CLII lectures vpon Psalme LI preached at Ashby-Delazouch in Leicester-shire / by that late faithfull and worthy minister of Iesus Christ, Mr. Arthur Hildersam. Hildersam, Arthur, 1563-1632. This text is an enriched version of the TCP digital transcription A03343 of text S122925 in the English Short Title Catalog (STC 13463). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3684 KB of XML-encoded text transcribed from 432 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A03343 STC 13463 ESTC S122925 24570686 ocm 24570686 27786 2240894389

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Early English books online. (EEBO-TCP ; phase 1, no. A03343) Transcribed from: (Early English Books Online ; image set 27786) Images scanned from microfilm: (Early English books, 1475-1640 ; 1854:4) CLII lectures vpon Psalme LI preached at Ashby-Delazouch in Leicester-shire / by that late faithfull and worthy minister of Iesus Christ, Mr. Arthur Hildersam. Hildersam, Arthur, 1563-1632. [36], 815 [i.e. 803], [13] p. Printed by George Miller for Edward Brewster at his shop at the great North doore of Pauls at the signe of the Bible, London : MDCXXXV [1635] Signatures: [pi]² A⁶ a⁶ [par.]⁴ B-3Z⁶. Errata: p. [36]. Includes index. Title within ornamental border. Numerous errors in paging. Imperfect: slightly faded. Reproduction of original in the Henry E. Huntington Library and Art Gallery. eng Miserere -- Sermons. eebo CLII lectures vpon Psalme LI. Preached, at Ashby-delazouch in Leicester-Shire. By that late, faithfull, and worthy minister of Iesus Christ, Mr. Arthu Hildersam, Arthur, 1635 854 728024 1581 0 0 0 0 0 21.72 C The rate of 21.72 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-02 Assigned for keying and markup 2003-03 Keyed and coded from ProQuest page images 2003-04 Sampled and proofread 2003-04 Text and markup reviewed and edited 2003-06 Batch review (QC) and XML conversion

CLII LECTVRES VPON PSALME LI. PREACHED , At ASHBY-DELAZOUCH in Leicester-Shire .

By that late , faithfull , and worthy Minister of IESVS CHRIST , Mr. ARTHUR HILDERSAM .

Psal. 32.1 , 2.

Blessed is he whose transgression is forgiven , whose sin is covered .

Blessed is the man unto whom the Lord imputeth not iniquity : and in whose spirit there is no guile .

LONDON , Printed by George Miller for Edward Brewster at his shop at the great North doore of PAULS as the signe of the Bible . MDCXXXV .

TO THE RIGHT HONOVRABLE AND RELIGIOVS LADY , KATHARINE COVNTESSE OF CHESTERFIELD :

●AMUEL HILDERSAM presenteth this Book in testimony of his humble and thankfull acknowledgement of her noble favour and respect shewed to the Author both living and dying .

The Contents of the whole Booke collected by the Author .
Lect. 1. IN the expounding of the Psalmes , the Titles ought not to be omitted as superfluous , Page 1. No part of the Word is to be neglected , but reverently to be esteemed of , though we cannot at first discerne , what use is to be made of it , and thus our reverend esteeme of it , is to be shewed six waies , p. 2 , 3. Why this Psalme was committed to the chiefe Musician , p. 4. To sing Psalmes , even Davids Psalmes in Gods solemne worship , is an ancient and excellent ordinance of God , Ibid. How Psalmes should be sung , p. 6. They that have grace , and have truly repented , dare not speake broadly , nor immodestly of filthy actions , Ibid. The hainousnesse of Davids sins , both in respect of the nature , and circumstances of them , p. 8. The truly regenerate may fall fearefully into grosse sins , p. 8. Therefore 1 feare thy selfe , p. 10. 2 bee willing to die , p. 11. 3 strive to hold out to the end , p. 12. 4 Despaire not if thou fall , Ibid.
Lect. 2. No man when he is fallen , is able of himselfe to rise up aga●ne , p. 13. Therfore 1 Embolden not thy selfe to sin , upon hope of repentance , p. 15. 2 Feare hardnesse of heart , as the greatest judgement , p. 16. 3 Be thankfull for a penitent and humbled heart , p. 17.
Lect. 3. The ministery of the Word , is the meanes which God hath sanctified , and by which he is wont to worke repentance , and saving grace , p. 18 , viz. 1 an effectuall sense of sin , Ibid. 2 a comfortable assurance of pardon , p. 19. 3 a true change in the heart , Ibid. For 1 God accompanies it with his divine power and blessing , p. 20. 2 that so he might grace and dignifie his owne ordinance , p. 21. 3 it pleaseth God to shew his power , in this rather then in stronger meanes , Ibid. Therfore esteeme highly of this ordinance , reverence the faithfull Minister , and how far forth , Ibid. and p. 22. Some we may reverence above others , Ibid. and p. 23. yet the meanest faithfull Minister is to be reverenced , Ibid.
Lect. 4. Most men 1 esteeme not of the Ministers of the Word , at least not for their workes sake , p. 24. 2 Few esteeme rightly of the ministery of the Word : for 1 they care not what ministery they live under : 2 in placing themselves and children , they have no respect to that : 3 they will be at no cost : 4 they will take no paines for it : 5 though they may have it freely and without labour , they care not for frequenting it . 3 Few or none are thankfull for it , or count it a blessing , p. 25. Their great sin , that care not for the ministery of the Word . p. 26. Their great sinne and danger , that heare much and are never the better , p. 27.
Lect. 5. The ministery of the Word is ●or fruitfull and three causes of it , 1 Want of due inspection , 2 A secret curse of God , p. 2● . 3 The hearers fault , p. 30. Preparation is necessary to the profitable hearing of the Word , viz. Come with an heart , that is 1 penitent , Ibid. 2 freed and emptied of worldly cares , 3 that hath a good appetite and desire to learne , 4 humble and sensible of the need it hath of the Word , p. 31 5 open and ready to receive whatsoever God shall teach , 6 resolved to obey and practise , p. 32. 7 Come in faith , 8 Pray earnestly for the teacher and themselves , p. 33.
Lect. 6. To heare the Word profitably , is a laborious and painefull thing , p. 34. In the hearing of the Word , 1 We must set our selves as in Gods presence , for as the Word is his , so is he , in a speciall manner present , where it s preached , p. 35. 2 attend diligently unto it , p. 36 , 37. 3 labour to understand what we heare , p 38.
Lect 7. 4 Labour to heare with affection and delight , Ibid. 5 Take every thing as spoken to thy selfe , p. 39. After hearing we must 1 Be carefull to keepe what we have heard , Ibid. 2 Meditate and thinke seriously of it , p 40. 3 Conferre of what we have heard , and repeat it among our selves , Ibid. & p. 41. This repetition , conference , examining , chiefly required of such as have families , Ibid. Foure benefits of it , Ibid. & p 42. 4 Resort to the Minister for resolution , if we doubt of ought we heare p. 43. 5 Set presently upon the practise of that we have heard , Ibid.
Lect. 8. The ministery that God useth most to worke by , is that that is most particular in application , that doth most plainely , and boldly reprove sin , p 44 1 The Ministers that God hath given best testimony to , preached thus , Ibid. 2 God hath commanded his servants to preach thus , p. 45. 3 In this kind of preaching , God hath beene wont to shew his power most , Ibid. Application of the Word , necessary in preaching , because 1 Men so apt , to put off all that they heare from themselves , p. 46. 2 till mens sins be effectually discovered , they cannot attaine to soundnesse in faith and grace , Ibid. 3 the more faithfull a Minister is , the readier is the Lord to worke with him , and his faithfullnes consists in this chiefly , Ib. Therefore 1 No marvell though the best Ministers , be so much hated , and this should not alienate , but increase the love of the godly towards them , Ibid. & p. 47. 2 profitable for the people , that their Ministers may know them well , Ibid. & p. 48.
Lect. 9. Therefore the Minister had need be one , 1 that knowes well the estate of his people , Ibid. 2 that is of an unblameable life , Ibid. 3 that is wise , for in reproving sin : he must not taxe every fault he knoweth , but forbeare and passe by smaller offences ; he must be able substantially to proove , and convince it to be a sin , which he reproves : hee must have due respect to the persons that he reproves , p. 49. he must be able to discerne when its fit to reproove sin , and when to forbeare . It s the Ministers wisdome not to reprove , when either he seeth more danger of doing hurt , and dishonour to God by reproving , then by holding his peace , or when he can see no hope of prevailing or doing good by his reproofe , p. 50. 4 that is a peaceable man , and not given to suits and contention , p. 51. 5 that loves his people , and sheweth his love even in reprooving , by reproving sin , neither in rage , nor in a merry and flouting , manner , nor so as to set a brand of infamy upon them , Ibid. Therefore desire to live under such a Minister , as will faithfully reprove sinne , and the great sin of the people , that cannot endure it , p. 52. the reasons why men cannot endure such a ministery ; Ibid. & p. 53. the folly and sin of these men discovered in foure points , Ibid. Objections answered that are made against such a ministery . 1 That they use to raile , & give bitter and opprobrious termes to men , 2 they use in a most unseemely fashion to cry , and stampe , and beat the pulpit , p. 54. 3 They are alwaies chiding and inveighing , and shew no love to the people , pag. 55. 4 They love no● to deale with then people in private , but disgrace them publikely , 5 They are given to hearken to ●ale-beare●s , page 56.
Lect 10. In all our distresses , we must fly to God by prayer and seeke comfort that way , p. 59. for 1 In all our afflictions God hath 2 chiefe hand , 2 He is able to releeve us , 3 himselfe hath prescribed this course to us , pag 60. 4 The Lord is ready to be found this way , p. 61. The meanes of comfort , we all apt to neglect , Ibid.
Lect. 11. Impediments that keepe us from this remooved , 1 Th' extreamity of my affliction , overwhelmes me , and the tokens of Gods anger upon me , are such , that I have no hope to speed , p. 63 , 64. 2 I am so vile a sinner , that I dare not pray Ibid. & p. 65.
Lect 12. 3 I cannot pray , p. 66 , 67. Every faithfull man hath the spirit of prayer , yea a man may pray most acceptably , though he do not feele that he hath faith , or the spirit of prayer , Ib. Such must bewaile , their case to God , and strive to pray , for all they cannot doe it with feeling and comfort , p. 68 , 69.
Lect. 13. 4 It is to no purpose , for me to pray , Ibid. Resolve this is but a tentation , and resist it , and how , p. 70. Particular answer to Sathans reason in this tentation , 1 They that never use to pray , doe as well , as those that are most given unto it , ibid. 2 men use ordinary meanes for their comfort , with discretion , they may do well enough , though they never pray , p. 71. Though God usually helpe men by meanes , and best by best meanes , p. 72. Yet he is the giver of all meanes , and the vertue that is in them to do us good , commeth wholly from him : and Gods servants have therefore in the use of all meanes , and in all occa●sions of their life sought to him , Ibid. & p. 73. ●
Lect. 14. 3 God knowes our necessities well enough , and hath decreed what he will do for us , and is of himself apt enough to do us good without our asking , Ibid. & 74. 4 I have long used to pray , and finde no good by it , Ibid. It may be God rewards our prayer , though we obtaine not our suite presently , p. 75. Foure reasons why God delayes his answer , Ibid. By five things wee may know God answereth us , though we obtaine not what we aske , p. 76 , 77.
