must be so much a do to make David cleane who had been cleane many yeares before and now lay scarce one yeare in these sins if the Lord must bestow so much washing and rubbing and wringing upon him to get him cleane verse 2. Wash me throughly or multiply thy washings of me wilt thou thinke it a matter of no difficulty a matter not worth the troubling of thy mind about to be cleansed from all thy sinnes 3 If David cryed so earnestly and was so fervent and importunate in this suit and desired nothing but that his sinnes might be pardoned wilt thou be so mad to thinke that a cold cry God mercy and God forgive me will serve thy turne and that thou canst so easily get thy pardon when thou wilt thy selfe Thou wilt say againe Though my sinnes be many and great yet there is no cause I should be so troubled with them nor keepe such a doe for the pardon of them as you speake of for God is mercifull and very ready to forgive To this I answer that touching Gods mercy thou canst not say more then thou shalt heare mee acknowledge when I shall come to the next that is the third and last part of this Text. But for the present this I say First It is true indeed that Gods mercy is infinite When David had spoken of the goodnesse and mercy of God Psal. 106.1 he adds verse 2. Who can utter the mighty acts of the Lord Who can shew forth all his praise And there is a mercy of God that extendeth it selfe to all his creatures Psal. 145 9. The Lord is good to all and his tender mercies are over all his works And so I cannot denie but the leudest man that is may tast and doth daily tast of the mercy of God Iob 25.3 Vpon whom doth not his light arise and Luk 6.35 He is kind to the unthankefull and to the evill But this mercy that we now speake of the mercy of God that reacheth to the pardon of mens sinnes is not common to all this is restrained and limited to a certaine number It is peculiar to the Catholike Church as we are taught in our Creede and as the Prophet speaketh Esa. 33.24 The people that dwell therein shall be forgiven their iniquity It is restrained to them that feare God Luk. 1.50 His mercy is on them that feare him from generation to generation And Psal. 103.11 As the heaven is high above the earth so great is his mercy to them that feare him And verse 17 18. The mercy of the Lord is from everlasting to everlasting upon them that feare him to such as keepe his covenant and remember his commandements to doe them This mercy is restrained unto such sinners as are humbled and afflicted in heart for their sinnes Psal. 25.16 Turne thee unto me and have mercy upon me for I am desolate and afflicted This mercy God hath threatned to deny to some kinde of men that is 1. To the brutish ignorant Esa. 27.11 It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour 2. To them that despise and scorne the meanes of grace Pro. 1.27 28. When your feare commeth as a desolation then shall they call upon me but I will not answer they shall seeke me early but they shall not finde me Why what was the reason that is given verse 29 30. For they hated knowledge they would none of my counsell they despised all my reproofe 3. To him that sinneth presumptuously and upon hope of mercy and doth blesse himselfe in his heart saying I shall have peace though I doe walke in the stubbornesse of my heart to add drunkennesse to thirst that is sinne unto sinne or unsatiablenesse in sinne the Lord will not be mercifull unto him Deut 29.19 20. Now then thou that alleadgest this for the reason why thy sinnes shall not trouble thee because God is so mercifull consider with thy selfe how small cause thou hast to trust to that 1. Thou art not a member of the Catholike Church for that is holy and is a communion of Saints 2. Thou art none of them that feare to offend God 3. Thou keepest no covenant with him 4. Thou never remembrest his commandements to doe them 5. Thou art not humbled nor afflicted in heart for thy sinnes 6. Thou art void of understanding 7. Thou art a despiser and scorner of the meanes of grace 8. Thou incouragest and blessest thy selfe in thy sins upon hope of mercy And therefore as Iehu said to Amazias servants 2 King 9.18 19. What hast thou to doe with peace turne thee behind me So doth the Lord say unto thee what hast thou to doe with my mercy Iona 2.8 They that observe lying vanities forsake their owne mercy And this is the first answer I give to the second plea of these men Secondly I answer That the knowledge of the infinitenesse of Gods mercy will make no mans sin the lighter but cause it to lye much the heavier upon the conscience When he shall rightly consider that he hath despised and made so light account of offending so mercifull a God The knowledge of Gods goodnesse should lead men unto repentance it should breake their hearts and make them to mourne for their sins the more and this will heape up wrath unto a man against the day of wrath when a man shall despise the riches of Gods goodnesse and forbearance and long suffering Rom. 2.4 5. It is therefore said Revel 6.16 that wicked men shall cry to mountaines and rocks fall on us and hide us from the face of him that sitteth upon the
seeke for the pardon of our sinnes and to seeke for it as he doth heere that is 1. To seeke it above all other things and to make it our onely suit as David doth heere and as the Publican when he went to pray begged nothing els but this Luk. 18.13 Lord be mercifull to me a sinner 2. Seeke without delay to have this debt discharged as Solomon adviseth the man who is in danger for debt discharged as Solomon adviseth the man who is in danger for debt even to mortall man Pro. 6.4 5. Give no sleepe to thine eyes nor slumber to thine eye-lids deliver thy selfe as a Roe from the hand of the hunter 3. Seek it not coldly and faintly but earnestly and with all thy might as David heere and Psal. 27.4 One thing have I desired of the Lord and that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord that is his mercy his chearefull and favourable countenance towards me as Psal. 90 17. Let the beauty of the Lord our God be upon us Now for the better enforcing of this exhortation I will first give you certaine motives to perswade you to seeke for your pardon 2. I will shew you the meanes how you may obtaine it 3. I will give you certaine signes and notes whereby you may know whether you have obtained it or no. And for the motives to stirre us up to seeke and sue out our pardon 1 Some of them have reference to the pardon it selfe and 2 Some to us that are to seeke and sue for it First this pardon may be gotten If sinnes could have no hope to get the pardon of their sinnes they could have no incouragement to seeke it but as Shecâ—niah saith to Ezra Ezra 10.2 there is hope in Israel concerning this thing There is not any sinner amongst us all how many or heinous soeâ—eâ— his sinnes have beene but he may have hope to obtaine the pardon of his sinnes if he seeke it aright For this we have his word that cannot deceive us Mat. 12.31 I say unto you all manner of sinne and blasphemy shall be forgiven unto men Matth. 18.27 The Lord of that servant that ought ten thousand talents was moved with compassion and loosed him and forgave him the debt And though it be said of him that sinneth against the Holy Ghost Matth. 12.32 that it shall not be forgiven him neither in this world nor in the world to come yet the reason thereof is not because God cannot or will not forgive so heinous as a sinne but because he that is gone so farre cannot returne to God and seeke his pardon Heb. 6.6 It is impossible he should be renowned againe unto repentance And this motive to seeke for our pardon we have given us Esa. 55.7 Let the wicked returne unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Secondly this pardon is worth the getting and seeking for For 1. It is full and generall and giveth us a discharge not onely from our sinnes but from the whole punishment due to us for them not from such sinnes onely aâ— are knowne to us and we have beene able particularly to repent of but from all our sinnes knowne and unknowne So that when once we have gotten our pardon for one sin we have gotten the pardon of all originall and a small smaller and greater knowne and unknowne Esa. 55.7 He doth abundantly pardon So that as Christ never cared any but he made them perfectly and every whit whole Ioh. 7.23 so is it said of him that he is able to save them to the uttermost that come unto God by him Heb. 7.25 Whom he once washeth and cleanseth he maketh them so cleane that he leaveth no filth no staine nor spot upon them Esa. 1.18 Though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll that never received any dye Thus doth God account of them that are once pardoned Cant. 4.7 Thou art all faire my love there is no spot in thee All Gods acquittances are generall not as mens onely from the beginning of the world to that day that the acquittance is made but from the beginning of the world to the end of it When he pardoneth he pardoneth not sins past onely but even those that are future have a ground of pardon in it Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him And Ioh. 13.10 He that is washed needeth not save to wash his feet but is cleane every whit 2. This pardon where it is once given can never be revoked or canceled againe He forgiveth not as man doth but when he forgiveth our sinnes he forgetteth them also Ier. 31.34 I will forgive their iniquity and I will remember their sinnes no more To this mercy that belongeth which the Lord speaketh Hos. 13.14 Repentance shall be hid from mine eyes Whom God hath once pardoned he never so forsaketh that they shall quite loose his favour againe Psal. 37.28 The Lord forsaketh not his Saints they are preserved for ever Therefore we are but once baptized and brought to the laver of regeneration Tit. 3.5 3. This pardon sets us in as good state before God as if we had never sinned so as he thinketh never the worse of us for any sinne we have committed when once we have our pardon Nay we become much more deare unto him then if we had never sinned As we see in the case of the Prodigall whose father shewed much more kindnesse unto and delight in him then in his elder brother Luk. 15.32 And in the kind respect our Saviour shewed to Mary Magdalen Mar. 16.9 Hee appeared first to her out of whom he had cast seven divels And to Peter Mar. 16.7 more then to any Disciple that ever he had And this second motive which hath reference to the fullnesse of this pardon incouraged and moved David heere to seeke it so earnestly as we may see verse 7. Wash me and I shall be whiter then snow Now for the second sort of motives which have reference to our selves if we respect our own selves there is great cause that we should above all things speedily seeke for the pardon our sins First In respect had to our death For if death should seize upon us before we have gotten our pardon our case were desperate and irrecoverable If pardon be not gotten before it will never be gotten To him that is living there is hope saith Solomon Eccl. 9.4 for a living dog is better then a dead lyon And Eccl. 11.3 In the place where the tree falleth there it shall be there it lieth and will continue for ever If a man obtaine not his acquittance and discharge of his debt before he dieth there is no way but one with him to prison must he
the strong and to feed them with judgement For 1. None but such can heartily and in good earnest seeke for their pardon nor make any great account of it Matth. 9.12 The whole have no need of a Physician but they that be sicke And God maketh more account of his pardons then to cast them away upon such as care not greatly for them 2. None but such can receive their pardon aright nor beleeve it belongeth unto them though Christ and his servants should offer it unto them and perswade them to receive it Marke 1.15 Repent ye and beleeve the Gospel But what repentance could that be that went before faith Surely legall repentance this which I now speake of The second meanes is prayer The man that would obtaine of God the pardon of his sins must pray and cry to God importunatly for it make it thy first and only suit as if thou wouldst have no nay nor crave any thing else till thou hast obtained it 1. So the Lord describeth the poore sinners that shall come to him for mercy and pardon Ier. 3â— 9 They shall come with weeping and with supplications 2. God hath himselfe directed us unto this course Esa. 55.6 Seeke the Lord while he may be found How shall that be Call upon him while he is neare 3. This is a sure way for to it a promise is made as we see in the case of the Publican Luke 18 â—3 He went into the Temple to pray and this was the whole summe and effect of his prayer God be mercifull to me a sinner and see the successe verse 14. I tell you saith our Saviour this man went downe to his house justified rather then the other where by the word rather we are not to understand though neither of them were justified yet of the two this rather then the other but that he went home justified and not the other as Iohn 3 19. Men loved darknesse rather then light and not the light and 1. Tim. 1.4 Endlesse genealogies minister questions rather then edifying as if he had said questions and not edifying 4. Another promise we have for this Rom. 10.13 Whosoever shall call upon the name of the Lord shall be saved As if he should say Whosoever can pray and cry to God for the pardon of his sins shall be sure to obtaine it 5. Alas will you say how can we pray till our sins be pardoned and till wee have faith Rom. 10.14 How can they call upon him in whom they have not beleeved I answer 1. As there is a legall repentance so there is a legall prayer which though a man cannot have assurance that it shall speed yet is it as the legall repentance a good preparative to faith and God hath beene pleased to shew respect unto it Of such a prayer read Psalme 78.34 When he slew them then they sought him and returned and enquired early after God Did these men pray in faith No verily as we may see verse 37. for their heart was not upright with him Yet had God a gracious respect even to this prayer verse 33. He being full of compassion forgave their iniquity and destroyed them not 2. Men may have received some beginnings of true faith and saving grace before they know and perceive that their sins are pardoned and such prayers are most acceptable to God as we may see Zac. 12.10 first God powred upon them the spirit of grace and supplication they cryed unto God and mourned for their sins then 13.1 the fountain was opened unto them for sin and for uncleannes God useth not to open this fountaine unto any but unto such only The third means is humble confession of our sins unto God He that desires to obtaine pardon at Gods hands must accuse and condemne himselfe before God and judge himselfe unworthy of all mercy He that commeth to God by prayer to beg his pardon must come as Benhadads servants did when they came to Ahab to crave mercy 1 Kin. â—0 32. they came with sackcloth on their loines and ropes about their necks as men professing themselves worthy to dye In this manner came the prodigall to his father Lu. 15.18 19. Father I have sinned against heaven and before thee and am no more worthy to be called thy son In this manner the Publican prayed and confessed his sins Luk 18.13 He stood afarre off and would not lift up so much at his eyes unto heaven but smote upon his breast As if he should have said ô wretched heart of mine Lord I am unworthy I am unworthy to find mercy And you know what successe they both had when they came in this manner to crave mercy and how well they sped And no marvell for they that can come thus have a promise 1. Iohn 1.9 If we confesse our sins God is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse And Mat. 2â— 12 He that humbleth himselfe shal be exalted The more we can accuse and condemne vilifie and abase our selves before God the surer we may be that he will justifie and raise us up The fourth and last meanes to be used in this case is faith in Christ. He that desireth to obtaine pardon of his sins must not rest either upon the sense hee hath of his sins or his prayer to God for the pardon of them or his humbling himselfe in the confessing of them but flye out of himselfe to Christ rest upon him by faith and looke to obtaine it only through his merit By this meanes Gods people have ever obtained pardon These are they saith one of the Elders to Iohn Revel 7 1â— which came out of great tribulation and have washed their robes and made them white in the bloud of the Lambe Thus speakes our Saviour to Mary Magdalene Lu. 7.50 Thy faith hath saved thee as iâ— he should say it is not thy teares but they faith that hath obtained thy pardon For 1. this is able to doe it For it is the blood of Christ and that only that cleanseth us from all sin 1 Iohn 1.7 That is the fountaine that iâ— opened to all Gods people that are thus prepared as you have heard for sinne and for uncleannesse 2. Nothing but this is able to doe it Hebr 9.22 Without shedding of bloud is no remission And thus having finished the means we must use to get our pardon I come to shew you the signes how we may know whether we have gotten our pardon or no which is the third last point I propounded for the enforcing of this exhortation A point of as great use and necessity as either of the former were For 1. In this case that proverb is fulfilled Pro. 13.7 There is that maketh himselfe rich and hath nothing and there is that maketh himselfe poore yet hath great riches Many a wicked man is confident that he hath cleared all in Gods debt-booke his sins are pardoned Mic 3.11 Yet will they leane upon the Lord
us in his eternall counsell to be of that small number that should receive benefit by him Iohn 17.6 Thine they were and thou gavest them me and vers 9. I pray not for the world but for them that thou hast given me for they are thine Thirdly It was the wonderfull mercy of God to us and nothing else that moved him to give any of us the grace to receive Christ by faith being offered to us in the ministery of the Gospell and to obey him Iohn 6.44 No man can come to me except the Father which hath sent me draw him Fourthly It was the wonderfull mercy of God and nothing else that moved him to accept of the satisfaction which Christ our surety hath made for us and not to exact it at our owne hands For nothing bound him to it but his owne free promise In which respect all the Elect that shall have benefite by Christ are called heires of promise Hebr. 6.17 And therefore the Apostle saith Ephesians 1.6 It was to the praise of the glory of his Grace that he hath made us accepted in his beloved As though he should say the glory of his grace is wonderfully set forth in this that hee will accept of Christs satisfaction for us Fiftly and lastly It is his wonderfull mercy and nothing else that moveth him to performe this promise and to keepe covenant with us considering how weake and staggering our faith and obedience is and how oft we breake covenant with him And this made Solomon to fall into that admiration 1 Kin. 8.23 O Lord God of Israel there is no God like unto thee in heaven above or in earth beneath who keepeth covenant and mercy with thy servants that walke before thee with all their heart As if hee had said It is the mercy of God that he keepeth Covenant even with such And thus have I finished the answer to the first objection and shewed you that it doth no whit derogate from the mercy and free grace of God but amplifieth and advanceth it greatly that wee obtaine pardon of our sins by the merit of Christs bloud and no other way The second objection is How can it bee said that wee have no ground of hope to find favour with God and the pardon of our sins but onely in Gods meere mercy and free grace Will a mans good workes do him no good in this case Is there no ground of hope and comfort for us in that goodnesse and grace that God hath wrought in our hearts by his holy spirit The Scripture teacheth us that there bee sundry graces and good workes that may give us much comfort in this case and bee good grounds of hope unto us that wee shall finde favour with God As 1. If a man can find hee doth truly feare God Proverbs 14.26 In the feare of the Lord is strong confidence and his children shall have a place of refuge 2. If a man can find hee hath bin of conscience towards God given unto works of mercy Psal. 18. â—5 With the mercifull thou wilt shew thy selfe mercifull and 41 1. Blessed is hee that considereth the poore the Lord will deliver him in time of trouble and Iam. 2.13 Mercy rejoyceth against judgement 3. If a man can find that of conscience towards God he can forgive his enemies Matth. 6.14 If yee forgive men their trespasses your heavenly Father also will forgive you 4. If a man can find that he is able with an upright heart to confesse his sin unto God even that is a good ground of hope that God will forgive it For thus David reasoneth here verse 2 3. Cleanse me from my sinne for I acknowledge my transgressions 5. and lastly If a man can but humble himselfe and mourne before God for his sin even that will give him good hope of comfort For Christ saith Mat 5.4 Blessed are they that mourne for they shall be comforted And the Publican doing so went home justified Luke 18.14 My answer to this objection shall consist of two parts 1. I will shew you how much is to bee ascribed unto good works and to that goodnesse and grace that Gods children may find in themselves 2. I will let you see that this doth nothing derogate from the truth of my Doctrine concerning the reposing all our hope in the mercy of God only For the first I say first of all that these good works and graces we find in our selves though they bee not the causes why God pardoneth our sins yet are they certaine and infallible signes that wee have found mercy with God and that our sins are pardoned For thus runneth the covenant of God Ezek. 36.25 I will sprinkle cleane water upon you and ye shall be cleane and then followeth verse 26. A new heart also will I give unto you and a new spirit will I put within you And thus speaketh our Saviour of Mary Lu. 7.47 Her sins which are many are forgiven her for she hath loved much As if he had said shee could not have had this grace to love me as she doth if her sins had not bin forgiven Secondly This grace and goodnesse which a man findeth in himselfe may bee a ground of hope unto him that God will respect his prayers Iohn 9 3. Weâ— know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Iohn 3.22 Whatsoever wee aske we receive of him because we keepe his commandements and doe those things that are pleasing in his sight The Angell telleth Cornelius Acts 10.4 thy prayers and thine almes are come up for a memoriall before God Certainely his almes made his prayers more effectuall with God Thirdly The goodnesse and grace which a man findeth in himselfe may bee a sound ground of comfort unto him even in greatest affliction So was it to Paul 2 Cor. 1.12 Our rejoycing is this even the testimony of our conscience that in simplicity and godly sincerity wee have had our conversation in the world So was it to Iob the testimony that his owne heart gave him of the conscience hee had made of all uncleannesse of dealing equally with his servants of his mercifulnesse to the poore of his freedome from covetousnesse and maliciousnesse Iob 31. And of his hearts love to the Word and pure worship of God Iob 23.12 susteined and yeelded him great comfort in his extreame affliction as you may see Iob 31.35 36. If mine adversarie man or Satan had written a booke against mee surely I should take it upon my shoulder and bind it as a crowne to mee So was it to Hezechiah when he had received from God the message of death Esay 38.3 Remember ô Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Fourthly These good works this goodnesse and grace that a man findeth in himselfe are foundations upon which a man may confidently ground and build
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
subject matter of it was the grace of God it ascribed nothing to man but all to God and to his free grace and mercy onely Ephes. 2.5 By grace yee are saved and againe verse 8. For by grace yee are saved through faith and that not of your selves it is the gift of God A surer note to try the true religion and the true teacher by you can never have When our Saviour would teach them to know whether his Doctrine were of God hee giveth them this note Iohn 7.18 He that speaketh of himselfe seeketh his owne glory humane Doctrines doe all tend one way or other to the glory of man and advancing of him but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him In this religion be resolute I pray you 1 Cor. 16.13 Watch yee stand fast in the faith quit you like men be strong Make straight paths to your feete as the Apostle speaketh Heb. 12.13 goe steadily goe strongly waver not lest that that is halting be turned out of the way If you will suffer your selves to bee drawne to stagger and doubt of your religion you will bee in danger to be perverted and drawne from it I will therefore give you for a preservative that which the Apostle speaketh Gal. 1.9 If any man preach any other Gospell unto you then that ye have received let him be accursed Whatsoever Doctrine is brought unto you that doth derogate in the least point from the glory of Gods grace and ascribe any thing unto man detest it abhorre it whither it bee old Pelagianisme or new Popery and Semipelagianisme detest it abhorre it for they are all adversaries to the grace of God that teach as these men doe First that a man is justified by works and that inherent grace which God by his spirit worketh in him is directly contrary to the Word If by grace saith the Apostle Rom. 11.6 then it is no more of works that we are justified otherwise grace is no more grace But if it be of workes then it is no more grace otherwise worke is no more worke And Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace Secondly That the works of those that are true beleevers doe merit eternall life contrary to the Word Esa. 64.6 All our righteousnesses are as filthy raggs Luke 17.10 When ye have done all those things which are commanded you say Wee are unprofitable servants we haue done that which was our duty to doe and the like might be shewed in all other points of Doctrine that derogate from Gods Grace and glory and therefore to bee abhorred as contrary to the word of God Lecture XXI On Psalme 51.1 2. Aprill 4. 1626. NOw it followeth that wee proceed unto two other uses that this Doctrine serveth unto whereof the first is for exhortation the other for comfort For this Doctrine if it be rightly understood and beleeved hath great force to stirre us up 1. To sundry duties that we owe unto men with whom wee live 2. And chiefâ—ly to sundry other duties that we owe unto the Lord himselfe Two duties there be which we cannot choose but performe unto men if we doe rightly understand and beleeve this Doctrine the one consisteth in forgiving of them that have wronged us the other in giving to them that stand in need of us For the first Nothing hath that force to make a Christian willing to forgive and to live in charity with all men as the knowledge and true consideration of the Lords marvellous mercy and goodnesse towards us Ephes. 4.32 Be yee kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven you Colos. 3. â—3 Forgiving one another if any man have a quarrell against any even as Christ forgave you so also do yee 1. Whatsoever the wrong be for so God doth forgive us Exod. 34.7 He forgiveth iniquiâ—y and transgression and sin 2. Whatsoever the party bee that hath wronged us for so doth God forgive the unworthyest of all Rom. 10.21 All the day long he stretcheth forth his hands to a disobedient and gain-saying people such as hee sought reconciliation with and they scorned it and despised it 3. How oft soever wee have forgiven him already Matth. 18.12 I say not untill seven times but untill seventy times seven times For so doth God forgive as our Saviour sheweth by inferring that parable verse 23 Therefore is the Kingdome of heaven likened unto a certaine King c. If any man shall object it is impossible we should forgive as God forgiveth can there be that mercy and goodnesse in us that is in the Lord Would I could forgive wrongs but as some men that I know can to forgive as God forgiveth I shall never be able I answer Indeed thou canst not But this is that that thou must aime at and strive unto this is the patterne that God hath given thee to worke by Our Saviour therefore having spoken of this very point of forgiving wrongs inferreth Mat. 5.48 Be ye therefore perfect even as your Father which is in heaven is perfect As if hee had said Never thinke thou hast forgiven as thou shouldest till thou hast forgiven as God forgiveth And the force of the argument from this example lyeth in foure points First That it is the example of our Father whom we ought whom wee cannot choose but resemble Ephes. 5.1 Be ye therefore followers of God in this he meaneth as appeareth by the words immediatly going before as deare children Secondly That our Father hath in his word reveiled and spoken so much of his mercy this way of purpose to make himselfe an example to us and to provoke us to follow him Iohn 13.15 I have given you an example saith our Saviour that ye should doe even as I have done unto you This is evident in the whole drift of that parable Mat. 18.23 35. Thirdly There is no proportion betweene that which the Lord forgiveth to us and that which wee are to forgive unto men no more then betweene a debt of an hundred pence and one of ten thousand talents Mat. 18.29 28. all that we have to forgive is nothing in comparison of that Fourthly That the Lord hath thus farre tyed his mercy in forgiving us to this condition that wee can forgive them that have wronged us that no man can know or hope that his sins are pardoned that findeth not himselfe able to forgive men whomsoever he forgiveth he maketh them also able and willing to forgive Matth. 6.14 15. If ye forgive men their trespasses your heavenly Father will also forgive you but if ye forgive not men their trespasses neither will your Father forgive your trespasses This point I will the rather stand upon a while because it is so seasonable for this time And I doe acknowledge Gods good providence in directing my ministery so as
loved thus hee was grieved that his enemies would not be reclaimed Mar. 3.5 He mourned for the hardnesse of their hearts and 8.12 He sighed deepely in his spirit for them And of our heavenly Father we read that he loved his enemies thus Psal. 95.10 Fourty yeeres long was I grieved with this generation Canst thou say thou hast loved thus O happy thou then If any man shall object as Iohn 6.60 this is an hard saying who can heare it who can endure such Doctrine flesh and bloud can never doe this I answer 1. flesh and bloud indeed cannot nor flesh and bloud can never inherite the kingdome of God 1. Cor. 15.50 If thou be not regenerate and borne againe thou canst not see the kingdome of God Ioh. 3.3 2. Pray with the Apostle Lu. 17.5 Lord increase our faith If thou wert well perswaded how great the Lords love hath bin to thee thou wouldst easily doe it Lecture XXII on Psalme 51.1 2. Aprill 18. 1626. IT followeth now that we proceed to the second duty that we owe unto men This Doctrine therefore which hath made knowne unto you the wonderfull goodnesse and loving kindnesse of the Lord and the infinitnesse of his tender mercies towards poore miserable sinners that stand in need of his mercy must stirre up and provoke us to be good and mercifull to them that stand in need of us Neither is there any thing in the world that will have that force to make us willing to doe good and to shew mercy unto men as the true knowledge and consideration of this how good and mercifull the Lord hath beene unto us Luke 6.36 Be ye mercifull saith our Saviour as your father also is mercifull and Matth. 18.33 Shouldst not thou also have had compassion on thy fellow-servant even as I had piety on thee Yea Mat. 5.45 our Saviour teaching how bountifull and good the Lord is to all sorts of men perswadeth all his Disciples to be so too by this argument that you may be the children of your Father which is in heaven As if he should say there is nothing whereby you may better be knowne to be the children of God nothing wherein you can more resemble him then in this willingnesse and readinesse to do good and to be beneficiall unto others And there be foure things principally commended to us for our imitation in this example of our heavenly father 1. He is full of the bowells of mercy apt to pittie them he seeth to be in misery 2. He is bountifull and ready to helpe them and do them good 3. His bounty is altogether free and respecteth nothing in them that might move him to it but onely this that they are in misery and have need of him 4. He is apt to do good not only to them that are in misery but to all even to all his creatures First we must labour to be tender hearted and pitifull towards them that are in distresse and misery For this is our fathers disposition as we have heard Iam. 5.11 He is very pitifull and of tender mercy And so must we be if wee will approve our selves to be his children Ephes. 4.32 Be ye kinde one to another and tender hearted 1 Pet. 2.8 Have compassion one of another be pitifull Col. 3.12 Put on as a beautifull garment that will greatly adorne and grace your profession as the elect of God holy and beloved bowels of mercies They are therefore certainely most unlike to our heavenly father 1. That are hard hearted towards the poore not affected nor moved with their cryes and miseries Deut. 15.7 Thou shalt not harden thy heart from thy poore brother 1 Ioh. 3.17 He that shutteth up his bowels of compassion from his needy brother as if he should say when he findeth his heart apt to be moved with compassion violently restraineth himselfe from it how dwelleth the love of God in him We should provoke and force our selves to it as we have heard and not against it Pro. 21.13 He that stoppeth his eares at the cry of the poore and striveth not to be affected with it he also shall cry himselfe God can make the hardest hearted man cry himselfe but he shall not be heard And Pro. 11.17 He that is cruell to the poore troubleth his owne flesh 2. That do the workes of mercy without any mercy at all without any compassion of heart toward the misery of them that they doe relieve But either 1 out of a respect to their owne credit as the Pharisees Mat. 6.1 2. Or 2 out of hypocrisie as Iudas Ioh. 12.5 6. Or 3 out of a desire to be rid of them and freed from the noise of their clamour as the unrighteous judge relieved the poore widow Luk. 18.5 Where as indeed the mercifulnesse of the heart from whence that proceedeth which wee do for the poore is that which graceth our alms-deeds more then the valew of the thing that wee give unto them Mat. 5.7 Blessed are the mercifull Esa. 5 8.10 If thou draw out thy soule to the hungry then shall thy light arise in obscurity and thy darknesse be as the noone day Iob. 30.25 Was not my soule grieved for the poore Secondly we must not content our selves to pity the poore but we must also relieve them and be ready to doe them good For this is the disposition of our heavenly father Psal. 146.7.9 He giveth food to the hungry he relieveth the fatherlesse and the widow Yea he is bountifull in his goodnesse to such Iames 1.5 He giveth to all men as need liberally and upbraideth not And so must we do if we will approve our selves to be the children of our heavenly father And surely there was never any that did find the Lord to be mercifull to them in the pardon of their sinnes that were not by the spirit of God made mercifull to them that stood in need of them Psal. 112.4 5. The righteous man is mercifull and full of compassion a good man is mercifull and lendeth And verse 9. He hath dispersed he hath given to the poore Two things there be that do highly commend this duty unto us 1. That the Lord in his Word hath declared himselfe to be greatly pleased and delighted with it Mic. 6.8 What doth the Lord require of thee but to do justly and to love mercy It is a duty that doth greatly grace all other even the best duties that we can performe Acts 10.4 Thy prayers and thine almes are come up for a memoriall before God Yea it is a duty more pleasing unto God then any outward duty even of the first table Mat. 12.7 I will have mercy and not sacrifice 2. That it is a duty that God hath made greater promises unto then to any other almost that a Christian can performe Mat. 5.7 Blessed are the mercifull for they shall obtaine mercy In which respect Solomon saith Pro. 14.21 He that hath mercy on the poore happy is he And three sorts of promises
there be which are made unto it 1. That it shall never hinder nor beggar a man that that is thus given shall not be lost See this promise Pro. 19.17 He that hath pity on the poore lendeth unto the Lord and that which he hath given the Lord will pay him againe It will returne againe yea it will returne againe with advantage and increase In which respect it is compared to the casting away of your seed into the ground 2 Cor. 9.6 He which soweth sparingly shall reape sparingly and he which soweth bountifully shall reape bountifully Admit thou dost not find it againe presently certainely if thou give thine almes with a good heart it shall not be lost thou shalt find it againe one day Eccl. 11.1 Cast thy bread upon the waters for thou shalt find it after many daies And Psal. 37.26 He is ever mercifull and lendeth and his seed enjoyeth the blessing Yea that that is thus given will bring Gods blessing upon all that wee have besides Deut. 15.10 Thou shalt surely give him and thine heart shall not bee grieved when thou givest unto him because that for this the Lord thy God shall blesse thee in all thy workâ— and in all thou puttest thine hand unto Luke 11.41 Give almes of such things as ye have and behold all things are cleane unto you This answereth two objections that usually men make to excuse their uncharitablenesse to the poore First beleeve me I know not how soone I may want my selfe I answer Thou art an infidell if thou say so for God hath said this is the way to keepe thee from want Pro. 28.27 He thâ—â— giveth unto the poore shall not lack Secondly I have children to provide for I answer thy children shall not be the poorer for this if God bee to be beleeved but on the contrary thy miserablenesse to the poore is the way to bring Gods curse upon thy selfe and thy children too Pro 11.24 There is that scattereth and yet increaseth and there is that withholdeth more then is meet but it tendeth to povertie The second sort of promises that are made to this duty are these that there is nothing we can do that will give us that security of heart that joy and comfort against the dayes of common calamity or against any particular judgement that may befall our selves as this will doe that wee have beene given to the workes of mercy this will free our hearts from the feare of them Psal. 112.7 8. He shall not be afraid of evill tidings his heart is fixed trusting in the Lord his heart is established he shall not be afraid Iam. 2.13 Mercy glorieth against judgement For 1 we have a promise there it will give us hope to be delivered from them Psal. 41.1 Blessed is he that considereth the poore the Lord will deliver him in time of trouble or 2 that God will give us strength and comfort in them Isa. 58.10 If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light arise in obscurity and thy darknesse be as the noone day As if he had said the most uncomfortable estate thou canst fall into shall be comfortable to thee In which respect Solomon makes this a strong motive to the workes of charity Eccl. 11.2 Give a portion to seven and also to eight be liberall in thine almes for thou knowest not what evill shall be upon the earth As if he should say how soone thou mayst loose all that thou hast And surely as there is now much evill threatned to our state by the power and designes of our bloudy enemies so if the wisest of Gods Prophets were now alive to direct us what to do to prevent these evills they would advise us next to our repentance our teares and prayers unto God unto this course as Daniel did that great King Dan. 4.27 O King let my counsell be acceptable unto thee breake off thy sins by righteousnesse make restitution and thine iniquities by shewing mercy to the poore if it may be a lengthening of thy tranquillity As if he had said if any thing will turne away the judgement this will The third and last sort of promises that are made unto this duty are such as concerne the life to come For this will strongly confirme a man in the hope of eternall life if he have beene given to the workes of mercy In which respect the Apostle calleth it 1 Tim. 6.19 The laying up for our selves a good foundation against the time to come that we may lay hold on eternall life And our Saviour Luke 16.9 Make you friends of the Mammon of unrighteousnesse that when ye faile they may receive you as faithfull witnesses of your faith into everlasting habitations In which respect also in that great day of reckning when every man shall receive according to his workes there shall be principall regard had to the workes of mercy Mat. 25.34 36. Come ye blessed of my father c. for I was an hungred and ye gave me meat c. And so much for the second point I told you was to be observed in this example of our heavenly father The third is this that we must not onely pity them that are in misery and relieve them too but we must do it freely also though the parties we relieve be most unworthy of it Some cautions I will premise before I prove this First true it is that the poore in all places are for the most part the most void of grace and not so miserable in their corporall as in their spirituall estate as Ieremy spake of them in his time Ier. 5.4 they are fooliâ—h or profane they know not the way of the Lord not the judgement of their God Pro 30.9 Least I be poore and steale and take the name of my God in vaine as if he had said so do usually poore men Secondly they that can do it ought to use their utmost endeavour for the reforming of them and it is the sinne and shame of this and all other places that they are born with as they are That which Solomon speaketh of all children may specially be applyed to the poore and their children Pro. 22.15 Foolishnes is bound in the heart of a childe but the rod of correction the house of correction shall drive it farre from him Thirdly you that are by office to take care for the poore ought to enquire into their conditions as well as into their wants and to put a difference in your almes Let such as are uncleane or idle or such as so soone as you give them a penny will to the ale-house with it presently let such I say smart for it let them feele the misery of want a little better It is the Apostles charge 2 Thess. 3.10 If any will not worke let him not eate Fourthly and lastly We are all bound in our almes to put a difference betweene the poore Gal 6.10 Let us doe good to all men especially to them that are
that he was in the time of his banishment like a broken vessell that none could make any use of And certainely the poorest servant and drudge that is may have more comfort in his estate then the greatest Gentleman that doth nothing but eat and drink and play nay then the greatest Scholler or Divine in the world that doth no good to others with the knowledge and learning that God hath given him 1 Cor. 12.7 The manifestation of the spirit is given to every man to profit with all And that is the reason why the Apostle preferreth prophesying before all other gifts because it tendeth most to the benefit and profit of others 1 Cor. 14.4 Fiftly Such as are all for themselves and have no care of the common good This is the common sinne of our times 1. In any businesse that concerneth the good of a whole towne how hardly are men drawne to yeeld their helping hand any way 2. In bearing the common burden and charge of a towne how ready are all men to withdraw and exempt themselves 3. Such as are put in trust to deale in businesses of the country or towne they live in are a great deale more carelesse and more lavish in expences then they are wont to be in their owne businesses These men I would have to remember 1. The expresse commandement of God 1 Cor. 10.24 Let no man seeke his owne but every man anothers wealth 2. That the good men have done to others and the care they have had that way will yeeld more comfort to their conscience and give them more assurance that they are now in the state of grace and shall hereafter come to the state of glory then the care they have had and paines they have taken to gather to themselves 1 Tim. 6.18 19. Charge rich men that they do good that they be rich in good workes ready to distribute willing to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on etrnall life For the more good we doe to others the liker we are to our heavenly father as we have heard now 3. This will get us a good name and esteeme both while we live and when we are gone For this was Iehojada so honoured at his death 2 Chron. 24.16 because he had done good in Israel And a good name is more worth then all our wealth Pro. 22.1 A good name is rather to be chosen then great riches 4. This is the best way to assure us of Gods blessing even in these outward things Ps. 37.3 Trust in the Lord and doe good so shalt thou dwell in the land and verily thou shalt be fed Lecture XXIIII on Psalme 51.1 2. May 2. 1626. NOw it followeth that we proceed unto the second sort of duties that we are to be exhorted unto from the consideration of the infinitenesse of Gods mercy and those are such as we owe unto the Lord himselfe There be then two other duties that from this Doctrine wee are to bee exhorted unto The first of them doth most properly respect our selves and I will propound it unto every one of you in the words that Eliphaz in another case useth unto Iob 5.27 Lo this we have searched it so it is heare thou it and know it for thy selfe Observe this well that you have heard of the marvellous mercy of God towards poore sinners it is a most certaine truth as by diligent searching of the holy Scriptures we have made it evident unto you heare thou it whosoever thou art and know it for thy selfe beleeve it and apply it to thine owne soule Seeing the Lord is abundant in loving kindnesse so plenteous in mercy labour thou to know that he is so unto thee that thou maist be able to say as David doth twice in one Psalme Psal. 59.10.17 He is the God of my mercy As if he had said his mercy is mine it belongeth unto me Rest nor content till thou find that his mercifull kindnesse is for thy comfort as David prayeth Psal. 119.76 I speake not of the common mercy of the Lord. I know you can all even the most wretched creature of you all say you have and doe daily tast of that Acts 17.28 In him we live and move and have our being Lam. 3.22 23 It is of the Lords mercies that we are not consumed because his compassions faâ—lâ— not they are renewed every morning And so doth every creature the Lord hath made Psal. 145.9 The Lord is good to all and his tender mercies are over all his workes and 147.9 He giveth to the beast his food and to thâ— yong ravens that cry And this common mercy of God is that which most men content themselves with that they may live and live long and live in health and quietnesse and pleasure though this be no other mercy then the bruit beasts enjoy as well as they But the mercy that I exhort you to make your owne to get assurance that it belongeth to your selves is the speciall mercy of God the mercy of David as Solomon speaketh 2 Chron. 6 4â— Remember the mercies of David thy servant The mercy that David obtained the mercy that David beggeth heere Psal. 51.1 According to the multitude of thy tender mercies blot out my transgressions That mercy that reacheth unto the pardon of thy sinnes and salvation of thy soule that is the mercy that thou shouldst labour to know it belongeth unto thee Rest not in nor satisfie thy selfe with any other mercy that thou hast received but seeke carefully to make this thine owne Five notable differences there be betweene this mercy of the Lord and the other which may serve for so many motives to provoke us not to rest in the other but to seeke for this First those are such mercies as God casteth upon his enemies and such as he maketh no reckoning of yea more abundantly then upon his owne As it is said of royalty and kingly state one of the chiefe of them Gen. 36.31 Many Kings reigned in the land of Edom before there reigned any king over the children of Israel But these are peculiar to Gods Elect his dearly beloved ones In which respect Christ calleth those not ours but others goods but these mercies he calleth our owne peculiar unto us Luk. 16.12 If ye have not beene faithfull in that which is another mans who shall give you that which is your owne And wilt thou content thy selfe with these mercies rest in them dote upon them which Cain and Iudas and sundry others that thou art perswaded were abhorred of God and fry now in hell had as great a portion of as thy selfe O do not so but cry as Psal. 106.4 Remember me O Lord with the favour that thou bearest unto thy people ô visit me with thy salvation Secondly Those mercies though God bestow them on his elect also and we could not live without them yet they are in his account but trifles and such
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