Lect. 15. When we have prayed long , and finde no audience , this must trouble us , p. 78. We should hearken after our prayers , what answer God gives them , Ibid. We must not give over praying , though we receive no answer , p. 79. Examine the cause , why thy prayers speed no better , p. 80. Six causes for which the Lord useth oft to put back , the prayers of his people , without a gracious answer , p 81 , &c.
Lect. 16. Pardon of sin is more to be desired , then deliverance from the greatest judgement , that can befall us , p. 84. for 1 sin is the greatest evill , p. 85 2 pardon of sin , a sufficient ground of comfort in any distresse , Ibid. 3 in this suit we should be more earnest with God , then in any other , p. 86. 4 he hath enough to make him happy , that hath that , Ibid for 1 sin is a debt , p 86. 2 sin is filthinesse , and uncleannesse p. 87.
Lect 17. Most men seeke after many things , more then the pardon of sin , count not sin the greatest evill , nay no evill or misery at all , p 88 , 89. our sins not smaller , then such as Gods people , have beene greatly humbled for , Ibid & p. 90. The knowledge of Gods mercy should not cause us , to be the lesse troubled for our sins , p. 91. for 1 His mercy in pardoning of sinne is not common to all , but shall be denied three sorts of sinners , Ibid. 2 That will aggravate sin , and not make it the lighter , p. 92. Nor this conceit , that others worse then wee , have found mercy both in life and death , yet were never humbled . For 1 it may bee they found not mercy with God , though they prospered , Ibid. 2 We are bound in charity to judge the best of their estate , Ibid. 3 They may have beene soundly humbled for sin , though we know it not , p. 93. It s no good argument a sinner dieth in Gods favour , because he dieth quietly , p. 93.
Lect. 18. Seeke pardon of sinne above all things , Seeke it without delay and earnestly , Ibid. For 1 its possible to be gotten , 2 in regard of the excellency of this pardon , p. 94. Seeke it speedily , 1 in regard of the continuall danger of death we are in . 2 in respect we are daily liable to afflictions , p. 95. 3 in respect of the present comfort of our life , page 96. Meanes to obtaine it , 1 Bring the heart to a sound sense of sin , Ibid. 2 Pray & beg pardon for even such as want assurance of pardon may pray , pag. 97. 3 Confesse thy sinnes to God , 4 Fly by faith to Christ for it , pag. 98. A man may have his pardon , and not know and perceive he hath it , and the reasons of it , Ibid. & p. 99. Yet may a man in this life , be assured that his sins are pardoned , Ibid. We must not be our own judges in this case but this must be knowne by the Word , viz. 1 if we came to it the right way , viz. by the foure meanes mentioned , 2 If we finde ou● hearts changed , and sanctified , p. 100 ▪ 3 If the knowledge of Gods love , hath bred in us a love to him , 4 If the knowledge of Gods love maketh us willing to forgive men , p. 1●1 .
Lect. 19. The best of Gods servants , have no other ground of hope to finde favour with God , for the pardon of their sinnes , but onely in the mercy of the Lord , p. 102. For 1 Though Christ hath dearely purchased our pardon , yet is it meerely of Gods free grace , that wee receive any benefit by him , p. 103. 2 Though good workes bee strong foundations of our hope , and comfort : yet the maine foundation of all the hope and comfort , we have in our workes is the mercy and free grace of God , p. 104 — 106.
Lect. 20. The best man cannot rely on any goodnesse hee findeth in himselfe . 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 i● 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 vil●st sinnet , to turn● 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 terro●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 hea●ers we must have most respect to them , 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 h●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 , then 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 ●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. 14● , 149. 3 examine thy present estate and thou shalt finde , thou art not void of grace now by five notes , p. 150. From this foure conclusions may bee gathered for our comfort , p. 151.
Lect. 30. Take the helpe of some faithfull Minister , or other friend , for recovering of thy comfort p. 151. 5 Fly to God by prayer , and waite on him , p. 152. Five motives and encouragements to seeke to God by prayer in this , and in all other afflictions , p. 153. 6 Meditate of the goodnesse of God , 1 towards all creatures , p. 154. 2 towards thy selfe , when there was no goodnesse in thee , 3 towards thy selfe even now , and in that state thou art now in , p. 155.
Lect. 31. He that truly repents , cannot hide nor cloake his sin , but will be ready to confesse it , p. 158 This willingnesse to confesse sin , will give a man great hope and assurance of mercy and pardon , Ibid. & p. 159. Gods servants have beene wont to confesse , even the sins of others , that they have prayed for , p. 160. Why confession so necessary , p. 161 , 162.
Lect. 32. How far forth confession of sin in private , to a Minister , or other friend , is not necessary p. 163 , 164. How farre forth it is profitable and fit , Ibid , & 165.
Lect. 33. What manner of men , Ministers had need to be , p. 166 , 167. Gods people bound to reverence our calling , and take heed nothing move them to despise it , p. 167. Resolve never to live without the benefit , and comfort of a faithfull ministery p. 168. They that do enjoy it must labour to make their full use of it , 1 by admitting that spirituall authority , God hath given us over you , 2 by making use of us in private , and seeking resolution , in your cases of conscience , 3 in approving your repentance ▪ and spirituall estate unto us , 4 resting upon that wee shall teach by warrant of of the Word , p. 169. The peoples great neglect of the ministery Ibid.
Lect. 34. David made publike confession of his sin , & profession of his repentance & why , p. 170 They whose sins are publike & scandalous , must be willing to make publike confession , & profession of their repentance , p. 171 , &c. Three cautions to be observed , Ibid. The reasons that moved Gods people to publish their repentance for publike sinnes , p. 173.
Lect. 35. Three great mischiefes of this , that scannalous sins abound so , where the Gospel is preached , 1 it maketh the preaching of the Gospel odious to worldly men , p. 175. 2 it hinders the successe & fruit of all endeavours , that the state or Gods people can use , for the good of Church & nation , Ibid. 3 It threatneth great plagues ▪ yea a generall dissolution , Great cause we should all take to heart the great increase of al grosse sins among us : for they will bring Gods plagues on us . And this stands well , with Gods justice , because we are accessary to those sins , p , 178. We make our selves guilty of other mens sins 1 by applauding , & liking them the better for them , 2 by maintaining voluntary familiarity with them , p. 179. 3 If we doe not professe our hatred of these sins , 4 If wee be not grieved , and troubled to see and heare of them , p. 180. Yet may we not absent our selves from Gods publike worship for any sins , they are guilty of , that joyne with us in it , p. 181.
Lect. 36. 5. If we neglect to do , what lies in us , to bring these foule sinners to open shame . This is the great fault of officers , that are bound by oath to detest , & present infamous persons : They sin ● against the places they live in : 2 against these lewd men themselves , p. 182. 3 against God , and their own soules , in the light account , they make of an oath . When a man hath bound himselfe by oath , to do that which is lawfull , let him take heed how he breake that oath , p. 183. The great sin of Christians in nor furthering the execution of good lawes , for the detecting and punishing of lewd men . Proleps . Every man hath a calling , 1 to oppose himselfe against sin , and do what he can to suppresse , 2 to reprove sin , 3 to beare witnesse ( being required ) before a Magistrate against grosse sinners , p 185. 4 to enforme and complaine of an offendour , that 's incorrigible , yet with foure Cautions , p. 186. Foure true causes why men will doe nothing , for the punishment of lewd men , Ibid. & p. 187.
Lect. 37. The sinne of those that keepe men from publike penance , p , 187 , 188. The sin of such as shun and refuse publike profession of their repentance , p. 189 — 191.
Lect. 38. Confession of our sinnes to God is ( of all kindes of confession ) most necessary and usefull , p. 191 , 192. Specially in secret , for 1 that s necessary , 2 in secret we may doe it , both more freely and fully , and with more expressions of griefe then in publicke , p. 193. 3 This most beneficiall to us , for 1 it will give us best assurance of our uprightnesse , p. 194. 2 it will give us best assurance to finde mercy with God , p. 195.
Lect. 39. The meanes whereby we may be enabled to confesse our sins aright unto God are five . 1 Get knowledge in the Word , p. 196. 2 Observe well and consider thine owne waies , p. 197. 3 Take a daily account of thy selfe and of thy Waies , p. 197. 4 Call oft to remembrance thine old sins . 5 Beg grace and ability of God to do it p. 198.
Lect. 40. Five properties there be , of sincere confession of sin . 1 It must be particular , p. 198 , ●99 . 2 It must be free and full , without cloaking or extenuation , p. 200. 3 It must bee hearty with feeling and affection , p. 201. 4 It must be honest , joyned with an unfeigned hatred of sin and resolution to forsake it , Ibid. 5 It must be ●iliall , not slavish , out of love of God , and hope of mercy , p. 202.
Lect. 41. Davids sin , was ever in his sight . They that have truly repented , cannot forget , but are apt oft , to thinke of their sins , and to be much troubled with them , p. 203. for ● their conscience set in them by God , to be both a register , a witnesse , and a censurer of their actions , p. 204. 2 They more subject to affliction then other . 3 This is the Lords doing for their good , p. 205. Six benefits God procureth to his people , this way , p. 205-207
Lect. 42. Therefore be afraid to sin in any kinde or degree , for 1 thy conscience will say thy secret sins in thy dish one day , p. 207. 2 It will smite and wound thee for it , 3 How soone it will begin to do this , how long it will do it , and in what measure , God onely knoweth , p. 208. 4 The bitternesse of this , will farre exceed the pleasure of any sin , p. 209. The most never troubled for any sin , but strangely hardned but such have no cause , to blesse themselve in their estate . Ibid — 214.
Lect. 43. Davids sin was not against the Lord only , but against himselfe , and other men sundry waies , p. 215. The wrong that David by his sin , did to men , even his owne subjects and servants , though he were a King , did & ought to trouble him , p. 217. Even the consideration of the evill consequents and punishments of sin , should make us feare , hate , and mourne for sin , p. 218. and the consideration of the hurt , we have done to other by out sin , specially by making our selves guilty of the bloud of their soules , which is done three waies , p. 219 Yet the consideration of the offence and dishonour done to God by it , is the chiefe thing , should make us hate and mourne for sin , Ibid & p. 220.
Lect 44. For 1 Every sinne is a transgression of the law of God , & an offence against him , p. 220. 2 By every sin we despise the Lord , and do an injury and contempt unto him , p. 221. 3 The Lord whom we do this offence unto , 1 is present every where , and privy to all our waies . 2 Infinite in holinesse , and hatred of sin , p. 222. 3 Infinite in greatnesse , and majesty , p. 223.
Lect. 45. 4 Infinite in goodnesse and bounty towards us . This expressed six waies , in the things that concerne this life , p. 224 , 225. and three waies in the things which concerne our soules , viz our redemption , conversion , perseverance , p. 225 , 226. The sinning against so good a God should most trouble us , p. 227.
Lect. 46. No sinne is small , or lightly to be accounted of . as appeares , 1 By the father , that begets and engendreth it in us . 2 By the punishment that the righteous God hath inflicted upon the least sin , p. 228. 3 By the price , whereby we were redeemed from the least sir. ● By the person , whom by the least sin wee doe contempt unto , p. 229. Yet are some far greater then others , viz. as are most directly committed against God , p. 230. 1 Sins of the highest degree against the first Table . 2 Sins against knowledge , p 231. 3 Sins of such as are of speciall note for profession , p. 232. Sincerity of repentance to be judged , by 1 our sorrow for , and forsaking of sin chiefly for this cause , because God is offended , and dishonoured by it . 2 When our sorrow for sin , and forsaking of it , groweth from faith , Ibid.