and what he may do to please and honour him Nothing hath that force to worke in a man an appetite to the Word as this hath 1 Pet. 2.2 3. As new borne babes desire the sincere milke of the Word that ye may grow thereby if so be ye have tasted that the Lord is gracious As if he had said els you cannot and then you cannot choose but do it So Psal. 119.64 The earth ô Lord is full of thy mercy teach me thy statutes and verse 68. Thou art good and dost good teach me thy statutes As if he had said Who would not seeke to know the will of so mercifull of so bountifull a God as thou art and what may best please thee Fiftly and lastly He must needs be desirous to please him and to doe his will when he knoweth it Nothing hath that force to worke in a man a care of his wayes a care to obey the Lord in all things even in those duties that are most painefull and wherein hee is most to deny and crosse himselfe yea though it were to the laying downe of his life as the true knowledge and consideration of the Lords marvellous goodnesse and mercy hath Thy loving kindnesse is before mine eyes and I have walked in thy truth saith David Psal. 26.3 And the Apostle Rom. 12.1 I beseech you brethren by the mercies of God to present your bodies as a living sacrifice unto God As if he should say if this will not move you to it nothing will The love of Christ constraineth us saith the Apostle 2 Cor. 5.14 because we thus judge that if one dyed for all then were all dead and who can doe too much for him that hath so dearely loved him The goodnesse and mercifulnesse and bountifull disposition wee discerne in some men ô what force hath it to draw and knit our hearts unto them For a good man some will even dare to die saith the Apostle Rom. 5.7 And what is the goodnesse and mercifullnesse of any man if it be compared to the goodnesse and mercy of the Lord Surely not so much as one drop of water compared to the maine Ocean And thus have I finished this use of exhortation and shewed you what the duties are both towards men and towards the Lord himselfe that this Doctrine doth most effectually stirre us up unto It followeth now that we proceed to the third and last use of this Doctrine which is for comfort For this Doctrine serveth most effectually for the comfort 1 of all men how wicked soever they have beene if now they desire to repent 2 and chiefly of Gods own people that have already repented For the first there is not the vilest sinner in the world if he now feele his sins and desire to be reconciled unto God but he may receive comfort and encouragement from this Doctrine to turne unto God and seeke to him for mercy Nothing hath that force to keepe a poore sinner from repentance as this when he doth despaire of finding mercy with God if he should turne and seeke unto him When a sinner doth resolve upon this as Cain did Gen. 4.13 My sinne is greater then can be pardoned This was the maine thing that made those wicked Iewes to resolve that they would walke after their owne devises and every one doe after the imagination of his evill heart as the Prophet saith Ieremy 18.12 because they said there was no hope And on the other side Nothing hath that force to encourage a man to repent and turne unto God as if he can be perswaded of this that how vile a sinner soever he hath beene yet he may hope to find mercy with him if he can seeke unto him for it The Rebell or Pyrat that knoweth there is a proclamation out against him will never come in but if he once heare and can beleeve that there is a Proclamation of pardon yea and of some great advancement if he will yeeld himselfe and come in this and nothing else will cause him to come in and change his course become a faithfull and legall subject This is that which the Apostle teacheth Rom. 2.4 The goodnes of the Lord if it were rightly knowne and beleeved not driveth and draweth as his terrours doe but leadeth men willingly unto repentance Insomuch that as Benhadads servants perswaded him by this argument to seeke peace and reconciliation with Ahab when he had highly provoked him 1. King 20. â—1 Behold we have heard that the Kings of the house of Israel are mercifull Kings So have Gods Prophets and servants sought to perswade the most hainous sinners to seeke peace with God and to turne unto him by this argument because he is so mercifull a God Foure notable proofes I will give you for this and no more First thus doth the Prophet Esay perswade all sorts of sinners Esay 55.7 Let the wicked forsake his wayes and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for he will aboundantly pardon Secondly thus doth Hezechiah perswade the ten tribes that had deepely revolted unto repentance 2 Cor. 30.9 For the Lord your God saith he is gracious and mercifull and will not turne away his face from you if yee returne unto him Thirdly thus also speaketh the Lord to Israel even after their captivity when their case seemed most desperate and irrecoverable Ierem. 3.12 Goe and proclaime these words toward the North and say returne thou backsliding Israel saith the Lord for I am mercifull saith the Lord. And fourthly thus doth the Apostle Peter perswade with those Iewes that had beene the betrayers and murderers of the Lord of life when they were even almost in despaire and knew not what to doe Acts 2.38 â—9 Repent and be baptized every one of you in the name of Iesus Christ for the remission of sins and yee shall receive the gift of the holy Ghost for the promise is to you and to your children and to them that are afarre off even as many as the Lord our God shall call So that I may boldly say to him amongst you all that hath beene the most notorious sinner if God have now given thee a heart desirous to forsake thy sins and to turne unto him be not discouraged thou needst not doubt of finding mercy with him if thou canst seeke unto him Two maine objections there be whereby some kind of men are kept from turning unto God and seeking to him for mercy specially at such times as they stand most in need of mercy First Though God be mercifull yet he is also just yea a most severe and terrible judge to take vengeance on such wicked men as I have bin Exod 34.7 He will by no meanes cleare the guilty and Psal. 5.5 He hateth and abhorreth all the workers of iniquity I answer This is not meant of such as feele their sins and desire to repent as thou dost but of
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
this that I shall teach by turning the Grace of God into lasciviousnesse as many did in the Apostles dayes Iude 4. To such Christ and the Doctrine of Gods mercy is a stone of stumbling and a rocke of offence as Peter speaketh 1. Peter 2.8 2. I know well that not onely such men but the most of you that professe the feare of God have no need of comfort but of humbling rather As our Saviour speaketh Matthew 9.12 the whole have no neede of a Physician but they that are sicke And you have just cause to desire rather that Doctrine that may search and pierce and wound your hearts then that that should comfort them and to pray with David Psalme 141.5 Let the righteous smite me that is let him reproove mee that shall bee a benefite and a kindnesse unto me The fat and the strong among Gods sheepe and such are the most of you should be fed with judgement as the Lord speaketh Ezek. 34.16 3. I know well that many of you that truly feare God do not stand in present need of comfort you are for the present in no trouble of mind your hearts are chearefull and comfortable through the assurance and feeling you have of Gods love His Candle shineth upon your head as Iob speaketh 29.3 You know the joyfull scund and can take comfort in his word and promises you walke in the light of Gods countenance and of you I may say as Ethan doth Psalm 89.15 Blessed is the people that know the joyfull sound they shall walke O Lord in the light of thy countenance But though I know all this concerning three sorts of you that heare mee now yet dare I not passe over this use of comfort First Because I am sure that some of you that heare me now have present need of it Nay it cannot be presumed but that in so great a congregation specially of voluntaries whom no law of man as on the Sabbaths but their owne inclination and love to the word draweth together there are many tender hearts that have had experience of this trouble of mind This we may learne from the tēder care the Apostle had in writing to particular Churches to prevent the grieving troubling of the hearts of such people which argueth he doubted not but there were such among them Rom. 8. when he had spoken of the dangerous state of the naturall man ver 8 They that are in the flesh cannot please God he addeth verse 9. But yee are not in the flesh but in the spirit And writing to the Church of Corinth which was a congregation very loose and disordered very sharply and namely 1 Cor. 6.9 10. Know ye not that the unrighteous shal not inherit the kingdome of God be not deceived neither fornicators nor Idolaters nor wantons nor theeves nor drunkards nor revilers shall inherite the kingdome of God Hee addeth by way of prevention because he knew that even in that congregation there could not choose but bee some humbled sinners verse 11. And such were some of you but yee are washed but yee are sanctified but yee are justified c. Sundry other such places I could alleadge for this purpose Secondly there is none of you that heare me this day but though you be for the present whole sound in your spirits cheerfull and comfortable and that upon good ground too the Lord in mercy continue you in that estate yet you must looke for a change you must not thinke this cheerfulnes comfort will last alwaies you must looke to drinke of the cup of inward trouble and affliction of minde which the rest of your brethren and sisters have begun to you in sooner or later in one measure or other it may be ye shall not pledge them in the same glasse that Iob or David began to you in the Lord it may bee out of respect to your weaknesse will call for a lesser glasse for you but pledge them you must and pledge them in the same wine in one measure or other ye know not what your measure will be and you must not choose your glasse your selves the cup is in the Lords hand and he mixeth it and he powreth it out as Asaph speaketh for I have not taken this comparison and allegory from the wretched fashion of your drunkards in drinking of healths but from the sacred Word of God Psal. 75.8 Certainely we must looke for an evill day as the Apostle speaketh Ephes. 6.13 And we have no reason to thinke or hope we may avoid it if we consider 1. That this hath beene the case not of some or of a few good men but of the whole Church the mother of us all who is in that short booke of the Canticles reported twice to have beene in that case Cant. 3.1 and 5.6 Her welbeloved had withdrawne himselfe and was gone 2. That our blessed Saviour had experience of this tentation and affliction that in his owne sense for the present his father had forsaken him Mat. 27 40. and we are all predestinated to be conformed unto his image in affliction Rom. 8.29 3. We all have the same adversary that other of Gods people have had that will buckle and wrestle with us one day This reason the Apostle giveth the Ephesians why they must looke for an evill day Ephes. 6.12 For we wrestle not against flesh and bloud but against principalities against powers c. And if ever hee assault us these are the tentations he is most likely to assault us by and if thou be free from them thou art not of God thou art an hypocrite thou hast no part in Christ Gods mercy belongeth not unto thee For these are his chiefe his fiery darts as the Apostle calleth them Ephes. 6.16 4. That we all give the Lord as just cause daily by our carnall security and neglect of our watch to humble and afflict us as ever any other of his people have done Insomuch as I may say to every one of you as the Prophet Oded did to the Israelites 2 Chron. 28.10 Are there not with you even with you sinners against the Lord our God And this is a chiefe scourge that the Lord useth to afflict his people for their security by even by withdrawing and hiding himselfe from them As Christ served his Church when she grew lazy and was loath to rise and put on her clothes and defile her feet to open unto him he withdrew himselfe and went away Cant. 5.3 6. So that you that have the most cheerefull and comfortable hearts have cause to hearken to this that I shall say for the comfort of Gods afflicted servants because your selves may have use of it hereafter We have the wit now in summer to provide for winter and oft to traine our souldiers and to try their armour aforehand let us learne to be wise for our soules and to get our armour in a readinesse against the day of conflict we are like to have with Satan In which respect
to open his griefe and make his moane and powre out his heart unto Nature taught Haman that wretched man when hee was full of heavinesse for the honour that was done to Mordecai to ease his heart that way Est. 6.13 Hee told Zeresh his wife and all his friends euery thing that had befallen him In which respect great Princes have esteemed it a cheife part of their happinesse to have some speciall bosome friend whom they might make use of this way Such a one was Hushai to David 2 Sam. 15.37 and Zabud to Solomon 1 King 4.5 Now there is no such friend in the world for this purpose as the Lord is Trust in him at all times saith David Psal. 62.8 ye people powre out your hearts open your greifes before him God is a refuge for us Thus Anna the mother of Samuel told Ely that shee had done 1. Sam. 1.15 I am a woman of a sorrowfull spirit and have powred out my soule before the Lord. Thus did Samuel her son seeke to ease his heart when it was full of heavinesse 1. Sam. 8.21 Hee rehearsed all their words in the eares of the Lord hee made his moane to God Thus did Iob My friends scorne mee saith he Iob 16 â—0 counted him an hypocrite Oh heauie affliction for a man in his case to bee so iudged of and censured by such men as they were but mine eye saith he powreth out teares unto God as if hee should say That is all the helpe I have Thus did Hezechiah when he was in that paine and anguish of spirit as the poore mother in trauell whose child is even come to the birth and shee wanteth strength to bring it forth as hee complaineth to the Prophet Psa. 37.3 He taketh Rabshakehs blasphemous letter and goeth up to the house of the Lord and spreadeth it before the Lord ver 14. As if he had said Behold Lord what hee hath written O that wee would acquaint our selues so with the Lord that wee might make him our bosome friend and make this use of him in all our sorrowes Secondly The Lord is able and none but hee to yeeld us helpe in this case and restore us to our comfort He maketh sore saith Eliphaz Iob 5.18 and bindeth up he woundeth and his hands make whole This is the Lords peculiar prerogative to comfort a soule that is any distres He is the father of mercies and God of all comfort as the Apostle speaketh 2. Cor 1.3 I even I am he saith the Lord Esa. 51.12 that comforteth you And therefore David when hee had lost his feeling and comfort cryeth oft earnestly to God to restore it to him Psal. 51.8 Make me to heare joy and gladnesse As if he had said though never so much bee delivered to me for my comfort by the skilfullest of all thy servants I shall bee utterly uncapable of it and remaine still deafe of that eare till thou make me able to heare it And vers 12. Restore to me the joy of thy salvation And 86.4 Rejoyce the soule of thy servant for unto thee doe I lift up my soule And thus should every one of us cry unto God for helpe and comfort when we are in the like case Thirdly The Lord as he is able and none but he to revive such a soule so is he most ready to doe it he is very pitifull and of tender mercy as the Apostle speaketh Iames 5.11 specially to his servants who are wounded in spirit yea he hath bound himselfe by promise to helpe such Psal. 34.18 The Lord is nigh to them that are of a broken heart and saueth such as bee of a contrite spirit and 147.3 He healeth the broken in heart and bindeth vp their wounds and Esa. 57.19 I create the fruit of the lips peace peace to him that is farre off and to him that is neere saith the Lord and I will heale him So that wee may boldly go to God and seeke to him for comfort and even challenge him vpon these promises that he hath made unto us and say unto him as Psal. 85.6 Wilt thou not reviâ—e vs againe but let us remaine so dead hearted that thy people may reioyce in thee Fourthly The Lord doth therefore many times withdraw himselfe from his people and deprive them of the sence of his favour of purpose to make them more importunate in seeking to him by prayer I will goe and returne to my place saith the Lord Hos. 5.15 till they acknowledge their offence and seeke my face in their affliction they will seeke mee early And this was the cause why our Saviour was so harsh with the woman of Canaan and caryed himselfe so strangely toward her a great while even to try her faith and encrease her fervencie and importunitie in seeking to him by prayer Mat. 15.22.28 Fifthly and lastly Gods servants that have beene in this case have recovered their comfort this way even by fervent prayer when nothing else was able to doe it and have set their Probatum est upon it When David was in that case that hee said in his hast he was cast out of Gods sight Psalme 31.22 Neuerthelesse saith hee Thou heardest the voice of my supplications when I cryed unto thee as if hee had said By prayer I found comfort and thereupon hee inferreth verse 23. O love the Lord all yee his Saints as if hee should say Who would not love so gracious a God that is so ready to bee found of them that seeke him though it be in so weake a manner as I did So Psal. 77. when he was in that case that he said verse 3. he remembred God and was troubled he complained and his spirit was overwhelmed within him yet even then he found comfort by prayer ver 1. I cryed vnto God with my voice even unto God with my voice and he gave eare vnto me The sixth and last direction that I am to give to them that being afflicted in minde desire to recover their comfort is this Admit thou canst not finde comfort by any of the former meanes yet consider well and bend thy minde to meditate of that mercie and goodnesse of God whereof David speaketh heere and thou hast heard the handling of this Doctrine and thou shalt finde that thou hast no cause to doubt but that hee loveth thee First Consider the goodnesse of the Lord to all his creatures even to the worst men that live and even that may be a great helpe to thy faith in this case Alas thou wilt say that is a poore helpe if God be no otherwise good to me if he love me no otherwise then he loveth them what comfort can that yeeld me O say not so for the holy Ghost in the Word hath oft commended this to us for a helpe to our faith and bids us observe how good the Lord is to all his creatures and even to wicked men for the confirming of our owne hearts in the assurance of his love to vs. So saith
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
fully and particularly in those three that follow Now in this verse wherein he doth it more generally three things are to bee observed 1. That David doth acknowledge yea he professeth that he doth acknowledge confesse lay open his transgression yea his transgressions he desired not out of favor to them to hide or conceale any of his sins 2. What it was that moved him unto it His sin was ever before him he could not forget it he could not but thinke of it he could not be quiet for it 3. The inference or conclusion he gathereth from hence implyed in this word For which coupleth this verse with those that went before have mercy upon me blot out my transgressions wash me throughly from mine iniquitie and cleanse me from my sin for I acknowledge my transgressions As if he had said therefore have mercy upon mee or rather therefore I am emboldned to crave mercy and pardon therefore I am perswaded thou wilt have mercy upon me and blot out my transgressions because I acknowledge my transgressions Now then the first thing we are to observe here is this that David seeking to God for mercy and pardon confesseth freely his sinne amplifieth and aggravateth it before God and men yea maketh this a ground of his hope and assurance in prayer for pardon and mercy that he could so doe From whence this Doctrine ariseth for our instruction That he that truly repenteth cannot hide nor cloake his sins but will be ready to confesse and lay them open and this willingnesse and readinesse that he findeth in himselfe to confesse and discover his sins will give a man great hope and assurance to find mercy with God for the pardon of his sins Two branches there be of the Doctrine which I will distinctly confirme unto you First The man that truly repenteth will be ready to confesse and bewaile his sins This will appeare in three notable examples in the new Testament The first is of the Prodigall who so soone as hee came to himselfe and God had wrought a saving change shewed it first of all by this fruit of repentance Lu. 15.17.19 he resolved he would goe to his father and say unto him father I haue sinned against heaven and before thee and am no more worthy to be called thy sonne The second example is that of the hearers of Iohn Baptist who declared the effectuall worke of Gods grace in their hearts by Iohns ministery this way Matthew 3.6 They were baptized of him in Iordan confessing their sins his ministery powerfully discovered their sins unto them brought them to repentance and they feeling the burden of their sins and repenting could not containe themselves but openly and publikely they must needes discover and lay open their sinnes unto him The manner of it may bee gathered from the resolution they sought and answer they received Luke 3.10 14. The people came and cryed out ô Sir we have beene unmercifull to the poore seeking our selves only without all care of the good of others The Publicans came and cryed ô Sir wee have beene worse then so for wee have beene shamefull extortioners and under colour of Law and pretence of right wee have gotten mens goods unjustly from them The souldiours came and cryed ô Sir wee have beene worse then all these for wee have by violence without all colour of right spoyled many The third and last example is of those that were converrted by Pauls ministery at Ephesus Acts 19.18 where we read that many that beleeved came and confessed and shewed their deeds And what kind of persons were they that did so It appeareth verse 19. among others many that were very rich men and very learned men did it and what were the sins they confessed The practise of curious arts they came in this manner to Paul ô Sir we have bin most grievous sinners we have used to cast figures to calculate nativities to practise judiciall Astrology and Necromancy c. And how did they confesse these sins did they it in Pauls eare secretly No no their sins lay so heavy upon their hearts that they stood not upon termes of shame or credit they discovered their sins and burned their bookes before all men Such force there is in the grace of true repentance to draw men and make them willing to confesse their sins So Ionah confessed his sin even to the marriners Ionah 1.10 Now for the second branch of the Doctrine This willingnesse and readines that a man findeth in himselfe to discover and confesse his sins will give a man great hope and assurance to find mercy with God for the pardon of his sins See the proofe of this in five points First The Lord himselfe hath directed his people to seeke comfort and pardon of their sins this way Numb 5.6 7. Where God prescribing a course how sinners should make their atonement it is thus written When a man or a woman shall commit any sinne that men commit to doe a trespasse against the Lord and that person be guilty then they shall confesse their sin which they have done This is the first thing that is to bee done before restitution or the offering of his sacrifice he must confesse his sinne So Ieremy 3.12 13. Returne thou backsliding Israel saith the Lord and I will not cause mine anger to fall upon you for I am mercifull saith the Lord. But how must they returne and make themselves capable of Gods mercy That followeth in the next words Only acknowledge thine iniquitie As if hee should say no hope else of finding mercy yea doe it fully and freely confesse that thou hast transgressed against the Lord thy God and hast scattered thy wayes to the strangers under every greene tree Yea this is the course God would have us to take when wee are to bee suitors to him for mercy in the behalfe of others even to confesse their sinnes unto God In which respect he commandeth Iames. 5 16. Confesse your faults one to another and pray one for another As if hee should say None can bee able to pray for you so effectually to your comfort as those that know your sinnes well and so can confesse them unto God The Lord himselfe hath directed men to take this course to obtaine mercie Secondly The Lord hath bound himselfe by his promise to them that can rightly confesse their sins that they shall find mercy Levit. 26.40.42 If they shall confesse their iniquitie and the iniquity of their fathers with their owne trespasse which they have trespassed against mee and that they have also walked contrary unto me their own personall sins they must stand most upon and bewaile in this their confession then will I remember my covenant with Iacob and also my covenant with Isaac and also my covenant with Abraham the manner of expressing this promise of mercy is very emphaticall As if he should say I will remember how many wayes and how often I have bound my selfe to them
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
Nathan came to him and knocketh at his heart though he had lyen asleepe so long yet his conscience wakeneth presently and he crieth out 2 Sam. 12.13 I have sinned So soone as Gad came to him with a message from God about the numbring of the people his conscience awakened presently and smote him for it 2 Sam. 24.10 And so was it with Peter the very looke of Christ wakened his conscience Luke 22.60 61. And as the regenerate mans conscience is wakefull so it is quicke sighted and tender also and can see and bee troubled with that another man will not as we see also in David 1 Sam. 24 5. The second cause of it is that they are more subject to affliction then other men and it is an usuall effect of affliction to bring mens sins into their remembrance that they had forgotten before As we see in the brethren of Ioseph whose troubles in Egypt brought the sin which they had committed against him twenty yeeres before as fresh into their remembrance as if it had beene but newly committed as you shall finde Gen. 42.21 So it appeareth by our Saviours speech to the sicke of the palsie Mat. 9.2 Sonne be of good cheere thy sins bee forgiven theee that his sicknesse brought his sins to his remembrance The third and last cause of this is the Lord himselfe he hath the chiefe hand in this it is he that keepeth the sins of his people ever in their eye and remembrance and will not suffer them to forget them It was the Lord that awakened the conscience of David hereby sending Nathan unto him 2 Sam. 12.1 It was the Lord that awakened the conscience of Peter by looking backe upon him Luke 22.61 It was the Lord that made Iob to possesse the sins of his youth Iob 13.26 And why dealeth the Lord thus with those whom he most dearely loveth that of all the people in the world they see most sins in themselves and are most troubled with them he setteth their sins ever in their sight and putteth them in minde of them Surely he doth this in much love Psal. 25.10 All the pathes of the Lord are mercy and truth unto his owne people He seeth this to be good and profitable for them many wayes Sixe principall benefits there are that Gods people receive by it First It reneweth and encrreaseth their repentance David did unfainedly repent of his adulterie and murder so soone as ever Nathan had dealt plainly with him as wee have heard 2 Sam. 12.13 and yet after that for many yeeres God followed him with many grievous judgements as he threatned 2 Sam. 12.10 11. and thereby did ever and anon bring those sins into his remembrance and put him in mind of them that he might repent better and more deeply for them This reason the Lord giveth Ezek. 20.43 There shall yee remember your wayes and all your doings wherein yee have beene defiled and ye shall loath your selves in your owne sight for all your evils you have committed And this is certainely one great benefit that commeth to us by the remembring of our old sins For wee are all farre short in repenting of them in that measure as we ought and according to the measure of our repentance shall our comfort and the assurance of the pardon of our sins be in the end As they that sow in teares shall reape in joy Psal. 126.5 Sound repentance and sorrow for sin will bring sound joy so proportionable to a mans seednes shall his harvest be plentifull repentance will bring plentifull joy a scant repentance scantnesse of comfort Secondly By this meanes God keepeth us humble and low in our owne eyes and preserveth us from pride and too good a conceit of our selves Thus dealt the Lord with blessed Paul 2 Cor. 12.7 Left I should bee exalted above measure through the abundance of the revelations there was given unto mee a thorne in the flesh the messenger of Satan to buffet me lest I should bee exalted above measure And what was this thorne in the flesh the messenger of Satan Surely some inward corruption that Paul felt in his owne heart which Satan stirred up in him And why did God discover this corruption of his heart vnto him why did God keepe him so long in the sight and sence of this his corruption he prayed thrice that is many times to get it removed and could not He telleth us and repeateth it twice in that verse as a thing worthy to be observed Lest I should be exalted above measure This use the Church professeth she made of it Lam. 2.19 20. Remembring mine affliction and my rebellions as Montanus and Leo Iudae render the word the wormewood and the gall that is the bitternesse and sorrow that I found in it my soule hath them still in remembrance and is humbled in mee And surely this is no small benefit we get by being well acquainted with our sins and thinking much of our owne corruptions We are all to apt if we be a little better in birth or in gifts or in riches or in beauty or in knowledge or in profession then others to be proud of it O what Lucifers would we be if the Lord should not now and then cast our owne dung into our faces and effectually discover to us our sins Surely God doth us in this a great favour as he did unto Paul for nothing would make our soules more odious unto God then pride nothing more amiable in his eyes then humilty will doe according to that of the Apostle Iames 4.6 God resisteth the proud and giveth grace to the humble Thirdly By this meanes God maketh his servants flye to the throne of grace and breedeth and nourisheth in them an appetite â—n hunger and thirst after Christ in the word and Sacraments and maketh them to prize his favour in Christ above any thing in the world The proofe of this we see heere in David what made him heere to flye to God and to cry to him so earnestly for mercy Why hee telleth us heere in the text his sin was ever before him This effect had the knowledge and sence of sin in Paul at his first conversion when Christ had discovered his sin unto him though it were in a most terrible manner it drave him to seeke mercy of God by prayer as Christ told Ananias Acts 9.11 Goe to him for behold he prayeth And indeed none but they that have an effectuall knowledge and sence of sin will goe to God with any constancy or fervency of spirit How few and how cold and formall will our prayers be if we have no sence of our sins When David had said Psal. â—4 17 The righteous crie and the Lord heareth them he telleth in the next words ver 18. who be those righteous ones that use thus to cry unto God in their prayers that is to say those that are of a broken heart and contrite spirit This hunger and thirst after righteousnesse our
Saviour mentioneth as a naturall effect and consequent of that poverty of spirit and mourning for it that is in his people Mat. 5.3 6. This was that doubtlesse that made Paul set such a price upon Christ to count all things but dung that hee might win Christ that he might be found in him that he might know him and the power of his resurrection as he professeth of himselfe Phil. 3.8 10. This was that that made David to thirst and long after Gods Sanctuary and ordinances as hee did Psal. 27.4 he made this his onely suit and 42.1 2. he cryeth out my soule panteth after thee O God my soule thirsteth for God for the living God when shall I come and appeare before God These men as you have heard were much exercised with the sight and thought of their sins and corruptions and this is certainely an inestimable benefit to have our stomacke and appetite to this food preserved in us For so our Saviour saith of such Mat. 5.6 that they are in a happy case and giveth such a reason of it as may put all out of doubt for they shall be satisfied Fourthly By this meanes God maketh his people heartily and unfainedly thankefull for his mercy in Christ able to relish the sweetnesse that is in it which none can doe but they that have a sound sight and sence of their owne sins and corruptions This made Christ so deare and sweet to that poore woman Lu. 7.38 Shee washed his feet with her teares she wiped them with her haire she kissed them she annointed them surely she loved Christ so dearely because many sins were forgiven her ver 47. her sins were still fresh in her remembrance This we may also see in the holy Apostle who when he had mentioned at large the knowledge and sense he had of his own corruptions Rom. 7. â—5 he suddenly breaketh forth in these words I thanke God through Iesus Christ our Lord. As if he had said O wretched man that I am so full of sin corruption what would become of me were it not for Christ What cause have I to praise God for his mercy in Christ for shewing any respect unto me for preserving and upholding of me So when he calleth to mind his old sin 1 Tim. 1. see how he taketh occasion thereby to magnifie the mercy of God towards him 1. In the beginning of his speech verse 12 13. I thanke Christ Iesus our Lord for putting mee into the ministery who was before a blasphemer and a persecutor 2 In the conclusion of his speech ver 17. Now unto the King eternall immortall invisible the only wise God be honour and glory for ever and ever Amen Fiftly By this meanes God keepeth his children in awe and maketh them fearefull to sin by setting their sins they have formerly committed before them and giving them an effectuall sight and sense of them The Apostle maketh this a fruit and effect of godly sorrow 2 Cor. 7.11 This very thing that ye have bin sorrowfull after a godly sort see what care it hath wrought in you Certainly the man that hath a true knowledge and sense of his sins will be afraid to sin againe the burnt child will dread the fire On the other side a man that is past feeling hath no sense of sin will be ready to give himselfe over unto lasciviousnesse to worke all uncleannes even with gredines as the Apostle speaketh Eph. 4.19 Sixtly and lastly The Lord by this meanes maketh his people charitable and pitifull towards their brethren that do offend and keepeth them from cruelty and rigour in censuring of others He that is well acquainted with the corruption of his own heart will be far from judging any one to be an hypocrite or void of grace because he seeth many frailties and faylings in him Speake evill of no men saith the Apostle Tit. 3.2 â— but shew all meekenesse to all men for we our selves were sometimes foolish and disobedient deceived serving divers lusts and pleasures And our Saviour telleth us Mat. 1.5.3 that the cause why hypocrites are so apt to judge and censure others even for-motes they spie in them is because they discerne not the beames that is in their owne eyes Lecture XLII On Psalme 51.3 Decemb. 5. 1626. IT followeth now that we proceed to the uses that this Doctrine serveth unto And they are principally two 1. For exhortation and 2 For reproofe And for the first The use of exhortation It serveth to perswade us that we would be afraid of sin and take heed of it This is certainly a duty that wee all neede oft to bee put in mind of and exhorted unto It would be a matter of unspeakeable use and benefit unto us if we could be afraid of sin We shall never be able to keepe our selves from the danger of any sin till we can esteeme of sin as of a mortall enemy and bee afraid of it The godly man is described by this property Eccle 9.2 that he feareth an oath he is afraid of sin Now there is great force in this Doctrine to perswade us to bee afraid of sin and to take heed of it Even the consideration of the after-thoughts we shall one day have of our sins and the trouble that our owne consciences will put us unto for them The force that there is in this Doctrine to perswade us unto this duty will appeare to us in foure points First Our conscience will be apt to bring our sin into our remembrance to set it before us and to accuse us for it Though we sin never so secretly could be most certaine that it should never bring us to any shame or punishment in this world yet can we not be secure from the accusation of our own conscience we cannot be certaine we shall never heare of it againe When we have done with our sin it will not have done with us but when the pleasure of it is quite gone we know not how soone nor how oft our conscience will be apt to bring it into our remembrance to lay it in our dish upbraid us with it Thus we see it did with David here his sin he saith was ever before him Thus it did as we heard the last day with Iosephs brethren twenty yeares after their sin was committed Genesis 42.21 Thus it did with Iob 13.26 he possessed the sinnes of his youth Secondly Our conscience will bee apt not onely to bring our sin into our remembrance but also to smite us and wound us for it So it is divers times said of David 1 Samuel 24.5 and 2 Samuel 24.10 that his heart did smite him When our sin is thus brought into our remembrance and set before us by our conscience it will appeare unto us in another fashion and shape then it did before when we first knew it When it first came unto us to tempt and allure us it came like a friend and did looke amiably and pleasantly upon us It promised us
the Apostle Rom. 1.28 God gave them over to a reprobate mind This is of all the judgements of God the most admirable and dreadfull to see what meanes God giveth to wicked men to awaken their consciences how senslesse they remain still To see men smitten of God as I shewed you Iudas was whom no ministery could stir or as Pharaoh or Ieroboam whom no judgments could move Thus speaketh the Lord of this judgement Stay your selves and wonder saith the Lord Esa. 29.9 Why what should they stay themselves to consider and wonder at Surely at this judgement that was upon the Prophets and rulers and people of that time They are drunken saith he but not with wine the Lord hath powred out upon you the spirit of deep sleep and hath closed your eyes This is the admirable judgement when all is done Let no man therefore any longer account it a blessing to have a senslesse conscience that will never put him in mind of his sins nor checke him for them but account it a great favour of God to have a wakefull and a tender conscience and pray with the Prophet Psal. 13.3 O Lord my God lighten mine eyes lest I sleep the sleep of death that deep and deadly sleep of a benummed and senslesse conscience Remember and beleeve that saying of Solomon Pro. 28.14 Blessed is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe David had never as we see here humbled himselfe thus and run to Gods mercy-seat sued for pardon so fervently as he did if his conscience being awakened had not thus set his sins before him Six great benefits I told you of the last day that Gods people receive by the wakefulnesse and tendernesse of their conscience that puts them oft in remembrance of their sins You will object It cannot surely be esteemed a mercy but a judgement and tentation to have mine old sins brought oft into my remembrance which I have long since repented of and obtained assurance of the pardon of I answer Yes it is profitable to remember and thinke oft even of those sins as wee heard the last day in the proofe of the Doctrine that thou mayest increase the assurance of the pardon of those sins both 1. by examining the truth of thy repentance for to haue ceased long from those sins will not argue thou hast truely repented and 2. By renewing and encreasing thy humiliation for them But if we should much busie our selves with calling our sins to minde and musing of them it would bring us to despaire and deprive vs of all comfort I answer 1. the sight of thy sins how hainous soever they have beene and sorrow for them may stand well enough with true faith and confidence in Gods mercy many have had deepe sence of their sins that have also had sound faith A man may see in himselfe aboundant matter of sorrow and feare and yet discerne even at that time more matter of comfort and joy in the Lord. Thus Daniel did Dan. 9.8 9. O Lord to us belongeth confusion of face to our King to our Princes and to our fathers because we have sinned against thee to the Lord our God belonge mercies and forgivenesses though wee have rebelled against thee Serve the Lord with feare saith the Psalmist Psal. 2.11 and rejoyce with trembling And it is said of the two Maryes Mat. 28.8 that they departed quickly from the sepulcher with feare and great joy 2. Yea a man is never so fit to admire and take comfort in the mercy of God as when he seeth the multitude and odiousnesse of his owne sins Never did Paul so rejoyce in Gods mercy as when he had most sence of his owne sins as is evident 1 Tim. 1 12.-15.3 The sight of thy sins so long as it is joyned with a godly sorrow and hatred of them a desire of reconciliatiō with God so long as it driveth thee to acknowledgement humbling thy selfe before God is not the way to desperatiō but unto sound comfort It is the unwillingnesse of men to see and acknowledge their sins that bringeth despaire and not their willingnesse to doe it as we may see in David While he kept silence his bones waxed old through his roaring all the day long Psal. 32.3 But what course tooke he to finde comfort See ver 5. I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confesse my transgressions unto the Lord and thou forgavest the iniquity of my sin It is a mans putting of his mouth in the dust that giveth him hope of mercy Lam 3.29 The afflicted and poore in spirit trust in the Lord Zach. 3.12 But how can this be will some say that it should be such a blessing to have a tender conscience that is so apt to put a man in mind of his sins seeing the conscience when it accuseth a man useth also to smite and wound him as it was with David 1 Sam 24.5 and that there is no paine or anguish in the world comparable to that which the strokes and wounds of the conscience put a man unto Pro. 18.14 A wounded spirit who can beare I answer 1. If thou wouldst waken thy owne conscience by a due examination of thy owne wayes and calling thy sins to thine owne remembrance it would be lesse bitter and painefull to thee then if by this neglecting thy selfe thou put the Lord to doe it 1 Cor. 11.23.31 Let a man examine himselfe for if we would judge our selues we should not be judged It is a fearefull thing to fall into the hands of the living God Heb. 10 31. 2. I answer that it is true indeed a tender and wakefull conscience will put a man to paine and trouble but the paine and trouble that driveth a man to God as Davids did here is a wholesome and medicinable paine a meanes to keepe us from those paines and sorrowes that are everlasting Of this kinde of chastisement which the conscience giveth us that may bee said which Paul saith of all Gods chastisements Heb 12.11 No chastisement for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby The third and last thing I have to say to these sencelesse men is this that the state they are now in will not last alwayes Certainely that conscience that is now so dead asleepe will one day awaken and doe his office by setting thy sins before thee either to drive thee to God by repentance as it did David here or to drive thee to the Devill by desperation as it did Cain and Iudas That which Moses said to the two tribes the halfe Num. 32.13 may be sayd to euery secure and dead hearted sinner Yee have sinned against the Lord and bee you sure your sinne will find you out Thine owne wickednesse shall correct thee saith the Lord by the Prophet
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
hath taken us up againe and set us on our feete Nay though wee have given him just cause a thousand times to cast us off and dishinherit us to leave us to our selves and Satan yet hath his love beene so unchangeable towards us that nothing could move him to cast us off Nay he hath given us assurance by his spirit 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 bee able to separate us from the love of God in Christ Iesus our Lord. So that we have just cause to say as the Prophet Mic. 7.18 Who is a God like unto thee that pardoneth iniquitie and passeth by the transgression of the remnant of his heritage that retâ—ineth not his anger for ever because hee delighteth in mercy And this is also that that greatly amplifieth the goodnesse of God in this point that it is so rare If we would consider how many have fallen some to Popery and other heresies some to profanesse some to the utter hatred of Religion some to worldlinesse that were once farre before us in knowledge and in profession how many that were first are become last Mat. 19.30 How many there are whom we may dayly looke upon that are like those the Apostle speaketh of 2 Pet. 2.18.22 that once were cleane escaped from them that live in errour but now with the dog are turned to their owne vomit againe and as the sow that was washed to their wallowing in the mire Many that are like unto Saul who though he had received excellent gifts of Gods spirit even another heart 1 Sam. 10.6.9 and never in his life fell into so grosse sins as David did yet he fell away quite from God and lost all grace and was quite forsaken of God 1 Sam. 16.14 and 28.15 whereas many of us that like David have had far stronger corruptions yet are still kept in the state of grace be it that none of those that have thus quite fallen away were ever truly regenerate and we may say of them as 1 Iohn 2.19 They went out from us but they were not of us for if they had beene of us they would no doubt have continued with us But what is it that hath made us to stand when so many that seemed much stronger then wee have fallen quite away Surely nothing but the meere grace and goodnesse of the Lord. It is not of him that willeth saith the Apostle Rom. 9.16 nor of him that runneth but of God that showeth mercy And thus have I in some measure put you in minde of the infinite goodnesse and bounty the Lord hath shewed to every one of us that are his people Now the consideration of this marvellous goodnesse and bounty of God towards vs doth greatly aggravate our sins and make them out of measure sinfull There is no sin we have committed no commandement of God that we have transgressed but we have thereby sleighted and despised shewed contempt unto grieved and dishonoured that God that hath beene so good and gracious a father unto us Thus doth the Lord aggravate Davids sin 2 Sam. 12.7 9. I annointed thee King over Israel and I delivered thee out of the hand of Saul and I gave thee thy masters house c. and if that had beene too little I would mereover have given thee such and such things wherefore hast thou despised the commandement of the Lord. Thus did God plead with Israel Mic. 6.3 5. O my people what have I done to thee and wherein have I wearied thee that thou makest so slight account of offending me testifie against me and then in the two next verses he putteth them in minde of the great goodnesse hee had shewed toward them that by that meanes he might bring them to a consideration and feeling of their sins Thus doth the Lord aggravate the sins of his people Deut. 32.6 Doe ye thus requite the Lord ô foolish people and unwise Is not he thy father that hath bought thee hath he not made thee and established thee This was that that made Mary Magdelene weepe so aboundantly Luke 7.38 she had a deepe apprehension of Gods goodnesse towards her verse 47. This was that that lay so heavy upon Davids heart heere Against thee thee onely have I sinned Nay it is not possible that any should ever haue a true assurance and sence of Gods fatherly goodnes wrought in his heart by the spirit of God but it will have this effect in him Zach. 12.10 I will powre out upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall looke upon mee whom they have pierced and they shall mourne for him as one mourneth for his onely son and shall bee in bitternesse for him as one that is in bitternesse for his first borne Why doe our sins trouble us no more Surely we are not soundly perswaded of Gods fatherly goodnesse and love towards us the spirit of grace was never powred upon us I know 1. That the most men make the lesse account of sin because they say they know the Lord is so gracious and mercifull nothing doth so much keepe them from being troubled for their sinnes as this they cannot thinke it possible God should like much the worse of them for any of their sins because he is still so good and bountifull unto them but are ready to say to their soules with the Epicure Eccles. 9.7 Goe thy way eate thy bread with joy and drinke thy wine with a merry heart for God now accepteth thy workes 2. Yea they embolden themselves to sin by this more then by any thing because they know and are peswaded the Lord is so infinite in goodnesse and mercy they turne the very grace of God into wantonnesse Iude 4. If a childe should thus resolve with himselfe rush I know my father beareth that affection to me that though I bee never so stubborne and rebellious against him though I grieve and dishonour him never so much yet he will never cast me off and therefore I care not for offending him all men would say that wretch had lost all naturall affection and had not the nature or heart of a child in him No more hath that man certainely any true or sound assurance of Gods fatherly love and goodnesse towards him that doth not hate sin that is not afraid of sin that cannot mourne for sin out of this respect above all others that by his sin he hath offended and grieved and dishonoured so good and gracious a father as the Lord hath beene unto him Lay aside saith the Apostle 1 Pet. 2.1.3 all malice and all guile and hypocrisies enuies and evill speakings because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have tasted knowne with feeling that the Lord is gracious Lecture XLVI on Psalme 51.4 Ianuary 23. 1626. IT followeth now that we proceed to the uses that