Lect. 47. Take heed of giving liberty to our selves , to commit any sin , or making light account of it , when wee have committed it , upon this conceit , that it is but a small sin , three Motives to this , p. 233 , 234. Yet doth not this precisenesse , make the yoake of Christ intollerable , p. 235. None are to be blamed , for being precise in small matters : 1 Though there be a precisenesse in small matters , that is to be blamed as a certaine signe of hypocrisie , p. 236. 2 Yet all precisenesse even in small matters , is not to be blamed , Ibid. for 1 We may not commit the least sin , for preventing the greatest danger . 2 Nor for the preventing of a far greater sin . 3 We may not dare to do ought , that we see cause to doubt God hath forbidden , p. 237. How to carry our selves towards them , whom we thinke too precise in trifles , Ibid.
Lect 48. The Lord must be justified , in whatsoever he hath spoken . How the Lord speaketh to his people , and how he is justified therein , p. 238. 1 We must undoubtedly beleeve and give credit to every thing God hath spoken , p. 239. 2 We must also approve it as most just & equall without all murmuring against it . 3 We must receive , take to heart , and submit our selves to ●t , p. 240. Because 1 of the authority of the Speaker , 2 because all spoken for our good , p. 241. Though it be not a signe of a faithlesse heart , 1 Not to beleeve , that which the best man teacheth , till we have tryed it , Ibid. 2 to make questions , and moo●e doubts of something wee read , and heare , 3 to have sometime thoughts of infidelity , and atheisme , p. 242. yet it s a dangerous signe , 1 not to bee able to beleeve the Word , nor troubled with infidelity , Ibid. 2 to gaine say and dispute against the Word , 3 not to endure the word of reproofe , p 243. 4 to take nothing to heart , that they heare , p. 244.
Lect 49. Davids meaning in these words . That thou mightest bee cleere , when thou judgest , p. 244. The humbled sinner , will cleere in Lord from all aspersion of injustice , or extreamity in any of his judgements , inflicted on himselfe or others , p 245. Foure degrees of this passive obedience . 1. We may not in word , or thought murmure against any of them , p. 245. 2 We must give testimony to the righteousness of them . 3 We must bee willing to beare them patiently , p. 246 , 247. 4 Even in those , wee can conceive no just cause , or reason of , p. 247. Reasons of this , 1 respects the judge himselfe , Ibid. 2 them that are judged and corrected by him , p. 248.
Lect. 50. We have all need to seeke the grace of patience , for 1 Crosses daily to be ▪ looked for , 2 we in this land have cause to looke for evill times , 3 a very difficult thing to the flesh , to beare crosses well , p. 250. Notes of true patience , 1 its a fruit & effect of repentance and humiliation , 2 and of faith , 3 and of our obedience , p. 251 4 It maketh us willing to beare that crosse ( whatsoever it be ) that God seeth sit to exercise us by , 5 It maketh a man more desirous to profit by his affliction , then to be rid of it , 6 It maketh a man unwilling to ease himselfe of his crosse by unlawfull meanes , 252. 7 It will moderate our passions , and make us meeke spirited even towards men , p. 253.
Lect. 51. Motives unto patience , 1 Every childe of God must looke for a●●liction , even for much affliction , no possibility of going to heaven , but this way , p. 253. 2 We can no way ease our selves , by impatiency , but make our crosse more grievous : but the contrary by patience in three respects , p. 254 , 255. 3 God hath a speciall hand in all our crosses : this consideration hath great force , to preserve from feare of troubles and to keepe us from fainting under them , p. 256. For he doth afflict us alwaies in love , as appeares in five points . 1 He doth it not willingly , but when need requires . 2 The end he aimeth at , is to doe us good : yea some speciall good , that could not otherwise be done , p. 257. 3 He will recompense , whatsoever loffe wee sustaine by it , p. 258. 4 He moderates all our afflictions , both for time and measure . 5 He will bee with them , in their affliction , to strengthen and comfort them , p. 259.
Lect. 52. Meanes . 1 Thinke often of the evill day , and prepare for it , p. 260. These thoughts would 1 keepe us from surfeting of our pleasures , 2 restraine us from sin , 3 make affliction lesse bitter to us , when it shall come , p. 261. A great mercy that God giveth us such warnings , p. 262. 2 Weane thy heart before hand , from the love of earthly things , Ibid. 3 Acquaint thy selfe well before hand with the Word , p. 263. 4 Get a true knowledge and sense of thine owne sinnes , p. 265. This also the best preparative to the Sacrament , Ibid.
Lect. 53. 5 Get before a lively faith , p. 266. the reasons of this , the necessity of faith in this respect , p. 267. rules to try our faith by , p. 268. Comfort for such as have true faith , though in the least measure , p. 269.
Lect. 54. 6 Get before hand a sound hope and assurance that when thou dyest , thou shalt goe to heaven , p. 270. Notes to trie true hope by , p. 271 , &c. 7 Get before hand a good conscience , and be carefull to lead a godly life , p. 272. 8 Seeke this grace of God , by hearty prayer , p. 273.
Lect. 55. The Text 1 Psal. 51.5 . cleared against the Anabaptists by answering two questions , p. 275. The youngest infant is guilty of sin , and deserveth to be damned , p. 277. In what respect infants called innocents & holy , Ibid. p. 278. and some also borne in the state of grace , p. 279. How severe God hath beene in his judgements towards some infants , Ibid Three waies they are guilty of sinne , pag. 280. Therefore 1 Anabaptists erre grossely . 2. Great need they should be baptized . 3 Observe and take to heart Gods judgements on them . 4. The sins of little ones , not to bee neglected , p. 281.
Lect. 56. The sinne that is in infants , is derived to them from their parents . Though there bee three other causes of actuall sins , p. 282. yet of originall sin this is the onely cause , Ibid. ( Why the children of the holyest parents are borne in sin , p. 283. ) yet this doeth not excuse or extenuate their sins : nor give cause to deny reverence , or duty to parents , Ibid. Great is the duty , that children owe to their parents , p. 284. For they have all received , that benefit from the parents , godly or ungodly , rich or poore , which no duty of theirs , can requite , Ibid p. 285. No man hath cause to be proud of his parentage , Ibid. Parents should be humbled , for the sinnes of their children , p. 286.
Lect. 57. Our originall sinne is that for which God may most justly abhorre us , and for which we should be deeply humbled , p. 301 — 303.
Lect. 58. Parents should use their utmost endeavour to breed grace in their children . For 1 No. way like this can we shew , we love them as we ought . 2 Iustice bindeth us to it . 3 It will be our chiefe comfort , to see grace wrought in them , p. 287. 4 They will bee more dutifull to us . 5 This will give us assurance ; that there is truth of grace in our selves . 6 God hath charged us and put us in trust with their soules , p. 288. 7 The hope of the Church and propagation of the Gospel depends on this , 290.
Lect. 59. Meanes to destroy corruption , & to breed grace in our children , are these . Wee must 1 Maintaine our authority . There is an honour due to us from our childe ; p. 291. This we must take heed , we loose not , Ibid. This many loose by neglecting , 1 to feare God themselves , and to give good example , p. 292 2 to keepe their children in awe when they are young , p. 293. Correction necessary for children , and three great sins , parents commit in neglecting this , Ibid. & 294.
Lect. 60. Secondly , we must instruct our children , 1 By teaching them the principles plainely , even whiles they are very young , p. 294. 2 By acquainting them with the practise of religion , 3 bringing them to Church even while young , 4 examining them how they profit at Church , p. 295. 1 Obj. Absurd to teach little ones religion . Answ. 1. No , for they are capable of the feeds of grace , 2 child-hood the fittest age , to be wrought upon this way , p. 296. 3 Though it doe them no good for the present , it may prepare them for grace , and doe them good hereafter , p. 297. 2 Obj. No heed to be taken , to the good things seeme to be wrought in children , for they will loose them againe . Three answers given to this , Ibid. Thirdly , we must give good examples to our children ; great force in this , p. 298. Fourthly , wee must take heed how wee place them at schoole , or in service , or in mariage , p. 299. Fiftly , we must bee earnest with God , in prayer for them , Ibid. In using these meanes , wee may comfort our selves , though we see them fruitlesse oft , p. 300.
Lect. 61 Two rules to try all doctrines in religion . That Doctrine cannot bee of God , 1 that gives any thing to man in matter of his salvation , any cause of boasting , or confidence in himselfe . 2 That is agreeable to naturall reason , and grounds it selfe most upon that , pag. 304. The Papists errour touching originall sin , p. 305. How dead wee are by nature , and void of all freedome of will unto good , in foure points , Ibid. Concupiscence without consent is sinne , p. 306 , 307.
Lect. 62. The knowledge of our naturall corruption is of great force to humble us , p. 308. viz. 1 to keepe us from priding our selves in best duties we have done , p. 309. 2 to humble us , when we pray , Ibid. Long prayers , not unlawfull , so it be with foure cautions , p. 310. respect to be had to th' ability of them , that joyne with us , Ibid. 3 to humble us in our fasts . Fasts are to no purpose , if wee bee not humbled in them , p. 311. 1 for Gods judgements upon ourselves , and the Church , Ibid. 2 for th' outragious sinnes , committed every where that wee know or heare of , pag. 312. 3 For our owne sins specially , Ibid. 4 specially for our originall sin , Ibid.
Lect. 63. Every one should endeavour to be delivered , from the danger of his originall corruption especially , p. 313. Three motives to this , p. 314. Meanes 1. Seeke to be justified from it , by Christ . Labour to be in Christ , and to know by faith that Christ is ours , for then God cannot loath us for it , Ibid , & p. 315. 2 Labour to finde that by the Spirit , thou art delivered from the dominion of it : and to cleanse thy selfe from it , and to mortifie it . This meanes more sensible , then the first , though not so perfect , p. 316.
Lect. 64. Meanes , we must use to mortifie corruption in our selves . 1 Observe the first stirrings of it , and what sins thy heart is most inclined to , p 317. 2 When thou discernest it , set thy selfe against it , viz. resist it , hate and dislike it , and grieve for it , Ibid. & 318. 3 Shun all occasions , and provocations to it . Be sober 1 in the use of the comforts of this life . p. 319. 2 In following the businesse of our callings , some part of every day , to be spent in religious duties , p. 320.
Lect. 65. The fourth meanes to mortify corruption is a diligent and conscionable use of the exercises of religion , p. 321. Great force in reading and hearing of the Word to mortifie corruption , Ibid. Prayer hath great force to mortifie sin , p. 322. The fift meanes , of mortification , is to beare afflictions willingly and patiently , Ibid Great force in affliction this way , p. 223. The sixt meanes , labour to bee willing to die , Ibid. There is in the best great unwillingnesse , and feare to die : but for this cause we should be willing , because till then wee shall never be rid of our corruption , p. 324 , 325.
Lect. 66. The seventh meanes : Hie to Christ by faith for strength against it . Till one have faith , he can mortifie no corruption , p. 326. True faith will mortifie sin , Ibid and two reasons for that , p. 327 , &c.
Lect. 67. For the mortifying of sin , faith a most be exercised , we must put it forth , and make use of it , p. 330. Christ cured all that came to him for help . and the cure is still ascribed to their faith , Christ required nothing else of them , to make them capable of cure , p. 331. Goe to Christ likewise for helpe , in all diseases of thy soule , and with faith as they did , Ibid , foure grounds wee have for our faith in this 1 Christ is able to cure out soules , as bodies . 2 He is as willing . 3 This is the chiefe work , he came into the world to do , p. 332. 4 Hee hath bound himselfe by promise for this . We have his promise for curing us of 1 our ignorance , 2 hardnesse of heart , 3 profanesse , 4 inconstancy , p 333. 5 every other sin , p. 334. We should stirre up our selves to lay hold on these promises , Ibid. Objections against this answered , 1 I am so unworthy ; I dare not go to Christ , 2 my faith is so weake , I cannot say hold of these promises 3 None of the godly , though they have faith , can thereby mortifie their corruptions , p. 335.
Lect. 68. The consideration of the vilenesse of our nature , should cause us to admire Gods goodnesse towards us , p. 336. Even in his restraining grace towards others , that men being so lewd , we live so safely and peaceably by them , yea that many of them , are so kinde to us , p. 337 , 338. Secure thy heart in Gods providence in the worst times and places , Ibid. But specially in his restraining grace towards our selves , 1 many foule sins that we have the seeds of never shew themselves in us , 2 Many foule sins , we have felt our selves inclined to have not set upon us , with their full force , p. 339. 3 God lets us not know all the vilenesse , that is in us , but hideth a great part of it from us , p. 340 , 341. How farre forth the discovery of sin to us , is a blessing , Ibid.
Lect. 69. The wonderfull power and goodnesse of God , is seene in our conversion , p. 342. 1 that he sought us out , and made us turne , when we drew back , 2 that he made love to us , and sought reconciliation , 3 that he should so change us , and worke any goodnesse in such hearts as ours , p. 343. Errors touching mans conversion , p. 344. God hath set a just time for nations and particular persons , and wee must count the present time to be that , p. 345. Rejoyce if thou have any grace in truth , though in the least measure , p. 346.
Lect. 70. It s an admirable worke of God , that any of us should be able to persevere for any time in the state of grace . viz. either 1 in the profession of the truth , or 2 in the comfortable assurance of Gods favour , or 3 in a Christian course of life , p. 347. Considering 1 what a world & age we live in , 2 what the malice , power and subtlety of Sathan is , Ibid. 3 How fearefully others have fallen , 4 what corrupt hearts we have , p. 348. Our Perseverance to bee ascribed onely to God , viz. 1 to his power , 2 to his goodnesse p. 349. Therefore 1 Seeke saving grace its th' only durable riches , 2 if thou have it , blesse God for it , and admire his power and goodnesse , in it , 3 be not proud of thy standing but ascribe it to God , 4 Be not secure , but watchfull and fearefull least thou fall , p. 350 , 351.
Lect. 71. The faithfull apt to thinke , they have lost al grace because they have lost their first love , delight , and fervency in good duties , 2 their faith and assurance of Gods favour , 3 their strength to overcome tentations to sin . Two preservatives against this tentation . 1 The best of Gods servants have beene thus subject to variablenesse in their spirituall estate , p. 352. God seeth it good they should bee so , p 353. Object . Wicked men will bee apt to stumble at this , Ibid. 2 Though thou thinkest in this case , thou hast lost all grace , yet it is not so , 1 if thou wouldst examine thine heart well , thou wouldst finde grace in it still , 2 though thou cannot another may , 3 Though neither thy selfe , nor another can discerne it , yet certainely it is in thee , for no elect childe of God , called according to his purpose can so fall as utterly to loose all grace , p. 354. This evident in all the three degrees of their spirituall decayes . p. 355. Obj. But though I be now in the state of grace , I feare when the fiery tryall shal come , I shall fall , I shall not be able to stand in the last and sharpest combat , I shall have with Sathan at my death . Answ. Certainely thou shalt not perish irrecoverably , if there be the fruit of Gods eternall love and election , in any truth of grace in thee , two pillars thou hast to uphold thee , 1 Gods power , 2 his will , p. 355 , 356.
Lect. 72. Admirable it is , that God should respect any service commeth from such as wee are , that have so filthy and corrupt hearts , considering 1 how corrupt we and our best services are , a how pure and holy the Lord is , p. 357. 3 Yet 1 he taketh notice of all the poore services we doe , 2 winks at , and passes by the staines , and blemishes of them , p. 358. 3 delights in them , 4 rewards them . p. 359. Reasons why he doth so , 1 Because he seeth our hearts are good and upright in them . 2 They are fruits of his owne Spirit , 3. They are in Christ , p. 360.
Lect. 73. Carnall men have no just cause to stumble at this , that God is so apt to winke at , and passe by the slips of his children , for 1 They are not his children , p. 361. 2 If they were , he would not beare with such faults as theirs , no not in his children , Ibid p. 362. 3 To them that are wicked , he will bee every whit as rigorous as he is indulgent to his children , for 1 he will not beare with the least fault in them , 2 he will take nothing in good part they do , Ibid. 3 he liketh the worse of them , even for the service , they presume to doe unto him . p. 363. Yet must the most wicked men pray , and do other duties for all this , and may receive good thereby three waies , for 1 this will less●n his condemnation , 2 This will procure him temporall blessings and deliverances , Ibid. 3 He may thus further his own salvation , p 364. It s the fault of Gods people , 1 that they of all other , have the saddest hearts , most subject to feare , whereas they have three causes to be comfortable , Ibid. 2 that they serve God without alacrity , because they cannot do it so well as they would . p. 365. Five things to be observed in the disposition of our master , that should cause us to serve him cheerefully , Ibid. & 366.
Lect 74. The heart is the seate of truth , and when a thing may be said to be done or spoken in truth and sincerity . p. 363. The Lord highly esteemes of the truth & uprightnesse of the heart , for 1 The Lord cannot abide we should halt with him , but lookes for , and desires uprightnesse in every service , we do unto him , Ibid. 2 This he delights in , 3 This is all he requires , 4 He valueth all our actions according to this , hee esteemes highly of a little grace , where hee seeth this , and will beare with many frailties and taketh nothing in good part where this is wanting , p. 369 5 He accounts him a perfect man , that hath this , p. 370. Foure reasons for this , p. 371.
Lect 75. Necessary , we should diligently examine , whether our heart be upright : for 1 This is an hard thing to be knowne , as appeares , 1 by experience both of good and bad men , 2 by the testimonie of God himselfe , p. 372. 3 By reason , because many things are like to true grace , p. 373. Yet 2 this is possible to bee knowne , a man may get assurance of this , that his heart is upright , this is proved three wayes , Ibid. & 374. 3 To be certaine of this , will yeeld us unspeakable comfort , p. 375.
Lect. 76. He that hath any one saving grace in him is no hypocrite , but hath an upright heart , p. 376. He is no hypocrite , that is apt to suspect himselfe , and fearefull to be deceived in this point , Ibid. The hypocrite useth to be confident , p. 377. God beares most tender affection to his weake ones , p. 378. Our conscionable care to obey God , and leade an holy life , is a sure note of uprightnesse , and more sure and sensible , then the former , p 378. Obj. Many hypocrites , and naturall men hath done sundry good workes . Answ. These no good workes indeed , p. 379.
Lect. 77. The first property of a good worke , and of true goodnesse is this : it must be materially good . Nothing is truly good that wee doe , unlesse it be done , by the direction and warrant of the Word , p. 380. The Word is an absolute patterne and rule : for 1 In it we may have cleere and perfect direction , for every duty of holinesse and righteousnesse . 2 Nothing can be a sin , that God hath commanded , p. 381. 3 The least thing , he hath appointed us to do , is a good worke , p 382. 4 Nothing wee doe , can bee a good worke , unlesse done by direction of the Word . 5 Though it be commanded of God , yet if in the least circumstance , we swerve from the direction of the Word , the worke is not good in Gods strict account : Yea 6 God is highly provoked with it ( though never so good in shew ) if not done by direction of his Word , p. 383. They make the Word onely the rule of our life and cleaving to it , a note of an upright heart , p. 384. Therefore 1 Exercise thy selfe in the study and meditation of it , Ibid 2 take heed of will-worship , and making conscience of , and being religiously strict in the observation of such things , as God hath given us no direction for in his Word , p 385. 3 Take comfort in thy estate , if thou love , and delight in the Word of God , and depend upon it , p. 386.
Lect 78. The love of God is the root of all true obedience and righteousnesse , p. 386. That may be well done , that s done out of feare of Gods judgements , 387. but it must be out of such a feare is mixed with love , p. 388. The true love of God is a certaine signe of an upright heart , Ibid. & 389. No wicked man doth indeed love the Lord , p. 390 , 391.
Lect. 79. One may bee subject to slavish feares , & yet truly love the Lord , p. 392. The reasons therefore , 1 Their owne weaknesse , both naturall and sinfull , p. 393. 2 The hand of God , who seeth this good for his servants , Ibid and that in three respects , p. 394. Yet its evident the faithfull ( notwithstanding these feares ) do indeed love God by six notes , Ibid. & p. 395. The faithfull must strive against these feares , Ibid. Six meanes whereby they may do this , p. 396.
Lect. 80. All true love to God , all true piery and uprightnesse of heart proceeds from faith , for 1 that onely knits us to Christ , 2 That onely perswadeth us of that love of God to us , as is able to breed in us , the true love of God , p. 397. Though many that have no faith are perswaded God loves them ; and God doth indeed love such ; p. 398. But that love that s wrought in men towards God by his common favours appeares , to be unfound in three points , Ibid. & 399 400. True faith assures of such a love of God to us , as cannot but kindle in us an unfeigned love to God , p. 400 , 401.
Lect. 81. Rest not in the common favours of God , and fruits of his love , till thou have got assurance that he loveth thee , with his speciall love , p. 401 , 402. In this point three sorts offend much ▪ Ibid. Motives to this , 1 This love of God , is an everlasting love , 2 This would free the heart from vexing feares , 3 Bring with it unto us all good things , p. 403 , 404. 4 This would make Gods commandements , and every duty easy to us , Ibid. 5 This would cure the stone in the heart , and make our hearts soft , p. 405
Lect. 82. Five meanes to be used to get assurance of Gods love to us in Christ , p. 406. 1 Be perswaded that it s not impossible to get this assurance , Ibid. 2 Binde thy selfe to a con●stant and conscionable use of the Word , the Lords Supper and prayer , Ibid. & p. 407. 3 Seek to be more humbled in the apprehension of thine owne wretchednesse : seeke the Lords favour with a more humbled soule , p. 408.
Lect. 83. Fourthly , nourish in thy heart a feare to offend God , and a care to please him , in all things , p. 409. None but such can have any true assurance of Gods favour , and all such shall have it , Ibid. & p. 410. Fiftly , rest by faith upon Christ , and cleave to him , Ibid. There may be true faith , where there is no assurance of salvation , p. 411. The nature of true faith , consists in foure acts of the soule , viz. 1 True knowledge of Christ , and of that which the Gospell revealeth concerning him , viz. that Christ is an all-sufficient Saviour , that hee is offered in the Gospell to me as well as to any other , Ibid. and how and upon what termes hee is offered to me in the Gospell , viz. If I will receive him in a matrimoniall covenant , pag. 412. 2 The assent and credit the minde gives to all this , that the Gospell hath revealed concerning Christ , 3 The consent that the will gives to this blessed offer , when the heart accepts of , and embraceth it , Ibid. 4 a resting and relying upon Christ , and him alone , p. 413. He that can with an humbled heart , cast himselfe upon Christ alone , and rely upon him for obtaining Gods favour , shall certainly obtaine assurance and comfort in the end , Ibid.