lesse then rebellion and stubbornesse then witchcraft and idolatry You will say then that by this doctrine all sins are alike Hee that to relieve his extreme necessity stealeth a sheepe breaketh Gods commandement aswell as he that killeth his owne father And is there no difference betweene these sins I answer Yes verily some sins are farre greater then others are 2 King 3.2 Iehoram the son of Ahab wrought evill in the sight of the Lord but not like his father and like his mother His sins were great but not so great as theirs Our Saviour telleth the Pharisees that some sins in comparison of others are like gnats and some like camels Mat. 23.24 And though the least in it owne nature doe deserve eternall torments and foolish man cannot comprehend how there can be any degrees any Magis or Minus more or lesse in those torments that are eternall and infinite yet the eternall God knoweth how to make degrees and differences even in those eternall torments And though the torments that the least sinner shall endure in hell be infinite and such as no tongue can expresse no heart can conceive how great and intollerable they will bee There shall bee nothing but weeping and gnashing of teeth Luke 13 28. There the worme never dyeth nor the fire never goeth out Mar. 9.44 Yet will the Lord inflict greater torments on such whose sins have beene like camels and lesser upon those whose sins have beene like gnats Hee knoweth how to beate the servant that knew his masters will and did it not with many stripes and him with fewer that did it not because he knew it not Luke 12.47 48. to make the torments of Chorazin more intollerable then those of Tire and Sidon Mat. 11.22 Some sins yee see then are greater then other some But what is it that putteth the difference betweene sins What are the weights and ballances wherein sins are to bee weighed if wee would know which are the heaviest and which are the lightest sins Not the opinion of men of the world of the multitude of the time nor the censure and punishment that men doe passe and inflict upon sin For so in times past it should have beene a greater sin to eate flesh upon a friday then to breake many of the commandements of God and in any man not to keepe the day of Christs birth holy in a solemne manner should be a greater sin then to break any one of Gods commandements as than to steale to commit adultery or idolatry or blasphemy either These are therefore false weights and ballances to judge of the greatnesse or smallnesse of sins by But by the weights of the Sanctuary by the word of God onely this is to bee judged of And this is the rule that Gods word giveth us to judge which are the greatest sins The more directly any sin is committed against God the more contempt is done to God by it the greater the sin is As the sin against the holy Ghost is the greatest sin of all sins because it is most directly committed against God hee that committeth it sinneth of meere malice and despite against God Hee doth despite unto the spirit of grace as the Apostle speaketh Heb. 10.29 So every other sin the neerer it commeth to it the more directly it is committed against God the greater the sin is And from this generall rule these three particulars will follow First That the sins of the highest degree against the first table are greater then those of the highest degree against the second So Samuel speaketh of witchcraft and Idolatry as of the greatest sins 1 Sam. 15.23 Rebellion is as the sin of witchcraft and stubbornesse is as iniquity and idolatry So our Saviour calleth the first table the first and the great commandement Mat. 22.38 Secondly That sins committed against knowledge are greater sins then those that are committed out of simple ignorance because there is greater contempt done to God by them then by the other See this in a sin of omission Iames 4.17 To him that knoweth to do well and doth it not to him it is sin As if he had said to him it is sin with a witnesse See it also in sins of commission Pauls blasphemy and persecution was in respect of the deed it selfe a farre greater sin then the sin of that man was that gathered sticks upon the Sabbath day And yet Paul found mercy with God because he did it ignorantly as himselfe saith 1 Tim. 1.13 Whereas the other found no mercy with God as we see Numb 15.35 because he did it against his knowledge presumptuously How may that appeare will you say Surely he and all the congregation knew well how strictly a little before God had enjoyned a precise rest even from gathering of Mannah upon the Sabbath day Exo. 16.23 yea from doing any worke even about the making of the tabernacle yea or kindling a fire in any of their tabernacles upon the Sabbath day Exod. 15. â— 3. And yet would he doe this he sinned against his knowledge he sinned presumptuously Therefore is this story brought in by the holy Ghost immediatly upon the law that God had made against presumptuous sinners as a sanction and ratification of that law Numb 15.30 32. O thinke of this you that at this day do so presumptuously profane the Lords Sabbaths not by gathering a few sticks but by following your profits and pleasures on that day with the neglect and contempt of Gods house and worship The spirit of God wrought that love in Davids heart to the house of God that he professeth Psal. 84 10. He had rather be a doore-keeper in the house of his God then to dwell in the tents of wickednes And what spirit is it that maketh you to hate and loath the house of God as you do that maketh you so farre in love with the tents of wickednes I mean the ale-houses the most of which if any houses under heaven may well be called the tents of wickednes as you are that you cannot be drawn from these tents of wickednes into the house of the Lord no not upon the Lords day you cannot pretend ignorance for your sin no more then he that gathered sticks upon the Sabbath day could you sin against your knowledge as he did you sin presumptuously as he did yea your sin is worse then his was 1. Wee read not that he did this in the time of Gods publike worship as you do 2. He spent not his time so ill in gathering sticks as you do in swilling and gaming upon the Sabbath day 3. He drew not other lewd companions to joyne with him in his sin as you do And yet God met with him he died without mercy as you have heard for his sin be you sure the Lord will meet with you also one day and unlesse you repent and forsake this sin you shall find no more mercy with God then he did Well because I see many of you my
neighbours here now whom I know to be faulty this way and whom it may be I shall not see here this twelve-moneth againe I have the more willingly enlarged my selfe in the application of this point and though I see small hope to prevaile with any of you for the belly hath no eares and the Ale-house-haunter is usually a scorner and derider of Gods Word yet because I know that that is unpossible with men is possible with God as our Saviour spake in a case not much unlike to this Luke 18.27 and God hath oft wrought by a Sermon as great wonders as this commeth to I will conclude my speech to you with that prayer that Noah once made for his sons Genesis 9.27 God perswade Iaphet to dwell in the tents of Sem. The Lord perswade you to shun and forsake these tents of wickednesse to love and frequent better the assemblies and congregations of his people where his ordinance and service is to bee found The third and last rule whereby we are to judge what sins are greater and more hainous then other is this The sins that are committed by such as are of speciall note above others for the profession of true religion and piety are geater then the sins of other men This is plaine by that speech of the Apostle Rom. 2.9 Tribulation and anguish shall be upon every soule that doth evill upon the Iew first and also upon the Gentile Why upon the Iew first rather then upon the Gentile Because God received more contempt and dishonour by the sins of such then of other men The name of God is blasphemed among the Gentiles through you saith the Apostle Rom. 2.24 The second use that this Doctrine serveth unto is for the examination of our selves and for the triall of the truth and soundnesse of our repentance which it highly concerneth us to know and to take heed wee bee not deceived in it 1. It is no good argument to prove we have truly repented because we have sometimes found deepe remorse and trouble of mind for our sins For so had Ahab and Iudas as we have often heard 2. Neither is it a good argument we have truly repented because we have now left the sins wee were heretofore given unto For the Apostle speaketh of certaine hypocrites that were cleane escaped from them that live in errour that had escaped the pollutions of the world even through the knowledge of the Lord and Saviour Iesus Christ. 2 Pet. 2.18.20 By what notes may we then judge of the truth and soundnes of our repentance surely by these two principally 1. When we can grieve for our sins hate and forsake them chiefly out of this respect because the Lord is offended grieved and dishonoured by them when our sorrow is according to God as the Apostle speaketh 2 Cor. 7.10 when our repentance is repentance towards God as the same Apostle calleth it Acts 20.24 2. When our sorrow for sin our hatred and forsaking of it groweth from faith and when the knowledge and perswasion we have of Gods fatherly goodnesse and mercy rather then of his power or his justice and anger against sin can make us to mourne for our sins to hate and forsake them For so is true repentance described Zac. 12.10 I will powre upon them the spirit of grace and of supplication and then they shall mourne as one mourneth for his only sonne And in 1. Pet. 2.1 3. Lay aside all malice and guile and hypocrisies and envies and evill speakings if so bee that ye have tasted that the Lord is gracious Would we therefore know the true cause why our hearts are so hard and senslesse why wee cannot grieve and mourne more for our sins why wee cannot more willingly forsake and cast off many of our sins surely the Lord hath not yet powred upon us the spirit of grace nor given us thereby a sound assurance of his mercy and fatherly love towards us in Christ. We have not yet tasted though it may be we know it and can acknowledge it with our tongues and discourse learnedly and eloquently of it nor have we attained to a particular a lively and comfortable assurance that the Lord is gracious For if we had certainly nothing would be so effectuall to worke in us a sound griefe of heart for sin nothing would cause us so much to hate and abhorre sin as this that wee have thereby offended and grieved and made so light account of so good and so gracious a father as the Lord is unto us This was that that above all things so much troubled and afflicted the heart of David here Against thee thoe onely have I sinned and done this evill in thy sight Lecture XLVII On Psalme 51.4 Ianu. 30. 1626. FOlloweth the third use that this Doctrine serveth unto And that is for exhortation to perswade every one of us that forasmuch as every sin is an offence against the Majesty of almighty God a contempt done unto him and a despising and sleighting of his commandement that therfore we would take heed how wee give our selves liberty either to commit the smallest sin that wee are tempted unto or to make light account of any sin that we have committed upon this conceit that it is but a small one Certainly we are bound to take notice of to be humbled for and to strive against the very least of our corruptions the very least transgression of the law of God even our passionatnes aptnes to be angry without cause and to exceed therein even of our mispending of our time and trifling it out both when we are alone and in company yea even on the Sabbath day and our formality in Gods worship and of our unprofitablenes that we do so little good and of that delight we take to heare and speake of the faults of others and of the unsanctifiednesse of our thoughts yea even of our very dreames that savour of corruption as it may appeare by the equity of that law we read of Deut. 23.10 11. Three speciall motives there be besides the reasons you have heard of the last day in the use of instruction that may be effectuall to perswade us unto this First He that giveth liberty to himselfe in the smallest sins will be in danger by little and litle to grow careles of and to fall into greater sins and so in the end to loose all grace all conscience of sin A little leaven saith the Apostle Gal. 5.9 leaveneth the whole lampe And this is that that our Saviour teacheth us Mat. 5.19 Whosoever shall breake one of the least commandements and shall teach men so that is justifie defend and allow himselfe or others in it he shall be called the least in the kingdome of heaven that is he shall be of no worth of no reckoning for grace among the people of God Dead flyes saith Solomon Eccle. 10.1 cause the oyntment of the Apothecary to send forth a stinking savour so doth a little folly him
See an example of this in Iob who when he had received those grievous losses in his goods and children and that in so strange a manner he was so far from repining that he bursteth forth into these words Iob 1.21 The Lord gave the Lord hath taken away blessed be the name of the Lord. And marke what the holy Ghost saith of him for this verse 22. In all this Iob sinned not nor charged God foolishly As if he should say If he had not thus willingly accepted of Gods correction if he had not thus kissed the rod when his father did thus beat him he had sinned he had charged God foolishly See also an example of this in the Churches speech mentioned Mic. 7.9 I will beare the indignation of the Lord because I have sinned against him And in that of Ezra who speaking of the extreame judgement of God upon his people in the Babylonish Captivitie saith Ezra 9.13 Thou our God hast punished us lesse then our iniquities deserve And Lamenta 3.22 It is of the Lords mercies that wee are not consumed utterly from being a people because his compassions faile not You see Gods people have discerned and taken notice of some mercy some mitigation of the rigor of justice some cause of thanksgiving and of admiring rather his indulgence towards them then of repining against him even in the most extreame afflictions that have befallen him And from hence it is that they have growne to that pitch of blessed resolution not onely to submit themselves and beare the crosse that presently lieth upon them how heavy soever it be but as David here limiteth not his speech to the judgment he had felt in the losse of his child nor to those that Nathan had told him should befall him but speaketh indifferently that thou mayest be cleare when thou judgest whensoever or howsoever thou shalt judge correct me So have Gods people that have bin soundly humbled professed a resolution to beare whatsoever God should further bee pleased to lay upon them whatsoever it should be So speak the people of God Iudg. 10.15 We have sinned do thou to us whatsoever seemeth good unto thee And Ely 1 Sam. 3.18 It is the Lord let him do what seemeth him good And David when he fled from his son Absalom when he was in extreame danger both to loose his kingdome and his life 2 Sam. 15.26 If the Lord shall thus say I have no delight in thee behold here am I let him doe to me as seemeth good unto him As if he should say Though he cast me into hell I shall have no just cause to say he doth me any wrong Hitherto I have shewed you three degrees of that passive obedience that every one of us are bound to yeeld unto God in our afflictions And there is never a one of these but they are hard yea impossible for flesh and bloud to do till the mighty arme of God hath tamed our hearts and subdued and humbled them 〈◊〉 can never thus cleare the Lord when he judgeth us A hard thing it is to hold our peace when God correcteth us not to utter words of discontent impatiency specially not to fret and repine in our hearts against the Lord. A harder 〈…〉 acknowledge heartily and unfeinedly that God dealeth most justly with 〈◊〉 when he correcteth us But the hardest thing of all it is to submit our selves to Gods correcting and willingly to beare it to be perswaded that that we endure is nothing so much as we have deserved to admire his fatherly indulgence and love to us even when he correcteth us most sharply But the fourth and last degree of this obedience which I must now proceed unto is much more difficult for in all those judgments and corrections of God that befall our selves or others when the sins that deserved them are known and evident unto us it is no such hard matter to justifie and cleare the Lord in them But there be many judgements of God where no such cause can be knowne or discerned no not by the wisest men Thy judgements saith David Psal. 36.6 are a great deep ô Lord no man can dive to the ground bottome of them And Rom. 11.33 How unsearchable are his judgements and his wayes past finding out Now this is the fourth degree of obedience required of us that we must not only cleare the Lord in those judgements that we can discerne the cause reason of but even in those that we can conceive no reason of we must resolve with David Ps. 119.137 Righteous art thou ô Lord and upright are thy judgements and 145.17 The Lord is righteous in all his wayes and holy in all his works Admiring with the holy Apostle and adoring that which we are not able to comprehend Rom. 11.33 O the depth both of the wisedome and knowledge of God Now for the reasons and grounds of this Doctrine they are principally two the one of them respecteth the judge himselfe and the other them that are judged by him For the first It is not possible that the Lord should do wrong to any of his creatures or that any thing he doth should be unjust Deut. 32.4 All his wayes are judgement a God of truth and without iniquitie just and right is hee Doth God pervert judgement saith Bildad Iob. 8.3 or doth the almighty pervert Iustice As if hee should say that is impossible in the judgement of every mans conscience Shall not the judge of the whole world doe right saith Abraham Genes 18.25 This reason the Apostle giveth for this doctrine Rom. 3.5 6 Is God unrighteous who taketh vengeance God forbid saith he for then how shall God judge the world This was that that stopped Elyes mouth that he had nothing to say against that grievous judgement God threatned against him and his house 1 Sam. 3.18 It is the Lord let him doe what seemeth him good And why is it not possible the Lord should do wrong to any of his creatures 1. In regard of his Soveraignty and Supreame and undependant power he hath over all things that he hath made even as the potter hath over his clay This similitude the holy Ghost useth Rom. 9.20 21. Shall the thing formed say to him that formed it why hast thou made me thus Hath not the potter power over the clay of the same lumpe to make one vessell unto honour and another unto dishonour Is it not lawfull for me to doe what I will with mine owne saith the Lord of the vineyard Matth. 20.13 In respect of this Soveraignty and Supreame power of God Elihu saith Iob 33.13 that God giveth not account of any of his matters His manner is not neither is he bound to give men account of his decrees or of his judgements 2. In regard of his will it is not possible that hee should wrong any of his creatures for his will is the rule of all righteousnesse and every thing is therefore just right because his
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
weepe teares they were not of repentance but of discontentment and murmuring throughout their families every man in the doore of his tent and the anger of the Lord was kindled greatly Rebellion even this kind of rebellion is as the sin of witchcraft in the sight of God 1 Sam. 15.23 Secondly on the other side by our patience we may lighten our crosses and afflictions and make them more easie and tollerable to our selves First This is the way to possesse our owne soules in any affliction how grievous soever it be Lu 21.19 In your patience possesse ye your soules saith our Saviour to his disciples when he foretelleth them of great troubles that should befall them The man that wanteth patience will be ready to loose or sell his soule in his bodily afflictions that is the peace and comfort of it the faith and holinesse that seemed to be in it but he that can in his afflictions yeeld and submit himselfe patiently to the will of God shall keepe his soule in his owne power and possession still Secondly This is the way to become conquerours in all our afflictions and to overcome and get the victory over the most proud and cruell enemy that the Lord shall use as his sword to afflict us by The Apostle hath a strange speech concerning himselfe and all the faithfull Rom. 8 37. Nay in all these thingâ— And what were those things that we shall see verse 35. Tribulation distresse persecution famine nakednesse perill and sword in all these things saith he we are more then conquerours through him that lovâ—d us Why how were they conquerours of whom he saith verse 36. that they were killed For thy sake are we killed all the day long Yes though they were killed yet they were conquerours yea because they were killed and willing to lay downe their lives for the Lord and his truths sake and so to confirme and seale with their blood the truth of God therefore were they conquerours yea more then conquerours over their enemies So it is sayd of the faithfull Râ—vel 1â— 11 that they overcame the devill the great dragon the old serpent with all his instruments the persecuting Emperours and Popes of Rome And how did they overcome him Surely by the bloud of the Lambe and by the word of the testimony and they loved not their lives unto death They that love not their lives unto death but can be willing to suffer even unto death it selfe for the truths sake they shall be conquerours over the proudest enemy that Satan can stir up to persecute and oppresse them Thus did the blessed Martyrs in Queene Maries dayes overcome all their bloudy persecutours it was not Boner nor Gardiner but they and the truth of God which they suffered for that prevailed that won the field and got the day according to to that old saying The blood of the Martyrs became the seed of the Church of God Thirdly This is the way even to overcome the Lord and to put an end to our afflictions when our hearts are by it subdued and we can thus stoope and yeeld our selves unto the Lord that correcteth us Even the fiercest and cruellest man that is will be apt to relent towards him that hee hath beene most incensed against when having brought him under and almost crushed him by his power he findeth him to yeeld and to humble himselfe unto him So did Ahab a man cruell and fierce enough towards Benhadad a mischievous enemy of his 1 Kin 20.31 32. And the Lord our God is a thousand times more ready to relent towards us when we have most provoked him to afflict us if hee see his corrections have mastered and subdued us that wee are willing to yeeld our selves to his will he hath done Turne unto the Lord your God saith the Prophet Ioel 2.13 for hee is gracious and mercifull flow to anger and of great kindnesse and repenteth him of the evill Ye have heard saith the Apostle Iames 5.11 of the patience of Iob and have seene the end of the Lord. What was that why so soone as Iob was subdued saw his owne folly in the impatiency he had shewed and yeelded himselfe unto God as we may see Iob 40.4 5. 42.5 6 the Lord made an end of correcting him presently And what reason doth the Apostle give for this Surely this that the Lord is very pitifull and of tender mercy Yea there is a gracious promise made to them that are willing to suffer for his Name that they shall suffer never a whit the more but the lesse for that Luke 9.24 Whosoever will save his life and resolve with himselfe he will suffer nothing for religion or any other righteous cause but whatsoever times shall come he will be sure to save one he will yeeld to any thing rather then he will loose either life or liberty or goods this man saith our Saviour shall loose it he meaneth he shall either loose the thing he so resolveth to save or the comfort of it which if he do loose he were as good to loose the thing it selfe but on the other side saith our Saviour whosoever will loose his life for my sake that is is unfeinedly willing to suffer the losse of all even of life it selfe rather then he would forsake me the same shall save it not onely eternally and in the life to come as our Saviour speaketh Iohn 12.25 He that hateth his life in this world shall keepe it unto life eternall in which sense the promise never faileth but even in this world oftentimes he shall by his willingnes to suffer loose of life or liberty or goods in obedience unto God save his life liberty and goods according to which sense of this promise our Saviour speaketh Mar. 10.29 30. There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses brethren and sisters and mothers and children and lands with persecutions and in the world to come eternall life Certainly the suffering of any thing in obedience unto God is not the way to undoe a man or to make him miserable it is the way to lighten our crosses and make us lesse miserable even in this life The third and last motive to perswade us to patience is the consideration of the hand that the Lord hath in all our afflictions Affliction saith Eliphaz Iob 5.6 commeth not forth of the dust neither doth evill spring out of the ground Shall there bee evill in the City saith the Prophet Amos 3.6 and the Lord hath not done it This consideration hath bin of great force to quiet the hearts of Gods people 1. From extreame feare of misery and trouble before it commeth 2. From being too much dejected with it when it doth come For the first If Satan himselfe or any wicked men in the world our enemies either at home
or abroad could do what they list how could Gods people have any quietnesse in their minds But blessed be God they can do nothing without our heavenly father hee sitteth at the sterne he hath both their hands and their hearts in his power This is that glad tidings that God hath commanded us his servants to publish to his people Esa. 52.7 Say unto Zion thy God reigneth when all is done Wicked tyrants may threaten us and brag of their power what they can do unto us as Pilate did to our blessed Saviour Iob. 19.10 Speakest thou not to me makest thou no more reckoning of me Knowest thou not that I have power to crucifie thee and I have power to release thee They may threaten I say and brag what they can doe but they can do nothing of themselves And so our Saviour answered Pilate there Iohn 19.11 Thou couldest have no power at all against me except it were given thee from above Thus doth our Saviour teach his disciples to arme themselves against the feare of trouble that might come to them through the malice of men Mat. 10 29.31 Not one sparrow falleth to the ground without your father but the very haires of your head are all numbred feare ye not therefore for ye are of more worth then many sparrowes And as this knowledge of Gods speciall hand and providence in all the troubles that can befall them hath quieted Gods peoples hearts from feare of troubles before they come so secondly It hath kept them from dejectednesse of spirit and impatiency when they have come Nothing hath more force to quiet the heart in affliction then this This was that that quieted Eli 1 Sam. 3.18 It is the Lord. And Iob 1.21 The Lord hath giuen and the Lord hath taken away And David 2 Sam. 16.10 The Lord hath said to him curse David And Ps. 39.9 I was dumbe and opened not my mouth because thou didst it Will you see the ground of this I will not mention now neither 1. his soveraigne power he hath over us to do with us what pleaseth him nor 2. his justice whereby it is impossible he should do us any wrong nor 3. his wisedome whereby every thing that he doth must needs be so well done that it cannot be bettered these points you have heard of in the handling of the doctrine I will give you but this one ground why the knowledge of Gods providence and the hand that he hath in all our afflictions should quiet our hearts and cause us to beare them patiently because though to our feeling it doth not alwayes appeare so yet to our faith it doth that whatsoever he doth to any of his children he doth it in love unto them All the pathes of the Lord saith David Psal. 25.10 are mercy and truth unto such as keepe his Covenant and his testimonies In which respect David professeth this as a maine ground of his patience in all his afflictions Psal. 119.75 I know ô Lord that thy judgements are right and that thou in faithfulnesse hast afflicted me This will appeare to us in five points principally First He doth not afflict any of his people willingly he taketh no pleasure in it hee never doth it but when need requireth it but when he is even forced unto it Hee will not afflict saith Elihu Iob 37.23 hee hath no will to it Hee doth not afflict willingly nor grieve the children of men Lamenta 3.33 He of his owne disposition delighteth in mercy as the Prophet speaketh Mic. 7.18 It is not with him as with earthly parents they oft correct their children for their pleasure but so doth not our heavenly father at any time as the Apostle speaketh Heb. 12.10 he hath no such pleasure his pleasure and delight is rather to be shewing mercy then to execute judgements upon them How can that be will you say If he be not willing to afflict us how can it bee with us as it is Who can compell him to it Surely the need he seeth we have of it and his love to us compelleth him to afflict us Now for a season saith the Apostle 1 Pet. 1.6 if need be yee are in heavinesse through many tentations As if he should say you should never be in heavinesse no not for the shortest season if need did not require it Vnlesse hee would see us perish everlastingly hee must needs a flict us When we are judged we are chastened of the Lord that wee should not he condemned with the world saith the holy Apostle 1 Corinth 11.32 See this unwillingnesse of the Lord to afflict his but only that the need he seeth we have of it and his love to us compelleth him to it notably expressed Iere. 9 7. Thus saith the Lord of hosts behold I will melt them and try them for how shall I doe for the daughter of my people As if he should have said how shall I save them how should I keep them from perishing everlastingly if I should not correct them and this is the first point wherein his love in afflicting us doth appeare And who would not beare patiently the stripes of such a father that is so unwilling to beate us that never beateth us but with teares in his eyes according to that Esay 63.9 In all their affliction he was afflicted Secondly The end he aimeth at in afflicting us is to do us good yea some speciall good that could not be done so well any other way Time will not permit me to handle this point distinctly particularly shew you how many wayes the Lord useth to do his people good by affliction This in generall is certain 1. that God doth by al outward crosses sorrowes intend to make us partakers of some spirituall blessings comforts Heb. 12.10 He chasteneth us for our profit that we might be partakers of his holines 2 Cor. 4.17 Our light affliction which is but for a moment in comparison worketh for us a far more exceeding and eternall weight of glory Every crosse will bring with it some blessing or other if the fault be not in our selves yea the greatest crosse will bring the greatest blessing And experience hath proved this to be true that such of Gods servants as have beene most exercised with afflictions have usually abounded in more holines and comfort then any other As the sufferings of Christ abound in us saith the Apostle 2. Cor. 1.5 so our consolation also aboundeth by Christ. 2. True it is indeed that this fruit of affliction doth not presently appeare alwayes in Gods children while the crosse is upon them though in hypocrites all the good that affliction doth them appeareth presently and vanisheth as soone as the crosse is gone as you may see Psal. 78.34 neverthelesse afterward saith the Apostle Heb. 12.11 it yeeldeth the peaceable fruit of righteousnes unto them that are exercised therby The Lords manner is to leave a blessing behind him as the Prophet speaketh Ioel 2.14 He humbleth us to do
flesh is flesh And that is Iobs meaning Iob 14.4 No man can beget a child that is cleane from sin himselfe being uncleane Secondly Though many parents be themselves holy and have their hearts purified by faith yet do they also infect their children and derive unto them this corruption of nature as Isaac was borne with his fore-skin though his father were circumcised when he begat him and as the corne that groweth from the cleanest and purest seed riseth not without straw and chaffe Because we can derive nothing to our children in their naturall birth but that that was our owne and was naturall unto us as we heard of Adam Gen. 5.3 Hee begat a son in his own likenesse after his image Now that grace that is in us is not our owne not naturall unto us but wholly from God and supernaturall Iam. 1.17 Every good gift and every perfect gift is from above and commeth downe from the father of lights Now before I come to the use that this doctrine serveth for I must first prevent the abuse that may be made of it For from this Doctrine it may seeme to follow 1. That such as are children of what age soever they bee are not much to bee blamed for any of their sins seeing their parents have bin the first authours of them 2. That they have no great cause to reverence and respect their parents that have done them so much wrong as to poison and infect them with so corrupt a nature But they that gather such conclusions from the Doctrine do not make a right use of it but abuse it rather For first Wicked children may not extenuate their sins nor lay all the blame of their lewdnesse and damnation upon their parents because they did receive from them this corruption of nature or say as Ezek. 18.2 The fathers have eaten soure grapes and the childrens teeth are set on edge nor say to their parents when they reprove them for any of their sins I pray whence had I this corruption of my nature may I not thanke you for it Woe be to him â—aith the Lord Esa. 45.10 that saith unto his father what begettest thou or to the woman what hast thou brought sorth For 1. they are themselves the authors of their owne destruction Hosea 13.9 O Israel thou hast destroyed thy selfe And Ezekiel 18.20 The soule that sinneth it shall dye the father shall not beare the iniquitie of the son The sins for which they perish and are plagued of God are their own nothing is so properly their own as their sins are Pro. 1.31 They shall eat the fruit of their owne way Yea this very originall sin and corruption of nature that is in them though they received it from their parents is their owne Iam. 1.14 Every man is tempted when he is drawn away of his owne lust 2 They have by their actuall sins made themselves much worse then they were when they came from their parents Mat. 23.15 Secondly Children may not take occasion hereby to despise their parents because they received from them this corruption of nature which is the cause of all their misery but they are bound to honour and reverence them in their hearts and to be every way dutifull unto them for all this Foure examples I will give you for this 1. Solomon shewed a great deale of duty and reverence to his mother 1 King 2.19 1. He rose up to meet her 2. He bowed himselfe unto her 3. He set her upon his right hand And yet he knew well what she had done when she was Vriahs wife It is no disparagement to the greatest that is to shew reverence to their parents though they be never so much inferiours in estate and degree unto themselves 2. Sem and Iaphet are blessed for this because they would not behold the nakednesse of their father when he lay like a drunken beast uncovered in his tent and Ham their brother is cursed of God because he did otherwise Gen. 9.22 23. A child is bound upon paine of Gods curse to be unwilling to heare or see or know any thing by his parents that may diminish that reverent opinion he ought to beare them in his heart 3. Iudah was extreamely importunate to have his brother Benjamin back againe out of Egypt upon this ground especially Gen. 44.31 that else he should bring his fathers gray haires with sorrow to the grave which he protesteth verse 34. he could not endure to see It should trouble a child to do any thing that might grieve his parents and he is bound in conscience to doe what he can to keepe his parents from sorrow and griefe 4 Though David complaine here of the corruption of nature he received from his parents yet yet did not that minish at all his dutifull respect unto them but in the time of his owne greatest distresses he had alwaies a great care to relieve and provide for them as we shall see 1 Sam. 22.3 Let my father and my mother I pray thee saith he to the King of Moab come forth and be with you till I know what God will do for me Every child is bound to relieve and provide for his parents if they stand in need and to account them worthy of double honour even that way also And no marvell for children have received such benefits from their parents as by all the duty they can performe to them they are never able to requite Let children saith the Apostle 1 Tim. 5.4 learne first to shew piety at home and to requite their parents for that is good and acceptable before God Marke 1 kindnesse and bounty is to be shewed to our parents first before all others 2 Hee calleth this piety religion a service done to God 3. This is a chiefe good worke that God delighteth in 4 This is but a requitall of the good we have received from them Yea certainely it is a requitall farre short of the benefits we have received from them Let me shew you in a word or two the benefits that every one of you have received from your parents even you whose parents have beene never so poore First If thy parents be godly and religious as through their meanes by nature thou didst inherit corruption and wert made the child of wrath so by their meanes through grace thou shalt be sure to inherit a blessing if the fault be not in thy selfe it is thy patrimony thou art borne to it thou maist challenge it at the Lords hands for thou hast his promise for it Psal. 112.2 The generation of the upright shall be blessed And Pro. 20.7 The just man walketh in his integrity his children are blessed after him Psal. 103.17 The mercy of the Lord is from everlasting to everlasting upon them that feare him and his righteousnesse unto childrens children And this blessing that thou art borne to by being the child of Godly parents reacheth not onely to temporall and outward things according to that speech of David
his mother and 17.25 A foolish son is a griefe to his father and bitternesse to her that bare him Yea certainely it ought to be so we should bewaile it before God 1. In respect to our children themselves For the root from whence all this their lewdnesse springeth they had it from us We were they that first infected and poisoned them If any parents should see their child loathsomely consumed with the French disease which he had received from them in his birth would it not thinke you be a matter of much shame and humbling to them to behold it If any of us in the time of the great plague should at unawares have brought the infection into our house and set it upon all our children would not this have beene a marvellous affliction unto us And yet we have all done worse to our children then so we have set upon them a farre worse more dangerous more deadly infection we know then either the French disease or the pestilence They endanger but the body and this mortall life these the soules of our children everlastingly And shall not this then be a matter of shame and humbling before God 2. In respect unto God The Lord was angry with the Serpent and laid his curse upon it because it was but an instrument used by Satan for the corrupting of our first parents though it were no cause at all of it Gen. 3.14 And may not the Lord much more be angry with us and lay his curse upon us that have not onely beene the instruments to convey this cursed poison and corruption of nature into our children but the principall agents and causes of it Lecture LVIII On Psalme 51.5 May 22. 1627. FOlloweth the second use that this Doctrine serveth unto which is the use of exhortation to exhort and stirre us up that are parents to do the uttermost of our endeavour to worke grace in our children and so to cure that deadly wound that we have given them and to preserve them from perishing by that poison and infection that we have conveyed into them Now for the better enforcing of this so necessary an exhortation 1. I will give you certaine motives that may provoke us all to this care 2 I will shew you the meanes that we must use to this purpose And for the motives they are of three sorts 1. Some of them respect our children and our duty towards them 2. Some of them our selves and our owne comfort 3. Some of them concerne our duty towards God and the respect we should have unto his glory Of the first sort of motives there are two principally First Our love to our children bindeth us to it Nature moveth us to love them and hath given bowels of pity and compassion towards them when we see them in any misery Insomuch as the Lord hath beene pleased to set forth his mercy and compassion towards his children by this By the compassion of a mother Esa. 49.15 Can a woman forget her sucking child that she should not have compassion on the son of her wombe And by the compassion of a father Psal. 103.13 Like as a father pittieth his children so the Lord pittieth them that feare him He is worse then a beast that loveth not his children and grieveth not to see them in misery Lam. 4.3 Even the sea monsters draw out the breast they give sucke to their young ones And the Apostle teacheth us Rom. 1.31 that they that are without this naturall affection have extinguished in themselves the very light of nature and are in Gods just judgement given up unto a reprobate mind And what love can we beare to our children if we have no care of their soules the nature of true Christianity is to seeke the good of their soules whom we love Charity edifieth 1 Cor. 8.1 See how Abraham expressed his love to Ishmael Gen. 17.18 O that Ishmael might live in thy sight Thus did Solomons parents Pro. 4.3 4. I was my fathers sonne tender and onely beloved in the sight of my mother He taught me and said unto me Let thine heart retaine my words keepe my commandements and live Nay this is the onely way to expresse true love to their bodies and their outward estate also No lands or possessions we can leave thâ—â— can give us that assurance that they shall live comfortably even in this life as this will do if we can be a mean to breed saving grace in their hearts For 1 Tim. 4.8 Godlinesse hath the promises even of this life Secondly Admit we were not bound to love them above others yet are we bound in justice to make them amends for the wrong we have done them There is no man whom we have hurt in his body or goods or good name but we are bound in conscience to do what we can to make him satisfaction See the equity of Gods law in this point Exod. 21.19 He that smote him shall pay for the losse of his time and shall cause him to be throughly healed How much more are we bound to take care that our owne children may be throughly healed of that wound that we have given them in their soules of that filthy disease that wee have infected them with Now for the motives that concerne our selves and our owne comfort they are three principally First It will be a matter of singular comfort unto us to see the corruption of their nature healed and saving grace wrought in them specially if it be by our meanes A great comfort it is to a Minister to see any of his people reformed and woon to God by his labours Ye are our glory and joy saith Paul 1 Thess. 2 20. I have not greater joy saith the Apostle 3 Ioh. 4. then to heare that my children walke in the truth But this must needs be much more comfort to a parent to see this in his owne child A wise son saith Solomon Prov. 10.1 maketh a glad father And 23.24 25. The father of the righteous shall greatly rejoyce and he that begetteth a wise child shall have joy of him thy father and thy mother shall be glad and she that bare thee shall rejoyce Secondly When grace is wrought in them specially if it be by our meanes they will be farre more loving and dutifull unto us then otherwise they can be A wise son saith Solomon Prov. 15.20 maketh a glad father How by his dutifull and respectfull carriage towards him this is his meaning there as appeareth by the last words of the verse but a foolish man despiseth his mother Se this in the sons of Isaack Esau cared not for grieving his parents by matching with the daughters of Heth but Iacob did Gen. 26.34 35. and 27.46 See it also in the sons of Iacob of all his sons Ioseph that had most grace was also the most loving and dutifull child unto him Genesis 45.11 This will make a man love him dearely that otherwise was a meere stranger unto him if hee
him the son of her vowes Pro. 31.2 she had beene wont to pray much for him They should not onely use these meanes but pray earnestly to God to give them wisdome to know what they may do to destroy corruption and breed grace in their children They should pray as Manoah did Iudg. 13.8 Lord teach me what I shall do to the child that thou hast given me We should do as the woman of Canaan did complaine to God of the corruption that is in our childrens natures and desire him to heale it Have mercy on me O Lord saith she Mat. 15.22 my child is miserably vexed with a divell And as Iob did Iob 1.5 offer sacrifice daily for them pray daily for them that God would forgive them their sins Now to conclude all this that I have said touching the Meanes that parents are to use for the restraining and weakning of that corruption in their children which they have infected them with and to breed grace in them Though I cannot assure you that if you use these meanes you shall see the effect and fruit of them in every one of your children but you may justly object that many parents that have been as carefull as is possible in the use of these means have had as ungracious children as any others for the Lord is the God of all grace and the onely author of it 1 Pet. 5.10 and he giveth successe and fruit to all meanes thereof 1 Cor. 3.6 and he worketh herein most freely according to the good purpose of his owne will as the wind bloweth where it listeth Ioh 3.8 he hath mercy on whom he will and whom he will he hardneth Rom. 9.18 Yet have I two things to say for your incouragement and comfort that are Christian parents 1 None have more cause to expect and with patience to wait for a blessing from God in the use of the meanes of grace towards any then you have towards your children because of the promises God hath made to you concerning your children Gen. 17.7 Psal. 22.29 30. Esa. 44.3 And the fruit of your labour may appeare hereafter though it do not yet as experience hath proved in many good mens children that for a long time lived most ungraciously 2. Admit God be never pleased to vouchsafe a blessing to your labours in your children yet shall your labours and the fruit of them rebound into your own bosome Psal. 35.13 For 1 you highly please God in doing your duty and he accepteth your worke neverthelesse Esa. 49.4 2 Cor. 8.12 which will yeeld you unspeakable comfort 2 Cor. 1.12 2 You have hereby delivered your owne soules so as the sins and damnation of your ungracious children shall never be imputed unto you Ezek. 3.19 Lecture LVII On Psalme 51.5 May 15. 1627. WE have already heard that from these words being opened and cleared from the cavills of the Anabaptists these three doctrines do naturally arise 1. That every infant so soone as it is borne and conceived standeth guilty of sinne before God and is by nature the child of wrath 2. That this sinne that every infant standeth guilty of by nature and whereby it doth deserve eternall damnation is derived to it from Adam by the parents 3. That this sin which every infant is guilty of and which is derived to it from Adam by the parents is the chiefe sin and that which above all others may make us odious and abominable unto God The two former of these doctrines we have already finished it followeth now that we proceed unto the third and last of them We must therefore observe that David doth not mention heere the sinfullnesse and corruption of his nature wherein he was borne and conceived to lessen or extenuate the murder and adultery that he had committed as if his meaning had beene to say unto God Lord there is cause thou shouldst pitie me and have mercy on me and not lay these sinnes to my charge seeing I could do no otherwise I did but my kind the corruption of my nature which I received from my parents was the cause of it No no he hath no purpose at all heere to minse or lessen his sin to excuse or defend himselfe before God but for his further humiliation and abasing himselfe before God he aggravateth his sinne and ascendeth in his confession to an higher step and degree of it As if he had said I have not onely sinned against thee and done this evill of adultery and murder in thy sight but I have done it out of the corruption of my vile nature I was not drawne to it through the violence of any sudden tentation but mine owne filthy nature drew me to it I am not onely guilty of this adultery and murder but I am more vile then so for I have in me and had so soone as I had any being a fountaine of all sinne for which thou maiest justly abhorre me and I loath my selfe much more then for my other sinnes For when they are repented of and I am delivered from the guilt and power of them yet this cursed root of all sinne that is in me will never be destroied till I be destroied my selfe This is the meaning of David here And therefore 1. He doubleth the words of this complaint which he maketh here unto God of his originall sin the corruption of his nature I was brought forth in iniquity and in sinne my mother conceived mee 2. He setteth before this his complaint of the corruption of his nature this word of attention behold as if hee should say this this is it that humbleth me most of all And from these words then wherein David doth in this manner complaine unto God of the corruption of his nature we have this doctrine to learne for our owne instruction That our originall sinne that corruption of nature wherein wee were borne and conceived is the sinne of all others fro which the Lord may most justly abhorre us and for which we should be most humbled and abased in our selves See the proofe of both the branches of this doctrine distinctly First That this is the sinne for which the Lord may most justly abhorre us Man saith Eliphaz Iob 15.16 that is every man which must needs be understood in respect of his nature is filthy and abominable in his sight And the Apostle Ephes. 2.3 We are even by nature the children of wrath As if he had said If we had no other sinne but that the very sinfullnesse of our nature maketh us worthy of Gods wrath and odious unto him This truth the Lord shaddowed out to his people under the law by sundry ceremonies For whereas you shall find few or no lawes made for the shutting men out from the tabernacle which was a type of heaven for actuall sinnes there are many against them that were defiled with such impurities as did typify the corruption of our nature by originall sinne The leper though he were a King might not be