Lect. 84. True grace goeth through the whole man and worketh a totall change in him , pag. 414. Yet is 1 there in the b●st , 2 defect throughout in the measure and degree of grace , p. 415. 2 There is in every faculty , much old ●even remaining still , in the best , 3 Corruption is more sensible in every faculty , then grace is , p. 416. Three things argue truth of grace to be in the whole man , even where the p●●ty himselfe sometimes cannot discerne it , viz. conflict , mourning , desire , Ib. & p. 417. The vanity of those that glory in the uprightnesse of their hearts , though no grace appeare in their outward man , Ibid. & 418.
Lect. 85. He that hath truth of grace in him , makes conscience of the whole will of God , in one point as well as in another , p. 419. Though no man can keepe all , nor any one commandement Legally , yet Evangelically every Christian doeth , in his minde and will , p. 420 A man may have an upright heart , though he be more ●lack in some duties , then in some others , more apt to offend in some sins then others , and two reasons of that , p. 421. Yea a mans heart cannot be upright , unlesse hee make more conscience of those things God hath laid most speciall charge upon us for , then of others , p. 422. viz. 1 matters of substance , more then matters of circumstance , 2 duties of our particular callings , more then generall duties , Ibid. 3 duties that concerne our selves , more then such as concerne others , p. 423.
Lect 86. The upright hearted man shewes his equall respect to al the commandements , 1 He desires to know the whole will of God , in all things that concerneth him to know . An ill signe to desire to know more , then God is pleased to reveale , or to be inquisitive in that , that concerneth others , more then our selves , or to desire to know things , that are no way usefull to our edification , p. 423. But it s a good signe to be desirous to know the will of God , in all things , that concerne us , p. 424. There 's little uprightnesse of heart in them , 1 That care not for knowledge , but despise the meanes thereof , 2 Never enquire after the will , of God , in those things that concerne their own practise , Ibid. 3 purposely than the knowledge or some truth , p. 425. 2 He maketh conscience of every sinne , of one as well as another , Ibid. 1 Of his darling sinne that sin which naturall inclination , or custome , or profit , or pleasure hath made dearest to him , Ibid. 2 Of secret as well as open ●●s which are of three sorts , p. 426. 3 Of small sins as well as of grosse sins , Ibid. 3 Hee maketh conscience of every duty God hath commanded him , of one as well as of another , he desires , and st●●ves to attaine to every grace , p 427.
Lect. 87. True saving grace is durable & everlasting p. 428 , A man may 1 Seeme to have saving grace ( by profession , in the judgement of the Church ) and fall from it , Ibid. 2 Hee that hath in truth many of the common gifts of Gods Spirit , may loose them , and fall away , p. 429. 3 He that hath saving grace in truth may seeme to himselfe to have lost it utterly , p. 430. yet true saving grace is of a lasting permanent and continuing nature , Ibid. We should highly prize and esteeme of grace above al other things , 1 because it is the surest way to get all other good things , 2 It will make all other good things comfortable to us , 3 whereas all things are transitory , this is durable substance , p. 431. Take heed of declining and falling from grace , Ibid. For 1 Though the seed of grace be incorruptible , yet a Christian may loose the sense of grace , and the vigour and operation of grace , in these respects the Spirit may be quenced foure waies . 2 Every man is of himselfe , exceeding proue to quench the Spirit thus . 3 Feare of falling away is the meanes to keepe us from falling . 4 Constancy in well doing , and an uniformity in a Christian course , is an inseparable property of true grace , p 432.
Lect. 88. He that would approue the uprightnesse of his heart , must not content himselfe to abstaine from evill , and do good , unlesse he do this in the right manner , p. 433 viz. 1 to the right end , p. 434. &c. 2 Not with th' outward man only , but feelingly and with the heart , p. 437. 3 In humility , p. 438.
Lect. 89. The third and last signe of uprightnesse is , when a man can finde in himselfe , that ( notwithstanding all his failings in practise and obedience , yet ) God hath his heart , viz. hee doth 1 in his minde allow and consent to the law and word of God in all things , 2 in his will unfeignedly desire and purpose , to please God , and doe his will , p. 438. Truth of grace better discerned by this , then by any performance we are able to make , p. 439. as may appeare , 1 by the Lords describing good men by this , rather then by ought else , Ibid. 2 By the comfort the best men have found in this , rather then in ought else , Ibid. 3 By the high account God makes of this , more then of ought else , p 440. for 1 hee accepts the will for the deed , Ibid. 2 he esteemes more of the will , then of the deed , 3 where hee hath wrought the will , hee will also worke ability to do , p. 441. Obj. Every wicked man , will blesse himselfe in this who hath good desires , p. 443. Answ. 1. admit wicked men take offence , this truth must not be concealed , 2 No wicked man hath any good and unteigned desires to doe well , as appeares by five differences betweene their desires , and the desires of the regenerate , p. 442 , 443.
Lect. 90. Their folly and sinne is great , that refuse Gods service , and to be soundly religious out of this conceit , that the conscionable profession and practise of religion is too heavie a yoake and bondage , p. 444. Hee that will be Gods servant must 1 depend upon him , 2 do his wil , Ibid. 1 Satan hath many more servants then God , Ibid. 2 yet his service , most toilesome drudgery , and so is not the Lords , 3 The service most men doe to Satan they doe it willingly , and cheerefully , not so to God , p. 445. Sundry reasons there are of this , why men so shun Gods service , viz. 1 because there bee so few goe that way , 2 They should make themselves odious to all men , 3 Gods servants are much subject to trouble , 4 full of faults , 5 Gods service is spirituall . But the chiefe reason is this , that they thinke Gods service an intollerable bondage , p. 446 , 447. But this is not foe , for
Lect. 91. 1 Religion doth not abridge man , of lawfull liberties & delights , p. 448. 2 The taskes God sets his servants are not hard nor heavie , 1 Indeed to wicked men , they are not onely difficult , but impossible , Ibid. 2 To the godliest the commandements of God ( as the law enjoynes them ) are impossi●le . 3 To yeeld Evangelicall obedience to the commandements of God , is very difficult to the regenerate in respect of the remnants of naturall corruption in them , p. 449. Yet is not the service of God so painefull as needs discourage us from it , for 1 The Commandements are possible to the regenerate , 2 yea to the weaker Christian , they are easie as Christ enjoynes them , 3 They are to them , in respect of the inward man , nothing grievous , p. 450. This none can doubt of , that considers the gracious disposition of the Lord and master we doe service to , p. 551. This appeares in foure points , 1 his aptnesse to passe by , and winke at our offences and failings in his service , Ibid. 2 his aptnesse to accept of that little we are able to do , 3 when he enjoynes services of extraordinary difficulty , hee gives extraordinary supply of strength and assistance , p. 452. 4 The wages and reward he giveth : Even in this life if we serve him , we shall be sure 1 of his countenance and speciall favour , 2 of protection and safety in times of greatest danger , 3 of competency in outward things , 4 when time of paiment commeth , we shall be abundantly recompensed , for all the paines wee have taken , p. 4.53 The consideration of this wages , and the hope of it , should make us go through with our work cheerefully , p. 454.
Lect. 92. This doth greatly aggravate the sinne and damnation of wicked men , that they have no grace , nor are saved , because they have no will , nor desire to have grace , and to bee saved , p. 454. Wicked men are apt to impute all to Gods decree , and will onely , Ibid. But as the Lord is not the cause of any mans sinne , but man himselfe ; so is not God the cause of any mans destruction , but man himselfe , p. 455. for 1 they will take no paines to obtaine grace , and to escape damnation , Ibid. 2 when they may have the meanes of grace and salvation without charge or paines they neglect them , and account them a burden , p. 456. 3 when God forceth good motions upon them , they resist them , 4 They doe in their hearts despise grace and salvation , Ibid. Obj. This cannot be , because 1 a man is dead in trespasses , and who can blame a dead man for not desiring to live ? 2 the matter of mans salvation dependeth wholly upon the will of God , 3 God can if he will , overcome this unwillingnes , that is in man . Answ. 1. God is not the cause , why man is dead in sin , but himselfe , 2 God is not bound to restore him to life , 3 He is not so dead , but there 's enough left in him , to make him inexcusable he may do more then he doth , p. 457. for he may if he will , 1 forbeare many sinnes , that make him , more uncapable of grace , and will increase his damnation , 2 do many good workes , 3 frequent the meanes , even the best meanes , Ibid 4 So observe and take to heart the Word and judgements of God , as to bring his heart thereby unto Legall repentance and humiliation , p. 458. 5 Out of the sense of his owne wretchednesse , not onely desire the prayers of others , but himselfe also pray and cry to God for mercy , p. 458. Obj. All this , that the naturall man can do , is nothing worth , nor pleasing to God . Answ. Yet 1 he is nearer to salvation , that doth thus , what lieth in him : then any other naturall man is , 2 though by doing all this , he cannot deserve , nor be assured , God will give him grace , yet may he hope herein to finde mercy because 1 God so infinite in goodnesse , Ibid. 2 he seeketh to the vilest sinners , 3 he hath shewed much respect , even to these endeavours , of sundry naturall men , p. 459. 3 They that doe not thus what they are able are hereby 1 made more inexcusable , 2 worse and worse , and 3 shall receive greater damnation , Ibid.
Lect. 93. Gods Ministers are ( of all workes of their ministery ) most bound to comfort th' afflicted soules , p 459. Obj. They apt to doubt , they are hypocrites , & that they have not one of the signes of uprightnesse in them , p. 460. Answ. 1. The having some dregs of hypocritic , or other sins will not prove one an hypocrite or wicked man , unlesse it reigne in him , p. 461. 2 Hypocrisie nor any other sin , doth reigne in him , that discernes it , and feeleth it to be a burden , Ibid. & 462. 3 He that cannot take comfort , in any of the rest of the signes of an upright heart , may in this , if he finde that in his minde , he consents to the Word , and unfeignedly also desires to please God in all things , and to doe his will , Ibid. Because he that hath this , hath all the rest , p. 463. This confirmed by three forts of proofes , Ibid. Foure signes of an heart that s set to please God , and truly desires grace , p. 465.
Lect. 94. Motives to perswade us , to labour to be upright in heart . Such God hath promised to be good unto , p. 466. 1 in outward things , viz. 1 in their habitations and dwellings , 2 in their children , 3 in al other good things , 4 yea in times of common calamity , p. 467. And in spirituall things also , for such 1 shall never loose Gods favour and grace , 2 shall have strength from God to endure any tryall , p. 468. 3 Have a joyfull issue , out of all their tentations , and spirituall desertions , p. 469. Meanes to purge us from hypocrisie , and to get and preserve uprightnesse , 1 The heart must be broken , before ever it can be found 2 Get true faith in Christ , 3 Take heed of living in knowne sin , Ibid. 4 Thinke oft of this , that Gods eye is upon thee , 5 Complaine to God , of the falsehood of thine heart , and beg an upright heart of him , p. 470.
Lect. 95. What 's meant by knowing of wisdome , in the hidden part , p. 472. True and saving knowledge , is the principall work of Gods grace , in the conversion of man . For 1 in every one whom he converts , he worketh saving knowledge , Ibid. 2 This the first worke of grace . 3 The change and conversion of a sinner consists chiefly in this , p. 473. Reason 1 Because it is the foundation and that gives stability and durablenesse to all other graces . 2 It is the seed and beginning of all other graces , p. 473 — 477.
Lect. 96. We are bound to desire & procure ( so farre as in us lyeth ( that all men may have the meanes of knowledge , for we are bound to pitty the estate of all , even the worst men that live and to desire their salvation , and knowledge is the onely meanes to bring them to salvation , p 477 , 478. A sound ministery the greatest outward fruit of Gods mercy , to a people , 478. The Gospell hath beene more fruitfull in good works then popery , p. 479. Though it be the great sin of many professors of the Gospel , that they give little or nothing to charitable & pious uses : yet the greatest work of charity & mercy , that can be don is to provide for a people able Ministers , and to maintaine , and encourage them , Ib. & 480. Parents and masters of families , must use their utmost endeavour , to bring their children and servants to knowledge , and by what meanes , p. 481. Ministers first and chiefe care must be , to bring the people to knowledge , Ibid. and therefore must 1 Catechise them , 2 teach plainely , 3 ground all their application upon sound doctrine , 4 study for their Sermons , p. 482.
Lect. 97. All Gods people should seeke for knowledge , 1 not resting in any good thing , they seeme to have without this , 2 not contenting themselves , with every small measure of knowledge , but seeke for a setled and well grounded knowledge and certainty in religion , p. 483. Yet is there a kinde of knowledge in religion and divine things , that 1 many hypocrites doe attaine unto , Ibid. 2 and wherein they excell most Christians , 3 yea which is the greatest barre and impediment to grace of all others , p 484. The knowledge wee should labour for is sanctified knowledge , such as Gods Spirit worketh in the regenerate , Ibid. Wee should examine whether our knowledge be such , or no. Signes of saving knowledge , p. 485. 1 th' object of it , is the Word , 2 Specially such parts of it , as are most usefull , and most concerne us , Ibid. 3 It s a cleere , and certaine knowledge , 4 There 's no fullnesse , nor satiety in it , but the more a man hath it , the more he feeleth the want of it , and desires it , p. 486.
Lect. 98. Saving knowledge may be knowne by the effects of it . 1 It humbleth them that have it , and puffs them not up , p. 487. 2 It workes upon the heart , to stirre up good affections , p. 488. 3 It s operative and powerfull , to reforme the heart and life of him that hath it , p. 489 , 490. 4 It strengthens a man against tentations , p. 491.
Lect. 99. Motives to seeke knowledge , 1 The matters we are exhorted to get knowledge in , concerne all , one as well as another , for 1 all challenge an equall interest in God , & therefore it concernes one as well as another to know him , & his will , p. 492. 2 all Gods people have equall interest in the holy Scripture , one as much as another , and therfore it concernes all to be well acquainted with them , and expert in them , p. 493. 2 Great is the necessity and benefit of knowledge and great is the danger and mischiefe of ignorance , for 1 knowledge is a duty commanded , a grace highly pleasing to God , and such as hath a promise of blessing ; Ibid. Whereas ignorance is a sin , which much grieveth and provoketh God : yea such a sin as he hath revealed his wrath from heaven against , by judgements both corporall , spirituall , and eternall , p. 494. 2 Knowledge is a comfortable signe of a mans election , and that hee is in covenant with God , and that his heart is upright , pag. 495. Whereas ignorance is a signe of reprobation , and that one still remaines under the power of Sathan , and hath a wicked and naughty heart , p. 496. 3 He that hath knowledge will bee constant in religion , and not be corrupted by any seducers whereas hee that is ignorant , will easily bee drawne away from the truth hee professeth , Ibid. 4 He that hath knowledge walketh boldly and comfortably in all his waies , whereas hee that is ignorant , must needs bee full of doubts , and feares , p. 497.
Lect. 100. Meanes of sanctified and saving knowledge , 1 None can attaine it , that is not sensible of his owne ignorance , p. 498. 2 nor he that hath not an heart truly humbled , Ibid 3 nor that doth not attend diligently & conscionably upon the sound ministery of the Word preached , p. 499 — 502. 4 Reading of the Word is also a good meanes to confirme and establish the heart in knowledge , So is 5 Meditation , 6 good conference , and 7 Prayer , p. 502.
Lect. 101. The Conversion of a man is to bee ascribed wholly unto God , and the mighty working of his grace , 1 of God it is , that any man enjoyeth sufficient meanes of grace , even a sound ministery , in this Gods speciall hand and goodnesse is to be acknowledged , p. 503. 2 This is no common favour , but a speciall and rare favour of God , p. 504 , 505. 3 The right use of the light of nature cannot deserve God should give his Gospell to any , neither hath he respect to any goodnesse in man : but is mooved to it onely , by his owne free grace , p. 506 , 507.
Lect. 102. That the meanes of grace become effectuall to the conversion of any , is to be ascribed onely to the Spirit of God not to the meanes themselves . Why so much is ascribed in Scripture to the Word it selfe , and to the ministery thereof , p. 507 — 509. Powerfull and effectuall grace , is not given to all men that enjoy the meanes , to profit , & be converted by them if they will , p. 510. The worke of grace , in the conversion of man , is most free , it dependeth wholly upon the will & good pleasure of God , Ibid. & 511
Lect. 103. No man is able to attaine to that knowledge of the truth , as is sufficient to salvation , by any ability , that is in him , by nature without the supernaturall worke of Gods grace , p. 512. for 1 though the Scripture be plaine and lightsome , and all truths needfull to be knowne are clearly and evidently delivered in it , specially in the New Testament , and more especially being interpreted to us , in the ministery of the Word , yet are we all by nature blind , Ibid. & p. 513. and void of capacity , and a vaile is over our hearts ; which till God do cure and remoove , we can make no use of that light , p. 514. Proportionable to the work of the Spirit in opening our eyes , and curing our blindnesse shall our knowledge be . God perfects not this cure in any during this life : nor doth hee so fully cure it , in some of his good servants , as in other some , but in heaven this cure shall bee perfected , Ibid. 2 Though some naturall men have attained to a great measure of knowledge , yet not such as is sufficient to salvation : for it is but literall , and historicall , it is not a full assurance of understanding , it s not spirituall knowledge : that none can attaine unto , without supernaturall grace , Ibid. & p. 515. This supernaturall work of Gods grace , as it is extraordinary and miraculous , so is it rare and vouchsafed , but to few , Ibid. & 516. Th' onely cause why God vouchsafeth it to one , rather then another , is his owne good pleasure and will , nothing in man himselfe , Ibid.
Lect. 104. Every man by nature is dead in trespasses , and our conversion is the reviving or raising of a dead man , p. 516 , 517. From the Scripture similitudes , doctrines may be taught and errors convinced , p. 517 , 518. Though 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 do●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 sin● 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 judg●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 c●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 their afflictions , p. 559. But we may also therein offend two waies , Ibid. & p. 560. The folly , wickednesse , and danger of rash judgement , appeares in three things , p. 560 , 561. None of us are so affected , with the miseries of the Church as we ought , Ibid. Foure duties God requires of us , in these times of the misery of other Churches . 1. By the best meanes we can , informe our selves , how it fareth with the Church of God , p. 562.
Lect. 113. 2 We are bound to take to heart , and to worke our hearts to unfeigned griefe for the Churches misery , p. 562 - , 567. 3 We are bound to remember them in our prayers , and to importune the Lord for them , p. 567. 4 The example of the Lords strange severity upon them , should cause us to feare our selves , Ibid. Three reasons we have for this feare , pag. 568.
Lect. 114. He that is in the state of grace , must bee afraid to sinne . The extent of this feare in th' object in seven degrees of sin , that he must not dare to commit , p. 569 , 570. and in the continuance of this feare , p. 570. He hath more cause to be afraid of sin then any other man , for 1 He can have lesse hope of impunity then any other , p. 571. 2 Hee hath more to loose then any other , viz. 1 The Spirit of adoption , Ibid. 2 the Spirit of Sanctification , 3 The credit and honour of the Gospell , p. 572. He that is in the state of grace , hath more cause to be deepely humbled , for his grosse sins , then any other man , p. 573. No disposition of soule , is fitter to prepare us to the Sacrament , then a sound humiliation for sin , p. 574. Foure great benefits we receive , by sound humiliation of soule , Ibid.
Lect. 115. The least thing , that God hath appointed in his worship , may not be neglected : but is reverendly to be esteemed of , and observed , p. 577 — 579. Because God hath ordained them , and we may receive helpe in faith and piety by them , p. 579 , 580. We must depend upon Gods direction in his Word , in matters of his worship , p. 581. Three sorts of men are too precise , but yet not they , which cleave precisely to the warrant and direction of the Word , Ibid. Conscience to bee made of all outward parts of Gods worship , and exercises of religion , and foure motives to it , Ibid. & . pag. 582.
Lect. 116. We must labour to understand every thing we do in the service of God ; this God required even under the law , in his ceremoniall worship , but much more , in his morall worship , specially now under the Gospell , pag. 583. 1 We can receive no good by the reading of the Word , unlesse we endeavour to understand what we read , Ibid. 2 nor by our hearing , 3 nor by the Sacraments , p. 584. 4 nor by prayers , 5 nor by our singing , 6 an oath may not be given to any , but such as are of understanding , Reason . For no service pleaseth God , unlesse it be spirituall , and done with feeling , and affection , and that cannot be without knowledge , p. 585. 1 Every part of Gods worship is spirituall , and there is in it , somewhat to bee done by man , and somewhat by the Lord himselfe . 2 The Lord hath promised to accompany all his owne ordinances , and to worke with them . 3 All that man can doe in Gods worship , is nothing worth , unlesse God worke with him , p. 586. 4 Our chiefe care in every part of Gods worship , should be to finde that God is with us in it , p. 588. The true cause , why so little fruit appeares of the ministery of the Word , and other ordinances is because the Lord joynes not with us in them , and three causes there are of that , 1 the sins of the times , Ibid. 2 we do not our part , but serve God by halves , with the body onely , 3 because we rest too much upon the meanes , p. 589.
Lect. 117. They that would serve God aright in any duty of his worship , must first seeke to get knowledge . Our people generally beleeve not this as appeares in three things , pag 589 , 590. Their great sin and danger that make so light account of knowledge : and what is the best way of instruction to breed knowldge , p. 590. Both Ministers and peoples chiefe care should be in every part of Gods worship to finde God present with them , assi●●ing and blessing his ordinances , p. 591. Foure motives to stirre us up , to this care , Ibid. Foure meanes to make Gods ordinances powerfull , and effectuall to us , p. 592 , 593. We must not neglect to frequent and use Gods ordinances , though we feele no fruit or comfort , we receive by them , p. 594. Foure things to bee considered for the comfort of such as complaine and mourne for their unprofitablenesse , in the use of Gods ordinances , p. 595.
Lect. 118. No mercy is to be hoped for from God , but onely in and through Christ , p. 596. No mercy can be expected from God by Christ but onely through his blood , p. 597. For 1 Wee by nature and pracus● have made God our enemy , and Christ th' onely Mediator to reconcile us , p. 598 2 No mercy can be expected from God , till his justice be satisfied for us , and that 's done by Christ fully and by him onely , p. 599. Yet is whole salvation to bee ascribed to the free grace of God , p. 600 , 601.