esteemed him not And yet all this was nothing in comparison of his inward miseries and sufferings his soule was exceeding sorrowfull even unto death Matth. 26.38 He was so overwhelmed with terror and feare of that death he was to endure that in his prayer he uttered strong cries and roared and shed teares abundantly Heb. 5.7 He sweat drops of blood through the extreamity of his sorrow and anguish so abundantly that they fell upon the ground Luk. 22.44 Being on the crosse he could not containe himselfe but though he knew who were by to heare him Mat. 27.39 44. yet cryed with a loud voice My God my God why hast thou forsaken me verse 46. In a word he was made a curse as the Apostle speaketh Gal. 3.13 The curse of God and the torments due to all the elect were laid on his blessed body and soule to the full Now true faith as I said applieth all this that Christ hath suffered particularly to every beleever and perswadeth his soule that out of his love to him he endured all this It maketh him able to say with blessed Paul Gal. 2.20 He loved me and gave himselfe for me And as Esa 53.4 He hath borne our griefes and carried our sorrowes These sorrowes and terrours and torments were mine and I should have endured them everlastingly if hee had not endured them for me And verse 5. He was wounded for our transgressions and bruised for our iniquities they were my sins that put him to all these torments Now he that is thus perswaded Christ hath so loved him hath had this respect unto him in particular he cannot choose but he must needs out of love to Christ hate and renounce his sins If the spirit of Christ have perswaded us once that Christ hath so dearely loved us we cannot choose but love him againe We love him saith the Apostle 1 Ioâ— 4.19 because he loved us first The bloud of bulls and goats saith the Apostle Heb. 9 13 14. sprinkling the uncleane sanctifieth to the purifying of the flesh that is served the turne to cleanse a man from legall and ceremoniall pollutions How much more shall the bloud of Christ if it be sprinkled and by faith particularly applyed to you purge your consciences from dead workes to serve the living God O there is great force in this particular application of the bloud of Christ and assurance it was shed for thee to mortifie sin in thee The love of Christ saith the Apostle 2 Cor. 5.14 constraineth us Nothing hath that force to curb corruption in Gods childe and to compell him to live in Gods feare as this hath They shall feare the Lord and his goodnesse in the latter daies that is under the Gospell saith the Prophet Hos. 3.5 When the Apostle had prayed for the Ephesians 3.16 that they might be strengthened with might by the spirit of God in the inner man He prayeth further verse 18 19 that to that end they may be able to comprehend with all Saints what is the length and breadth and depth and height and to know the love of Christ which passeth knowledge that yee might be filled with all the fulnesse of God If thou didst indeed know the love of Christ aright that out of his love to thee he endured such torments even to save thee from hell thou couldst not choose but be strengthened with might by his spirit in the inner man to withstand and overcome thine owne corruptions I know the Papists prate much against and blaspheme this doctrine of particular application of Christ by faith of the assurance it giveth to a man of Gods speciall love to him in Christ they say it layeth reines on mens necks and openeth a gap to all licentiousnesse But these two things I confidently affirme concerning this Doctrine by warrant of Gods Word First That as a Christian can have no sound comfort without it neither in life nor death so is there no doctrine hath that force in a good heart to make it study and practise mortification as this hath Indeed with hypocrites wrath judgement will do more as David saith Psal. 78.34 When he shew them then they sought him and returned and inquired early after God but it is farre otherwise with Gods child The knowledge even of this more generall love and goodnesse of the Lord to poore sinners that he is ready upon their repentance and turning to him to forgive their sins how great soever they have beene that he offereth Christ unto all men in the ministery of the Gospell and proclaimeth his pardon in the most generall tearmes that can be Ioh. 3.16 and commandeth all to beleeve that Christ died for them Even the consideration of this generall love to all that live in the Church is a most strong and effectuall argument to perswade a man to forsake his sins and turne unto God Nay till a man can be perswaded of that love and goodnesse of God he can never have an heart to repent and to turne unto him This is plaine by that speach of the Evangelicall Prophet Esay 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him returne unto the Lord and he will have mercy upon him and to our God for hee will abundantly pardon Having these promises saith the Apostle 2 Cor. 7.1 And what promises meaneth hee Surely those mentioned Cap. 6.16.18 let us cleanse our selves from all filthinesse of the flesh and spirit Secondly That hee that truly knoweth that Christ loved him and gave himselfe for him cannot possibly grow licentious by it He that hath gotten a conceit and perswasion of heart that Christ dyed for him onely out of a carnall and naturall knowledge of the Doctrine of the Gospel may abuse this perswasion I grant and grow the worse by it such a one I know may turne the grace of God into wantonnesse But he that hath beene taught this of God and brought to this perswasion by the word and spirit of God cannot possibly abuse it but it must needs mortifie sin in him See a plaine proofe of this Ephe. 4.20 But ye have not so learned Christ so hee meaneth as to live licentiously still what followeth verse 21 if so bee that yee have heard him and have beene taught by him as the truth is in Iesus As if hee should have said Many live in the Church and make a profession of Christ by vertue onely of an outward calling they have heard and beene taught by many excellent ministers of Christ and by hearing them have attained the knowledge of Christ but they never heard Christ himselfe speaking to their heart in the ministery of his word they were never taught of him as the truth is in Iesus And what is it to be taught by him as the truth is in Iesus To know Christ aright That hee telleth verse 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts The man that
even to this may that speech of our Saviour be applied Matth. 9.29 According to thy faith so be it unto thee Fiftly and lastly That soule that can seeke to Christ for helpe against any corruption and confidently expect to receive it and wait upon him for it shall be sure not to be overcome of it Esa. 40.31 They that waite upon the Lord shall renew their strength And 30.18 Blessed are all they that waite for him Lecture LXVIII On Psalme 51.5 Septemb 11. 1627. THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousnesse and danger of originall sinne serveth unto is To breed thankfullnesse in us and so to comfort us in the acknowledgement and admiration of the goodnesse and mercy of God For the Doctrine of originall sinne and the true consideration of this how vile and corrupt we are even by nature doth notably set forth the goodnesse of God towards us and hath great force to make us thankfull for it and cause us to admire and take comfort in it This use we find the Apostle made of this Doctrine Rom. 7. For having meditated seriously of the strength of corruption that was still in his nature and being deepely affected and humbled with it as appeareth by that exclamation of his verse 24. O wretched man that I am who shall deliver me from the body of this death Presently hee bursteth forth into this voice of joy and thanksgiving verse 25. I thanke God through Iesus Christ our Lord. As if he should say O how much am I bound to God for his mercy towards me in Iesus Christ. Certainely we can never be truly thankfull to God for his mercies we cannot value them aright nor relish the sweetnesse of them till we do apprehend and can feelingly acknowledge how unworthy we are that God should shew any respect unto us and can say with Iacob Gen. 32.10 I am unworthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant The blessed Virgin in her song Luk. 1.48 giveth this for the reason why her soule did magnifie the Lord and her spirit did rejoyce in God her Saviour because the Lord had regarded the low estate of his handmaid had so farre regarded one that was in so low and base an estate as shee was And surely if we knew our owne vilenesse well as it hath beene discovered to us by this Doctrine of originall sinne and could also have grace seriously to thinke of it our soules would also magnifie the Lord and our spirits would rejoyce in God our Saviour Gods mercies would be sweeter to us then they are we could not choose but wonder that the Lord should be so gracious and good to us that are even by nature so alienated from him and enemies in our minds unto him as the Apostle speaketh Col. 1.21 Every imagination of the thoughts of whose hearts are onely evill continually Gen. 6.5 That he I say should neverthelesse be so good and gracious unto us as he is It would make every one of us say oft unto the Lord as Mephibosheth once did to David 2 Sam. 9.8 What is thy servant that thou shouldst looke upon such a dead dog as I am But to speake more distinctly of this point there be foure things especially wherein the knowledge of the vilenesse and corruption of our nature may cause us to admire the mercy and goodnesse of God 1. That there being such a world of wickednesse in every mans nature as there is the Lord is pleased so farre forth to keepe it under by his restraining grace that it breaketh forth no more then it doth 2. That the nature of man being in all the parts of it so extreamely corrupted any of Gods people should have any goodnesse at all in them 3. That there being so strong corruptions remaining in the very best of us any of us should be able to hold out in a Christian course 4 and lastly That the corruption of our nature being so great as it is it should do us no more hart but that we should bee so fully and perfectly freed from the danger of it And for the first of these Certainely when we rightly consider what the nature of man is we shall see just cause to admire the mercy of God towards us even in his restraining grace and to blame our selves that we have not taken better notice of it and beene more thankfull unto God for it hitherto Let us consider the worke and power of it first in others secondly in our selves and wee shall see that wee receive great benefit by it both waies And first for the worke of it in other men It must needs be acknowledged as a great favour of God that any of us live in such safety and peace as we doe when we go abroad when we are at home by night or by day if we did rightly consider what times these are what kind of people they be that wee live by even such as are by nature strongly inclined not to malice onely but to all kind of mischiefe besides Such as whose naturall disposition the Apostle describeth Rom. 3.14 17. Their mouth is full of cursing and bitternesse their feet are swift to shed bloud destruction and misery are in their waies that is to say a desire to bring others to misery and destruction and the way of peace how to live peaceably they have not knowne This being so how commeth it to passe that wee receive no hurt at all by such kind of persons as these are Sanctifying grace they have none to change their natures For as the Apostle saith of them in the next words verse 18. There is no feare of God before their eyes Besides wee heare daily of other lewd men that in such and such places have committed strange outrages upon men in the high waies as they have beene travelling and in their houses while they have beene asleepe on their beds How falleth it out then that wee have lived in such safety hitherto You will say because the Lord hath beene our keeper Psal. 121.5 he hath kept watch and ward about us He hath made a hedge about us and our houses as Satan said of Iob 1.10 This is true indeed but a principall meanes whereby the Lord hath so kept us is this restraining grace of his in the hearts even of the most wicked men Observe I pray you the worke of it and the benefit we receive by it in three degrees First Whereas there is no corruption that a naturall man is more strongly inclined unto then to hate all such as feare God according to that of Pro. 29.27 He that is upright in his waies be he otherwise never so harmelesse or peaceable is an abomination to the wicked How commeth it to passe that in many naturall yea otherwise lewd men wee live by we could never yet discerne the least malice against us
thy God to wrath in the wildernesse And to this end Moses spendeth a whole chapter Deut. 9. in calling to the peoples minds and bringing into their remembrance their old sins which he would never have done if he had not knowne this profitable and needfull for them that their repentance for them might bee oft renewed But further then the knowledge of our sins serveth for one of these foure ends it is no benefit it is a judgement and correction of God upon us Therefore it is threatned as a judgement to wicked men Psal. 50.21 I will reproove thee and set thy sins in order before thee Therefore Iob complaineth of it as of a judgement Iob 13.26 Thou writest bitter things against me and makest me to possesse the sins of my youth And Paul prayeth against it 2 Cor. 12.8 I grant indeed it is such a judgement and correction as God useth most to exercise them by that are dearest to him and seeth it to bee most necessary for them as is plaine by the example of Iob 13.26 and of Paul 2 Cor. 12.7 But herein his mercy appeareth that as it is said of all other corrections upon his Church Esa 27.8 In measure thou wilt debate with it so it is in this 1. The Lord doth not let any of us see all our sins but so many of them as he seeth will be sufficicient for us to see for our saving humiliation and repentance Dealing with us in this case as Balak did with Balaam Num. 23.13 Thou shalt see but the utmost part of them thou shalt not see them all And 2. those that he is pleased to discover to us he doth not let us feele the full weight of them nor let us fully see the loathsomnesse of them Oh if the Lord should breake up the sinke that is in every one of our hearts and let us fully discerne and feele how much filth is in them we were never able to abide our selves but should every one of us become a Magormissahib as Ieremy calleth Pashur Ier. 20.3 4. a terrour to our selves If the Lord should let us feele the full weight of our sins certainely we were never able to beare it but should be overwhelmed by it See this not only in the sin of Cain and Iudas that were castawayes Gen. 4.13 Mat. 27.5 but in the sins also of Gods own people Heare what David saith of his sin Ps. 38.4 It is a heavy burden too heavy for me to beare And heare what Paul saith of the incestuous person 2 Cor 2.7 he was in danger to bee swallowed up with overmuch sorrow 1. Thinke of this thou wretched man to whom many foule sins seeme as light as a feather drunkennesse swearing whoring c. when the Lord shall but let thee throughly to see what thou hast done when he shall lay but any one of these sins unto thy charge and cause thee to feele the full weight of it hee shall need to inflict no other punishment upon thee but even to let thee see feele what thou hast done Ier. 2 19. Thine owne wickednes shall correct thee and thy back-slidings shall reprove thee Wickednes will burne like the fire Esa. 9.18 Hell it selfe hath no greater torment then that And this thou hast cause to looke for and knowest not how soone Num. 32.23 Thou hast sinned against the Lord and be thou sure thy sin will find thee out 2. Let us therfore beloved acknowledge it for a mercy of God that he doth give us the sight and sense of our sins so farre forth as is necessary to our saving humiliation and repentance but let us acknowledge it for as great a mercy that hee doth not let us see and feele our sins to the full so as we should be overwhelmed by it Lecture LXIX On Psalme 51.5 Septemb 18. 1627. THe second thing wherein the admirable goodnes of God appeareth unto us is this If we could rightly weigh what we were by nature we would see just cause to wonder at the power and goodnesse of God in this that there should bee any truth of grace in any of us Let us consider this first in generall in the whole worke of our conversion and of that change that is wrought in our hearts by the grace and spirit of God Secondly In every particular act of grace that we do discerne in our selves And for the first wee shall find the Apostle maketh this use of the Doctrine of originall sinne Ephes. 2.4 5. God who is rich in mercy for his great love wherewith hee loved us even when wee were dead in sinnes hath quickened us together with Christ by grace yee are saved As if hee had said this was nothing but meere grace this argued the riches of Gods mercy the greatnesse of his love to doe this When the people beheld the mighty workes that Christ wrought in giving sight to the blind and hearing to the deafe and speech to the dumbe and life to the dead it is said they were all amazed at the mighty power of God Luke 9.43 and as it is said Matth. 9.8 they marvelled and glorified God And the party himselfe whom Christ had restored to sight admired the worke of God upon himselfe and said Iohn 9.32 Since the world began was it not heard that any man opened the eyes of one that was borne blind But the worke that God hath wrought upon our hearts whom he hath converted and begun saving grace in is though not so sensible yet a farre greater demonstration of his power and goodnesse then any of those was and such as wee have much more cause to admire and glorifie God for Certainely it is as possible for a blackmore to change his skinne or a leopard his spots as the Prophet speaketh Ieremy 13.23 for a Camell to goe through the eye of a needle as our Saviour saith Luke 18.25 as for us to have a change wrought in our hearts But blessed bee God that the thing which is impossible with men hath beene possible with God as our Saviour there speaketh Luke 18.27 This admirable power of God is sensible and apparant in the conversion of some men of such I meane as have beene prepared for their conversion with legall terrours such as having beene notorious sinners before have beene by some strong hand of God changed suddenly In the conversion of such as Paul was that of a bloudy persecutour was of a sudden made not onely a disciple but a zealous preacher also Where hee that was even now a Wolfe and a Leopard was so chaunged that hee dwelt with the Lambes and lay downe with the Kids as the Prophet speaketh Esa. 11.6 All men will bee apt to take notice of and to admire the power of God in the conversion of such a man as Paul saith of himselfe Galathians 1.24 that the Churches glorified God in him But the worke of Gods power in the conversion of most men of such as have beene bred in the Church and
who by the restraining grace of God have bin ever kept from grosse sins is not so sensible but more secret a great deale The most Christians though they bee able to say with the blind man Iohn 9.25 One thing I know whereas I was blind now I see they know well and feele there is a blessed change wrought in their hearts yet when it was wrought or how it was wrought that they know not That which Solomon saith of other of Gods works Ecclesi 11.5 is verified in this especially As thou knowest not what is the way of the spirit nor how the bones doe grow in the wombe of her that is with child even so knowest thou not the workes of God who worketh all And as our Saviour speaketh Marke 4.27 When the seed is sowen in the heart it worketh and springeth and groweth no man knoweth how And yet even in this conversion of such men though the worke of God bee more secret and insensible yet is the almighty power of God to be acknowledged as much in it as in the other As the omnipotency of Christ was as well shewed in the turning of the water into wine Iob. 2.11 and the curing of the woman that had the bloudy issue Mar. 5.29 as in the helping of him that was from his childhood possessed with a dumbe and deafe spirit Marke 9.25 26. O that wee could see and take notice of this admirable power of God in the change that he hath beene pleased to worke in our hearts O that God would bee pleased according to the prayer of the Apostle for the Ephes. 1.18 19. to inlighten the eyes of our understanding that wee may know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power That we may accordingly admire and magnifie it and give him the glory of it And yet his goodnesse and mercy will appeare to bee no lesse admirable in this worke of our conversion then his power was if wee rightly consider what wee were by nature Observe this I pray you in three degrees First That God should seeke out any of us that like a poore lost sheepe was gone astray from him some of us in one evill way some in another according to that parable Luke 15.4 wee being so farre from seeking him from doing any thing to further our owne conversion that we desired nothing lesse but opposed and resisted it and were in our hearts ready to say with the man that had the uncleane spirit Luke 4 34. Let us alone what have wee to doe with thee thou Iesus of Nazareth That hee would take no nay at our hands but by his most effectuall grace overcame us as hee saith Revelation 3.9 Behold I will make them that are of the Synagogue of Satan which say they are Iewes and are not but doe lye behold I will make them to come and worship before thy feete He made us to turne hee made us to obey and follow his call This gracious favour I say that the Lord hath done us in the worke of our conversion ô it was his admirable mercy unto us Secondly That the Lord should seeke reconciliation with us when we were his enemies as the Apostle speaketh 2 Corinth 5.20 and make love to us when wee were such loathsome creatures that passing by us when wee were in our bloud even when wee were in our bloud as hee saith Ezek. 16.6.8 hee should looke upon us and that that should bee the time of his love as hee there speaketh That hee should never give over making love unto us till hee had wonne our hearts and made us able to affect and love him and to seeke him and his love unfeinedly who were by nature much more alienated from him then hee was from us even hated him in our hearts much more then ever hee did us this was I say his admirable mercy toward us And so the Apostle speaketh of it Colos. 1.21 And you that were sometimes alienated and enemies in your minds yet now hath hee reconciled And the Lord by the Prophet Esay 65.1 I am sought of them that asked not for me Even this that such as we were by nature should have the grace to love the Lord and to seeke his favour which we could never have done if he had not bin first reconciled unto us 1 Iohn 4.19 is the admirable goodnesse of God unto us Thirdly That God should thus change and convert our hearts unto him and give us any measure of grace to desire unfeinedly to feare and please him that hee should pull us out of our naturall estate and leave others in it that are farre our betters not onely in birth and wealth and wisedome and learning but even in the unblameablenesse of their conversation also that were never in their lives guilty of so foule sinnes as wee have beene That he should deny this grace to such as the young Noble man was that had lived so civilly and had so many good things in him Mar. 10.20 21. and grant it to such as that infamous harlot was Lu. 7.37 This is certainly the admirable and unspeakeable mercy of God to such a one And as the infinite power and goodnesse of God is to bee acknowledged and admired in the worke of our conversion in generall so is it also in every particular act of Gods grace in us That any of us should bee able to delight in the law of God in the inner man Rom. 7.22 to love the brethren 1 Iohn 3.14 to weepe and shed teares for our sins 2 King 22.19 to make any one prayer Psalme 17.1 to give any almes Matth. 10.42 in truth and uprightnesse of heart considering what we are by nature is to bee ascribed to the marvellous power and goodnesse of God toward us When David and his people had offered toward the building of Gods house it is said 1 Chron. 29.9 They rejoyced with great joy because with a perfect and upright heart they had offered willingly unto the Lord. And David himselfe burst out into words of strange admiration verse 14. But who am I Lord and what is my people that we should be able to offer so willingly after this sort For all things come of thee Now let me apply this that hath bin said in three points and so lay it somewhat neerer to our hearts First If this be so Then let no man hearken to those that reach 1. That God hath no such powerfull hand in the worke of mans conversion but that it lyeth in every mans power and will when God hath done all his worke to turne or not to turne 2. That which God doth in the conversion of any man he doth to all men For the spirit speaketh expressely in the Scriptures 1. That the Lord is not onely a perswader but the worker and mighty doer of this worke of our change and conversion It is God that worketh in us both the will and the deed Phil. 2.13
principalities and powers and against the rulers of the darknesse of this world against spirituall wickednesse in high places Nothing but a divine power could keepe grace alive in such hearts as ours are Wee are kept saith the Apostle 1 Peter 1.5 by the power of God unto salvation Secondly His admirable goodnesse is the cause of this and the unchangablenesse of his love to them whom he hath once effectually called called according to his purpose and eternall counsell as the Apostle speaketh Rom. 8.28 Hee never loved any thus farre as to call them effectually and to worke truth of grace in their hearts but he loved them to the end Having loved his owne which were in the world saith the Evangelist of our blessed Saviour Iohn 13.1 he loved them to the end I have loved thee saith the Lord to his Church Ier. 31.3 with an everlasting love therefore with loving kindnesse have I drawne thee Them whom he hath shewed such loving kindnesse unto as to draw them to himselfe by an effectuall calling he loveth with an everlasting love The Lord advanced Saul to be King over his people and gave him his spirit that is such gifts of his spirit as might fit him for that calling As soone as Samuel had anointed him the spirit of the Lord came upon him as the Text saith 1 Sam. 10.6 9 and he was turned into another man God gave him another heart But this favour and love God shewed to Saul was not an unchangable and everlasting love It repenteth me saith the Lord 1 Sam. 15.11 that I have set up Saul to be King And 1 Sam. 16.14 The spirit of the Lord departed from Saul hee had received excellent gifts of Gods spirit and lost them quite againe But if God have advanced any of us to this dignity to be a true Convert to be effectually called Ioh. 1.12 he never repenteth him of it this favour and love of God is unchangable and everlasting The gifts and calling of God are without repentance as the Apostle speaketh Rom. 11.29 In respect of this good and perfect gift the Apostle calleth the Lord Iam. 1.17 the father of lights in whom is no variablenesse neither shadow of turning And were it not for this that Gods love to such as he hath once regenerated and given saving grace to is constant and everlasting if any thing could have changed or altered him alas there is none of us all but we have done enough a thousand times to have lost him for ever and to have caused him to depart quite from us and to have stripped us of all grace long ago Before we passe from this point let us apply it to our selves in a few words that is in five First Seeing sanctifying grace is of such constancie and a fruit of Gods everlasting and unchangable love ô how carefull should we be to get grace if wee want it and to get assurance that we have it in truth if we thinke we have it 1. All other blessings and good things wealth and pleasure and honour and health are of no continuance And that that Paul saith of Riches 1 Tim 6.17 may be said of them all they are uncertaine riches uncertaine good things But true grace is durable riches as Solomon calleth it Pro. 8.18 These are the sure mercies of David as the Holy Ghost calleth them Esa. 55.3 2. No other good thing we can enjoy is any certaine argument of Gods speciall love and favour No man knoweth either love or hatred by any thing that is before him saith Solomon Eccle. 9.1 Esau of whom it is said God hated him Mal. 1.3 yet did enjoy all worldly blessings in greater measure then Iacob did as is plaine by that speech of Moses Gen. 36.31 But true grace is a certaine argument of Gods love yea of his speciall and everlasting love According to that speech of the Lord Ier. 31.3 I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Secondly So many of us as have by the mercy of God beene preserved any time in the state of grace let us blesse God for it let us admire and magnifie the power and goodnesse of God towards us in this behalfe It hath ever beene esteemed in Gods Church a great honour to a man to be an old Disciple The Holy Ghost maketh an honourable mention of Mnason of Cyprus for this Act. 21.16 And Paul saith of Andronicus and Iunia Rom. 16.7 that they were of note among the Apostles and honoureth them for this that they were in Christ before him If any of us have found mercy with God to be old Disciples Nay if we be of any standing in Christianity and keepe our standing let us give God the glory of it thinke of it often and never thinke we can be sufficiently thankfull to God for it O blesse our God ye people saith David Psal. 66.8 9. and make the voice of his praise to be heard which holdeth our soule in life and suffreth not our feet to be moved Praise God for keeping and preserving the life of grace in thy soule all this while Say with David Psal. 116.7 8. The Lord hath dealt bountifully with thee for thou hast delivered my soule from death mine eyes from teares and my feet from falling Praise God for keeping thee fom deadly and irrecoverable falls Yea take thou up that thanksgiving which of all the formes of thanksgiving that we read of in Scripture hath been most in use with Gods Saints as if it were not for spending of time I could give you many instances of I meane that Psal. 106.1 Praise ye the Lord ô give thanks unto the Lord for he is good for his mercy endureth for ever God is more to be praised by us for the unchangeablenesse and constancy of his love to such wretches as wee are then for any other of his mercies how great so ever they bee Thirdly Let none of us be proud of our standing in the state of grace but let us give God all the glory of it Let us all say with the Apostle 1 Cor. 15.10 By the grace of God I am that I am And that which the Apostle there speaketh of his labours we must say in this case It is not I that have held out all this while not I but the grace of God which was with me It is the Lord as Annah speaketh 1 Sam. 2.9 that keepeth the â—eet of his Saints for in his owne might shall no man be strong It is not by any strength of our owne that we have stood all this while but by the strength and free grace of God onely Fourthly Seeing our perseverance in grace dependeth wholly upon the power and goodnesse of God let none of us be secure but watchfull and wary and fearfull to offend God who if he do but let go his hold and withdraw his hand we cannot stand one moment longer no more then a child of a yeare old or the staffe ye walke
words this comfortable sentence verse 18. Wee know that whosoever is borne of God sinneth not This wee know and are most certaine of that hee can never fall into that sinne Insomuch as that which the Apostle speaketh of the whole Church of the Iewes Rom. 11.11 may be truly said of every elect child of God Have they stumbled that they should fall that is that they should fall finally and for ever for in the next verse 12. hee granteth they are fallen God forbid saith hee See this also plainly taught us Psal. 15. where the Prophet having described the upright hearted Christian by sundry properties and actions hee concludeth verse 5. Hee that doth these things shall never bee mooved never bee utterly and finally overcome by any tentation And this is that which our Saviour teacheth also Mat. 7.24 25. Whosoever heareth these sayings of mine and doth them I will liken him unto a wise man that built his house upon a rock and the raine descended and the flouds came and the winds blew and beat upon that house and it fell not because it was built upon a rock And that which hee saith of a godly life hee saith Matth. 16.18 of a lively and true faith also Thou art Peter a rocke impregnable whom Satan with all his might shall not be able to overcome though thou shalt fall thou shalt not fall utterly and upon this rocke this faith that thou hast made confession of I will build my Church and the gates of hell all the cunning all the power of Satan shall not prevaile against it If any man shall aske me and why cannot a chosen vessell and true beleever what tentations soever shall assault him perish irrecoverably I answer There bee two pillars that uphold him and make it impossible for him to fall in that manner of which I spake the last day 1. The almighty power of God 2. The unchangeable love of God Both fitly typified by those two pillars we read of 1 Kin 7.21 that were in Solomons Temple which was also it selfe a type of the Church and people of God the one was called Iachin that is to say he will establish the other Boaz in him is strength First Let us begin with Boaz. In the Lord is strength enough to keepe us from falling totally or finally Vpon this pillar our Saviour lyeth this Doctrine Iohn 10.28.29 None of my sheepe shall perish my father which gave them me is greater then all and no man is able to plucke them out of my fathers hand No no man if hee bee once one of Christs sheepe a true beleever no man can plucke him away Vpon this pillar doth Paul ground his confidence 2 Tim. 1.12 I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him against that day Yea upon this pillar hee groundeth the confidence even of the weakest Christian that is having an honest heart Rom. 14. For speaking of one that is weake in the faith verse 1. he saith thus of him verse 4. Yea he shall be held up for God is able to make him stand Now for the second pillar lachin hee will establish The Lord not only hath strength to keepe his people but wee are also sure he will establish them that they shall not perish This pillar God giveth his Church to ground and build upon Esa. 54.10 The mountaines shall depart and the hills bee removed but my kindnesse shall not depart from thee neither shall the covenant of my peace bee removed saith the Lord that hath mercy on thee Vpon this pillar doth the Church ground her confidence Esa. 64.5 Behold thou art wroth for wee have sinned in those is continuance and wee shall bee saved And so doth David Psalm 23.6 Surely goodnesse and mercy shall follow mee all the dayes of my life And 48.14 This God is our God for ever and ever he will be our guide even unto death Lecture LXXII On Psalme 51.5 Octob. 16. 1627. IT followeth now that wee proceed to the fourth and last point wherein the admirable goodnesse of God is set forth by the Doctrine of originall sin and that is this That the sinfulnesse and corruption of our nature being so great as it is it should doe us no more hurt then it doth And surely this is a thing that wee can never sufficiently admire that wee not onely slipping and falling oft into many actuall sins but having also still in us so vile a nature such a fountaine of corruption that maketh us wee cannot cease from sin any one moment and like the troubled sea that cannot rest it is the Prophets comparison though in another sense Esa. 57.20 is ever casting up some filthy myre and dirt or other to defile our best actions by that wee being such I say the Lord should not loath and abhorre both our selves and every thing that proceedeth from us That the Lord should notwithstanding all this have so gracious respect unto us and to our poore service as he hath this doth notably set forth his admirable goodnesse and mercy towards us This will the better appeare unto us if wee shall distinctly consider these three things 1. What wee and our best actions and performances are 2. What the Lord is in the holinesse of his owne nature 3. What the respect is that the Lord notwithstanding doth shew to us and to the service we do unto him For the first Our flesh and corrupt nature is such as it will not suffer us to doe any one duty in that manner as wee ought This blessed Paul complained of Rom. 7.18 To will is present with mee this was doubtlesse the speech of a regenerate man but how to performe that which is good I find not And that that hee saith of himselfe there hee saith of all the faithfull Galat. 5.17 Yee cannot doe the thing that yee would Nay it doth so palpably corrupt and defile every good thing wee desire to doe as our selves cannot choose if there bee any truth of grace in us but discerne and bee ashamed of it and complaine of it also as the Church doth Esa. 64.6 Wee are all as the uncleane man the leper and all our righteousnesses not one but all are as filthy rags So that when wee have done the best service that ever wee did to God wee have cause to cry God mercy for it and to pray with good Nehemiah 13.22 Lord pardon mee according to the greatnesse of thy mercy And if we as blind and senselesse and full of selfe-love as we are can discerne so much filth our selves in them what can the Lord doe Who is greater then our heart as the Apostle speaketh 1 Ioh. 3.20 and knoweth all things For the second point The Lord wee know is so infinitely holy that hee cannot abide to looke upon hee cannot but detest all filthinesse and sin Thou art of purer eyes saith the Prophet Hab. 1.13
poore services be as a sacrifice of a most sweet smelling savour unto God Lecture LXXIII on Psalme 51.5 Octob. 30. 1627. THis point may not be passed over without some application And it is to bee applied 1. By way of prevention unto carnall and wicked men who are apt to draw that comfort unto themselves from it that belongeth not unto them 2. By way of incouragement unto the people of God who receive not that comfort from it that they ought to doe First Many a carnall man is apt to stumble at this Doctrine and to blesse himselfe in his grosse sins by it after this manner The Lord saith he you see is not so strict and rigorous as to marke every thing that his people doe amisse hee is apt wee heare to passe by their slips and infirmities but the good things they doe at any time those hee taketh notice of and remembreth and taketh delight in and will undoubtedly reward And therefore saith hee why should my slips and infirmities disquiet mee And what are these slips and infirmities I pray you that he speaketh of Surely swearing ordinarily making himselfe merry now and then with deriding religion and good men breaking the Sabbath wantonnesse drunkennesse and such like Why should I saith hee suffer my mind to be troubled for these things Nay why should I not rather comfort my selfe and rejoyce in those good things I doe For I thanke God I am no Papist but professe the true religion I goe to Church I pray I heare the Word and receive the Sacrament I give to the poore I make conscience of my word I doe no man wrong And these are things I know that God liketh and delighteth in This was just the presumptuous conceit and perswasion of that Pharisee our Saviour speaketh of Luke 18.11 12. And certainly the world is full of such Pharisees even in these dayes Now to beat downe the presumption of these Pharisees I have three things to say First Consider who they are that the Lord standeth so graciously affected unto whose slips and infirmities hee useth thus to winke at whose imperfect services hee is wont thus to delight in and reward Not every one but such onely as are in Christ. Such onely are his children by adoption and grace But what is that to thee Seeing it is certaine thou art not in Christ. Because thou walkest and goest on impenitently in knowne sinnes There is no condemnation saith the Apostle Rom. 8.1 to them that are in Christ Iesus But who are they Hee answereth Which walke not after the flesh but after the spirit It is certaine thou art not the child of God because thou art not led by the spirit of God For so saith the Apostle likewise Rom. 8.14 As many as are led by the spirit of God they are the sonnes of God and none but they Secondly Admit thou wert the child of God admit thou wert in Christ yet could not God beare with such faults as thine are nor take in good part such service as thou usest to doe unto him The Lord hath promised Mat. 3.17 To spare and beare with his children as a man spareth his son that serveth him In those good duties wherein he seeth our heart is set to serve him he wil beare with many defects and failings But he will not beare with the dearest child he hath in any grosse sinne Did he beare with David when he fell to adultery No no he beat him so sore for it as David complaineth heere ver 8. that he brake his bones with beating of him For such sinnes God is very terrible in the assembly of his Saints especially as the Prophet speaketh Psalme 89.7 Nay I say more the Lord will not passe by nor winke at in the dearest child he hath those very defects and failings that are in their best duties if they be reigning corruptions and not infirmities that is if they be not felt and striven against and mourned for Therefore we are required in doing of good duties to watch and observe our owne hearts Continue in prayer and watch in the same saith the Apostle Colos. 4.2 And to strive against our owne corruptions therein Strive with me and for me in prayer saith he Romanes 15.30 And to bewaile unto God our failings in them Spare mee according to the greatnesse of thy mercy saith Nehemiah 13.22 And if God will not winke at such faults as thine are in his dearest children canst thou hope that he will winke at them in thee that art still a child of wrath If God will not accept of the services that his dearest children doe unto him unlesse they be sensible of those corruptions wherewith they are stained canst thou hope that he will accept of thine And what talkest thou of thy serving of God or of any good thing that ever thou didst Alas thou couldest never serve God nor doe any good thing in thy life That which the Prophet saith Ieremie 6.10 of such as thou art their eare is uncircumcised and they cannot hearken thou couldst never in thy life heare one Sermon to any purpose the same may be said of all other duties of Gods service thou couldst never pray nor receive the Sacrament in thy life Yee cannot serve the Lord saith Ioshuah 24.19 to them that lived in idolatry And that which I say of the duties of Gods worship the same I say likewise of all other good workes Thou never didst worke of mercy in thy life thou didst never make conscience of dealing justly and truly with thy neighbour Matthew 12.34 How can ye being evill speake good things Luke 6.43 A corrupt tree bringeth not forth good fruit They that professe that they know God saith the Apostle Titus 1.16 but in their workes denie him being abominable and disobedient are reprobate unto every good worke The good things that such men seeme to doe are not onely defective in the manner or in the measure or in matter of circumstance as the best workes of the faithfull may be but they are utterly void of that which is the very substance and that giveth life and being to a good worke that is faith that worketh by love Gal. 5 6. The third and last thing I have to say to this man is this Thou not being Gods child nor being in Christ but living in the state of impenitency as thou dost and continuing therein shalt find the Lord every whit as austere and rigorous towards thee as he is indulgent and gracious towards his owne children This will appeare in three points First Though he beare with so many faults and frailties in his own children he will not beare with the least fault in thee But thou shalt give account even for every idle word that thou hast spoken at the day of Iudgement as our Saviour speaketh Mat. 12.36 Yea the Lord will bring every secret thought of thine into judgement Eccl. 12.14 Secondly Though he take the poorest and weakest services that his children doe him in
good part and delighteth in them yet will he take nothing in good part that thou doest What have I to doe saith the Lord Esa. 1.11 with the multitude of your sacrifices As if he had said What care I for them And ver 12. Who required this at your hands to tread in my courts As if he should say What doe you heere Any other place were fitter for you then this Certainely in doing any service to God thou doest but a thankelesse office thou doest but lose thy labour while thou art unconverted Thirdly and lastly Though the Lord will reward and doe good to his children for the poorest and weakest service they doe unto him yet doth he even abhorre such as thou art and the very service that thou dost presume to doe unto him As a Prince would doe him that having a plague sore running upon him should presume to come into his presence and wait at his table The sacrifice of the wicked is an abomination unto the Lord saith Solomon Pro. 15.8 Incense is an abomination unto me saith the Lord Esa. 1.13 the new Mosnes and Sabbaths and calling of assemblies I cannot away with You see how small cause wicked men have to presume of Gods mercy or of any good thing they know by themselves O that God would be pleased to awaken them that they could see and consider aright of their wofull estate and labour to get out of it If any man shall object and say Would you not then have wicked men to come to Church Would you not have them to pray and read the Word Would you have no man to doe any good worke but such as are godly I answer Yes verily For first Though in doing this they doe not God any service that will please him yet is there a necessity laid upon them and wo be to them if they do it not These are duties of the morall law that all men stand bound unto The wickedest man in the world is strictly bound by the commandement of God to pray God blameth most wicked men for neglect of this Hos. 7.7 None among them calleth unto me and ver 14. They have not cryed unto me with their heart Yea he condemneth the very Atheist Psal. 14.4 for this because he doth not pray And will poure his wrath upon every family Ier. 10.25 and consequently upon every person that doth not call upon his name So is the wickedest man living bound to heare the Word For hee that turneth away his eare from hearing the law saith Solomon Pro. 28.9 his prayer shall be abominable So God requireth of every man Mic. 6.8 to doe justly and to love mercy and to walke humbly with him So that though he can neither pray nor heare nor give almes but he must needs sinne yet must he pray and heare and give almes for all that An indifferent thing a man is bound to forbeare if he cannot use it without sinne If he cannot use such or such a recreation without chasing or swearing or losing too much time he is bound to forbeare it But duties commanded of God he may not omit because he cannot use them without sin For there are degrees of sinne and he is guilty of a greater sin and sheweth greater contempt to God that doth not pray or heare or give almes at all and so disobeyeth him totally then he doth that doth pray and heare and give almes but not with an honest and good heart and so disobeyeth God but in part only Secondly Though no wicked man can have assurance to receive any reward from God for the best thing he doth because he hath no promise for all the promises of God belong onely to them that are in Christ 2 Cor. 1.20 and to the godly 1 Tim. 4.8 nay though he doe deserve further wrath from God by the best thing he doth yet by being carefull to abstaine from evill and to doe good even after his manner and as he is able hee may receive good three waies For 1. Though he should never find mercy with God unto salvation yet will this lessen his condemnation in hell where every man shall receive torment proportionable to his workes and to that dishonour he hath done to God heere Rom. 2.6 2. This may free him from many temporall judgements and bring upon him many temporall blessings in this life For the Lord out of the infinitenesse of his goodnesse hath oft shewed so much respect unto good things that have beene done even by wicked men though they have beene but the dead carcase and have wanted the life and soule of good workes as to reward them temporally The Lord that is said to feed the young ravens when they cry unto him Iob 38.41 hath oft had respect to the prayer that a man void of grace hath made unto him in his misery As profane a wretch as Ishmael was when he was cast out of his fathers house for his profanesse Gen. 21.9 10. yet when he cried to God in his misery it is twice said in one verse Gen. 21.17 that God heard the voice of the lad and relieved him And we know how much even Ahabs prayer that he made when he was humbled by feare prevailed with God 1 King 21.29 Therefore also Daniel exhorteth Nebuchadnezzar a most wicked man Dan. 4.27 to breake of his sins to cease from oppression and cruelty How By righteousnes that is by making restitution to them that he had wronged And how els By shewing mercy to the poore And why did he counsell a man so void of grace to do so good workes as these Was it not all one as if he should have bidden a dead man to walke Marke the reason and motive the Prophet useth to perswade him to this if it may be saith he a lengthening of thy tranquility As if he should have said It may be these good workes performed even as thou art able to do them will prevent the judgement which God by this dreame that thou hast had doth threaten to bring upon thee and prolong thy peace 3. He may by doing that that lieth in him to do further the eternall salvation of his owne soule For though no wicked nay no naturall man can use the meanes of grace aright nor so as to please God therein yet if the wickedest man that is frequent the ministery of the Word there is hope he may be converted and have grace wrought in him both because it is the meanes ordained of God to breed grace where none is Rom. 10.17 Faith commeth by hearing and because as wicked men as live have been woon to God by their hearing as appeareth not onely by daily experience but by those two notable examples that are recorded in the Word The one 1 Cor. 14.24 25. of the man that was an ignorant man and an infidell before And the other Iohn 7.45 46. of them that came to heare Christ with a most wicked heart to intrap and apprehend him And so much
driveth him to despaire in himselfe and to seeke helpe in Christ Yet in the Gospell Christ requireth nothing of the faithfull that is impossible for them to do His yoke is easie and his burden light as he saith Mat. 11.30 Secondly The faithfull may be in this life certaine of their salvation They may be sure of their justification Surely shall one say it is the promise made to the faithfull that should live in the daies of the Gospell Esa. 45.24 in the Lord have I righteousnesse They may be sure of their adoption Doubtlesse thou art our father say the faithfull Esa. 63.16 though Abraham be ignorant of us They may be sure of their perseverance in Gods favour unto the end Surely saith David Psal. 23.6 goodnesse and mercy shall follow me all the daies of my life They may be sure that after this life they shall inherit eternall glory We know saith Paul 2 Cor. 5.1 not speaking in his own person but in the person of all the faithfull that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternall in the heavens And we know saith Iohn 1 Ioh. 3.14 we are translated from death to life How knew he that By revelation No but by such an evidence as is common to all the faithfull Because we love the brethren saith he Now there could be no such assurance of their salvation in any of the faithfull if they knew not undoubtedly that their hearts were upright that they have truth of grace in them How could any conclude thus to the comfort of his soule I know I am translated from death to life because I love the brethren if he could not certainely know that he doth love the brethren and that in truth and sincerity and not in shew onely Hereby we know saith he 1 Ioh. 4.13 that we dwell in him and he in us because he hath given us of his spirit The spirit of sanctification and the truth of grace wrought in us thereby is the only thing that can assure us that we have any communion with God or are in his favour Thirdly and lastly That it is possible for us to know certainly that our hearts are upright is evident by the experience of Gods faithfull servants whose examples are recorded in the word for our comfort and incouragement We have a proverbiall speech probatum est Iob knew that his heart was upright or he would not have said as he did Iob 27.5 God forbid that I should justifie you till I die I will not remove mine integrity from me As if he should say I will die rather then beleeve you that would perswade me I am an hypocrite And 12.4 The just upright man is laughed to scorne And 16.17 19. There is not any injustice in my hands also my prayer is pure O earth cover thou not my bloud and let my cry have no place Also now behold my witnesse is in heaven and my record is on high Yea the poore soule had then beene in a most wofull case if he had not beene so certaine of the uprightnesse of his heart as that all those learned and worthy men could not make him to doubt of it David likewise was certaine of the uprightnesse of his heart or he durst never have said as he did Psal. 26.1 2. Iudge me O Lord for I have walked in mine integrity examine me ô Lord and prove me try my reines and my heart Hezekiah even in the time of his great affliction knew assuredly and was able to call God for a witnesse to his conscience Esa. 38.3 that he had walked before God in truth and with a perfect heart Yea Peter even then when he was so exceedingly dejected in himselfe for his fearefull fall knew so assuredly that his heart was upright that he did unfeignedly love Christ above all things in the world as that he durst confidently avouch it unto Christ himselfe and was grieved that Christ should question that the third time Lord saith he Iohn 21.17 thou knowest all things thou knowest that I love thee And to conclude the Apostle Iohn speaking in the name not of himselfe onely or of some rare and extraordinary persons saith 1 Iohn 5.19 We know that we are of God that is borne of God truly regenerate as appeareth by the former verse Thus you see there is no such impossibility no such difficulty in the matter but we may know and be certaine whether our hearts be upright or no. True it is the best Christian that is may be at some times doubtfull and uncertaine in this point unable to discerne that there is truth of grace in him If he could rightly examine his owne heart and waies he might find it out But he is not at all times in case to examine himselfe thus The best are subject 1 to spirituall desertion sometimes through their owne sloth and negligence as the Church was Cant. 3.1 and 5.6 2 To such tentations and sorrowes as doe even overwhelme their spirits Psal. 142.3 In such a case it is good 1 to call to mind the times that are past and the evidence thou hast formerly had of the uprightnesse of thy heart Psal. 77.5 6. 2 Even then cast not away thy confidence but having lost thine evidence seek and sue and cry to God for a new copy of it as David did even in that case Psal. 77. ◠3 Vse the helpe of some faithfull and experienced Christian who in this case may be better able to judge of thee then thou art thy selfe And that is the second Motive that may perswade us to examine our selves diligently in this point The third and last is taken from the benefit and comfort we shall receive in this when by diligent triall and examination of our selves wee can find that there is truth of grace in us that our hearts are sound and upright with God O the comfort that this will yeeld us will abundantly recompence all the paines wee can take about it This will appeare to be so in two points First This will make every duty every service we doe to God sweet and comfortable to us when we can know we have performed it in truth and uprightnesse of heart This motive the Apostle giveth us Gal. 6 4. Let every man prove his owne worke and then shall he have rejoycing in himselfe alone and not in another When the people in Davids time contributed largely towards the building of the Temple it is said they rejoyced and found great comfort and the reason is given 1 Chron. 19 9. because they did it with a perfect and upright heart So when all Iudah in Asa his time renewed their covenant and bound themselves by solemne oath to cleave unto the Lord and to the purity of his religion and worship it is said 2 Chron 15.15 they rejoyced at the oath and the reason is given because they had sworne with all their heart So Paul professeth of
we proceed unto the second grace whereof the right root of all true righteousnesse and goodnesse doth consist and that is a lively faith The point then that we are now to learne is this That all true love unto God and consequently all true godlinesse and uprightnesse of heart springeth from a lively faith even such a faith as maketh knowne to a man Gods love to him in Christ and maketh him able to receive Christ and to rest upon him See the proofe of this in foure degrees First Without faith it is not possible for a man to repent and forsake sinne in a right manner Sin shall not have dominion over you saith the Apostle Rom. 6.14 for ye are not under the law but under grace As if he had said Till you be under grace till by faith ye be assured of Gods gracious disposition towards you sinne will have dominion over you ye cannot helpe it ye cannot avoid it It is the bloud of Christ only applied by faith that purgeth the conscience from dead workes as the Apostle teacheth Heb. 9.14 Secondly Without faith it is not possible for a man to leade a godly life or to do anything that may please God Heb. 1â— 6 Without saith it is impossible to please God The life that I now live saith the Apostle Gal. 2.20 that is my spirituall life I live by the faith of the sonne of God Thirdly Without faith it is not possible for a man to have an honest and upright heart all he doth will be in hypocrisie till he have a lively faith For it is faith that purifieth the heart Acts 15.9 and that sanctifieth it Acts 26. â—8 Fourthly and lastly Without a lively faith it is impossible to love the Lord. It is saith that worketh by love saith the Apostle Gal. 5.6 As if he had said faith is that that setteth love on working that giveth life and motion unto it This is that which the Apostle also teacheth 1 Tim. 1.5 The end of the commandement is love out of a pure heart and a good conscience and faith unfeigned As if he had said The true love of God which is the very end and perfection the fulfilling of every commandement of God which maketh us able to keepe the commandements and to account them no burden nothing grievous to us which giveth the price and valew in Gods sight to all our obedience springeth from a pure and upright heart and that from a good conscience and that from faith yea from faith unfeigned So that is the maine root of all The reasons hereof are two First Because faith is the onely thing that knitteth us to Christ and maketh him ours Christ dwelleth in our hearts by saith Ephes. 3.17 And till we bee knit to him and he be made ours there can be no goodnesse in us Of his fullnesse have we all received Ioh. 1.16 Without me ye can do nothing saith our Saviour Iohn 15.4 Secondly Because faith and faith onely maketh knowne to us that love of God as is effectuall to to breed in us a true love unto God It is an old and true proverbe and the truth of it is not so certaine in any case as in this magnes omoris amor Love is of an attractive nature like the load-stone to draw love unto it We love God saith the Apostle 1 Iohn 4.19 because he loved us first We can never love him till we be first perswaded of his love to us When the Sun in his full strength heate hath shined much upon it the stony pavement it self will reflect and send up an heate towards the sunne yea a greater heate then either the softer earth or the aire will but till the sun hath shined and shined much upon it it can send up no heate nor have any in it at all And even so it is with our cold and stony hearts when the knowledge and sense of Gods love hath warmed them then will they reflect love to God againe but till then they cannot But to handle this second reason more plainely and profitably two things are to be observed which I will distinctly speake of 1. Nothing but a lively faith can so assure us of Gods love to us as to kindle in our hearts a true love to God 2. A lively faith is able to doe this For the first It may bee objected that a man may bee sufficiently perswaded of Gods love to him though hee have not a lively faith For 1 Experience doth now and in all ages hath proved that many a most wicked man that is utterly void of true faith is fully perswaded that God loveth him and glorieth in nothing more then in that Hee maketh his boast of God as the Apostle speaketh of the wicked Iewes Rom. 2.17 The Lord speaking of some that did both in word and deed commit as much wickednes as they were able Ier. 3.5 yet saith of them ver 4. that these men would cry unto him My God thou art the guide of my youth And our Saviour saith that those cursed Iewes of whom hee pronounceth that the devill was their father Iohn 8.44 yet were themselves fully perswaded of Gods fatherly love unto them and could say of themselves verse 41 Wee have one father even God And what child of God know you upon earth that hath this word I thanke my God so much in his mouth as many a most wicked man hath 2 A man that hath no faith may yet have just cause to bee perswaded of Gods love towards him for God doth indeed love him and sheweth it many wayes that hee doth love him The Lord is good to all saith David Ps. 145.9 and his tender mercies are over all his works He is kind to the unthankefull and to the evill saith our Saviour Luke 6.25 Loe hee is good and kind and tenderly mercifull unto all even unto the worst men And upon whom doth not his light arise saith Bildad Iob 25.3 What man is there in the world that hath not sensible and comfortable experience of Gods love every day And why should not all men then be perswaded that God loveth them Now to this objection I have foure things to answer First It is very true that even these outward and common favours of God that all men enjoy are evident testimonies of Gods love and goodnesse In that hee giveth life and health and seasonable times in that hee causeth us to prosper yea in that hee feedeth us and cloatheth us it is a signe hee loveth us God loveth the stranger saith Moses Deutere 10.18 in giving him food and raiment Secondly To them that are in Christ these temporall and common favours of God are signes and pledges of his speciall love even by them the faithfull are confirmed in the assurance of his eternall love When Iacob saw that God had changed Esaus heart so that he looked and spake kindly to him hee saw Gods face and loving countenance toward him even in that I
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
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
idolaters and enemies to God as lived upon the earth Alas he he being of a soft and flexible disposition was naturally inclined and had more strong tentations to that then to other sinnes But herein the truth of his heart appeared that when God had by his Prophet reproved him for helping Ahab his heart relented and he became after that more zealous for God then ever he had beene before as you shall see 2 Chron. 19.2 11. and being againe after that reproved for helping Ahaziah more sharpely 2 Chron. 20.37 he could never be drawne to offeâ—d that way any more 1 King 22.49 You see then a man may have an upright heart though he do seeme to make more conscience of some commandements some duties and some sinnes then of others But I say further a man cannot have an upright heart if he doe not shew more care and conscience in some duties commanded and in some sinnes that are forbidden then in other some Though all the commandements be equall in respect of the authority and soveraignty of the commander yet in respect of the things commanded or forbidden and in respect of the strictnesse of the charge laid upon us by the Lord for the doing or not doing of them some are greater then others are Yea there is no surer note of an upright heart then this when we do make more conscience of those things that God hath laid most speciall charge upon us in then we do of any others If you aske mee Which are those I answer They are of three sorts First God hath given greater charge to us concerning the substantiall points of piety and charity then concerning any matters of circumstance and ceremony Christ calleth the inward worship of God prescribed in the first commandement The first and the great commandement Mat. 22.38 greater then any of the nine that follow God delighteth much more in the inward then in the outward worship we doe to him Hath the Lord as great delight in burnt offering and sacrifices saith Samuel 1 Sam. 15 22. as in obeying the voice of the Lord I desire mercy and not sacrifice saith the Lord Hos. 6.6 and the knowledge of God more then burnt offerings Yea he calleth mercy and justice and fidelity which are substantiall duties of the second table the weightier matters of the law Matth. 23.23 weightier then the matters of ceremony and circumstances of Gods owne worship prescribed in the first table Goe yee and learne saith our Saviour Matth 9.13 what this meaneth I will have mercy and not sacrifice It is therefore a certaine note of an unsound heart when men 1. Put all their religion in outward duties and services to God and regard not those weightier matters of the law that I told you of mercy and justice and fidelity no nor the inward worship of God neither 2. Stand more upon ceremonies and circumstances of Gods worship then upon the substance would be greatly troubled if they should not receive now at Easter or not receive with that gesture that they have beene accustomed unto but to come without all knowledge to discerne the Lords body to come without charity without all preparation of heart troubleth them not at all What is this els but to straine at a gnat and swallow a camell as our Saviour speaketh Mat. 23.24 Secondly God hath given speciall charge to us concerning the duties of our particular callings that he hath set us in more then of those that are generall duties of Christianity belonging to all men and every tree must be knowne by his owne fruit as our Saviour saith Luk. 6.44 This we shall see in that direction Iohn Baptist giveth to the Publicans and Souldiers Luk. 3.13 14 and in those directions the Apostle giveth in his Epistles Ephes. 5. 6. Col. 3. 4. and by the charge he giveth to Timothy 1 Tim. 6.2 and to Titus Tit. 2.15 It is therefore a great signe of unsoundnesse when men seeme very forward in the common duties of Christianity but neglect their callings are bad husbands and wives and masters and servants bad Magistrates and Ministers like a blind eye or lame hand in the body that have life and sense and motion as all the members have but can doe nothing that belongeth to their particular office Thirdly and lastly God hath given us more speciall charge to looke to our selves to reforme our selves then concerning other men Examine your selves saith the Apostle 1 Cor. 11.28 and 2 Cor. 13.5 prove your owne selves Gal. 6.4 Let every man prove his owne worke Rom. 14.22 Have â—aith to thy selfe before God Therfore David professeth this of himselfe Psal. 18.23 I was upright before him and I kept my selfe from mine iniquity It is therefore a great signe of unsoundnesse when a man busieth himselfe more with censuring and seemeth to hate sinne more in others then in himselfe This our Saviour noteth for the tricke of an hypocrite Mat. 7.3 that he beholdeth the mote that is in his brothers eye but considereth not the beame that is in his owne eye Lecture LXXXVI On Psalme 51.6 April 1â— 1628. NOw it followeth that wee proceed to the second part of my answer to the Question and shew you How and wherein the upright hearted man doth and must shew an equall respect unto all the commandements of God Now this doth appeare in three points principally 1. He desireth to know the whole will of God in all things that concerne him in one point as well as in another 2. He maketh conscience of every sinne God hath forbidden 3. He maketh conscience of every duty God hath commanded him These three points I will speake of in order and make application of them also as I go over them severally For the first The upright hearted man sheweth thus farre-forth an equall respect to all the commandements of God that hee desireth to know the whole will of God in all things that doe concerne him to know in one thing as well as in another In all things I say that concerne him to know For it is no signe of sincerity but of the contrary 1. When a man desireth to know more of Gods will then hee is pleased to reveale and to pry too farre into his secrets When the Lord was pleased to reveale his glory unto his people at the delivering of the law he set bounds unto them and charged them upon paine of death as you shall find Exod. 19.12.21 not to passe those bounds to gaze and pry too farre 2. When a man is too inquisitive to know that that concerneth other men O how perfect are many men in the knowledge of those things that concerne the duty of their Ministers and superiours and of their neighbours also Like Peter Iohn 21.21 Lord what shall this man do whom our Saviour reproveth in the next verse for this and saith What is that to thee follow thou me 3. When a man seeketh knowledge in those things most that are no way
be said which the Prophet speaketh of Israel Hos. 10.1 Israel is as an empty vine he bringeth forth fruit to himselfe As if hee had said In all good things he doth as he doth them out of selfe-love so he seeketh himselfe onely in them The meanest worke we doe in our calling if we doe it to the Lord and serve him in it will yeeld us assured comfort and reward also the best Sermon we can preach or heare if we do it not to the Lord but to our selves will yeeld us no comfort or reward from God Verily I say unto you saith our Saviour Mat. 6.2 they have their reward And so much for the first property that is required to the right manner of performing of all good duties they must be done to the right end In the other two I will be very briefe The second property required to the right manner of performing good duties is this they must be performed not with the outward man onely but with the heart See this 1 in the generall and 2 in some particular and speciall duties No obedience or service pleaseth God unlesse it be done feelingly and with the affection of the heart That is the thing God calleth for principally My sonne give me thy heart saith he Pro. 2â— 26 Fervâ—nt in spirit serving the Lord saith the Apostle Rom. 12.11 As if he had said No service pleaseth God unlesse it be done with fervencie of spirit This was the thing that God so much commendeth in the obedience of Iehoshaphat 2 Chron. 17.6 that his heart was lift up in the waies of the Lord. As though he should say Hee stirred up himselfe to walke in Gods waies with zeale and affection This also the Lord praiseth Hezekiah for 2 Chron. 31 21. In every worke that he began in the service of the house of God and in the law and in the commandements to seeke his God he did it with all his heart and prospered See this also in sundry speciall parts of our obedience and service unto God First No mans preaching pleaseth God unlesse hee preach with affection and zeale I serve God saith Paul Rom. 1.9 with my spirit in the Gospell of his sonne Secondly No mans hearing pleaseth God or will doe him any good unlesse he heare with affection If God open not your hearts as he did Lydias Act. 16.14 and make you able to heare with affection though you had as good preachers as Paul was your hearing would be to no purpose Thirdly No mans praying pleaseth God or will doe himselfe any good though his words be never so many or so good unlesse he pray with his heart with feeling and affection of heart The effectuall â—ervent prayer of a righteous man availeth much saith the Apostle Iames 5.16 As if he should have said The most righteous mans prayer that is will not be effectuall nor availe much with God unlesse it be fervent Fourthly Our singing of Psalmes pleaseth not God unlesse it be done with affection and feeling Our singing saith the Apostle Eph. 5.19 must be a making of melody in our hearts to the Lord. As if he had said The Lord regardeth no melody but that Fiftly The duties we performe to men in our callings please not God unlesse we doe them with affection of heart Whatsoever ye doe saith the Apostle to the servant Col 3.23 doe it heartily as to the Lord. As if hee had said Els you serve not God in any thing you do nor must looke for any acceptance or reward from him Sixtly and lastly The workes of mercy that wee doe though wee should give all wee have to the poore please not God unlesse they be done with affection and with a compassionat heart Whosoever hath ability and seeth his brother hath need saith the Apostle 1 Ioh. 3.17 and shutteth up his bowells of compassion from him though he open his purse and give him never so much how dwelleth the love of God in him Let every one of us apply this to our selves for the time will not permit me to doe it The third and last property required in the manner of that obedience and service wee doe to God is this if we desire to doe it in the right manner we must doe it in humility In the best duties wee doe wee must find cause of humbling in our selves because wee have done them so poorely and so corruptly When yee have done all those things that are commanded you saith our Saviour Luke 17.10 say wee are unprofitable servants As if hee had said Say this is nothing to that that I should have done Whatsoever ye doe in word or deed saith the Apostle Col 3 17. doe all in the name of the Lord Iesus As though he should say Acknowledge and feele the need you have of Christ to make the best things that you doe acceptable unto God Thus did Nehemiah when he had done a better worke and service to God then any of us are ever like to doe while we live yet see how he was humbled in himselfe Neh. 13.22 Remember me ô my God concerning this also and spare me pardon me according to the greatnesse of thy mercy Without this there can be no uprightnesse of heart in us how good duties soever we performe Behold saith the Prophet Hab. 2.4 his soule which is listed up is not upright in him Lecture LXXXIX On Psalme 51.6 May 13. 1628. IT followeth now that we proceed to the third and last signe and note whereby uprightnesse of heart and truth of saving grace may bee discerned and judged of namely The bent of a mans mind and will the purpose and desire of his heart towards God We must therefore know that one of the surest notes of uprightnesse of heart and truth of grace is this when howsoever wee faile in our practise and obedience yet God hath our heart Yea that is such a signe as a poore Christian may find comfort in when he cannot in the most of them that you heard of before In the handling of this signe I will for the helpe of your understanding and memory observe this order 1. I will shew you what I meane by it 2. I will confirme it unto you 3. I will answer that which may bee objected against it 4. I will make some application of it First therefore the Lord is then said to have our heart when the two principall faculties of our soule that is to say our mind and our will are for God 1. When in our mind we allow and consent to the will of God in all things and can say as David doth Psal. 119.128 I esteeme all thy precepts concerning all things to be right And even in those things wherein through our corruption and weaknesse we do offend against the law yet we can say of the law with the Apostle Rom. 7.12 The law is holy and the commandement is holy and just good 2. When our will is to please God in all things we desire nothing
of faith as he wept for the want of it But the naturall man so desireth Gods favour and grace as the want of it never troubleth him Wo unto you that are full saith our Saviour of such Luk. 6.25 for ye shall hunger Wo unto you that laugh now for ye shall mourne and weepe Lecture XC On Psalme 51.6 May 27. 1628. IT followeth now that we proceed unto the application of the point which is the fourth thing I propounded in the method And surely there is no Doctrine hath more force to encourage us to the service and obedience of God then this hath The application I will make of it shall be 1 unto them thar refuse to serve God and to be religious 2 unto such as doe serve God and are religious indeed And in my speech to the former I will shew you 1. That there be in the world yea in the Church of God very many that doe so doe refuse to bee Gods servants 2. Why and upon what pretence they doe so their folly in it and that they have no just cause so to doe 3. The dangerous estate that they are in that do so For the first I know well that all men in the Church especially and among us will say they are Gods servants Are we not all Christians Doe we not all professe the true religion Doe they not come to Church and say their prayers and receive the Sacrament Alas many that doe so have as heathenish hearts as any are to be found among the Turks or savage Indians I grant the Lord hath in his Church a great number that serve him as retemers and will be content for their owne advantage to weare his cloth and to wait on him now and then But they will not live in his house nor bee his meniall servants There belongeth more to the proving of one to be the servant of God then this to say hee is his servant and to weare his livery Hee that is Gods servant indeed must 1 Depend upon him and put his trust in him As the eyes of servants looke to the hands of their masters saith the Psalmist Psal. 123.2 so our eyes wait upon the Lord our God untill hee have mercy upon us 2. He must doe him service and daily service he must doe what he commandeth him Thus doth the Apostle describe a Christian servant even to an earthly master 1 Tim. 6.1 Servants as under the yoke Every servant is under a yoke he may not doe what he listethâ— And so is Gods servant described he must not onely professe but practise religion This is the protestation of Gods servants Iosh. 24.24 The Lord our God will we serve and his voice will wee obey And certainely God hath but a few such servants even in his Church He hath many reteiners but very few houshold servants many professours at large but few that will endure his yoke the power and practise of religion They professe they know God saith the Apostle Tit. 1.16 but in their workes they denie him being abominable and disobedient and unto every good reprobate When it commeth to matter of practise and obedience then they renounce him and say with those Luk. 19 14. We will not have this man to reigne over us As if they had said any rather then him A strange and fearefull thing it is to be spoken and yet not so strange and fearefull as true as bad a master as the Divell is men had much rather serve him then the Lord. See the truth of this in three points First The Divell we know hath many more followers and servants then the Lord hath and may in that respect boast against the Lord as Papists doe against us that universality and multitude is on his side He is the prince of this world as our Saviour calleth him Iohn 14.30 And the way that leadeth to destrution is abroad way Matth. 7.13 and many there be that walke in it he can want no servants Whereas on the other side and Lord hath but a few to serve him He is faine to take one of a city and two of a tribe as he speaketh Ier. 3.14 His way the way that leadeth unto life Matth. 7.14 is narrow and but a few goe that way Secondly All the services that Satan imployeth his servants in all the worke that hee hath for them to doe besides the hard reckoning that hee will make with them for it when the day of payment shall come is for the present full of vexation of spirit the worke and service it selfe is no better then most toilsome and base drudgery That covetousnesse is so you may see in Ahab 1 King 21.4 5. and that filthy lust is so you may see in Ammon 2 Sam. 13.2 and that beastly drunkennesse is so you may see Pro. 23.29 And the like I might shew you of many other of the workes that this master imployeth his servants in O what paines men are content to take in his service How they toile and moile in it They weary themselves to commit iniquity as the Prophet speaketh Ier. 9.5 And yet though this be so Satan can have servants enough On the other side the places and workes wherein the Lord imployeth all his servants are honorable services and full of freedome and liberty That as it is said of Solomon 1 King 9 2â— Of the children of Israel did Solomon make no bondmen So may it more truly be said of the Lord he useth none of his servants as bond-men they are all his freemen as the Apostle calleth them 1 Cor. 7.22 He imployeth them in no drudgery not base services but taketh them neare unto himselfe to wait upon his owne person In which respect they are called Psal. 148.14 A people neare unto him Nay he useth them as friends rather then as servants Henceforth saith our Saviour Iohn 15.15 I call you not servants for the servant knoweth not what the Lord doth but I have called you friends Though this be so I say yet can the Lord get nothing so many servants no not in his Church and among those that call themselves Christians as Satan hath Nay surely most men doe with all their endeavour shunne his service and blesse themselves from it they abhore it as if it were the greatest bondage in the world to be truly religious to bee the servant of God Israel would none of mee saith the Lord Psalme 81.11 Of all masters they would none of him Men had rather doe any drudgery in the service of Satan and serve him as bondslaves then to be the Lords freemen and serve him in the most honourable place he can imploy them in Thirdly and lastly The service that men doe to Satan though it be never so toilesome a drudgery yet they doe it willingly and cheerefully it is no trouble to them The lusts of your father ye will doe saith our Saviour Iohn 8.44 But the service that most men doe unto God is most irksome unto them they had rather
Ioh. 5 3. His commandements are not grievous But wee have also the experience of the faithfull in all ages who have beene so farre from finding of that hardnesse in the yoke of Christ as was in the yoke of Moses that terrour in the law of Christ as was in the law of Moses that they have found more sweetnesse in it then in any thing else in the world And by how much the more the inward man and grace of regeneration hath growne and increased and as the flesh and corruption hath decayed and bin weakened in them by so much the more easie they have found the commandements of God to be by so much the more sweetnes and delight they have felt in them We know how plentifull and patheticall David is in expressing this Oh how love I thy law saith he Ps. 119.97 ver 143. Thy cōmandements are my delights As if he had sayd they are to me in stead of all delights pleasures in the world And thus the Prophet professeth Ier. 15.16 Thy word was to me the joy rejoycing of my heart And whence commeth this strange alteration and difference betweene the people of God Moses quaked at and found terrour in the Law David joyed and felt sweetnes in it all Gods people at the delivery of the law desired they might heare no more of it Paul and Ieremy delight rejoyce in it O see beloved what Christ hath done for us he hath taken out the sting of the law that it is no more a killing letter See the difference betwixt Christ and Moses betwixt the law and the Gospell And thus have I finished the second part of my answer and shewed you that the Lord setteth no such hard taskes to his servants as Satan pretendeth The commandements and duties that God enioyneth unto them that are in Christ are not impossible nor hard to be performed it is nothing but this cursed flesh of ours that maketh us so to complaine of the commandements of God and repine at the yoke of Christ as we use to doe Now come wee to the third and last part of my answer to this slander that Satan hath raised against the religion and service of God wherein I will shew you that it is so farre from being a bondage and drudgery that it is the most happy and comfortable life in the world And for proofe of this I will lead you no further then unto the consideration of the person that wee doe service unto how gracious and good a master the Lord our God is unto all that serve him We find among men that great men that have honour and power and authority can want no servants every one coveteth that themselves and their children may belong to such And whose service is so much to bee desired in that respect as the Lords is Who would not feare thee saith the Prophet Ieremy 10 7. ô King of nations for to thee it doth appertaine As if he had said All greatnesse and Soveraignty all power and Majesty belongeth unto thee But when unto greatnesse and power goodnesse also and graciousnesse of disposition is added when men can say of a man that he is not only a great man but hee is also one that useth to bee good and bountifull to his servants this hath wonderfull force to draw the hearts of all men unto him For a good man saith the Apostle Rom. 5.7 some will even dare to dye for such a one men thinke they can never doe too much And certainely if wee knew the Lord well and how gracious and good hee is towards his servants there is none of us here but would desire and long to bee in his service And that which David saith Psalme 9.10 of putting our trust in him may also bee said of doing him service They that know thy name will be glad to serve thee And surely Satan deceiveth men and keepeth them from serving God and being religious by no device more then by this that he perswadeth them as he did the lazy and unprofitable servant Matth. 25.24 that the Lord is an hard master hard to be pleased apt to exact rigorously of his servants more then they are able to performe Observe therefore I pray you that you may perceive how false a slander this is the gracious disposition of the Lord whom we do service unto in these foure points especially First His aptnesse to winke at and passe by our offences Whereas we can doe no worke hee setteth us about so well but wee shall offend many wayes in it and find cause to cry him mercy for it as good Nehemiah did Nehem. 13 22. the Lord is not apt to marke and observe strictly every thing that is done amisse but useth to winke at and is ready to passe by and remit many slips and failings of his servants in this kind I will spare them saith he Mal. 3.17 as a man spareth his sonne that serveth him If thou Lord shouldst marke iniquity saith David Psalm 130 3 4. ô Lord who shall stand As if hee had sayd Who could endure thy service But there is forgivenesse with thee that thou mayest be feared As if he had said That aptnes that is in thee to forgive thy servants their slips would make any man that is not a very beast willing to serve thee This made the Church break out into these words of admiration Mic. 7.18 Who is a God like unto thee that pardoneth iniquity passeth by the transgression of the remnant of his heritage As if he should say Where shall a man find such a master as thou art Secondly Observe his aptnesse to accept of that little wee are able to doe That whereas wee are oft so untoward unto good duties that wee find our selves unable to doe any thing To will is present with us as the Apostle speaketh Rom. 7.18 but we find no ability at all to performe that that is good we have nothing in us but an unfeined desire to doe well and a griefe that wee cannot doe it this good Lord and master of ours is apt to take even that in good part if wee but doe what wee can and accounteth that as perfectly performed by us which hee seeth us unfeinedly desire and endeavour to doe If there bee first a willing mind saith the Apostle 2 Cor. 8.12 it is accepted according to that that a man hath and not according to that that a man hath not And whereas wee when wee have done our worke best are apt to bee ashamed and discouraged in our selves because wee have so slubbered it over and done it so illfavouredly this good master of ours is apt to accept of in Christ and to take in good part these poorest services that are done in faith and obedience unto him Yea hee is apt to delight in them and to praise us for them Our spirituall sacrifices the Apostle telleth us 1 Pet. 2.5 are acceptable to God by Iesus Christ. And let mee see thy countenance
further his owne salvation He is not so dead but there is enough left in him to make him without excuse as the Apostle plainely teacheth Rom. 1.20 He may doe more then he doth to avoid damnation he may doe more then he doth to further his owne salvation and because he will not doe what he may therefore he is inexcusable therefore he is the cause of his owne destruction Why what can he do will you say I answer First He hath power enough left in him by nature to curbe and restraine himselfe from all grosse sinnes from drunkennesse and whoredome and such like sinnes yea and from haunting of lewd company that may draw him to such sinnes he may forbeare these things if he will he hath enough left in him to make him able to live a civill and unblameable life There is many a man that even by the strength of nature can truly say as he said Luk. 18.11 I thanke God I am no extortioner nor unjust in my dealings with men nor an adulterer Secondly He hath enough left in him to make him able to doe many good workes I meane workes that are materially and morally good He can if he will make restitution of that that he hath gotten unjustly and doe workes of mercy also to the poore Els would not Daniel 4.27 have spoken thus to such a man as Nebuchadnezzar was Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore And that which the young man saith of the outward observation of all the commandements of the second table Matth. 19 20. All these things have I kept from my youth up that the Apostle speaketh even of many a Gentile Rom. 2.14 The Gentiles do by nature the things contained in the law And in the Church many a man is even by the strength of nature able to say not of the second table onely but of the three latter commandements of the first table also so farre forth as the letter and externall observation of them all these have I kept Thirdly He can if he will frequent the ministery of the Word the plainest and most powerfull ministery and that constantly When thou wert young saith our Saviour to Peter Iohn 21.18 thou girdest thy selfe and walkedst whither thou wouldest So much freedome of will every man hath by nature so much power even by that generall and common grace and assistance that God communicateth unto all men that he may goe to Church if he will yea he may if he will ride or goe many miles to a Sermon ordinarily as well as he may to an market so farre The Lord speaking of such as were no better then naturall men telleth the Prophet Ezek. 33.31 They come to thee as the people commeth and they sit before thee as my people and they heare thy words Fourthly He may if he will so seriously marke and observe the Word that is preached unto him and the judgements of God which he seeth and feeleth as he may bring himselfe thereby unto legall repentance even to such a sight and sense of his sinne and of the wrath of God as may make his heart to quake and judge himselfe to be in a most miserable estate Of them that were no more then naturall men we do read Esa. 58.3 that they did use in the time of Gods judgements upon them to fast and afflict their owne soules And of Ahab and Felix we read how by hearing the Word and observing what they heard they were wrought upon Ahab 1 King 21.27.29 rent his clothes put sackcloth upon his flesh fasted and humbled himselfe before God And Felix Acts 24.25 trembled exceedingly Fiftly and lastly He may be able out of this sense he hath of his owne miserable estate not onely to desire the prayers of others as Pharaoh did Exod. 10.17 and Ieroboam 1 King 13.6 but even himselfe also to cry importunately and pray to God for mercy So it is said of the mariners Ionah 1. that in the extreame feare they were in through the apprehension of Gods wrath they cried not onely every man unto his God verse 5. but unto the Lord also unto Iehovah verse 14. So it is likewise said of Saul Acts 9.11 Behold hee prayeth When our Saviour exhorteth the hypocriticall Iewes in an allegoricall speech to make their peace with God in time while this life and the day of grace lasteth Luke 12.58 59. he maketh this preface to that exhortation verse 57. Yea and why even of your selves judge ye not what is right As if he had said You have so much light and judgement in your selves even by nature as to discerne that that is fit and necessary to be done Even by the light of nature a man may be able out of the apprehension and sense of his owne fearefull condition to desire reconciliation with God and to cry earnestly for it Now if any man shall aske me and what is all to the purpose that you say a naturall man is able to doe seeing none of all this is any thing worth in the sight of God or pleasing unto him seeing there is no true goodnesse in any of this that a naturall man doth Without faith it is impossible to please God Hebrewes 11.6 I answer First That though this be so yet I may say to the naturall man that doth these things that doth thus what in him lyeth as our Saviour said to the Scribe Marke 12.34 Thou art not farre from the kingdome of God such a man is nearer to heaven then any other naturall man in the world is Secondly That though by doing all this that lyeth in his power 1 he cannot deserve neither ex condigno nor ex congruo as the Papists speake that God should save him or give him his grace for Gods grace is free he worketh in men both to will and to doe of his owne good pleasure as the Apostle speaketh Phil. 2.13 2 He can have no certaine assurance when he hath done all this that lyeth in him to doe that he shall find mercy with God for there is no promise made to these things All the promises of God are in Christ yea and Amen as the Apostle speaketh 2 Cor. 1.20 till a man be in Christ he hath no promise from God yet may the naturall man be greatly incouraged to doe thus what lyeth in him to flie from the wrath to come and to please God and may conceive hope that by doing these things as well as he is able God will be pleased out of his infinite goodnesse to shew mercy on him And these grounds he hath out of Gods Word for his encouragement therein 1. Because the Lord hath revealed himselfe in his Word to be so infinite in mercy and goodnesse Exod. 34.7 and hath sworne Ezek. 33.11 that hee hath no pleasure in the death of the wicked 2. Because God seeketh to the vilest sinner in the ministery of his word 2 Cor. 5. â—0
the Lord Hos. 8.12 speaking of Ephraim the whole Church of Israel as of one man the great things of my law but they were counted as a strange thing As if he had said The whole Scripture is as a letter or Epistle sent from God to every man and woman that is a member of his Church and it is an high contempt done to God by any man that refuseth to receive it or counteth it as a strange thing that thinketh there is any thing in it that concerneth not him Nay there is nothing that a Christian man is more interested in which a man may say it belongeth to him and is his owne wherein he may challenge a propriety to himselfe then the holy Scriptures It is therefore called his inheritance Moses commanded us a law say Gods people Deut. 33.4 even the inheritance of the congregation of Iacob And so David speaketh of it Psal. 119.111 Thy testimonies have I taken as an heritage for ever And what may be said more properly to be a mans owne then his inheritance is Or who would not be desirous to know his owne inheritance yea and every parcell every foot of land that doth belong unto it The second sort of Motives to perswade us to seeke knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischiefe of ignorance This wee shall see in foure points First Knowledge is a duty commanded us of God and that in the first and greatest commandement of his law Every man is bound to know God and his will revealed in his Word as well as he is bound to feare God or to love him or to beleeve in him or to performe any other duty of service or worship unto him And thou Solomon my sonne saith David not as a father onely but as a Prophet too 1 Chron. 28.9 know thou the God of thy father Be ye not unwise saith the Apostle Ephes. 5.17 but understanding what the will of the Lord is Yea you are all bound to increase in knowledge as God giveth you meanes and to seeke to abound in it The words of the Apostle 1 Cor. 14.20 Brethren be not children in understanding but in understanding be perfect men and Col. 3.6 Let the word of Christ dwell in you richly are plaine and direct commandements of God given unto every man On the other side Ignorance in these matters is a sin that grieveth God much and highly provoketh him See how God complaineth of this Ier. 4.22 My people are foolish they have not knowne me they are sortish children and have no understanding Yea see how angry Christ was for this even with elect Disciples Are ye also yet without understanding saith he to them Matth. 15.16 when they understood not the meaning of that he had said touching that which defileth a man And at another time Mar. 8.17 Perceive yee not yet neither understand Have ye your hearts yet hardned And how doth the Apostle Heb. 5.11.12 rebuke them for being such dullards under the meanes of knowledge that they had so long enjoyed Yea he threatneth them Heb. 6.1 4. that if they did not stirre up themselves and endeavour to grow to greater ripenesse and perfection in knowledge they would bee in danger to fall quite away from God even into the unpardonable sin Certainely God will be angry even with you that are his owne people if you profit not in knowledge according to the meanes he giveth you What will hee then bee with them that have no spirituall knowledge in them at all nor any desire of knowledge Let no man thinke it an advantage to him to be ignorant of the will of God when he may have the meanes of knowledge or that such ignorance will be any excuse to his sin To such the Lord will say as Abiah the King of Iuda said to Israel 2 Chron. 13 5. Ought ye not to know whether thou knowest my will or no that is nether here nor there but oughtest thou not to have knowne is it not thy sin that thou art so ignorant of it Say not thou before the Angel before Christ the Angell of the covenant saith Solomon Eccle. 5.6 it was an errour it was out of mine ignorance that I made such a vow wherefore should God be angry at thy voice and destroy the worke of thine hands As if he had said That will not excuse thy rash vow but rather such an excuse will anger the Lord and provoke him to accurse thee in whatsoever thou takest in hand Be not deceived beloved certainely God will be highly offended with you even for your ignorance The wrath of God is revealed from heaven against men for their ignorance many waies 1. In corporall judgements My people are gone into captivity saith the Lord Esa. 5.13 because they have no knowledge This is the cause of many judgements of God that have fallen upon the state and upon many of your owne families and persons that there is so much ignorance so little desire of knowledge among men 2. In spirituall judgements The people that doth not understand shall fall Hos. 4.14 Certainely God punisheth the wilfull ignorance of many men and their contempt of knowledge by giving them up unto many foule sins As they regarded not to know God saith the Apostle Rom. 1.28 even so God delivered them up unto a reprobate mind to doe those things which are not convenient 3. With eternall judgements It is a people that doe err in their heart saith the Lord Psal. 95.10 11. and they have not knowne my waies unto whom I sware in my wrath that they should not enter into my rest As if he had said Even for this cause they shall never come to heaven for that is meant by Gods rest there and not the land of Canaan onely as is plaine by that application the Apostle maketh of this place Heb. 3. 4. because they have not knowne my waies saith the Lord. Certainely men shall be damned not onely though they sinned ignorantly their ignorance shall be no excuse unto them but even because of their ignorance When Christ shall come at the last day inflaming fire as the Apostle speaketh 2 Thess. 1.8 he will take vengeance on them that know not God It is a people of no understanding saith the Lord Esa. 27.11 therefore he that made them will not have mercy upon them and he that formed them will shew them no favour Let no man plead for his ignorance that yet his punishment in hell shall not bee so great as theirs that have had much knowledge and yet have done as bad as hee His ignorance will bee some priviledge unto him For so saith our Saviour Luke 12. â—8 Hee that knew not his masters will and did commit things worthy of stripes shall bee beaten with few stripes For 1. No heart can conceive how great and intolerable his misery shall bee that shall have the fewest stripes that shall have the least portion