Lect. 119. Foure points to be observed in the passion of Christ , that doe notably set forth , how odious and heavy a thing , sinne is . 1 No creature in heaven or earth , could have procured us the pardon of the least sinne : Christ onely was able to doe this , page 601. 2 Christ himselfe , could not have done it , for us , by any other meanes , then by dying for us , p. 602. 3 Christ himselfe by dying for us , could not have done it , if he had not dyed the cursed death of the Crosse , p. 603. 4 Christ himselfe by dying for us , that cursed death , could not have done it , if hee had not beene God , as well as man , p. 604. This should perswade us , to se●ke to rectifie our judgement in this point , for 1 till then we can never be affected with our sins , as we ought , nor performe those five things that are necessary to true repentance , p 605. 2 till then Christ can profit us nothing , Ibid. Five meanes there are to rectifie our judgement in this point ; and to cause us to esteeme of sinne , as it ought to be esteemed of , Ibid. 606.
Lect. 120. Every man should labour to know that Christ is h●● , and that he is one of the number , that he did undertake for , p. 607. for 1 till then , he cannot be assured , that any of his sins is pardoned , but hath cause to judge he abides under Gods curse , 2 till then , though hee bee jocund now in the daies of health and peace , yet in distresse he can have no hope of mercy , or comfort from God , 3 till then , he can have no assurance of any blessing p. 608. 4 till then , he cannot know , he hath any thing from God in love , p. 609. Proleps . How ever men conceit , its certaine all shall not have benefit by him , but few in comparison , Ibid. We may know we are Christs , if we have his Spirit , and specially by foure effects of it , p. 610 , 611. He that would get comfortable assurance that Christ is his , must , 1 Desire and thirst after him , more then any thing else , p. 611. 2 Bee content to buy and purchase him by parting with whatsoever is dearest to him , that he may obtaine him , 3 feele the burden of his sins , and see how damnable his estate is without him , p. 612 , 613.
Lect 121. No man can receive comfort by the blood of Christ , till he hath it sprinckled upon his heart , and applyed to him , p. 614. None but the Lord himselfe , can thus apply and sprinkle the bloud of Christ upon the heart of any man , p. 615. For 1 the more a man knoweth of Christ , the more will he be vexed , if he cannot know , hee hath any part in him , himselfe , Ibid. 616. 2 mans infidelity is such he cannot apply Christ to himselfe , p. 616. Popery deprives men of true comfort , in foure doctrines , that they teach , Ibid. We should give no rest to our selves till we have got Christs bloud sprinckled upon us , and assurance it was shed for us , p. 617. for 1 it is possible to get this assurance in this life , p. 618. 2 Great is the benefit of it , pag. 619.
Lect. 122. Necessary to examine well , that assurance wee seeme to have , that Christ is ours , for 1 Many most lewd men , have seemed to bee strongly assured of it , in whom certainely Gods Spirit never wrought it , 2 it s much better to live in continuall doubt of it , then to have such false assurance , p. 620. The Spirit of God only workes true assurance , because he is the onely comforter , the Divell also worketh a kinde of peace and assurance , but he can never be a true comforter , p. 621. 1 Signe of true assurance . Those in whom the Spirit worketh assurance were first humbled with doubts and feares ; and after they have it , they never have it in this life in perfection ; yea they are subject oft to spirituall disertions , Ibid. He that never doubted of his salvation , was never acquainted with any feares , or trouble of mind , hath just cause to doubt of his assurance , p. 622. 2 Signe . All true assurance is grounded upon the Word , the Spirit and the Word goe alway together , the worke of the Spirit to be judged by the Word , Ibid. Every true Christian hath the Word to assure him in particular , that he is in the state of salvation , p. 623. Proleps 1. A man that hath grace in him , may certainely know that he hath it , Ibid. 2. By the Word hee may know certainely , that every grace that is in him , is in him in sincerity , p. 624. No trusting to any assurance , but such onely as is grounded on the Word , for 1 that onely is of the Spirits working , Ibid. 2 by the Word only Sathan to be convinced , when he shall question our assurance , and ●ift us about it , 3 the Lord will judge every one of us by his Word , p. 625. Most men are confident they shall be saved though they have no Word of God , to assure them of it : nay , though the Word give expresse testimonie against them , Ibid.
Lect. 123. The third signe of true assurance , is the effects and fruits it produceth in them that have it . 1 It is operative and will breed in him that hath it , an unfeigned love to God , and care to expresse his love , by the uttermost service , he is able to doe unto him , p. 626. It will worke a thorow reformation , in the inner man , Ibid. Nothing will make the heart , 1 So soft and apt to mourne for sinne , 2 so fearefull to oftend God hereafter , 3 So to desire and delight , in the Word and meanes of grace . 4 So carefull to practise what hee knowes , and to please God in all things as this will doe , p. 627. He that hath it , cannot content himselfe to serve God inwardly , and in Spirit , but hee will also . 1 Professe openly , and declare himselfe to be Gods servant , Ibid. 2 put forth himselfe to doe God in his place , all the service and honour he can , p. 628. Th' assurance most men have of their salvation appeares by this to be false and counterf●it , because its idle and unfruitfull : Nay it workes quite contrary effects , 1 it hardneth the heart , and keepeth men from sorrowing for sin , Ibid. 2 it makes them bold to commit any sinne , 3 it makes them despise the Word , and meanes of grace , 4 it maketh them utterly carelesse of practise , 5 They count it their wisedome to conceale their love to God and religion , and a disgrace to be noted for it . 6 They have no care to honour God , p. 629. 1 Masters of families , may greatly honour God , and their sinne that doe not , p 630. 2 So may Ministers , 3 So may Magistrates , p. 631.
Lect. 124. Though true assurance of the pardon of our sinnes , bee the supernaturall worke of Gods Spirit , yet doth the Spirit worke it by meanes , p. 632. Great force there is in Gods solemne worship , and conscionable use of his ordinances to work , and preserve and recover it , Ibid. and namely 1 in the Word , because 1 it was given to that end chiefly , p. 633. 2 God hath promised to accompany it by his Spirit , in the hearts of his people , 634. 2 in the use of the Lords Supper , for therin Christ is 1 offered most particularly , 2 applyed , p. 635. 3 in prayer , p. 636. Five causes why Gods people finde not the fruit of it , p. 637.
Lect. 125. 1 A constant care to please God in all things , and feare to offend him , is a singular meanes to get ; preserve and recover assurance , and without it , it will not be , p. 638-641 . 2 If Gods people would diligently observe and examine their owne wayes ; they might get , preserve and recover assurance better then they doe , p. 641. for if we can finde , that we doe any one good thing , with an upright heart ; we may from thence grow assured , that we are in Gods favour , p. 642. yet a full and strong assurance will not be gotten in a day or two , but by a long and constant continuance in well doing , Ibid. A Christian ( even the meanest , and when he is at the worst ) may by due examination finde the truth of grace in him , Ibid. & pag. 643. Though hee can for the present finde no goodnesse in himselfe , yet it will be profitable for him , to call to minde , the signes of grace hee had in former times , page 643.
Lect. 126. 3 If Gods people would call to minde the speciall experiments , they have had formerly of Gods goodnesse towards them , even in temporall and common favours , it would be a great helpe to obtaine and preserve and recover th' assurance of his love in Christ , p. 644. But specially th' experiments of his love in spirituall things , p. 645. We should take notice , and observe well all Gods speciall favours , and keepe a register of them , and repeat them oft to our own soules . See what helps Gods people have used this way , p. 646. 4 The last and surest meanes of assurance is to renounce our selves , and with an humbled soule , to cast our selves upon the free grace and mercy of God in Christ , and to looke for helpe and comfort that way onely , p. 647. Proleps . 1. He that can finde no goodnesse at all in himselfe , may yet be able to do this , nay none so fit to do it , as he , Ibid. Proleps . 2. He that hath much doubting , and infidelity in him , may be able to do this , p. 648. We wrong our selves much , in trusting too much to that inherent grace , we finde in our selves , p. 649.
Lect. 127. The use of comfort that the former Doctrine serveth unto ( though it may seeme in two respects unfit ) yet may not bee omitted , p. 649 , 650. A man may be in the state of grace , and have true faith , though himselfe cannot perceive it : yea though he seeme to himselfe to be utterly out of Gods favour , p. 650 , 651. Hee that hath the least measure of true faith , hath Christs blood sprinkled upon his heart , by the Spirit of God though hee perceive it not , p. 652. The nature and essence of true faith , consisteth not in sensible assurance , ( though that be a sweet fruit of it ) but in an obedientiall affiance in Christ , p. 653. The humbled sinner , when he findes least assurance , and comfort in himselfe , yet should rest upon Christ , Ibid. The weakest faith may receive helpe this way , p. 654. If we finde our selves unable to beleeve and rest on Christ , wee must cry to God , to make us able , Ibid. Even our broken and troubled prayers , may much prevaile with God in this case , Ibid.
Lect. 128. All true beleevers are perfectly cleansed from all their sinnes , and are as pure and white in Gods eyes , as any snow , page 655. The faithfull are cleansed from their sins two waies ; 1 in their justification by the bloud , 2 in their Sanctification by the Spirit of Christ , p. 656. These two goe alwaies together , yet are there foure maine differences betweene them , Ibid. &c. Though in respect of our sanctification , we be not perfectly cleansed , yet in respect of our justification we are , p. 658. The largenesse of the pardon , that every true beleever hath received , and how perfectly he is thereby discharged of all his sins , appeares in five points , p. 659. The reasons and grounds of it , are three , p. 660.
Lect. 129. The controversie betweene us and the Papists touching justification , not unfit to bee handled , p. 662. They erre dangerously in denying that Christ hath satisfied as well for the temporall , as for the eternall punishment due to our sins , Ibid. as appeares by foure evident reasons , p. 663. Though th' afflictions that men endure be in their owne nature punishments for sin , yet are they not so unto all men , for 1 God hath oft inflicted them upon many without all respect to their sin as the cause , pag. 664. 2 Even when they are infflicted upon the faithfull for sin , yet are they not properly punishments of their sins , but chastisements onely , p. 665. Though the faithfull upon their first beleeving , have obtained a full pardon of all their si●s , yet must they daily beg the remission of their sins , for three reasons , pag. 666 , 667.
Lect. 130. Five things to bee granted touching inherent righteousnesse . 1 God justifies none but he sanctifieth him also , and maketh him holy inherently , p. 667. 2 Yea he will make him perfectly holy , by inherent holinesse , but not during this life . 3 This inherent holinesse is called in Scripture , the righteousnesse of a man . 4 It may be truly said a man is justified by this inherent righteousnesse . 5 It may be said in some sense , that a man is justified before God by it , 668. Yet is not this the righteousnesse , whereby a sinner can bee justified before Gods tribunall , absolved from condemnation , and adjudged unto life eternall , p. 669. for then a man might be justified by the workes of the law , which no man can be . 1 No not by the workes of the morall Law , Ibid. 2 No not by the workes done in the state of grace , p. 670. Reason 1 because the inherent righteousnesse of the best , is imperfect and defiled , Ibid. No sinne is veniall , and the holyest men have had greater sinnes then veniall , p. 671. 2 Reason . If a man could be justified by inherent righteousnesse , he might have some cause and matter of boasting in himselfe , 1b . The workes that the regenerate do are their owne , not meerely the workes of Christ and his grace , p. 672. Sixe plaine proofes , that we are justified by Christs righteousnesse imputed to us , and by it onely , p. 672 , 673. Reason for it , 673. 1. Proleps . It s no way unreasonble o● absurd , that we should be justified by righteousnesse imputed . 2. Proleps . God justifies none who doe remaine impious . 3. Proleps . No injustice in God to account them perfectly righteous , in whom yet there are many corruptions , p. 674.