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
faith of the son of God And Heb. 10.38 The just shall live by saith And in respect of this want of all spirituall life the naturall man is truly said to be dead in trespasses and sinnes and the man that is converted is truly said by the Apostle Rom. 6.13 to be made alive from the dead And this shall suffice to be spoken of the first reason and ground of the Doctrine The conversion of a man is to bee ascribed wholly unto God there is nothing in man himselfe to further or helpe forward this worke but that which the Scripture speaketh to abase and vilifie man may be applied to this case principally Cease ye from man whose breath is in his nostrills saith the Prophet Esa. 2.22 talke no more of his abilities put no confidence in any thing that is in him for wherein it he to be accounted of And 40.17 All nations before him in this case especially are as nothing and they are counted to him lesse then nothing and vanity Now the second reason and ground of the Doctrine respecteth the Lord himselfe For if we will consider the hand that the Lord hath in the worke of mans conversion we shall easily discerne good reason why this work must needs bee wholly ascribed unto the Lord and neither in whole nor in part unto man himselfe For first If any man shall say It is absurd and against all reason to say that the grace of God in mans conversion is so powerfull as it admits no other resistance I will answer him It is not absurd it is most agreeable to reason because the power of God who is the doer of this mighty worke is such as no man can withstand If God be pleased to shew his power in this worke who shall resist it I will worke and who shall let it saith the Lord Esa. 43.13 Hee doth according to his will saith the Prophet Daniel 4.35 in the army of heaven and among the inhabitants of the earth and none can stay his hand Yes say they it is not to be doubted but the power of God is irresistible but God is not pleased to shew his almighty power in the conversion of a man but to worke it onely by his Word and by the sweet motives and perswasions that are contained in it But to this I answer Yes God sheweth and exerciseth his omnipotent power in the conversion of a man as much as ever he did in any other of his most mighty and miraculous workes When a strong man armed keepeth his pallace saith our Saviour Luke 11.21 22. his goods are in peace till a stronger then hee come upon him and overcome him Certainely while we were in our naturall estate Satan like a strong and armed man had us in his possession if a stronger then he had not come if the Lord himselfe had not shewed his almighty power in delivering us wee had never beene converted any of us Therefore the Apostle saith 2 Pet. 1.3 that God by his divine power hath given us all things that pertainâ— to life and godlinesse True grace was never wrought in any but by a divine power Yea the Apostle plainely telleth us Ephesiansâ— 19 20. that no man is brought unto true faith but by the working of Gods mighty power yea hee calleth it the exceeding greatnesse of Gods power that worketh faith in a man yea he saith God sheweth and exerciseth no lesse power in this worke then hee did in raising Christ from the dead And therefore the grace of God in mans conversion must needs bee most powerfull there is great reason you see for it why it should bee so Secondly If any man shall aske me a reason for this Why God should give the meanes of grace to one and deny them unto another why to one that enjoyeth the meanes hee should give effectuall grace to profit and bee converted by them and not unto another why hee should give the meanes and grace to such as have beene worse men and denie it to such as have beene nothing so bad I answer That if we would but consider who it is that doth thus and why he doth it we shall find great reason for it For first The Lord that doth this is a most absolute soveraigne and hath a supreame and independant power to dispose of his owne gift as seemeth best unto himselfe Is it not lawfull for me to doe what I will with mine owne saith the Lord of the vineyard Mat. 20.15 In respect of this his sovereignty it is that Elihu speaketh thus to Iob Iob 33.13 Why dost thou strive against him for hee giveth not account of any of his matters As if he had said Hee is not bound to give a reason of any thing that he doth and therefore it is madnesse for man to wrangle or murmur against any of his doings In respect of this his sovereignty it is not possible the Lord should do wrong unto any of his creatures Who hath enjoyned him his way or prescribed him a law and rule to worke by saith Elihu Iob 36.23 or who can say thou hast wrought iniquity If God should have denied the meanes of grace or in giving the meanes should have denied grace to profit by them to all men he had done them no wrong at all For who hath deserved that hee should doe this for him Nay who hath not deserved the contrary Who hath first given unto him and it shall bee recompensed to him againe saith the Apostle Romanes 11.35 In respect of this absolute sovereignty of the Lord he hath no other rule to guide him nothing at all to move him to give the meanes of conversion or the grace of conversion unto any but onely his owne holy will and good pleasure according to that of the Apostle Romanes 9.18 Hee hath mercy on whom hee will have mercy and whom hee will hee hardeneth Secondly Consider why God doth thus why hee doth not give this effectuall grace to profit by the meanes of grace to all men but to a few in comparison why hee denieth this mercy to such as may seeme most worthy of it and vouchsafeth it to them that are most unworthy and you shall see great reason in it Surely the Lord doth this that hee might make that free grace and mercy of his towards his elect the more glorious and the more admirable For as it is certaine that the maine end the Lord hath aimed at in all his counsels and in all his workes is his owne glory The Lord hath made all things for himselfe saith Solomon Proverbs 16.4 All things were created by him and for him saith the Apostle Col. 1.16 So a secundary end the Lord hath aimed at in all his counsels and workes is the happinesse and glory of his elect All things are for your sakes to further and increase your happinesse saith the Apostle to the faithfull 2 Cor. 4.15 And as the glory that God hath principally sought and aimed
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
Lord shall bee saved wheresoever hee live whatsoever his former course of life hath beene saith the Apostle Rom. â—0 13 â—4 But how shall they call on him in whom they have not beleeved And how shall they beleeve in him of whom they have not heard And how shall they heare without a preacher Are not these fearefull sentences that the holy Ghost giveth concerning the estate of such as live without the word and such as may move the stoniest heart among us to pitie them and tremble for them But then consider secondly Whose doing this is and then you shall see yet a further cause of feare then this I doe not doubt but men themselves have an hand in this judgement and that their owne sinnes are a chiefe cause why they want the meanes of grace For to all that perish specially spiritually and eternally it may be said as the Lord speaketh Hoâ—ea 13 9. O Israel thou hast â—estroyed thy selfe But that is not all The Lord himselfe as wee have heard proved in the Doctrine hath also a chiefe hand both in giving and with-holding the meanes of grace it is hee it is hee that in his wrath with-holdeth the ministery of his word from them that doe thus want it That which the Lord saith of the materiall raine whereby the earth is made fruitfull unto us Amoâ— 4 7. I have with-holden the raine from you when there were yet three moneths to the harvest and I caused it to raine upon one citie and caused it not to raine upon another city the same hee saith likewise of the spirituall raine the ministery of his word whereby his vineyard is made fruit full unto him Esay 5.6 I will also command the clouds that they raine no raine upon it It is the hand of God and his wrath upon a people that keepeth his word from them Yet such people never looke up unto God nor take notice of his fierce wrath that is upon themselves in this judgement Whereas they should say as the Prophet teacheth Israel to say in another case Esa. 42 â—4 Who gave Iacob for a spoile and Israel to the robbers did not the Lord hee against whom wee have sinned And Esa. 43 â—8 I have given Iacob to the curse And Esa 9.19 Through the wrath of the Lord of hosts the land is darkned It is the Lord that for their sinnes giveth over a people to this curse it is through the wrath of the Lord that any people doe abide in this darkenesse that the light of the Gospell is denyed unto them And even as it is a signe that God hath determined the temporall ruine and destruction of a people when he taketh from them the ordinary meanes of their preservation and safety and so maketh way for his anger as the Prophet speaketh Psal. 78.50 when he bereaveth them of wise prudent states-men and counsellers and of valiant and expert captaines and souldiers as you may read Esa. 3.2 3. and Obaediah 8.9 that the desolation of Iudea in the Babilonish captivitie was prognosticated by this signe even so is it certainely a fearefull signe that God hath determined the eternall destruction of a people when hee depriveth them of the ordinary meanes whereby they might bee saved Where there is no vision the people perish saith the holy Ghost Prov. 29.18 And is there not then just cause of feare and trembling thinke ye for these men If they should be long without the materiall raine in the spring or summer-time so as they could see no hope of grasse for their cattell or corne for themselves they would easily acknowledge Gods hand in it they would bee deepely affected with it and ready even with fasting and prayer to beg it of God But they have no sense at all of Gods wrath in with-holding from them this spirituall raine without which their soules can never beare fruit unto God Oh though they cannot themselves take this to heart let us doe it for them let us beg this mercy of God for them Let the same mind be in us which was in Christ Iesus Phil. 2.5 who when hee saw multitudes of people that were like sheepe scattered abroad having no shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Evangelist Mat. 9.36 hee had compassion on them and pitied their case even from his very bowells and out of this compassion charged his Disciples to pray to the Lord for them that he would have mercy on them The second sort whom this use of exhortation doth concerne are such as doe enjoy the ordinary and sufficient meanes of knowledge and grace but cannot profit by them And there bee two things that I must exhort these people unto 1. That they would take notice of and become sensible of their owne dangerous and fearefull estate 2. That they would use their utmost endeavour to come out of it And before I speake of the first of these I must premise two Cautions to prevent the mistaking of that that I shall say First That which I shall say of the danger they are in that cannot profit by the ministery of the word doth not concerne all that they thinke they profit by it For there are many of the best of Gods servants of the best proficients in the Schoole of Christ whom you shall heare complaine of nothing more then this that living under excellent meanes of grace they profit not at all by them To these poore soules I have three things to say for their comfort First Thou mayest have profited by the meanes of grace and be a fruitfull hearer though thy profiting come farre short of many others that thou knowest have enjoyed no better meanes then thou hast done The seed bringeth foorth fruit in some an hundred in some but sixty in some but thirtie fold as we read Mat. 13.8 yet all good ground all elect and profitable hearers Secondly Thou mayest bee the elect child of God though thou be very dull of understanding in heavenly things and though thy memory bee very weake in retaining them when thou hast learned them For so were the elect Apostles themselves while Christ lived amongst them and they enjoyed the benefit of his ministery Luke 9.45 Iohn 12.16 So were they whom our Saviour calleth fooles and slow of heart to beleeve all that the Prophets had spoken Luke 24.25 and of whom the Apostle Hebr. 5.11 saith that they were dull of hearing Thirdly thou bearest about thee two evident markes that thou art an elect hearer that thou hast profited by the meanes 1. Because thou hast learned to feare God and that little knowledge thou hast gotten keepeth thee from sinne thou darest not doe any thing that thou knowest would offend God And he that hath learned thus much is certainly a good proficient To man God saith saith Iob 28.28 the feare of the Lord that is wisedome and to depart from evill is understanding 2. Thou discernest thy non-proficiency and art troubled and grieved for it thou unfeinedly desirest to profit more
Lords garner and who are chaffe that shall be cast into the unquenchable fire Oh consider this I pray you and lay it to heart ye that doe enjoy the ministery of the word And if you have beene unprofitable hearers hitherto thinke seriously of the danger of your estate and use your utmost endeavour to come out of it which is the second thing that I told you I must exhort you unto And if you desire this you must doe these three things First Neglect not the meanes though you have beene hearers thus long and got no good by it God hath not beene pleased to worke with his word in your hearts yet you must bee hearers still If ever God purpose to worke grace in thy heart he will worke it by this meanes Doe therefore as those poore impotent persons did Iohn 5.3 Come to the poole of Bethesda and lye there waiting for the moving of the water Vse the meanes and wait for the good houre when God shall be pleased to worke with his word in thy heart That which Solomon saith of the workes of mercy Eccle. 11.6 In the morning sow thy seed and in the evening with-hold not thy hand for thou knowest not whether shall prosper either this or that As if hee had said Whether shall do most good that may be fitly applyed to this case Heare the word in the morning in thy youth and with-hold not thy selfe from it in the evening in thine age for what knowest thou which is the time God hath determined to convert thee in or which is the sermon that hee will doe it by Though hee have shewed no signe of his eternall love toward thee all this while but of his wrath rather yet I may say to thee as the Prophet doth in another case Ioel 2.14 Who knoweth whether he will returne and repent and leave a blessing behind him for as he saith ver â—3 he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Secondly Seeing it is so dangerous a signe to remaine blockish and senselesse and a non-proficient under the meanes of grace therefore content not thy selfe to heare but as our Saviour saith to his hearers Luke 8.18 so say I to you Take heed how you heare Hearken diligently unto mee saith the Lord Esay 55.2 Prepare thy selfe before keepe thine eye and eare and mind attentive when thou hearest meditate conferre use all the meanes thou canst to make thy hearing profitable unto thee Thirdly and lastly Rest not in nor ascribe too much to the meanes nor to any thing thy selfe can doe to make them profitable to thee It is not of him that willeth nor of him that runneth but of God that sheweth mercy saith the Apostle Rom. 9.16 Thinke not thou canst receive and profit by the Word when thou listest thou canst repent when thou listest Say not ô if I lived under such a mans ministery how should I profit No no remember who it is that saith Esa. 48.17 Thus saith the Lord thy redeemer the holy one of Israel I am the Lord thy God that teacheth thee to profit I have planted saith Paul 1 Cor. 3.6 and Apollo watered but God gave the increase And therefore thou must joyne prayer with thy hearing and beg earnestly of God that he would worke with his word in thy heart If thou cryest after knowledge saith Solomon Prov. 2.3.5 and listest up thy voyce cryest heartily and earnestly for understanding then shalt thou understand the feare of the Lord and find the knowledge of God The third and last sort of people which I told you this use of exhortation doth concerne are such as have obtained of God not onely the meanes of grace the ministery of his Word but grace also to profit by them Such of you for I doubt not but many of you are such must know that you can never bee sufficiently thankefull unto God for this singular mercy First It is a great mercy a great signe of his speciall and eternall love that hee giveth thee the sound ministery of his Word And I may say to thee as they did to blind Markeâ—0 â—0 49 Bee of good comfort arise hâ—e calleth thee Even this outward calling on thee by his Word is a great signe hee loveth thee and would have thee to bee saved it is a just cause of hope and comfort unto thee Looke abroad in the world and thou shalt find it is no common mercy hee hath not dealt so with every nation Psal. 147. â—0 That the place where thou livest should bee as Goshen enjoy the light Exod. 10.21 23. when as so many other places remaine in palpable darkenesse as all the rest of Egypt did this is surely to be acknowledged as a singular mercy of God unto thee Surely I may say unto you as our Saviour doth to his disciples Matth. 13.17 Many righteous men many good people desire to heare that that you heare would count it their happinesse to enjoy the meanes that you do where you dwell and cannot This is a great mercy that you enjoy the meanes But secondly it is yet a farre greater mercy if you have felt the power of God in them to your conversion if God have given you hearts to savour them and profit by them If God have done this for thee beloved know thou hast cause to doe as that poore convert did when he had felt this power of God in his ordinance 1 Cor 14.25 even to fall downe upon thy face and to worship and praise God for it From hence thou mayest conclude infallibly and so canst thou noâ— from al the outward blessings that ever thou receivest from him that God loveth thee with an everlasting love and hath chosen thee to life before the world was I have loved thee saith the Lord Iere. 31.3 with an everlasting love therefore in loving kindnesse have I drawne thee If God have shewed thee that mercy that loving kindnesse as to draw thee by his word and spirit certainly he hath loved thee with an everlasting love Admit God hath done no more for thee but this admit he exercise thee with never so many afflictions outward or inward admit thou find thy selfe to be so much the more subject to scorne and contempt in the world yet art thou an happy soule We know saith the Apostle Rom. 8.28 that all things worke together for good to them that love God to them that are called according to his purpose If thou find thy selfe to be thus effectually and inwardly called certainly every thing that befalleth thee shall tend to the increase of thy happinesse O looke about thee I beseech thee looke upon many of thy neighbours yea looke upon sundry that are neerer unto thee who all enjoy the same meanes that thou dost and yet never felt any sweetnesse never felt any power in them Let the hardnesse of heart and profanenesse that thou seest in others draw thee to an admiration of this goodnesse and
foure principally First The regenerate sinne against greater meanes of knowledge and obedience then other men doe and therefore their sinnes are greater more heinous and odious unto God then the sinnes of other men True it is that all wicked men doe sin against the meanes and that is that that doth aggravate the sinne of every man and will make him inexcusable as the Apostle speaketh Rom. 1.20 that he sinneth against the meanes God hath given him to keepe him from sinne But Gods people that live in his Church in the valley of vision as the Prophet calleth it Esa. 22.1 under the ministery of the Gospell enjoy farre greater and stronger meanes then all other men do For that is the power of God unto salvation as the Apostle calleth it Rom. 1.16 And proportionable to the greatnesse and excellency of the meanes that God vouchsafeth to any to keepe him from sinne is the greatnesse and heinousnesse of his sinne in the sight of God All men shall find one day that even the having of a sound ministery of the Word whether they profit by it or profit not even the having of such meanes will greatly increase the heinousnesse of their sinnes Whether they will heare or whether they will forbeare saith the Lord Ezek. 2.5 yet they shall know that there hath beene a Prophet among them As if he should say They shall know what it is to have had excellent meanes and not to be bettered by them So saith our Saviour of the Iewes that enjoyed his ministery Iohn 15.22 If I had not come and spoken unto them they had not had sinne that is their sinne had beene nothing in comparison of that that now it is but now they have no cloke no excuse for their sinne And for this cause he saith Mat. 11.24 that it should be more tolerable for Sodom in the day of judgement then for Capernaum The sinnes of Capernaum were more heinous and odious unto God then the sinnes of Sodom because they were committed against greater and stronger meanes then the other were Secondly The regenerate sinne against greater knowledge then other men doe and therefore their sinnes are greater and more heinous then other mens are True it is that all wicked men doe sinne against their knowledge and conscience for by the light of nature they know many things that they doe to be evill Iohn 1.9 Rom. 2.15 And this sinning against their knowledge and conscience is that that greatly increaseth the sinne of every naturall man Because knowing the judgement of God that they that commit such things are worthy of death saith the Apostle Rom. 1.32 yet they not onely doe the same but have pleasure in them that doe them This shall stop the mouth of all iniquity as the Psalmist speaketh Psal. 107.42 at the day of Iudgement when the bookes of conscience shall bee opened and men shall be judged according to that that is written therein Revel 20.12 But all that live in the Church sinne more against knowledge sinne against a farre greater light then any other man doth The light men have by nature is but a dimme light they that seeke God by that light do but grope after him as the Apostle speaketh Acts 17.27 The word is a farre clearer light and they that are instructed by it have a farre clearer knowledge then by any other meanes a man can have The commandement is a lamp saith Solomon Pro. 6.23 and the law is light And yet they that are inwardly inlightned by the spirit of God as all the regenerate are have a farre clearer light and knowledge of God then any man can have that enjoyeth the outward light of the word onely when in the hidden part the Lord hath made a man to know wisedome as David speaketh here For though the word be a most cleare light yet every naturall man hath such a vaile over his heart as he cannot cleerely discerne it but when the heart is once turned to the Lord and converted as the Apostle teacheth 2 Cor. 3.15 16. that evill is taken away The regenerate mans knowledge is farre greater and clearer then any other mans can bee and consequently his sin must needs be also greater then any other mans For the greater measure and degree of knowledge that any man hath the greater is his sin To him that knoweth to do well and doth it not saith the Apostle Iam. 4.17 to him it is sin What and to no body els yes but not so much to any other sin shall not be imputed and laid so heavy to the charge of any man as to him that hath sinned against his owne knowledge and conscience If you were blind saith our Saviour Iohn 9.41 ye should have no sinne that is nothing so much sin so hainous sin as now ye have The servant that knoweth his Lords will saith our Saviour Luke 12.47 and prepared not himselfe nor did according to his will shall bee beaten with many stripes And no marvell for all sins against knowledge are in some degree presumptuous sins and are committed with an higher hand and in more direct contempt of God then other sins are as appeareth by that opposition that is made betweene sins of ignorance and presumptuous sins both in Numb 15.27.30 and Psal. 19.12 13. Thirdly The regenerate sin against greater mercy and kindnesse they have received from God then other men do and therefore their sins are greater and more hainous then the sins of other men True it is there is no wicked man but he hath received much mercy and kindnesse from God The Lord is good to all saith the Psalmist Psalme 145.9 and his tender mercies are above all his workes And his sinning against this goodnesse and mercy of God is that that greatly increaseth the sin of every wicked man and will much aggravate his condemnation This is that that treasureth up wrath unto them against the day of wrath as the Apostle speaketh Rom. 2.4 5. But the mercies and kindnesses that God hath shewed to any wicked man are nothing if they be compared with that which he hath shewed to every regenerate soule They are but common mercies they are but as the crummes that fall from their masters table as that poore woman speaketh Matth 15.27 Remember mee ô Lord saith David Psalme 106 4 with the favour that thou bearest unto thy people The Lord hath shewed another manner of favour and love to his owne people he hath done more for the poorest wretch that is regenerate he hath given him more then all the world besides Hee hath given them his owne sonne To us a sonne is given Esa. 9.6 He hath given them a full and free pardon of all their sinnes Thou hast forgiven the iniquity of thy people thou hast covered all their sinne saith David Psalme 85.2 Hee hath given them his holy spirit Because yee are sonnes saith the Apostle Gal. 4.6 God hath sent forth the spirit of his son into your hearts He will give them the
few of the most important passages of the story are And why hath the Lord done this Surely because he saw it was necessary for poore humbled sinners that it should be so surely because he saw how apt his poore children would be partly through the corruption of their owne heart and partly through the subtilty of Satan when they had fallen into grosse sinnes to despaire of mercy to thinke their sinne is greater then can be pardoned that there is no hope of finding mercy with God if they should turne unto him and repent that there was never child of God that sinned as they have done For their sakes it is to keepe them from despaire to encourage them to rise out of their sinnes and to turne to God by repentance the Lord would needs have these foule sinnes of his dearest servants recorded who though they sinned as grossely as any humbled sinner can possibly now doe yet upon their rising againe by repentance and turning unto God did find mercy with him And that this was a maine end God respected in this the Apostle plainely telleth us 1 Tim. 1.16 He fell so grievously and yet obtained mercy that God might make him a patterne to all his poore servants that should come after him of his readinesse to receive the foulest sinners unto mercy upon their unfeigned repentance This then is a second end God had in permitting his servants to fall and in letting thee to know of their falls that thou when thou art fallen and humbled for thy fall mightest be encouraged to rise againe and dost thou pervert it to a quite contrary end even to embolden and incourage thy selfe to fall These examples which the Lord intended onely for the helpe of the humbled sinner as a cord to pulâ— him out of the water thou that art a presumptuous sinner and hast therefore nothing to doe with them dost let Satan use them as a cord to pull thee into the water and to keepe thee there to thine owne perdition And this is the first thing I have to say unto these men Secondly Thou hast no cause at all to comfort thy selfe in thy sins by the falls of any of Gods people thou readest of in the Scripture or observest in thine own experience For none of all their sinnes are like unto thine If thou wert such a sinner as they were thou wert an happy man They committed more hâ—inous sinnes then ever thou didst it may be yet were they not so heinous sinners in Gods sight as thou art Thou canst not find in all the Scriptures an example of any one child of God that sinned as thou dost Three maine differences are to be observed betweene them and thee First Thou readest of no child of God that sinned but thou readest also that he repented and was humbled for his sinne yea that the measure of his humiliation was proportionable to the measure of his sinne David was deepely humbled for his sinne as appeareth in the 8. verse of this Psalme Hee watered his bed with his teares Psal. 6 6. Manasses humbled himselfe greatly before the Lord 2 Chron. 33.12 Peter wept bitterly Matth 2â— 7â— If thou couldst do so thou mightest take comfort in the examples of their falls but thou knowest it is farre otherwise with thee Secondly None of them after their repentance did ever fall into those foule sinnes againe Noah was never drunke but once David turned not aside from any thing that God commanded him saith the Holy Ghost 1 King 15.5 that is to say not in any grosse and scandalous crime all the daies of his life save onely in the matter of Vria the Hirtite The like may be said of Peter and all the rest And therefore what comfort can the common drunkard and adulterer and blasphemer take in their examples who though he hath fiâ—s of remorse for his siâ—s yet cannot leave them possibly Thirdly and lastly There was never any child of God that fell into any foule sinne but it was against the purpose of his heart I have said that I would keepe thy words saith David Psalme 119.57 this was his resolution and the setled purpose of his heart A wise mâ—n feareth saith Solomon Pro. 14.16 and departeth from evill hee purposeth not to fall into sinne And therefore the Apostle calleth the falls of Gods child an over-taking in a fault Gal. 6 1. when he falleth into sin it is through the malice and eager pursuit of his corrupt nature or of the divell whereby he is suddenly taken and as it were circumvented and overcome contrary to his purpose and resolutions But on the other side thou never purposest or resolvest to keepe Gods commandements and to resist tentations or if thou do yet thou hast no care to performe thy vowes and promises of obedience thou dost sleight and despise the waies thou shouldst walk in as Solomon speaketh Pro. 19.16 The third and last thing I have to say to these men is this That admit thy case were in all respects such as theirs was yet shalt thou find no cause to imbolden thy selfe to sinne by their example if thou wouldst consider well how they smarted for their sinnes It is true indeed Gods owne people many of them have sinned shamefully but it is as true which thou hast heard proved at large in the Doctrine that the Lord did never so sharply scourge any other in this life for their sinnes as he hath done them And if thou couldst well weigh with thy selfe how dearely they paid for their sinnes thou wouldest bee loath to purchase the pleasure or profit that any sinne can yeeld thee at so deare a rate And therefore it is to bee observed that as the sinnes of Gods people are recorded in the Word so are the fearefull judgements also recorded that followed them for these sinnes Noahs drunkennesse is recorded and so is the fearfull curse also that by occasion of that sinne fell upon his sonne Ham and all his posterity Gen. 9.25 Lotâ— incest is mentioned and so is the judgement also that followed it Gen. 19.37 38. the cursed posterity that came of that sinne were a scourge to Gods people for many generations as you may see Psal. 83.8 Solomons fall is mentioned and so is the judgement that fell on his posterity for it 1 King 11.31.33 I shall not need to speak of David of Hezekiah of Manasses or of Peter all whose sinnes are recorded indeed in the Word but it is as well and as carefully recorded how they smarted for them And to conclude of every sinne of theirs I may say to thee as Abner spake to Ioab in another case 2 Sam. 2.26 Knowest thou not that it was bitternesse in the latter end Lecture CXII On Psalme 51.6 March 3. 1628. THe second sort of uses that this Doctrine serveth unto hath relation unto the judgements of God executed upon others specially upon his owne Church and people The Doctrine which we have heard teacheth us how to judge and how to
sanctifieth the gift So may I say to these men ye fooles and blind whether is greater the Sacrament or the word that sanctifieth the Sacrament The seale or the covenant of God that is confirmed by that seale Thirdly and lastly Whereas they seeme to love those other parts of Gods worship well yet in this point they are like unto those the Lord speaketh of Ps. 50.17 They hate instruction Not generall instruction it may be but to be dealt withall particularly in this kind which is certainely of all other the best way to bring an ignorant soule unto knowledge this was that reasonning which the Apostles used so much in instructing such as they sought to bring unto knowledge of which you may read Act. 17.2.17.18 19.19.9 and in other places to be instructed I say thus particularly they hate it cannot abide it If a master of a family shal constantly use to catechise his servants and examine them particularly concerning their knowledge and what they have learned ô how will they hate such a service If a minister shall examine them concerning their knowledge before they come to the sacrament and finding them ignorant keep them from it till they be better instructed they will hate him for this more then for any indignity or wrong he can do unto them They hate teaching they hate the best means that can be used to bring them unto knowledge O that these men would well consider of two places of scripture that do notably set forth their sin and danger The first is Pro. 5.12 Where the wisedome of God speaking of that anguish of soule that many lewd men feele on their death-bed bringeth them in complaining of this as of a chiefe cause of it Oh saith he how have I hated instruction As if he had said In my youth and health I could not abide to be taught and now this is that that of all other my sins lyeth most heavy upon my conscience Certainly all places do afford daily examples of this And who knoweth how soone this may be his owne case The second place is that in Pro. 1.27 28 29. When distresse anguish commeth upon you then shal they call upon me but I will not answer they shall seeke me early but they shall not find me for that they hated knowledge Observe foure things in these words 1. Distresse and anguish will come one day upon the most secure and senslesse sinner and who knoweth how soone this distresse and anguish of soule may come upon him 2. In distresse and anguish the most secure and senslesse sinner such as care least for God and goodnesse are wont to seeke unto him then they will pray and cry unto God they will make shew of much goodnesse they will desire the helpe of good men in prayer 3. God useth to despise and reject the prayers that such men make unto him in their greatest distresse or that others do make for them 4. The maine sin that provoketh the Lord so against such men that causeth him thus to reject their prayers is this because they hated knowledge in the dayes of their health and peace they had hated and despised the meanes of knowledge and grace And so much shall serve for the first exhortation The second exhortation which riseth from the second branch of the Doctrine is this That seeing no ordinance of God no part of his worship can doe us any good unlesse the Lord worke with it that his co-operation and blessing in the very life and soule of every ordinance of God that therefore we would not rest in our performance of any duty of Gods worship but make this our chiefe care to find that God is with us in it that hee worketh with every ordinance of his in our hearts and blesseth it unto us Wee that are preachers should labour so to preach as wee may find God working with us and blessing our labours This was Pauls maine desire to see fruit of his labours Hee longed to be with the Romanes as hee saith Rom 1.13 that he might have some fruit among them also as hee had among the other Gentiles And hee professeth Phil. 1.22 that this fruit of his labour which hee desired and looked to find in his ministery was the only thing that made him willing to live And you that are Gods people should looke unto and desire this chiefly in your hearing that you may find God in this ordinance that you may heare the Lord speaking to your hearts and feele his arme revealed in it I will heare saith the Psalmist Ps. 85.8 what God the Lord will speake And all of us should strive to find God with us in our prayers not onely by the helpe hee yeeldeth us in them by quickning and assisting us This is that which the Apostle Iude 20. calleth praying in the holy Ghost But also wee should observe what answer the Lord returneth to our prayers what fruit wee have of them In the day of my trouble I will call upon thee for thou wilt answere mee saith David Psalms 86.7 O hee stood much upon this and could not bee satisfied without it Hâ—are me ô Lord saith he Psal. 27.7 when I cry with my voice have mercie also upon me and answer me Certainely so should every one of us doe likewise But for the better enforcing of this exhortation 1. I will give you some motives to stirre you up to seeke this 2. I will direct you to some meanes whereby you may obtaine it 3. Lastly I will answer an objection that many of Gods people are apt to make against themselves in this case because they do not profit by Gods ordinances nor find his presence in them For motives therefore consider First That as it is a curse and great signe of Gods displeasure when a man using and enjoying all outward meanes of health and strength of body or of wealth and increasing in his worldly estate cannot find that hee is ever a whit the better by them because God with holdeth his blessing from them and so it is spoken of Haggi 1.6 when a man eateth and drinketh that that is wholsome and good but it neither nourisheth nor satisfieth him when a man laboureth hard in his calling and getteth well by his labour but is never the richer at the yeares end As this I say is a sensible judgement of God and such a one as every one will acknowledge to bee a signe of Gods displeasure So is it certainely as evident a curse and signe of Gods wrath when a man enjoying and using all outward meanes of grace he â—â—adeth and heareth the word he prayeth and receiveth the Sacrament ordinarily yet thriveth not one jot in grace by them because God worketh not with any of these meanes nor giveth his blessing to them And so is this spoken of as of a great curse of God Matthew 13.14 Hearing ye shall heare that is yee shall heare my Prophets mine owne sonnes for of such hearing hee speaketh
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
us enjoy the blessings of this life specially that we enjoy them with any comfort as those that have just title and right unto them Every man to whom God hath given riches and wealth saith Solomon Eccl. 5.19 and hath given him power a mind to eat thereof and to take his portion and to rejoyce in his labour this is the gift of God But this mercy also the faithfull obtaine onely though Christ. Worthy is the lamb that was staine say the holy Angels Revel 5.12 to receive power and riches and wisedome As if they had said All riches as well as all power and wisedome are his and his onely Him God hath made heire of all things as the Apostle saith Heb. 1.2 All things are yours and ye are Christs saith he 1 Cor. 3.22 23. As though hee had said Nothing is ours wee have not a spirituall and comfortable title to any thing till we be Christs Fiftly The love and good will of God towards us which is the onely root and fountaine of all blessings and good things we receive from him is woon and procured to us onely by Christ. God cannot love or beare good will to any of us but onely through him and for his sake And therefore the Angels sing thus at his comming into the world Luke 2.14 Glory be to God in the highest and on earth peace good will towards men As if they should have said God could beare no good will towards men but only through Christ. Sixtly and lastly No man can have any true boldnesse to goe to God or to looke for any good or mercy from him but onely through Christ. No man commeth unto the father but by me saith our Saviour Ioh. 14 6. In him wee have boldnesse and accesse with confidence saith the Apostle Ephes 3.12 and in him onely Whatsoever good thing we want and would beg of God by prayer we must aske it in his name and looke to obtaine it onely through him and and for his sake Whatsoever ye shall aske the father in my name hee will give it unto you saith our Saviour Iohn 16.23 And whatsoever good thing we have received from God and would be truly thankfull to God for we must ascribe it onely to Christ and acknowledge we have received it for his sake alone Giving thankes to God and the father by him as the Apostle teacheth us Col. 3.17 And thus we have seene the first proofe of the Doctrine No mercy can be expected from God but through Christ alone The second followeth No mercy can bee expected from God by Christ but onely through his bloud if hee had not suffered and endured that for us which hee did both in his soule and body wee could never have found any mercy from God at all See the proofe of this also in three particulars First All the mercies of God that concerne our justification the acquitting us of our sinnes and setting us in Gods favour are obtained to us by the passions and sufferings of Christ. Being justified by his bloud saith the Apostle Rom. 5.9 wee shall bee saved from wrath through him In Christ we have redemption though his bloud saith he Ephes. 1.7 the forgivenesse of sinnes according to the riches of his grace As if he had said It is of the riches of Gods free grace that any of us obtaine the forgivenesse of our sins but the riches of Gods grace are procured to us by the bloud of Christ and by no other meanes Him hath God set forth saith he Rom. 3.25 to be a propitiation through faith in his bloud Three things are to be observed in these words 1. God hath made Christ the mercy-seat The mercy-seat under the law was but a type and figure of him They that would obtaine any mercy from God must seeke it in and through him onely 2. Whereas the mercy-seat under the law stood in the holy of holyes within the vaile and was hiden not onely from the people but from the priests also the High-Priest onely had accesse unto it and that but once a yeare the Lord hath now by the ministery of the Gospell set forth this mercy-seat openly to the view of all men all men may have accesse unto it 3. As the Hhigh-Priest who was a type of Christ came not to the mercy-seat could find no mercy with God nor make atonement betweene him and his people without the bloud of a sacrifice Levit. 16.14 so may no man come to the true mercy-seat nor hope to find mercy with God through Christ but onely by faith in his bloud Secondly All the mercies of God that concerne our sanctification the subduing of our corruptions and the renewing of our hearts are obtained to us by the passion and sufferings of Christ. Therefore doth the Apostle Rom. 6.6 ascribe our mortification to the death of Christ. Our old man saith he is crucified with him that the body of sinne might bee destroyed that hence forth wee should not serve sinne So that ability that is given us of God to lead a new life and to walke in his wayes is ascribed to the passion and sufferings of Christ. It is the bloud of Christ saith the Apostle Heb. 9.14 who through the eternall spirit offered himselfe without spot unto God that purgeth our conscience from dead workes to serve the living God And that strength that any child of God hath to resist tentation is to bee ascribed to the passion and sufferings of Christ. By Christ crucified saith the Apostle Gal. 6.14 the world is crucified unto me and I unto the world Thirdly and lastly All the mercies of God that concerne our glorification and the consummation of our happinesse in the kingdome of heaven are obtained to us by the passion and sufferings of Christ. We have boldnesse saith the Apostle Heb. 10.19 to enter into the Holyest into heaven whereof the holy of holyes in the temple was a figure by the bloud of Iesus As if hee should say There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the bloud of Christ. And in this respect it is that the Apostle calleth his whole ministery the preaching of the crosse of Christ 1 Cor. 1.18 and we preach Christ crucified saith he verse 23. that was the whole matter and scope of his ministery to teach men to looke for all mercy and comfort from God onely through the passion and sufferings of Iesus Christ. Yea he telleth the Corinthians 1 Cor 2.2 that when he was among them where learning and eloquence did abound hee determined not to know any thing save Iesus Christ and him crucified he resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufferings of Christ and the benefit and fruit that commeth to Gods people by them Nay he professeth of himselfe Gal. 6.14 that the crosse of Christ his passion and sufferings
was the onely ground of all his comfort he rejoiced and gloryed in nothing els God forbid saith he that I should glory save in the crosse of our Lord Iesus Christ. And thus we have heard the Doctrine confirmed unto us sufficiently Let us now proceed to the reasons and grounds of it and they are two principally according to the two severall branches of the Doctrine First No man can expect any mercy from God but onely through Christ Because he knoweth that he is by nature the child of wrath Wee all saith the Apostle Ephes. 2.3 were by nature the children of wrath even as others the elect as well as the reprobate the blessed Apostle as much as any other man was by nature the child of wrath And as he knoweth hee is in this estate by nature so by falling into and living in knowne sinnes he knoweth likewise that he provoketh the Lord afresh oftentimes and maketh him his enemie Thou hatest all workers of iniquity saith David Psal. 5.5 They rebelled and vexed his holy spirit saith the Prophet Esa. 63.10 speaking of Gods owne people therefore he was turned to be their enemy And who can expect mercy and kindnesse from him whom he knoweth to be his enemy No no no mercy no comfort can be looked for at Gods hands nothing but terrour nothing but indignation and wrath while God is our adversary till we be reconciled unto him Till then if a mans conscience be not senslesse there can be nothing in him but a certaine fearefull looking for of judgement as the Apostle speaketh Heb. 10.27 and of fiery indignation which shall devoure the adversaries Now Christ is the onely mediator between God and us to go betweene us and make reconciliation There is but one Mediator betweene God and man saith the Apostle 1 Tim. 2.5 the man Christ Iesus And Col. 1.19 20. It pleased the Father by him to reconcile all things unto himselfe Secondly No man can expect any mercy from God till he know first that the justice of God is satisfied for him As the Lord hath set this law unto all men to looke first to justice and then to mercy not to shew mercy unto any wiâ—h neglect of justice What doth the Lord require of thee saith he Mic. 6.8 but to do justly and to love mercy Thou shalt not respect the person of the poore in judgement saith the Lord Levit. 19.15 As if he had said Thou shalt not out of compassion to his distressed estate neglect to do justice So hath he set this law unto himselfe to looke first to justice and then to mercy not to have compassion upon any mans misery or to shew mercy on him with neglect of his justice For God is infinite in justice and will have his Law satisfied to the full It is easier for heaven and earth to passe saith our Saviour Luc. 16.17 than for one title of the law to faile As though he should say The Lord had rather heaven and earth and all the creatures therein should come to nought and perish everlastingly than that one word or title of his Law should faile and be unfulfilled And this is the irrecoverable sentence of his Law which the Apostle mentioneth Galat. 3.10 Cursed iâ— every one that continueth not in all things that are written in the Law to do them Till therefore a man know that this sentence of the law be fulfilled till a man know that this curse is borne for him he cannot expect to find any mercy with God See how the Lord hath expressed himselfe in this point even in that place where he hath amplified his mercy most and set it forth to the full I meane Exod. 34.6 7. The Lord is mercifull and gracious long sâ—ffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne What can be said more for the amplifying of Gods mercy than is said here And yet mark what followeth in the very next words and that will by no meanes cleare the guilty As if he had said As infinite as the Lord is in mercy yet will he by no meanes cleare any man that is guilty of the transgression of his law without satisfaction be made to his justice for him And who is able to make satisfaction to the justice of God for the sinne of man Who is able to satisfie the law and to beare this penalty and curse that is due unto him for the least transgression of it Who can stand before his indignation saith the Prophet Nah. 1.6 and who can abide in the fiercenesse of his anger Surely all the Angels and Saints in heaven and earth could not do it Onely Christ Iesus who was more than a man was able to doe it and did it for his elect to the utmost The Lord hath laid upon him saith the Prophet Esa. 53.6 the iniquity of us all that is the full punishment of all our iniquities Christ hath redeemed us saith the Apostle Gal. 3.13 from the curse of the law being made a curse for us He trod the winepresse of the fiercenesse and wrath of almighty God saith Iohn Rev. 19.15 There was not one jot of the fiercenesse and wrath of God that was due to the sinnes of any of the elect but he trod it out it came all upon him Christ himselfe our blessed Mediator could not make our peace with God nor get him to pardon our sinne and shew us mercy by intreaty or intercession or by any other meanes till he had satisfied the law for us till he had paid every farthing of our debt till he had borne the curse and punishment that was due to us for our sinnes even to the uttermost When we were enemies saith the Apostle Rom. 5.10 we were reconciled to God by the death of his Sonne nothing but the death of his Sonne would do it This truth the Lord taught his people even under the Law Without a sacrifice without shedding of blood there was no remission of any sinne saith the Apostle Heb. 9.22 It is the bloud saith the Lord Levit. 17.11 that maketh attonement for the soule And these are the reasons and grounds of the Doctrine Now before we come to the uses of it a question must be resolved to prevent the misunderstanding of this that hath beene delivered and to make way for the uses that are to be made of it How can it be said that no mercy can be obtained of God for us by any other way but by the bloudy passion of Iesus Christ seeing the Scripture so oft ascribeth our whole salvation to the meere grace and goodnesse of God onely By grace ye are saved saith the Apostle Eph. 2.5 And for the undoubted certainty of this truth he repeateth it againe Verse 8. in the very same words and teacheth us that our whole salvation commeth most freely unto us I will love them freely saith the Lord Hos. 14.4 We are justified freely by his grace saith the Apostle
Rom. 3.24 And thus runneth the promise Revel 21.6 I will give to him that is a thirst of the fountaine of the water of life freely To this I answer that though the pardon of our sins and salvation of our souls be in respect of Christ our surety no free gift but a deare purchase neither do we obtaine it till it was dearely bought and purchased for us Ye are bought with a price saith the Apostle 1 Cor. 6.20 Yea such a price as the Apostle 1 Tim. 2.6 calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully answerable in worth to the soules of all Gods redeemed ones and to that which God hath given us yet in respect of our selves and of our obtaining of it it is meerly of grace it is the free gift of God It is meerly of mercy and free grace that any of us are saved This will evidently appeare unto us in five points First It was the free grace of God and nothing els that first moved him to find out and appoint this way to save us by and to satisfie his own justice for us He purposed this in himselfe saith the Apostle Eph. 1.9 there was nothing out of himselfe that moved him to it He devised this way how to make satisfaction unto himselfe God was in Christ saith the Apostle 2 Cor. 5.19 and reconciled the world of the elect he meaneth for certainly all are not reconciled unto him to himselfe This was certainly the free grace and meere mercy of God and nothing els that moved him to do this Yea his love and mercy to his elect appeared more in this than if by his absolute prerogative and soveraignty he had forgiven us without exacting any satisfaction for us at all God so loved the world saith our Saviour Ioh. 3.16 that he gave his onely begotten Sonne c. Secondly It was the free grace of God and nothing els that moved him to give any of us to Christ and to appoint us in his eternall counsell to be of that small number that should receive mercy by him He predestinated us saith the Apostle Eph. 1.5 unto the adoption of Children by Iesus Christ to himselfe according to the good pleasure of his will As if hee had said The good pleasure of his owne will and nothing els moved him to do this In this respect our Saviour saith of his faithfull Disciples Ioh. 17.6 Thine they were and thou gavest them me And Verse 9. I pray not for the world but for them that thou hast given mee for they are thine Thirdly It was the free grace of God and nothing els that moved him to give to any of us that grace to receive Christ by faith being offered unto us in the ministery of the Gospell No man can come to me saith our Saviour Ioh. 6.65 except it were given unto him of my Father Fourthly It is the free grace of God and nothing els that moveth him to accept of that satisfaction which Christ our Surety hath made for us and not to exact it at our own hands And that maketh the Apostle to say Ephes. 1.6 that it is to the praise of the glory of his grace that he hath made us accepted in his beloved nothing hath bound him to do it but his owne free promise and grace onely Fiftly and lastly It is the free grace of God and nothing els that moveth him after we have received Christ by faith and thereby are brought into covenant with him to performe his promise and to keepe covenant with us considering how oft we break our covenant with him how weake and wavering our faith and obedience is And this made Solomon breake forth into those termes of admiration and wonderment 1 King 8.23 O Lord God of Israel there is no god like unto thee who keepest covenant and mercy with thy servants that walke before thee with all their heart As if he should have said It is the marvellous mercy of God that hee keepeth covenant even with the best of his servants considering how many their failings be And thus have I finished my Answer to the Question and shewed you that though our salvation were not free to Christ but hee payed deare for it yet to us it is free we obtaine it onely through the free grace and mercy of God Lecture CXIX On Psalme 51.7 May 26. 1619. IT followeth now that we proceed unto the uses that this Doctrine serveth unto and those are three principally 1. For instrustion 2. For exhortation 3. For comfort For the first This Doctrine will teach us to judge rightly of sinne and to esteeme of it as it doth deserve Foure points there are to be observed in this Doctrine that do notably set forth the odiousnesse and hainousnesse of sinne First no creature in heaven or earth can cleanse thee from the least of all thy sinnes nor procure thee a pardon for it Christ Iesus onely was able to doe it He is the propitiation for our sinnes saith the Apostle 1 Iohn 2.2 and he alone In Popery men are taught that many will doe it Pardons may be bought of the Pope we know and the larger summ a man is content to disburse for it the larger shall his pardon be They teach also that men may by their almsdeeds and good works specially by doing good to the Church redeem and buy out their iniquities and make satisfaction to the justice of God for the temporall punishment that is due to them for sin so that the more bountifull a man is that way the lesse he shall need to feare the fire of Purgatory or any other temporall punishment whatsoever And this hath certainly been a most profitable and gainfull Doctrine to the Church of Rome But a most blasphemous Doctrine it is and such as mâ—keth the Crosse of Christ of none effect a Doctrine directly contrary to the holy Scriptures and to that which the Apostle Peter whom they make the rock upon which their Church is built did teach Ye know saith he 1 Pet. 1.18 that ye were not redeemed with corruptible things as siluer and gold from your vaine conversation received by tradition from your fethers No silver and gold though we had never so many thousands to give unto pious uses can redeeme and buy out the least of our sinnes no not our vaine conversation our unprofitable walking our sinnes of omission or any part of the punishment that is due to us for it And this ye know saith the Apostle this was a truth clearely knowne to all Gods people then The Churches that were planted by the Apostles were fully perswaded of it And if the present Church of Rome had beene of the Apostle Peters founding as they pretend certainly silver and gold could not be of such use and worth there for procuring pardons for sinne as all the world knoweth that now it is But what speak we of silver and gold Not all the Angels or Saints in heaven or earth were ever able by all their holinesse and
and unfruitfull in the knowledge of our Lord Iesus Christ as the Apostle speaketh 2 Pet. 1.8 They say they know him to be their Lord and Saviour but this knowledge is no way effectuall in them to the reformation either of their hearts or lives Nay this their assurance hath wrought in them quite contrary effects unto those that I have proved unto you to be the kindly fruits of that assurance which the spirit of God worketh in the heart of any man Nothing doth so evidently discover the falshood of this their assurance as the fruits that it doth produce in them In which respects a man may fitly say of them as our Saviour doth of the false Prophets Matth. 7.20 By their fruits yee shall know them This will the better appeare if the confidence of these men be examined particularly according to those six severall effects of true assurance which we have heard of First Though they say they are assured that Christ so dearely loved them as that he shed his most precious bloud for their sinnes yet the knowledge of this love of God to them never made them to mourne or bee troubled in themselves ever a whit the more for their sinnes Nay this very thing maketh them go merrily away with them all and keepeth them from being grieved or troubled for any sinne that ever they committed because they say they know that Christ shed his bloud for their sins hath made their peace with God Seeing Christs soule was heavy Mat. 26.38 to the death for my sins saith he what need I be heavy for them my selfe Thus turning the grace of God into lasciviousnes as the Apostle speaketh Iude 4. As if he should say The very knowledge of this marvellous grace and mercy of God maketh them so lascivious as they are maketh them so joviall in their sins so void of all remorse and sorrow for sin as they are Secondly They are not the more fearefull to offend God in any thing because of his goodnesse towards them which they say they are so sure of nay this very thing maketh them bold to commit any sinne because the devill hath perswaded them as he would faine have perswaded our blessed Saviour Mat. 4.6 that though they do cast themselves headlong into any sin yet Gods mercy and love to them is such as hee will never suffer them to perish by it Tush saith hee I know God will give mee grace to repent of it before I dye and therefore what need I be so scrupulous or fearefull to enjoy the pleasure or profit of this sinne Hee besseth himselfe in his owne heart as Moses speaketh Deut. 29.19 saying I shall have peace though I walke in the imagination of my heart Thirdly They say they have tasted that the Lord is gracious and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation for all the world and yet they love the word never the better for this Nay this is the very cause why they care not for the word have no desire to it no delight in it because they are sure enough already of their salvation and that Christ dyed for their sins They are like unto that faction in Corinth of whom the Apostle speaketh 1 Cor. 1.12 that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ onely They did so depend upon Christ that they cared for never a preacher in the world nor regarded to heare them Fourthly Though they speake and glory much of the Lords mercy and loving kindnes and though they be such as seeme to beare some love to his word to heare it gladly yet they practise nothing that they heare the assurance they have of Gods love maketh them never a whit the more carefull to walke in his truth Yea this very thing maketh them carelesse of doing or practising any thing they heare because they know that they are not under the law but under grace as Paul bringeth in wicked men objecting Rom. 6.15 Because they know Christ dyed for their sins and that we must not be saved by our works but by faith in him onely therefore they thinke it folly in them to be precise in their practise or to doe any good works at all Fiftly They say they are the Lords and have received his spirit which witnesseth with their spirits that they are his children that the Lord hath set his seale and marke upon them though there is no such thing to be seene upon their foreheads which is the place we have heard God setteth his seale upon None that live by them behold them daily converse with them can discerne any grace in them at all Nay men hold it now a dayes an high point of wisedome to conceale their love to religion to shun carefully every thing that may cause them to be noted for it They had rather bee counted any thing then a strict Christian they hold it no advantage no honour at all to have Gods seale on their foreheads but a matter of disgrace rather And yet these men are confident for all that that Christs bloud was shed for them that Gods spirit hath sprinkled it upon them though he have not set Gods marke upon their foreheads yet he hath set it upon their hearts certainly But if no man be so unwise as to light a candle and set it under a bushell as our Saviour speaketh Mat. 5.15 shall we thinke that the most wise God will set the light of his grace so in any mans heart as that none that are in the house with him are able to discerne it Sixtly and lastly They say confidently the Lord is their father and they are his children yet have they no care at all to honour God or to advance his glory any way If I be your father saith the Lord Malachi 1.6 where is mine honour Such as are by the spirit of adoption assured indeed that God is their father cannot but desire with all their hearts to honour him what they may Ye are bought with a price saith the Apostle 1 Cor. 6.20 therefore glorifie God in your body and in your spirit which are Gods And they that know indeed that they are not their own as the Apostle there saith but bought with such a price cannot choose but endeavour to do so Whether we live saith he Rom. 14.8 we live unto the Lord or whether we die we die unto the Lord whether we live therefore or die we are the Lords He that liveth so as God hath honour by his life and he that dyeth so as that God hath honour by his death may be sure he is the Lords and none but he And surely this proveth demonstratively that most men whatsoever they pretend have no true assurance that they are the Lords because it is neither any trouble at all to them to see God dishonoured by others neither have they any care at all to gaine any
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
our sinnes have parted them These things which God hath joyned together we have put asunder Our sinnes have separated betweene us and our God as the Prophet speaketh Esa. 59.2 There is great force in the Word to worke in the heart a comfortable assurance of thy salvation but thine owne corruption hindreth the efficacy and working of it in thee And what corruption principally doth this Surely the infidelity that is in thy heart The word preached did not profit them saith the Apostle speaking of the Israelites that perished in the wildernesse Hebrewes 4.2 not being mixed with saith in them that heard it Nay it is said of our blessed Saviour Marke 6.5 6. that he could do but a little good in Nazareth because of their unbeliefe Thou dost not in thy reading and hearing of the Word believe and make claime unto these promises that God hath made to this his Ordinance thou dost not looke to receive this benefit by it and what marvell is it then if it doe thee so little good Learne in thy reading and hearing of the Word to wait upon God for the performance of these promises with David Psalme 85.8 I will hearken what the Lord God will speake for he will speake unto his people and to his Saints If thou canst with an honest and humble heart wait upon God for comfort in the use of his Ordinance thou shalt certainely find a great deale of comfort by it in the end For they shall not be ashamed that wait for me saith the Lord Esa. 40.23 The second ordinance of God that hath great force to worke and preserve in us assurance of Gods favour in Christ and to recover it when it is lost is the conscionable use of the Lords Supper It is said of Gods people that had received the Passeover in Hezekiahs time with good hearts 2 Chron. 30. that they found marvellous comfort in it Verse 21. They kept the feast with gladnesse And Verse 26. There was great joy in Ierusalem And what was the cause of this great joy Surely they had prepared their hearts to seeke the Lord and his favour in this Ordinance as we read Verse 19. And in the conscionable use of this Ordinance they found assurance of Gods favour and that was the cause of their joy Two things there be that will make it evident to us that there must needs be great force in the conscionable use of the holy Sacrament to sprinkle Christs bloud upon our hearts and to give us assurance it was shed for us First That in this Ordinance Christ and his bloud is applied to us more particularly than by any other meanes that ever God ordained His body and blood is offred by his Minister in his Name and by his commandement to every receiver and offered as meat and drinke which of all things that we receive is most nearely applyed to us and made our owne And offred with a charge and commandement to receive him and feed upon him by faith undoubtedly believing that his bloud was shed for us For this is the commandement of Christ to every one of his people as the Apostle recordeth it 1 Cor. 11.24 Take eat this is my body which was broken for you Secondly Christ and his bloud is in this Ordinance not onely thus particularly offered and applied but verily and really though not corporally but spiritually exhibited and given to every worthy receiver In which respect every Sacrament is said by the Apostle Rom. 4.11 to be a seale of the righteousnesse which is by faith And our Saviour calleth the bread his body and the wine his bloud Mat. 26.26.28 This is my body this is my blood saith he As if hee had said As verily as the one is present unto and received by the body so verily is the other present unto and received by the soule of the worthy receiver And the Apostle moveth a Question as appealing thereby to the conscience of every true believer 1 Cor. 10.16 The cup of blessing which we blesse is it not the communion of the blood of Christ Is it not an applying of Christs blood to our selves and making of it our owne And how falleth it out then that we that have so often received this holy Sacrament have gotten so little assurance by it that Christ is ours That there is never a whit the more joy in Ierusalem Gods people are never a whit the more comfortable in themselves for being at our Passeover Surely 1 We do not before-hand prepare our hearts to seeke the Lord our God in this Ordinance as they did in Hezekiahs time 2. Wee doe not when wee are at this Ordinance stirre up our selves with humble and thankfull soules to receive that mercy that is offered us from the Lord. But that complaint may bee taken up in this case which the Prophet maketh Esa 64.7 There is none that stirreth up himselfe to take hold of thee Christ commeth to us in this his Ordinance and offereth as with a bunch of hysop to sprinkle his bloud upon us and we will not open our hearts to receive it from him The third and last Ordinance of God that hath great force in it to breed and preserve in our hearts this particular assurance of Gods favour and to recover it when it is lost is prayer This is that that giveth virtue and force to all other meanes and without which no meanes we can use will doe us any good If thou wouldst attaine to a particular assurance of Gods love to thee in Christ thou must seeke to God for it as David doth here and cry unto him as hee doth likewise Psalme 35.3 O Lord say unto my soule I am thy salvation Great is the force of humble and fervent prayer as in all other cases so in this especially Two things we have to assure us of this First The promise of God I will make my people joyfull saith the Lord Esa. 56.7 in my house of prayer What is the thing that maketh Gods people joyfull and comfortable Surely when the Lord lifteth up the light of his countenance upon them and giveth them assurance of his favour as we see plainely Psalme 4.6 7. How and by what meanes will the Lord worke this joy and comfort in them By prayer I will make them joyfull saith he in my house of prayer So speaketh our Saviour Ioh. 16 24. Aske and ye shall receive that your joy may be full So the Lord promiseth unto his people Levit. 23.27 that the day of their most solemne and fervent prayer wherein they should humble themselves by fasting and afflict their soules to that end that they might pray the more fervently shoud bee a day of attonement and reconciliation betweene him and them they should obtaine more comfortable assurance of his favour upon that day and by that means than by any other Secondly The experience of Gods people may assure us of this Two experiments onely I will give you of this in David The first is
answer That this may bee indeed for a time the case of a deare child of God as we shall heare in the next use They cannot discerne in themselves for the present any goodnesse But even in this case observation and examination of their owne waies will be of great use unto them For then it will be good for them to call to minde the times that are past and those evidences they have had of the truth of grace in them in former times This course Iob took to recover his comfort sundry times as you shall find Chap 23.11 12. and in three whole Chapters together 29.30 31. And so did the Prophet likewise Psal. 77.6 I call to remembrance my long in the night I commune with mine owne heart and my spirit made diligent search He did by communing with his own heart and searching it diligently call to mind that there was a time when hee could sing in the night when the spirit of adoption had given him such assurance of Gods love as made him full of joy and comfort even in the night season And this course the Apostle prescribeth to Gods people Heb. 10. â—2 as a singular meanes to preserve and recover their confidence and assurance of Gods favour Call to remembrance saith he the former daies in the which after ye were illuminated ye endured a great fight of afflictions Alas will you say what comfort is it to mee to remember what goodnesse hath beene in me in times past which I am now fallen from and have lost I answer That if ever thou hadst grace in thee in truth although the sense and feeling of it thou mayst loose for a time the vigour and operation of it may be nipt and interrupted for a time but the grace and seed of regeneration is an incorruptible seed as the Apostle calleth it 1 Pet. 1.23 where it is in truth it is lasting I will pray the father saith our Saviour Iohn 14.16 17. and hee shall give you another Comforter that hee may abide with you for ever Even the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall bee in you Looke what heart the spirit of God did ever dwell in there he shall be there he will abide for ever Christ hath prayed the father that it may bee so The poore humbled sinner therefore that did ever in his life at any one time in any one action discerne the truth of grace in himselfe though now he can discerne none may from thence conclude infallibly that there is truth of grace in him still and consequently may receive great helpe from thence for the recovery of his assurance againe O what cause is there then that we should continually in all our wayes commune with our owne hearts about this and search diligently to find this truth of grace in our selves seeing this will stand us in such stead at a dead lift as wee say in our spirituall desertions to recover our assurance againe Lecture CXXVI On Psalme 51.7 August 18. 1629. A Third helpe that he must use that would get assurance of the favour of God in Christ that would preserve it when hee hath it and recover it when he hath lost it is carefully to observe and call to mind the experiments he hath had of Gods speciall favour and love formerly This course Gods people have taken in this case and found great successe in it Take the Psalmist for an example of this Psal. 77. who when he had so farre lost his assurance that it was a trouble to him to remember God and his spirit was overwhelmed in him as he complaineth ver 3. and that he cryed out ver 7 8 9. Will the Lord cast off for ever and Will he be favourable no more Is his mercy cleane gone for ever Hath God forgotten to be gracious He had strong tentations to doubt he should never recover Gods favour againe Now to raise himselfe out of this wofull estate he resolveth thus with himselfe ver 10. But I will remember the yeares of the right hand of the most high that is the yeares and times of my life wherein I had sweet experience of Gods mercy and love For so is this phrase interpreted Psal. 17.7 Shew thy marvellous kindnesse ô thou that savest with thy right hand them that put their trust in thee And 80.17 Let thy hand be upon the man of thy right hand This course also David tooke at another time Psal. 143.5 6. When his spirit was overwhelmed within him and his heart within him was desolate then I remember saith he the daies of old I meditate on all thy workes I muse on the workes of thy hands Hee called to mind and seriously thought upon the passages of Gods providence toward other of his people but specially toward himselfe in former times and sought to recover his comfort and assurance this way And see what successe Gods servants have found in this case how they have grounded their assurance upon this I will cry unto thee saith David Psal. 61.2 3. when my heart is overwhelmed for thou hast beene a shelter for me and a strong tower from the enemy Because thou hast beene my helpe saith he Psal. 63.7 therefore in the shadow of thy wings will I rejoyce And 71.20 Thou which hast shewed me great and sore troubles shalt quicken me and shalt bring me up againe from the depthes of the earth And whereupon grounded hee this assurance and confidence That he had expressed before ver 5 6. Thou art my hope ô Lord God thou art my trust from my youth by thee have I beene holden up from the wombe thou art he that tooke me out of my mothers bowells my praise shall be continually of thee But you will haply object and say Can any man ground true assurance of Gods love upon the experience he hath had of Gods goodnesse towards him in these temporall and common favours Such experiments of Gods love as these are I could record a great many But alas these are poore grounds for any man to build his assurance and comfort upon 1. No man can say because God hath formerly beene good to him in this kind therefore he will be good to me againe God repented that he had made Saul King 1 Sam. 15.35 God giveth such gifts as these unto many and taketh them quite away againe and so seemeth to repent the bestowing of them Nay 2 no man can judge of Gods love or hatred by such things though he were sure to enjoy them alwaies as the Holy Ghost teacheth us plainely Eccl. 9.1 Many castawayes and Esau by name have had abundant experience of Gods goodnesse in such things and yet the Scripture saith expressely that God hated him for all that Mal. 1.3 But to this I have two things to answer First Though these outward blessings bee to reprobate men no arguments of Gods speciall
experience 1 of Gods marvellous providence in sundry extreamities as Abraham had 2 of Gods gracious presence revealed to us in his house and in the use of his ordinances as Iacob had 3 of the comfortable answer that God hath given to our prayers as hee did to Hannah 4 specially of the fruit happy successe we have found in our fasts the great deliverances we have received by them as Gods people in the daies of Iehosaphat and Mordecai did that we should likewise take heed of forgetting these experiments use all the meanes we can to keepe them in remembrance for ever And that for this very cause because as the Apostle saith Rom. 5.4 Experience worketh hope And that upon this ground because though we be variable the Lord is constant in his love Whom he loveth he loveth to the end Iohn 13.1 In him is no uariablenesse or shadow of turning Iames 1.17 The fourth and last meanes that they must use who desire to obtaine assurance of Gods favour in Christ to preserve it when they have it and to recover it when it is lost is this They must renounce themselves and looke for it onely through the free grace and mercy of God in Iesus Christ. When a man can neither 1 by diligent examination find any goodnesse in himselfe for the present 2 nor call to mind any goodnesse that hath beene in him formerly 3 nor can remember any such speciall mercy or fruit of Gods love that he hath received in times past upon which he can ground any assurance yet if he can then with an humbled soule despairing to get it any other way cast himselfe upon the free grace and mercy of God in Christ and cry with Gods people 2 Chron. 20.12 We know not what to doe but our eyes are upon thee he may obtaine assurance and comfort by this meanes when he cannot doe it by any other By this means David looked to receive his comfort and assurance as you may find by that speech he useth to his owne soule Psalme 42.5 which he repeateth againe verse 12. Why art thou cast downe O 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 He looked verily to recover the comfortable assurance of Gods favour How looked he to recover it Surely by hoping in God and resting in his mercy So by this meanes the faithfull professe they looked to obtaine the comfortable assurance of Gods love Psal. 33.20 22. Our soule waiteth for the Lord for our heart shall rejoyce in him because we have trusted in his holy name Let thy mercy O Lord be upon us according as we hope in thee Why but you will say can any man hope for mercy from God that can find no goodnesse in himselfe at all The righteous God loveth righteousnesse as we have heard out of Psal. 11.7 Ye that feare the Lord trust in the Lord saith David Psal. 115.11 The mercy of the Lord is from everlasting to everlasting saith David Psal. 103.17 upon them that feare him But on the other side Such as have no goodnesse in them but are wicked men his soule hateth as David teacheth us Psal. 11.5 To this I answer That though no impenitent sinner can expect mercy from God neither would I have any such snatch at any thing that I shall say they have nothing to do with it yet the humbled and penitent sinner may as may appeare by examples Sundry that could find no goodnesse in themselves at all and therefore judged themselves utterly unworthy of mercy have yet relyed upon God trusted and looked to receive mercy from him neverthelesse for that Such a one was the Centurion Matth. 8.8 who though he judged himselfe unworthy that Christ should come under his roofe yet did trust to receive mercy from Christ for all that And the woman of Canaan who though she knew no goodnesse in her selfe but counted her selfe no better than a dog Mat. 15.27 yet trusted confidently in Christ for all that And two plain reasons there be for this First because they knew Gods mercy is free and not grounded upon any goodnesse that is in us I will love them freely saith the Lord Hos. 14.4 I will be gracious to whom I will be gracious saith the Lord Exod. 33.19 and will shew mercy on whom I will shew mercy Secondly Because they have trusted to receive mercy from God onely through Christ. In him they knew there was goodnesse enough though there were none in them Looke upon the face of thine annointed saith David Psal. 84.9 As if he should have said Though thou canst see no goodnesse in me for which thou shouldst shew me mercy yet thou maist see enough in him to content thee Cause thy face to shine upon thy Sanctuary that is desolate saith Daniel 9.57 for the Lords sake Christ hath deserued that God should be mercifull to all the belieue in him And whatsoever goodnesse is in him is theirs He is made to us of God saith the Apostle 1 Corinth 1.30 wisdome righteousnesse sanctification and redemption So that an humbled sinner may rely upon and expect mercy of God through Christ though he can discerne no goodnesse at all in himselfe Nay I say more that because thou findest in thy selfe no goodnesse at all therefore art thou of all men the fittest to receive mercy from God through Christ. Hâ—e every one that thirsteth saith the Lord Esa. 55.1 come ye to the waters and he that hath no money As if he had said He that hath no goodnesse in him nothing whereby he may hope to purchase and deserve mercy is neverthelesse capable of mercy for that nay he is the more capable of it because of that that he finds himselfe so As the emptier a glasse is the fitter it is to receive any precious liquor that should be put into it Blessed are the poore in spirit saith our Saviour Matth. 5.3 And To him that worketh not but believeth in him that justifieth the ungodly saith the Apostle Rom. 4.5 To him that hath not any goodnesse not one good work to trust unto but can do God that honour as to believe in him expect and rest upon him for mercy though he know himselfe to be an ungodly man and void of all goodnesse to him his faith is imputed for righteousnesse As if he should say O that is a justifying that is an excellent faith indeed But though a man that feeleth no goodnesse in himselfe may yet expect to receive mercy and assurance of favour from God if he can rest himselfe upon the free grace and mercy of God in Christ and trust to receive it that way and that way alone yet how can such a one as I that am so full of feares and doubts and infidelity ever be able to do that my infidelity barreth me from all hope of mercy If Christ could do no mighty worke in Nazareth because of their infidelity
as the Holy Ghost witnesseth Mar. 6 5. how can I ever hope to obtaine mercy and assurance of favour from God this way To this I answer First Thou maist notwithstanding thine infidelity so long as the infidelity that is in thee raigneth not but thou discernest bewailest and strivest against it David had doubting and feare and infidelity in him when he cryed Psal. 13.1 How long wilt thou forget me O Lord For ever How long wilt thou hide thy face from me And yet even then he trusted in Gods mercy and hoped to recover assurance of his favour that way as appeareth by his words in the fift verse And when I am afraid saith he Psal. 56 â— when I am disquieted with feares and doubts of any kind I will trust in thee So Psal. 143.7 8. he professeth that when his spirit faâ—led when his spirit was overwhelmed and his heart within him was desolate as he had said before Verse 4. and consequently when he had much infidelity in him yet even then he did trust in God anâ— lifted up his soule unto him And was not the poore woman that had the bloudy issue Luke 8.47 troubled much with doubts and feares and infidelity when yet notwithstanding she did trust and looke to receive mercy and helpe through the free goodnesse of God in Christ. Secondly Though thou feele thy selfe never so unable through thy infidelity to cast thy selfe upon the free grace and mercy of God in Christ yet if thou can bewaile and be soundly humbled for thy infidelity God will make thee able to do it For he hath promised to give grace even this as well as any other to the humble Iam. 4.6 He will keep thee from sinking under and being overcome of thy infidelity And Gods people have never found him readier to shew them mercy this way that when they have felt most weakenesse and infidelity in themselves When the Apostle had been pressed out of measure above his strength as he speaketh 2 Cor. 1.8 9 and had the sentence of death in himselfe God sustained and delivered him and that for this very cause as he saith to teach us that we should not trust in our selves but in God which raiseth the dead which causeth him to professe 2 Cor. 12.10 When I am weak then am I strong He never felt Gods strength more in supporting him and keeping him from sinking under the burden of any tentation than when he found his own weaknesse and readinesse to sink most of all Now to make some application of this we shall find that many of Gods people do greatly offend in this point For they make that inherent grace which they find in themselves the onely ground of all their comfort and assurance of Gods favour while they discerne that in themselves they are quiet and comfortable when they cannot they are utterly out of hope Two evills they commit in this one against themselves another against the Lord. First resting upon that grace they find in themselves and so trusting in their owne heart they leane upon a bruised reed that may and will deceive them Their owne spirit may faile them and be overwhelmed as we have heard David complained that it was with him Psal. 143.4 7. Though that grace that is in them if ever it were in them in truth do not utterly faile yet their heart and spirit the knowledge and feeling of that grace they have may quite faile them for a time This made David say as he doth Psal. 73.26 My flesh and my heart faileth but God is the strength of my heart and my portion for ever Make God himselfe thy rock and portion the onely ground of all thy hope and comfort and he will never faile though thine own flesh and heart do Secondly In doing thus we make an idoll of that inherent grace that is in us and putting that trust in it which we should repose in the Lord alone we commit idolatry we go a whoring after our owne hearts as the Lord speaketh Num. 15.39 For no inherent grace that is in us is God but the gift of God only and therefore cannot be fully trusted in without sinne Let us therefore learne to praise God for any grace he hath wrought in us by his holy Spirit yea let us take comfort in it as in a fruit of his eternall and unchangeable love but let us not so rest upon it as to make it the onely or chiefe ground of our hope and comfort but learne to renounce our selves and all confidence in any goodnesse that is in us and with humbled soules cast our selves wholly upon the free grace and mercy of God in Christ and say with the Apostle Phil. 3.3 We are the circumcision which rejoyce in the Lord Iesus and have no confidence in the flesh Lecture CXXVII On Psalme 51.7 Septem 1. 1629. NOw the third and last use that this Doctrine serveth unto is as I said for the comfort of such of Gods people as though they feare God unfainedly and are carefull in all their wayes to please him yet complaine greatly of this that they cannot feele that the bloud of Christ is by the Spirit of God sprinkled upon their hearts they cannot attaine unto this sensible assurance of the favour of God in Christ. And though 1 I know well that in this profane and loose age few have need of this use of comfort because most men are confident enough of their salvation they are not troubled at all with any doubts or feares his way and the whole have no need of a Physician Matth. 9.12 Doctrine of humiliation and terrour were fitter for most of our hearers than Doctrine of comfort The fat and strong among Gods sheepe should be fed with judgement as the Lord speaketh Ezek. 34.16 Yea 2 I know well that some will be more likely to receive hurt than good by that which you shall now heare For Christ and the Doctrine of Gods mercy in him is a stumbling stone and rock of offence to disobedient and wicked men as the Apostle teacheth us 1 Pet. 2.8 And 3. though in handling of the meanes whereby true assurance may be obtained I have spoken much already for the comfort of such persons Yet have I two reasons why I dare not omit this use of comfort First Because I doubt not but there are some of you that heare me have present need of it And if there were but two or three such among you all I am bound in my ministery to have more respect unto them then to all the rest For to such principally are we sent to preach Hee hath sent me saith our Saviour Esa. 61 1 2. and that which hee that is the great Shepheard of the sheepe said it becommeth us all that are under him tâ— say likewise hee hath sent mee saith he to bind up the broken hearted and to comfort all that mourne in Sion Secondly Because though there be many of you that have not present need
saith the Prophet Habacuk 2.4 It is not our feeling but our faith that wee must live by Take two examples to perswade and encourage thee to this The one in David the other in Abraham What time I am afraid saith David Psalme 56.3.4 whensoever I am most disquieted with doubts and feares in my selfe I will trust in thee How could he doe so will you say That hee will tell you in the next words In God saith hee I will praise his word In God have I put my trust As if he had said What cause of feare soever I find in my selfe yet I thanke God I have the word and promise of God that hee will bee mercifull to mee and that I will trust unto Our other example is in Abraham recorded by the Apostle Romanes 4.19 10.21 Hee beleeved that hee should have a sonne by Sarah in whose seed himselfe and all the nations of the earth should be blessed though hee saw and â—elt in himselfe great cause to doubt that this could never possibly bee For his body was now dead that is the strength and vigour of it was quite gone and so was Saraâ—s too How could hee then beleeve this Why hee had Gods word and promise for it and that though it were contrary to his sense and reason he gave credit and trusted to He staggered not at the promise of God through unbeleefe saith the Apostle being fully perswaded that what hee had promised hee was able also to performe And in thus doing the Apostle saith hee gave glory to God By how much the more matter of doubting and feare and despaire wee feele in our selves by so much the more glory wee give unto God when notwithstanding this wee can give credite unto and rest upon the word and promise of God O but you will say Abraham was strong in saith he staggered not through unbeliefe as the Apostle saith of him there No marvell though his faith were imputed to him for righteousnesse though it justified him in Gods sight What speake you of his example to such a one as I am that am so weake in faith and am ever staggering through unbeliefe can such a faith as mine is justifie me in Gods sight and make Christ and all his merits mine I answer yes the weakest faith will do it if thou can receive Christ rest upon him even with the weakest faith it will serve thy turne The weake faith of the poore man that came to Christ for his child that was possessed Mar. 9.24 though he staggered much through unbeleefe which made him cry with teares Lord I beleeve helpe mine unbeliefe yet this weake faith of his served his turne and obtained mercy from Christ. Take heed thou thinke not that it is the strength of thy faith that justifieth thee no no It is Christ and his perfect righteousnesse which thy faith receiveth and resteth upon that doth it He that hath the feeblest and weakest hand may receive an almes and apply a soveraigne plaister to his wound as well as he that hath the strongest and receive as much good by it too Thy blessed Saviour that gave that charge concerning such as thou art Matth. 18.10 Take heed that ye despise not one of these little ones will not despise or reject thee for the weaknesse of thy faith which thou mournest for and strivest to amend but will have tender respect to thee in it A bruised reed saith the Evangelist Mat. 12.20 shall he not breake and smoaking slax shall he not quench This is a comfortable speech indeed will you say for them that can beleeve and trust in Christ though but with a weake faith But alas I find my selfe to be â—ouâ—worthy a wreth so oppressed many times with the sense of my unworthinesse that I cannot beleeve I cannot rest upon Christ nor hope and look for mercy through him When thou art so yet lift up thy heart to God crave helpe of him in this case beg of him that he would make thee able to go to Christ and to rest upon him Do as David did When my heart is overwhelmed saith he Psal. 61.2 lead mee to the rocke that is higher then I. And what was that rocke I pray you Surely the Lord Iesus of whom himselfe saith Matth. 16.18 Vpon this rock will I build my Church and the gates of hell shall not prevaile against it Was the rock that David desired God to lead him unto when thy heart is overwhelmed with feares and doubts and thou canst get no sensible assurance of Gods favour nor comfort in thy selfe nor hast power to goe unto Christ pray thou likewise to God with David that he would lead thee to this rocke that he would make thee able to stay and rest thy selfe upon Christ and then the gates of hell all the subtiltie and power of the divell shall never be able to prevaile against thee This is all true indeed If I could pray I were happy when I find my selfe able to pray then am I safe but alas my heart is so overwhelmed many times that I cannot pray To this I answer First That it may well bee so with thee for so it hath beene with many a good servant of God Thus David complained Psalme 77.4 I am so troubled that I cannot speake Thus good Hezekiah said of himselfe Esa. 38.14 Like a craâ—e or a swallow so did I chatter I did mourne as a dove And the Apostle telleth us Romanes 8.26 it is thus oft with Gods people in extreame affliction Wee know not hee putteth himselfe in the number what wee should pray for as wee ought But then I say secondly When thou findest thy selfe thus unable to pray yet doe what thou canst pray as well as thou canst chatter unto God as Hezekiah did sigh and grone unto God as the Apostle there saith the faithfull oft doe they pray with gronings which they cannot utter and even this will prevaile with God as much as any prayer which with the greatest liberty and freedome of spirit thou ever madest unto him in all thy life David found it to be so for hee saith Psalme 77.1 the Lord gave eare unto him even when he cryed to him in such a troubled manner And Hezekiah found it to be so for he saith that after that chattering prayer of his hee found abundance of comfort Thou hast saith hee Esa. 38.17 in love to my soule delivered it from the pit of corruption for thou hast cast all my sinnes behind thy backe And the Apostle giveth us this reason why it must needs be so Romanes 8.27 Hee that searcheth the hearts saith hee knoweth what is the mind of the spirit because hee maketh intercession for the Saints acrording to the will of God As if hee should say Those prayers that are made with sighs and grones which wee cannot utter proceed from Gods spirit as well as any other that ever wee made and the Lord that searcheth the heart knoweth the meaning of his
for it than ever could be in the tenderest hearted mother in the world Can a woman saith the Lord Esa. 49.15 forget her sucking child that she should not have compassion on the sonne of her wombe Yea they mâ—y forget yet will not I forget thee Yea he not onely loatheth them not for that sin that remaineth in them but delighteth and taketh pleasure in them neverthelesse for all that The Lord taketh pleasure saith David Psal. 147.11 in them that feare him in those that hope in his mercy Fiftly and lastly This pardon shall never be cancelled and revoked the Lord when he hath granted it will never call it in againe Of this mercy it is said Hos. 13.14 Repentance is hid from mine eyes Whom he hath once â—ustified and received into his favour he will never reckon with them againe nor reverse his pardon He forsâ—â—eth not his Saints saith David Psal. 37.28 they are preserved for ever In which respect the Apostle Heb. 13.20 calletâ— Christs bloud the bloud of the everlasting covenant The righteousnesse we have by Christ is an everlasting righteousnesse Dan. 9.24 And from hence it is even from the consideration of this largenesse and fulnesse of their pardon and how perfect the worke of their justification is that the faithfull have borne themselves and rested much more upon their justificatioâ— than upon their sanctification as you may see in these three points First They have placed their happinesse in this and not in any inherent grace that was in them as the Apoâ—tle teacâ—eth Rom. 4.6 8. David thus describeth saith he the blessednesse of the man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities â—â—e forgiven c. Secondly They have also grounded their peace of conscience their spirituall joy their glorying and boasting in their owne estate not so much upon their sanctification or any goodnesse they found wrought in themselves which they knew was weake and unperfect subject to many changes and alterations as upon their justification by the righteousnesse of Christ imputed to them which they knew was most perfect and unreversible Being justified by faith saith the Apostle Rom. 5.1 3. we have peace with God through our Lord Iesus Christ yeâ— we are not onely at peace but we rejoyce also and are chearefull and comfortable in hope of the glory of God yea we glory also in our estate even in tribulations as you know Paul did when he was in chaines Acts 26. â—9 Thirdly and lastly They have so borne themselves upon the assurance and comfort of their justification and pardon as they have been able to lift up their faces unto God and to go to him in their prayers with a holy boldnesse as it is strange to see what boldnesse and familiarity both David and other of Gods servants have expressed this way By him we have boldnesse saith the Apostle Eph. 3.12 and accesse with confidence and boldnesse through faith in him Now the reasons and grounds of this Doctrine are three principally First Why doth not the Lord impute unto the faithfull any of their sinnes Why doth he not account nor esteeme of them as sinners that are sinners indeed Surely because he fully imputed all their sinnes with all the foule circumstances of them unto Christ their Surety The Lord laid upon him saith the Prophet Esa. 53.6 the iniquities of us all He made him to be sinne for us saith the Apostle 2 Cor. 5.31 who knew no sinne that we might be made the righteousnesse of God in him Secondly How is it possible that the soule of any so foule a sinner as David was should be made so cleane in Gods eye as no one spot should remaine in it Surely because the bloud of Christ was the bloud of such a person as was God aswell as man God purchased us saith the Apostle Acts 20.28 with his bloud And therefore was of infinite merit and virtue sufficient and more than sufficient perfectly to cleanse the fowlest soule It is therefore compared by the Prophet Zach. 13.1 not to a cisterne or poole that may be drawne dry but to a fountain opened to all Gods people for sinne and for uncleannesse With him is plenteous redemption saith the Prophet Psal. 130.7 The ransome that hee paid was enough and enough againe to satisfie Gods justice for all our sinnes Thirdly and lastly But how is it possible will you say that the soule of any so fowle a sinner as David here was a filthy adulterer a murderer should ever become in Gods sight not onely cleane but whiter than the snow beautifull and glorious in the eyes of God Surely because to whomsoever the Lord doth give for Christs sake the pardon of his sinnes which is the first part of our justification to him he doth also impute the righteousnesse of Christ which is the second part of our justification before God Thus David describeth saith the Apostle Rom. 4.6 7. the blessednesse of the man to whom the Lord imputeth righteousnesse without works saying Blessed are they whose iniquities are forgiven and whose sinnes are covered To whom the Lord forgiveth his sinnes to him he doth impute righteousnesse also Take away the filthy garments from him saith the Lord of Iehoshuah Zach. 3.4 and be said unto him behold I have caused thine iniquity to passe from thee and I will cloath thee with change of raiment And what was that change of raiment Surely the perfect and more than sufficiently meritorious obedience and righteousnesse of the Lord Iesus which God doth impute unto us In which respect also we are said by justifying faith to put on the Lord Iesus Rom. 13.14 Gal. 3.27 and to be cloathed with him as with a garment And no marvell if being so apparelled we appeare whiter than the snow beautifull and glorious in the sight of God To her that is to the Spouse and Church of Christ saith the Apostle Rev. 19.8 was graunted that she should be arrayed in fine linnen cleane and white for the fine linnen is the righteousnesse of Saints This perfect righteousnesse of Christ which the Lord imputeth to us and where with as with a garment he cloatheth us is the onely righteousnesse that any of Gods Saints have to stand before God with and having that they may stand with boldnesse even before the judgement seat of God Lecture CXXIX On Psalme 51.7 Septem 29. 1629. IT followeth now that we proceed unto the uses that this Doctrine serveth unto And they are of two sorts First Such as tend to the informing and establishing of our judgements in this most weighty and fundamentall article of our faith and that is for confutation of errour that is maintained against it Secondly Such as tend to the working upon our hearts and directing us how we should be affected with it and of this sort there are two First for comfort and for exhortation secondly The use of the first sort that is to say the use of confutation though
for themselves why they cannot rejoyce nor take that comfort in him that they ought to do which I will endeavour to strengthen you against Alas saith one how can I be joyfull or comfortable in Christ that have the hand of God so heavy upon me many wayes as I have both in outward and inward afflictions and which though I have oft and long sought to the Lord to be eased and delivered from them yet I cannot prevaile To this I answer Remember what thou hast heard in the Doctrine 1. Thou maist be as deare to God as any is upon earth though thou be thus afflicted For whom the Lord loveth he chasteneth saith the Apostle Heb. 12.6 and scourgeth every sonne whom hee receiveth 2. Thou canst not justly say that those afflictions that thou complainest so much of are certaine arguments that God is angry with thee for some sinne that thou art guilty of For it may be he hath no respect at all in them to thy sinnes but either to keepe thee from some sin that he seeth thou art in danger to fall into if thou shouldst not bee thus kept under as it was in Pauls case 2 Cor. 12 7. or to try thy faith and patience and make thee an example of faith and patience unto others as it was in Iobs case 3. Admit God hath respect to thy sinne in keeping thee thus under the rod so long yet are not thy afflictions punishments whereby God taketh vengeance on thee for thy sinnes but fatherly chastisements onely whereby he intendeth to doe thee good Christ thy Saviour hath borne the whole punishment due to thy sins The Lord hath laid upon him saith the Prophet Esa. 53.6 the iniquity of us all And thou maist be sure that God hath pardoned and will never lay to thy charge that sinne that he thus correcteth in thee because thou dost what thou canst to find out thy sinnes and the sins thou hast found out thou art unfeignedly humbled for and resolvest to forsake For repentance and remission of sins are never separated as is plaine by that speech of Christ Luke 24.47 4. Lastly So long as thy sinnes are pardoned thou maist bee and hast just cause to bee comfortable what ever thine afflictions be Sonne be of good cheere saith our Saviour Matth. 9.2 to the man that had as uncomfortable a disease upon him as a man can lightly have thy sinnes are forgiven thee As if hee had said This is a sufficient cause of comfort unto thee what ever thy distresses and afflictions be How can I take comfort in Christ saith another that am privy to my selfe of such odious and enormious sins as I have beene guilty of in times past yea as I find in my selfe continually such cursed and blasphemous thoughts as never child of God was troubled with To this I answer First Christ hath satisfied the justice of God not for small and ordinary and common sinnes of his people onely but for all their sinnes how great and heinous soever they have beene The bloud of Iesus Christ his Sonne cleanseth us from all sinne saith the Apostle 1 Iohn 1.7 As all bodily diseases were alike to him He healed every disease saith the Evangelist Mat 9.35 and every sicknesse among the people so all sinnes which are the diseases of our soules are alike to him Blesse the Lord ô my soule saith David Psal. 103.2 3. who forgiveth all thine iniquities and healeth all thy diseases Let Israel hope in the Lord saith David Psalme 130.7 for with the Lord there is mercy and with him there is plenteous redemption As if he had said The redemption that Christ made the ransome that hee paid was not scant but plenteous enough and enough againe for all the sinnes of his people how many or how heinous soever they were Where sinne abounded saith the Apostle Romanes 5.20 grace did much more abound As if hee should say No sinne of any of Gods elect can be so great but the merit of Christ and Gods mercy in him is farre greater Secondly The benefit of this ransome that Christ hath paid doth certainely belong to thee because those heinous sins that thou complainest of are a burden to thy conscience thou yeeldest not to them but labourest and strivest against them For our Saviour expressely saith that such shall find rest and comfort by him Come unto me saith he Mat. 11.28 all ye that labour and are heavie laden and I will give you rest Thirdly and lastly The consideration of the heinousnesse of thy sins which thou art thus troubled with and consequently which Christ hath purchased thy pardon for should be so farre from making thee unable to rejoyce in Christ as none under heaven hath so much cause to rejoyce and take comfort in him as thou hast They to whom many and foule sins such as that poore womans were of whom Christ speaketh Luk. 7.47 are forgiven will love Christ and consequently rejoyce in him much but to whom little is forgiven the same will love but litle Paul that counted himselfe chiefe of all sinners as he saith 1 Tim. 1.15 found more joy and comfort in Christ then we shall read of any other to have done this he often maketh profession of 1 Cor. 15.31 Gal. 6.14 Phil. 3.3 and sundry other places Nay in that very place where he calleth to remembrance how horrible a sinner he had beene and what mercy hee had found with God through Christ he bursteth forth into this doxology 1 Tim. 1.17 Now unto the King eternall immortall invisible the only wise God be honour and glory for ever and ever Amen There is yet a third objection A third reason that many a poore soule alledgeth why he cannot rejoyce in Christ nor take comfort in him He that truly beleeveth in Christ hath just cause indeed to rejoyce in him saith he As Elizabeth said of Mary Luk. 1.45 Blessed is she that beleeveth so saith he ô they are happy that can truly beleeve in Christ. But alas I cannot beleeve Now unto this poore soule I have these two things to say First Yeeld not to this infidelity of thy heart but strive against it stir up thy selfe to take hold of Christ to beleeve in him and consider what encouragements God hath given thee in his Word to do so 1. God hath commanded that Christ and the pardon that he hath purchased should in the ministery of the Gospell be offered in most generall termes to thee as well as to any other thou art not excepted out of this pardon Goe and preach the Gospell saith Christ Mat. 16.15 that is offer this pardon to every creature 2. Christ hath in his Word made offer of himselfe and all his merits to such as thou art more then to any other 1. Thou knowest and feelest the burden of thy sins And such he inviteth above all others to come to him Matth. 11.28 and assureth them they shall receive benefit by him 2. Thou thirstest
it and thou shalt utterly abhorre it for it is a cursed thing As if he should say any idoll set up by idolaters we must utterly detest and abhorre it for it is a cursed thing and if any of Gods people receive it it will make him a cursed thing like unto it as the Lord speaketh in that place Ye see what a strange precisenesse this way God requireth of his people he would not have us so much as to name an idoll without expressing our detestation to it Make no mention of the name of other gods saith the Lord Exodus 23.13 neither let it be heard out of thy mouth He would have us doe what lieth in us that the very names the termes and phrases that idolaters have used might bee utterly abolished and remembred no more Thou shalt destroy the names of them out of that place saith the Lord Deut. 12.3 And the Lord promiseth this as a great mercy to his Church Hos. 2.17 I will take away the names of Baalim out of her mouth and they shall be no more remembred by their names And according to this commandement we read that when the children of Reuben came to take possession of certaine cities of the Amorites that had borne the names of their idols it is twice said of them in one verse Numb 32.38 that they changed the names of those cities and gave other names unto them Thirdly Wee shall find this oft noted by the Holy Ghost for a property of one that is truly converted and woone unto God that hee hateth idolatry Yea this is mentioned for one of the first and chiefe signes wherein the truth of his conversion hath manifested it selfe Through thy precepts saith David Psalme 119.104 I have gotten understanding therefore I hate every false way As if hee should say So soone as ever Gods people have gotten any saving knowledge of the truth they grow to a dislike and hatred of Idolatry and false worship presently Two places onely I will name for this though I might do many The first is that Esa. 30.22 Where after the Lord had spoken of the effectuall calling and conversion of his people in the two former verses he mentioneth this as the first fruit and worke whereby it should shew and declare it selfe Ye shall defile also saith the Lord the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence As if he had said Thou shalt loath them and shew utter detestation unto them The other place is Ezek. 11.18 where when the Lord had promised that hee would gather his people againe into Israel and give them a new spirit and a new heart And they shall come thither saith he And what is the first thing they shall doe when they come thither They shall take away all the detestable things thereof and all the abominations thereof from thence And what meaneth he by these detestable things and abominations the abolishing whereof should be the first thing they would doe after their second conversion Surely their idols as you shall find the same Prophet interpreteth himselfe Chap. 7.20 37.23 Fourthly and lastly This hatred of Idolatry doth so please the Lord wheresoever he seeth it as he hath been wont to reward it even in such as have beene no better then hypocrites And for this we have a notable example in Iehu unto whom the Lord promised 2 King 10.30 that his children should sit upon the throne of Israel to the fourth generation because of that zealous detestation hee had shewed unto the Idolatry of Ahab And yet it is evident both by the next verse 31. and by Hos. 1.4 that therein his heart was not upright in him You see then beloved that no man is to bee blamed for the hatred hee beareth unto popery and to all kind of idolatry no no our generall coldnesse and luke-warmenesse this way is much to bee blamed rather And if wee did zealously love the Lord and his Gospell indeed we could not choose but hate all popery more then wee doe And the world is fouly deceived in judging the precisenesse or strictnesse of any man in this kind to be a certaine signe of hypocrisy in him We come now unto the fift and last of those good things that may be found in some that are hypocrites that is to say to that measure and degree of reformation of life that some of them have attained unto not only to leave grosse and open sins but even the smallest also and such as most men account to be no sins at all Wee must therefore know beloved that though you have observed great precisenesse and strictnesse this way in some that have discovered themselves to be no better then hypocrites they would not sweare the least oath they would not give that liberty to themselves for company and recreations that they might lawfully doe c yet are they not hypocrites because of this nay this is no fault in them neither oughtest thou to blame them or hate them for this For 1 it is a good thing and highly pleasing unto God to make conscience even of the least sin and a man cannot be too precise in that case In all things that I have said unto you saith the Lord Exodus 23.13 bee circumspect and wary And I say unto you sweare not at all saith our Saviour Matth. 5.34 Yea it is a good thing for a man to make conscience of that that hath but the appearance of evill Abstaine from all appearance of evill saith the Apostle 1 Thess. 5.22 2 Hee that maketh not conscience of the least thing that hee knoweth to be a sinne and forbidden of God maketh not conscience of any sinne beause it is sinne and forbidden of God This is the Apostles reason Iames 2.10 11. Whosoever shall keepe the whole law and yet offend in one point that is wittingly and willingly give himselfe liberty to do so he is guilty of all For he that said doe not commit adultery said also Do not kill That is true will you say every man must make conscience of the least thing that hee knoweth to be a sinne neither would any man blame them for doing so But this is their odious hypocrisy that they make more sinnes then God hath made they must be so precise and scrupulous forsooth in indifferent and lawfull things in such things as wiser men and godlier men then they make no scruple of at all This singularity of theirs this judging and condemning by their example the practise of other men is the thing that proveth them to bee hypocrites and maketh them so odious to all men as they be To this I have three things to answer First The things that they are so scrupulous in and which they dare not doe may bee in their owne nature not indifferent but unlawfull and sinfull yea well knowne unto them to bee so
in singing of Psalmes we must looke to this wee must sing unto the Lord Ephesians 5.19 Wee must make a melody in our hearts to the Lord. As if hee had said Wee seeke in that duty not to please our selves or others but the Lord. And that which hath beene said of the Sacrament and of preaching and of singing of Psalmes must bee understood likewise of hearing the Word and of prayer and of every other good duty wee performe either of the first or second table if our hearts bee upright wee must doe it as unto the Lord the maine intent and purpose of our heart in doing of it must bee to please the Lord and approve our selves unto him So the Apostle telleth servants that in doing their service unto their masters Ephesians 6.5 7. they must doe it as to Christ as unto the Lord. And verse 9. hee telleth masters they must doe the same things unto their servants a strange speech but the meaning is that they also in their carriage towards their servants in doing the duties of masters must doe it as unto the Lord that is both the servants and masters care in their mutuall duties one to another must chiefly bee this to please and approve themselves unto God In a word The Apostle speaking of himselfe and of all the faithfull 2 Corinthians 5.9 Wherefore wee labour saith he that whether present or absent wee may bee accepted of him As if hee should say This is our maine study and endeavour that while wee live and when wee die wee may please and bee accepted of him Hee that can find this in himselfe may bee certaine that hee is no hypocrite that his heart is upright within him This is the reason the Apostle giveth Romanes 14.6 why the faithfull should not judge one another for indifferent things Hee that regardeth a day regardeth it unto the Lord and hee that regardeth not a day to the Lord hee doth not regard it As if hee should say Both hee that observeth the ceremoniall law in that point and hee that observeth it not doth it not out of any carnall or worldly respect but out of a care hee hath to please God and feare to offend him therefore you may not judge him to bee an hypocrite therefore hee hath an upright heart Hee that findeth this in himselfe may have comfort in his owne estate and none but hee Neither can any man find this in himselfe that the maine end hee aimeth at in every good thing hee doth is to please God unlesse he doth that which hee doth out of love unto God If any man love God saith the Apostle 1 Corinthians 8.3 the same is knowne of him As if hee had said The Lord approveth and highly esteemeth of that man No good thing that we doe can please God unlesse it proceed from the love wee doe beare in our hearts unto him He keepeth covenant and mercy saith Moses Deut. 7.9 with them that love him and keepe his commandements First wee must love him before wee can keepe any of his commandements so as wee may please him therein Neither can any man truly love the Lord nor doe any good thing out of love to him till hee first know that God loveth him in Christ. Herein is love saith the Apostle 1 Iohn 4.10 not that wee loved God but that hee loved us and sent his sonne to bee the propitiation for our sinnes And thus you have heard it sufficiently confirmed unto you that though there bee many good things in some hypocrites yet because they are not in Christ they have no assurance of their reconciliation with God through his bloud therefore they can have no true comfort in them Let us now come to the third part I instanced in that is to say the regenerate themselves In every regenerate man there is true goodnesse indeed and that that farre surpasseth any goodnesse that ever was found in any morall man or in an hypocrite Three notable differences you may observe betweene them First Though they may do many good things in themselves yet of them it could never be said that they were good men But of the regenerate though they themselves be apt to think they are no better then hypocrites and meere naturall men nor so good neither as some of them yet the Holy Ghost giveth testimony of them that they are good men Of Barnabas it is said Act. 11.24 that he was a good man Do good saith David Ps. 125.4 ô Lord unto them that are good and to them that are upright in their hearts As if he had said Every upright hearted man is a good man Secondly Though the other two may do such things as are good in themselves and such as God is pleased with and oft rewardeth them for yet is he never a whit the better pleased with them for them But the Lord is not onely well pleased with the goodnesse that is in the regenerate but he is pleased with them and loveth them the better for it The Lord taketh pleasure in them that feare him Psal. 147.11 Such as are upright in their way are his delight saith Solomon Pro. 11.20 Thirdly Whereas the other two though they may doe many good things yet can take no sound comfort in any of them as wee have heard the regenerate may take much comfort in that goodnesse that truth of grace that they find in themselves So did Paul in his greatest afflictions Our rejoycing is this saith he 2 Cor. 1.12 even the testimony of our conscience So did Hezekiah even then when he thought he should die Esa. 38.3 Remember now ô Lord God I beseech thee saith he how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight But though all this be so Yet could not the best of Gods servants take any comfort at all in any goodnesse that is in them were it not for this that they know themselves to bee in Christ and reconciled unto God by his bloud God forbid saith the Apostle Gal. 6.14 that I should glory save in the crosse of the Lord Iesus Christ. Make this sure to thy selfe beloved that Christ is thine and then maist thou find sound comfort in that goodnesse that God hath wrought in thee But it is but cold comfort thou canst have in any good thing that is in thee or done by thee till thou know thy selfe to bee reconciled unto God by Christ rest not in it trust not to it For alas all our righteousnesses are as filthy ragge as the Prophet speaketh Esa. 64.6 And if our high-priest did not beare the iniquity of our holy things as Aaron did Exodus 28.38 our holyest duties could never bee accepted of God but would be most loathsome unto him All our most spirituall sacrifices are acceptable to God by Iesus Christ as the Apostle speaketh 1 Pet. 2.5 and through him alone Lecture CXL On Psalme 51.7 February 16. 1629. IT followeth now that we
hee hath offended him As the thing that made the servants of Benhadad seeke unto Ahab 1 Kings 20.31 with sackcloth upon their loines and ropes about their necks whereby they professed their sorrow for offending him and that they were worthy to die for it was this onely thing that they had heard the kings of Israel were mercifull kings This is the Motive that good Hezekiah used to perswade Israel unto repentance 2 Chron. 30.6 Turne againe unto the Lord God of Abraham Isaac and Israel hee putteth them in mind of the covenant God had made with their fathers and hee will returne unto you And that also which the Prophet useth to the same purpose Esa. 55.7 Let the wicked forsake his way and the unrighteous man the man of iniquity the worst man that is his thoughts and returne unto the Lord and hee will have mercy upon him and to our God for hee will abundantly pardon Thus doth the Apostle likewise Iames 4.8 perswade unto repentance Draw nigh to God and hee will draw nigh unto you And to conclude this was the maine thing that drew the prodigall unto repentance even the consideration of the fatherly affection that hee knew remained in his father towards him though he had so hainously offended him as we may perceive by his words Luke 15.18 I will arise saith he and go to my father and say to him father I have sinned against heaven and before thee and am no more worthy to be called thy sonne And certainely if the vilest sinner among you all could thus be perswaded of Gods mercifull disposition and readinesse to forgive you upon your repentance you would come in and not stand out in rebellion against him as you doe The second grace wherein the force of faith appeareth is the true feare of God What is it that hath most force to make Gods child when he is once reconciled to God affraid to offend him againe I know well that the consideration of Gods severity and power hath and ought to have great force and power in the heart to restraine a man from sin For so our Saviour teacheth Luk. 12.5 Feâ—re him which after he hath killed hath power to cast into hell yea I say unto you feare him But the apprehension and perswasion a man hath of Gods mercy and goodnesse toward him in Christ is much more effectuall to make a man afraid to offend God and all feare that is wrought without this is but a slavish tormenting feare Feare hath torment saith the Apostle 1 Ioh. 4.18 It is not a child-like and saving feare There is forgivenesse with thee saith David Ps. 130.4 that thou maist be feared And Hos. 3.5 They shall feare the Lord and his goodnesse in the latter dayes And certainely beloved if you were any of you by a lively faith assured of the forgivenes of your sins and of Gods marvellous goodnesse towards you in Christ you would be much more fearefull to offend him then the most of you are Thirdly The third grace wherein this power of faith appeareth is Obedience Nothing is able to make a man willing and ready to be ruled by God in all things to yeeld hearty and constant obedience unto him till he by faith be assured of Gods love to him in Christ. The terrours of the law may like that hedge of thornes that the Prophet speaketh of Hos. 2.6 be able to stop a man from going on in an evill way but a willing obedience shall a man never bee able to yeeld unto God till he have faith When David Psal. 26.1 2. maketh profession of his integrity even unto God and comforteth himselfe against the malice of his enemies by that testimony that his conscience gave him that hee had walked in his integrity hee had walked in Gods truth his honest and good meaning hee knew would have yeelded him small comfort 〈◊〉 had not guided his saith by the direction of Gods Word nay he 〈◊〉 God to examine and try him whether it were not so he giveth verse 3. this for the reason and cause of this care hee had to walke uprightly and to follow the direction of the Word in all things For thy loving kindnesse saith hee is before mine eyes Nothing hath that force to make a man upright and constant in a Christian course as the knowledge and consideration of the mercy and loving kindnesse of God towards him in Iesus Christ. I delight to doe thy will ô my God saith David Psalme 40.8 and thy law is within my heart Till a man know God to bee his God reconciled unto him in Christ hee will never delight to doe his will his law will not bee in his heart hee will never heartily affect it It was the love of Christ that constrained Paul to doe him so diligent and faithfull service in his ministery as hee did 2 Corinthinas 5.14 the assurance hee had of Christs marvellous love to him in dying for him made him force himselfe to doe him the uttermost service hee was able and to thinke hee could never doe him service enough And where the Apostle speaketh of the marvellous obedience of Abraham to every thing that God commanded when God bad him get him out of his owne countrey and from his kindred and come into a land which hee would shew him hee left all presently when God â—ad him circumcise himselfe and every male that was in his family hee did presently upon the selfe-same day though himselfe were then ninety nine yeeres old Gen. 17.23 24. and hee had in his house three hundred and eighteene valiant men at that time Gen. 14.14 when God bad him cast out him sonne Ishmael out of his house though hee loved him dearely yet hee did immediately Gen. 21.14 Nay when God bad him sacrifice with his owne hands his sonne Isaac of whom it was said in Isaac shall thy seed bee called as the Apostle speaketh Hebrewes 11.18 yet hee was ready to doe it and that presently too as you may see Gen 22.3 But what was it that made Abraham so obedient to God in all things even in such hard commandements as these were Surely saith the Apostle Hebrewes 11.8 17. he did all these by faith He knew God was his God and his exceeding great reward as hee promised to bee Gen. 15.1 Hee was strong in faith as the Apostle saith Romanes 4.20 and therefore was so ready and cheerefull in his obedience unto God Certainely it is our want of faith beloved that maketh every commandement of God so grievous unto us if we had more faith and assurance of Gods favour in Christ we could not be so slack and backward in our obedience as we are The fourth and last grace that I will instance in is our love unto God No man can truly love the Lord till hee bee first by faith assured of Gods love to him in Christ. Wee love him saith the Apostle 1 Iohn 4.19 because hee first love us And when once a man is assured by
faith that God hath so loved him hee cannot choose but love him againe and serve him out of love and not out of feare onely Faith worketh by love saith the Apostle Galathians 5.6 As if hee had said The first and chiefe fruit that it putteth forth and whereby it sheweth that life and efficacy that is in it is this it breedeth in the heart that hath it an unfained love unto God Yea proportionable to our faith and the assurance wee have of Gods love to us will our love unto God bee Many sinnes are forgiven her saith our Saviour Luke 7.47 for shee loved much but to whom little is forgiven the same loveth but a little Certainely beloved the true cause why the most of us beare no more love to God and goodnesse then wee doe is this that either wee have no faith no assurance of Gods love to us in the pardon of our sinnes or els wee have knowne but few sinnes by our selves and have beene but a little humbled for sinne and therefore we are not much affected with the mercy and love that God hath shewed to us in the pardon of our sinnes Now for the force that is in justifying faith to quicken and enable us unto every good duty which is the second particular that I promised to speake of I might be large in the handling of it There is no good duty either towards God or man that thou findest thy selfe most backward in but if thou hadst faith to assure thee of Gods love to thee in Christ and to beleeve the promises that God hath made unto that duty and if thou wouldst also stirre up and exercise thy faith in meditating of Gods mercy and love and of those particular promises thou shouldst find thy selfe thereby made farre more able to performe that duty and to performe it in a holy and comfortable manner then thou art This is that whereby David was wont to prepare himselfe to Gods publique worship I will goe to thine house saith hee Psalme 5.7 in the multitude of thy mercies But I will instance and that briefly too but in two particular duties that is to say the hearing of the word and prayer For the first No man can heare the Word with any affection and fruit till he have faith and be thereby perswaded of Gods love to him in Christ. As new borne babes desire the sincere milke of the Word saith the Apostle 1 Pet. 2.2 3. that you may grow thereby if so bee yee have tasted that the Lord is gracious As if he should say Then and not till then you shall be able to doe it God hath made many promises to such as heare his Word Generall promises 1. Hee will ever assist this ordinance and worke with it Matthew 28.20 Goe teach all nations and loe I am with you to the end of the world 2. That hee will save the soules of his people by this ordinance Iames 1.21 Esa. 55.3 3. That by this ordinance hee will begin grace and convert the soule Psalme 19.7 4. That by this ordinance hee will increase and perfect grace where hee hath begun it Vnto you that heare shall more bee given saith our Saviour Marke 4.24 And Acts 20.32 I commend you to God and to the Word of his grace which is able to build you up And particular promises God hath also made to them that attend upon this ordinance 1. That hee will by this ordinance give them strength to overcome their strongest corruptions Even a young man may cleanse his way thereby Ps. 119.9 2. That he will by this ordinance worke peace in their consciences Esa. 57.19 How falleth it out then that many of us heare constantly and find no such thing Surely the cause is rendred Hebrewes 4.2 The Word preached did not profit them not being mixed with faith in them that heard it In our hearing wee make not use of our faith to make claime to these promises and expect the performance of them unto us Secondly For prayer Till a man have some assurance by faith of the pardon of his sinnes and of Gods favour hee can never pray aright nor with any heart and affection Romanes 10 14. How shall they call on him in whom they have not beleeved It is the spirit of grace that is the spirit of supplications Zach. 12.10 He that goeth to God must apprehend him and conceive of him as of his father Matthew 6.9 And on the other side hee that is by faith perswaded that God is his gracious father cannot choose but resort much to him in hearty prayer Galathians 4.6 O God thou art my God saith David Psalme 63.1 early will I seeke thee And 86.4 5. Vnto the Lord doe I lift up my soule for thou Lord art good and ready to forgive and plenteous in mercy to all that call upon thy name Many are the promises that God hath made unto prayer Generall promises that he will heare and answer us Esa. 30.19 Hee will be very gracious unto thee at the voice of thy cry when hee shall heare it he will answer thee And Iohn 16.23 Whatsoever ye shall aske the father in my name hee will give it unto you And particular promises 1. Deliverance from any trouble and affliction Psalme 50.15 Call upon me in the day of trouble I will deliver thee Or strength and patience to beare it Iames 1.5 If any of you lack wisdome let him aske of God and it shall be given him 2. Whatsoever spirituall grace we stand in need of Luke 11.13 Your heavenly father will give his holy spirit to them that aske him 3. Inward joy and peace of conscience Iob 33.26 Hee shall pray to God and hee will bee favourable unto him and hee shall see his face with joy Aske and ye shall receive that your joy may be full Iohn 16.24 Why then have wee no more heart to prayer Why receive wee no more good by it Surely wee doe not make use of our faith in thinking of and trusting to these promises of God when we goe to prayer and that is a maine cause of it And let not that man thinke saith the Apostle Iames 1.7 that hee shall receive any thing from the Lord. And thus have I finished those foure Motives I promised to give for the enforcing of this exhortation Lecture CXLII On Psalme 51.7 March 2. 1629. IT followeth now that we proceed unto those signes and notes that I promised to give you whereby they that have received Christ and are justified by him may be knowne And surely there is great need that we should have signes and notes given us in Gods Word whereby this may be discerned and judged of For we finde by experience of all ages that many doe verily thinke that Christ and all his merits doe belong to them who yet did never receive him nor have any title to him at all Many will say to me in that day saith our Saviour Matth. 7.22 23. Lord Lord have we not prophesied in
and blind devotion in both these yet what great hurt was ther in them Had they not a shew of holinesse and mortification Surely if you weigh the matter well for as much as you may bee sure that neither Christ nor the Apostle could be thus vehement without just cause you will find that to be strict and precise in the observation of any thing as a part of Gods worship that God in his Word hath given us no direction for though it seeme to tend never so much unto holinesse and mortification is a most heinous sinne For 1 it is grosse Idolatry and high-Treason against God to give to our selves or to any creature this divine authority as to make him a law-giver to our conscience For this is the Lords royall prerogative in which he will endure no partner There is one law-giver who is able to save and to destroy saith the Apostle Iam. 4.12 I am the Lord saith he Esa 42.8 that is my name and I will not give my glory to another 2 This will quite steale and turne away the heart from God and his Word and breed a light account of the Word of the commandements and ordinances of God This is one reason our Saviour giveth for his vehemency against the Pharisaicall purifyings Mat. 15.6 Ye have made the commandement of God of none effect by your traditions And Mar. 7.9 Full well ye reject the commandement of God that ye may keepe your owne tradition Ahaz we know 1 brought his altar into Gods house and offered on it 2 King 16.12 13. 2 He set it cheeke by jowle as we say by the Lords owne altar verse 14. 3 He brought it in further and placed it above Gods altar verse 14. 4 He used it onely in the ordinary offerings and sacrifices with neglect of Gods altar verse 15. The more zealous any are for the religious observation of such things as God never commanded the lesse conscience we shall find they make of any commandement of God the lesse account they make of Gods Word When Ephraim had multiplied altars in a will worship being more abundant in sacrifices then God required Hos. 8.11 12. the great things of Gods written law were counted by him as a strange thing not belonging unto him Yea this will-worship will breed in the heart a hatred of God and his ordinances which is the cause why the Lord calleth the transgressours of the second commandement such as hate him Exod. â—0 5 And the Apostle saith Tit. 1.14 that the giving heed to the commandements of men in this case will turne men from the truth This experience hath proved most true not only in the Papists but in too many other fondly superstitious 2 Can any of you find in your selves a high and reverend esteeme of Gods Word doe you love it and delight in it do you depend upon it onely for direction in all your waies despising and rejecting all other rules besides it Canst thou say with David Psal. 119 113. I hate vaine inventions but thy law doe I love Certainely how ever thou maist be slouted and hated for this in the world this will one day even when thou shalt have most need of it yeeld a comfortable testimony to thee that thy heart is upright with God Remember as thou hast now heard what comfort Iob found in this Iob 33 10-12 Remember how oft David calleth him a blessed man that can doe thus Ps. 1. â— 112 1.128.1 Remember that our blessed Saviour accounteth such Luke 8.21 in respect of his deare and tender affection and respect unto them as his brethren and sisters and mother And that for this cause he professeth of Mary Luke 10.42 that she had chosen the good part which should not bee taken away from her Lecture LXXVIII On Psalme 51.6 Ianuary 22. 1627. IT followeth now that wee proceed unto the second property that is necessarily required in true goodnesse and righteousnesse it must have a good root We must therefore know that nothing that we can do is truly good and pleasing unto God unlesse the inward principle the root that produceth it and moveth us to doe it be good We read of holy Iob. 9 28. that he comforteth himselfe against the censures of his friends that judged him to be an hypocrite by this that the root of the matter was found in him he knew he had in him the root of true righteousnesse and goodnesse and therefore he was no hypocrite therefore his heart was upright And on the other side in the parable of the sower our Saviour giveth this for the reason why the hearer that is resembled to the stony ground fell quite away and so shewed himselfe to bee an hypocrite and that his heart was never upright Matth. 13.21 because hee had no root in himselfe Now if you aske me what is this root of true righteousnesse and goodnesse that a man must have in himselfe or els his heart cannot be upright I answer it is that which the Apostle speaketh of Gal. 5.6 In Christ neither circumcision availeth any thing nor uncircumcision but faith that worketh by love Faith that worketh by love is that root from whence all true goodnesse and righteousnesse doth spring Here are you see two graces grow together in this root faith and love 1. Nothing that we doe is truly good and pleasing unto God neither will the doing of it argue the uprightnesse of our hearts unlesse we doe it out of love to God 2. The love that wee beare to God is not sound nor such as will argue the uprightnesse of our hearts unlesse it proceed from faith that assureth us of Gods speciall love to us in Christ. For the first The love of God is the root of all true obedience and that heart that truly loveth God is certainely an upright and true heart Two branches you see there are of this point which I will severally and distinctly consider of 1. The love of God is the root of all true obedience 2. The heart that truly loveth God is an upright heart First Nothing that we do is good in Gods sight unlesse we do it out of love unto him This is the root of all true obedience God hath chosen us saith the Apostle Ephes. 1.4 in Christ before the foundation of the world that we should be holy and without blame before him in love When our Saviour giveth the summe of all the foure commandements of the first table he giveth it us in these termes Matth. 22.37 Thou shalt love the Lord thy God with all thy soule and with all thy soule and with all thy minde Then onely wee pray well and and heare well and preach well and receive the Sacrament well and keepe the Sabbath well yea then onely we put our trust in him aright and serve him aright when we doe all this out of love to the Lord our God So for the duties of the second table then onely we performe the duties of righteousnesse and
love and mercy towards men aright when the thing that moveth us to do them is the love we beare unto God So speaketh the Apostle of the workes of mercy Heb. 6.10 God is not unrighteous to forget your worke and labour of love which you have shewed towards his name in that yee have ministred to the Saints and doe minister It was their love to God that moved them to minister to the Saints and such workes of mercy as proceed from that root God will never forget to reward So speaketh the Apostle Iohn likewise 1 Iohn 5.2 By this wee know wee love the children of God when we love God Before we can love the children of God wee must first love God and for that cause love his children In a word to conclude the confirmation of this first branch this is made the root of all obedience in generall to any commandement of God of all good workes Deut. 7.9 He keepeth covenant and mercy with them that love him and keepe his commandements First We must love him before we can keepe any of his commandements well In which respect the Apostle Rom. 13.10 calleth love the fulfilling of the law Hee that hath not this love can keepe no part of Gods law well he cannot fulfill it he that hath it keepeth the whole law yea fulfilleth it keepeth it so as God in Christ accepteth of it as if he had perfectly kept it Now before I passe from this branch an objection must here be answered Is nothing well done unlesse it bee done out of love to God Is nothing well done that is done out of feare of Gods judgements If a man abstaine from sinne and performe good duties out of feare of wrath even out of the feare of hell will God in no case be pleased with this I answer First Yes verily The feare of Gods wrath kept Iob from sundry sinnes It kept him from uncleannesse For hee professing Iob 31.1 that he durst not give himselfe liberty in wanton looks nor in wanton thoughts he telleth us verse 3. what moved him to it Is not destruction saith he to the wicked and a strange punishment to the workers of iniquity And professing verse 21. that he durst not oppresse or wrong any poore man hee giveth this for the reason whereby he was kept from it verse 23. For destruction from God was a terrour to me saith he and by reason of his highnesse I could not endure As though he should say I was not able to beare the wrath and fury of that high and mighty God And the Apostle speaking of Noahs obedience unto that strange commandement that God gave him to prepare the arke one hundred and twenty yeares before the floud came wherein doubtlesse hee made himselfe a scorne and laughing stocke to all that knew him telleth us Heb. 11.7 that he was moved by feare to doe it And the same Apostle professeth of himselfe 2 Cor. 5.11 that he had not beene so diligent and conscionable in his ministery as he was if the feare of Gods wrath against all idle and unconscionable and unprofitable Ministers had not moved him unto it Knowing saith he the terrours of the Lord we perswade men So that it is certainly lawfull and pleasing unto God that we should both thinke oft of Gods wrath due to sinne yea even of the torments prepared in hell for sinners where the worme never dieth and the fire never goeth out and to abstaine and restraine our selves from evill even out of that feare Nay our Saviour commandeth us so to doe Luke 12.5 Feare him that after he hath killed and taken away your life hath power to cast you into hell yea I say unto you feare him But then I answer secondly That no godly man doth abstaine from sinne or doe good duties onely out of this feare of Gods wrath but out of the love hee beareth to God for his goodnesse as well nay more out of that then out of the feare of his wrath This is evident in the Apostle even in that very Chapter 2 Cor. 5. wherein as we have heard he professed what force there was in the terrours of the Lord to move him unto his duty hee telleth us of this other motive verse 14. and saith it was more forcible with him then feare For the love of Christ constraineth us saith he And of Noah it is said Heb. â—1 7 By faith he prepared an Arke There is in the obedience of the godly a holy mixture of feare and love As their love to God is not a fellow-like familiarity as is among equalls but is out of an apprehension of his greatnes and holinesse and justice tempered with feare and a dreadfull awe of him so neither is that feare of God that is in them a servile feare like that of the slave that hath nothing to move him unto duty but the feare of the whip but is out of an apprehension and assurance of his goodnesse mixed with love Like the feare that ought to be in every good child towards his parents Lev. 9.3 Yee shall feare every man his mother and his father Yea the love they beare to God for his goodnesse is the chiefe root of that feare they have of him according to that Hos. 3.5 They shall feare the Lord and his goodnesse in the latter daies The feare they have of God is not such a tormenting feare as wicked men have but there is joy and comfort mixed with their feare They rejoyce even in their trembling as David speaketh Psal. 2.11 Yea they have confidence in their feare Psal. 56.3 What time I am afraid I will trust in thee The feare of wicked men is like that of the souldiers that kept Christ Sepulcher when the Angell that rolled away the stone appeared unto them For feare of him saith the Text Matth. 28.4 the keepers did shake and became as dead men they had no comfort no hope But the feare of the godly is like that of the two Maryes of whom we read verse 8. that when they had both seene the Angell and heard his glorious voice also they departed from the Sepulchre with feare and great joy And thus have I finished the first branch of the Doctrine and shewed you that we can do nothing well we cannot please God in any thing we doe unlesse it proceed from the love we beare to God unlesse it grow from that root Cant. 1.4 The upright love thee Now let us proceed unto the second branch That the true love of God wheresoever it is is an infallible signe of a true and upright heart This you shall heare confirmed unto you by three sorts of proofes First This is oft made in the Word a proper note and character of the elect and upright hearted man that he is such a one as loveth the Lord. Yea these two properties are made convertible termes every good man every upright hearted man loveth the Lord Cant. 1.4 The upright love thee And every one