Lect. 131. He that truly beleeveth he is justified by Christ , must needs take comfort in the knowledge of Christ , and rejoyce in him , p. 675. There is comfort enough to bee found in Christ for the soule that is most afflicted , p. 676. For 1 the knowledge of this , that Christ hath purchased for us the pardon of all our sinnes , is a most just and sufficient ground of comfort , for 1 Sin is the cause of all other evills , that befall us , 2 Sin is that , that maketh all evill bitter , and painefull to us , 3 If all the evills and miseries , that are in the world , should befall us , they could not be so intolerable to us , nor torment us so much , as one sinne will do when God chargeth it upon us , 4 Sinne is th' onely thing , that separateth betweene us and God , p. 677. 2 The knowledge of this , that Christs perfect obedience and righteousnesse , is imputed to us , is a just and sufficient ground of true comfort , Ibid. For 1 Even that inherent righteousnesse that God worketh in us by his Spirit is a just cause of comfort to us , Ibid. 2 Adams righteousnesse , wherewith God cloathed him in his creation , was a robe that did greatly adorne him , and was a great glory to him , but the righteousnesse of Christ , which is imputed to every true beleever , is much more glorious , 1 his was uncertaine , ours by Christ is made more sure , 2 his was in his owne keeping , so is not ours , p. 679. 3 his was but the righteousnesse of a man , ours is the righteousnesse of God , p. 680. Applic. Every humbled sinner should count this his great sinne , that he cannot rejoyce more in Christ , and check himselfe for it . 1 Proleps . he may and ought to rejoyce , notwithstanding the multitude and greatnes of his afflictions , p. 680. 2 Proleps . and notwithstanding the heinousnesse of his old sins , and present corruptions which hee yeeldeth not unto , p. 681. 3 Proleps . and notwithstanding he say , he cannot beleeve , for 1 hee hath foure just causes and encouragements to beleeve , 2 He doth indeed truly beleeve , though weakely , and though hee perceive it not , p. 682.
Lect. 132. We should all highly esteeme of Christ , and hunger and thirst after him , and his righteousnesse , labouring above all things to win him , and to be found in him , p. 683. 1 Motive else our state will bee wofull , when extreame affliction and death , shall seize upon us . Six things to bee distinctly considered in this . 1 Motive , 1 Certaine it is a change , affliction , sicknesse , and death will come , 2 how soone none knowes , 3 nor in what kinde and measure , p. 684. 4 when it commeth it will awaken the conscience , and that being wakened will bring into our remembrance our sins , and the judgement , wee must goe to , 5 If we have not gotten Christ before , we are in danger then to bee made uncapable , 6 our case will bee most wofull , if we be without him then ; for there 's no hope of mercy , or comfort from God without him , p. 685. On the other side , they that have Christ , may be safe and comfortable in any affliction , nay never so comfortable as then , p. 686. 2 Motive , He that hath not Christ , can have no sound comfort in his prosperity , nor in any of Gods outward blessings , for 1 though they be blessings , and good things in themselves , yet to him they are not . He had better be without them , they shall doe him no good , but much hurt , Ibid. For they are none of their owne , they have no spirituall , sanctified , or comfortable title to them , p. 687. 2 God hath not given them any thing in love . Though these things , be fruits of his common love , they are no signes of his speciall love . And no man can have any sound comfort , in the common love of God , but in his speciall love onely , Ibid. & p. 688. On the other side he that is in Christ , may have sound comfort , even in the outward and common blessings of God , for 1 they are his owne , and he hath the highest title to them , 2 They are good to him , and shall doe him good , and no hurt , p. 688. 3 They are to him pledges of Gods speciall love , p. 689. Applic. Great folly and danger of such as preferre worldly things before Christ , Ibid. & p. 690.
Lect. 133. None are fit to receive Christ , nor can thirst after him , but the poore and such as feele themselves utterly void of all goodnes , p. 691. The civill honesty and those morall parts that are in many naturall men , are in themselves good things , pleasing to God , and such as he useth , to reward , and the reasons of it , p. 692 , 693. Professors should walke honestly , and the greatnesse of their sinne , that doe not set out in three points , p. 694 , 695. Yet there is no sound comfort , to be found in it , the Lord is never a whit the better pleased with a man in resepct of salvation for his civill honesty unlesse he be in Christ , p. 695 , 696.
Lect. 134. There are sundry good things , to be found in many an hypocrite , and better things then in any meere naturall man , and that in three respects , p. 697. There is in many an hypocrite , 1 a kinde of love to the Word and the ministery thereof , he will heare constantly and with delight , hee will commend and professe much love to the teacher , so doth not the civill man , 2 he will keepe a constant course in praying , not ordinary onely but extraordinary , so doth not the civill man , 3 He is a strict observer of the Sabbath , so is not the civill man , p. 698. 4 Hee hateth Idolatry and the monuments of it , and loveth the sincerity of religion , so doth not the civill man , 5 He is reformed not only from grosse sinnes , but even from the least sins , so is not the civill man , p. 699. These things are not therefore to bee misliked , because they are to bee found in some hypocrites : neither may wee despise and scorne any for any of these things : for though they be found in many hypocrites , yet are they no signes of an hypocrite , Ibid. 1 It s a singular good thing to love the Word , and he can have no true goodnesse , but is in a wofull estate , that doth not , 2 to keepe a constant course in prayer is a very good thing , and such as God will blesse , and he can have no true goodnesse in him , but is in a wofull state , that useth not to pray , p. 700.
Lect. 135. Though 1 the bodily observation of the Sabbath , and such as may bee performed by th' outward m●n be nothing ( in Gods account ) in comparison of the spirituall . 2 The bodily test from our owne workes bee the leaft part even of that ; the spending of the day in holy duties is a farre greater matter then that , p 701 , 702. yet God is highly pleased with that and hath promised great reward unto it , p. 702. and a chiefe cause of common calamities , hath beene the neglect even of that , p. 703. No man can become poorer , by the conscionable keeping of the Sabbath day , Ibid. Man receives a greater blessing by the Sabbath , then by any other day specially in spirituall things , but also in temporall , p. 704 705.
Lect. 136. We have all cause to praise God for the good lawes have beene made to provide for the better observation of the Sabbath : and the hypocrisie and profanesse of the people generally appeares in seeming so zealous for the lawes , and neglecting these so much , p. 706. Every Minister is bound to reproove sin , p. 707. The ● and chiefe thing that belongs to the right observation of the Sabbath , is the keeping of the rest , and performing the duties of the day cheerefully and spiritually , and against this they offend , that sleepe ordinarily at Church : this sin is worthy of open reproofe , p. 708. This is more then a sin of infirmity . Foure notes given to discerne a sin of infirmity , from a raigning sin , p 709. The second duty required in the observation of the Sabbath , is to spend the day in religious duties , specially publike : against this they transgresse , that absent themselves from the Church , p 710. The third and last thing is , that we rest from al our own works , on that day : against this the profanesse and open contempt of the Sabbath by children , and youth is a grosse sin , Ibid. God will not endure profannesse , and open contempt of religion , no not in children , yet will he lay this their sin to the charge of Masters , and Parents and Governours chiefly , p. 711.
Lect. 137. It is a good thing , and highly pleasing unto God , to love the sincerity of Gods worship , and to do nothing in that , but what he can see warranted by the Word , p. 71● . It is also a good thing to ●ate all Idolatry , and every thing that belongeth to it , and proceeds from it , p. 712. It s no signe of an hypocrite , to make conscience of the least sin , p 714. Answer to them that blame professors , for their scrupulousnesse in indifferent and lawfull things , 1 O●e may see that to bee a sin , which another more godly or learned then he cannot see , neither should we judge one another for difference in judgement . 2 Some good men may be more scrupulous then they ought to be , and yet not to be despised . 3 No cause we should judge one another for using , or not using our liberty in indifferent things , p. 715. Though we may hate the sins of professors yet its a dangerous thing to hate them , for the goodnesse they professe . Many hate professors , not for their faults , but for their goodnesse , and three notes to discerne that by , p. 716 , 717.
Lect 138. The state of every hypocrite is most wofull and dangerous , neither can he have any sound peace or comfort , p. 718. Though in some respects the open profane sinner bee in worse case then he , both in this life and in that to come , Ibid. yet is the hypocrite also , and every thing he does most odious unto God , yea in some other respects his case is more wofull , both in this life , and in that to come then the open profane mans , p. 719. It s a good signe in a Christian to doubt and suspect himselfe of hypocrisie , Ibid. 1 He that lives in grosse sins , and yet maketh a good profession , is a grosse and palpable hypocrite , p. 720. 2 Much more hee that maketh a good profession , for this end chiefly that he may thereby the better hide and cloake his foule sins , p 721. 3 He is also an hypocrite , that maketh never so good a shew of godlinesse , if he deny the power of it , if hee obey not and practise what he heares . Many of the best professors faile much in this , p. 722. Even to our ministery ( so farre forth as we teach nothing , but by good warrant of the Word ) obedience is due as well as to the ministery of the Prophets and Apostles , p. 723 , 724.
Lect. 139. He that lives in any one sinne , though hee forsaketh all the rest , and whose obedience is not universall , is no better then an hypocrite , p. 724. Sacriledge is a great sin , Ibid. The care to keepe our selves unspotted of every sin , is a sure signe of an upright heart , p. 726. No hypocrite doth any thing with a good heart , but upon some by respect or other , p. 727. The true Christian ( even the poorest and weakest of them ) doth whatsoever he doth unto the Lord , as a service to him , his maine intent is to please , and approve himselfe to him , p. 728. Though he may have some respect to himselfe also in it , Ibid. None can please God in any thing , he doth unlesse he do it , out of love to God , neither can any love the Lord aright , till hee know Christ is his , p. 729. The goodnesse that is in the regenerate doth surpasse that that is in any morall man , or hypocrite in three respect , Ibid , & p. 730. Yet can no man have any true comfort in it , till he know himselfe to be in Christ , p. 730.
Lect. 140. No man can be sanctified till he be justified , p. 730. The only sure way to get strength against any corruption , and obtaine any saving grace , is first to get assurance by faith , that our sins are pardoned and we reconciled to God in Christ , Ibid. 1 faith is th' only inward instrument , whereby the Spirit of God sanctifieth the heart , p. 731. and th' outward instrument whereby the Spirit worketh sanctification in the heart of man is the preaching ( not of the law but ) of the Gospell , p. 732. Th' only meanes to worke true mortification of sin is a justifying faith , Ibid. Great is the force of faith to subdue , and mortifie 1 covetousnesse , 2 maliciousnesse , 3 sl●vish feare , and 4 hardnesse of heart , p. 733 — 736.
Lect. 141. When a man is once by faith assured of Gods love , then will he be renewed and become fruitfull in holinesse , and righteousnesse and never till then , p 737. For 1 faith receiveth Christ , and maketh him our owne , and they that have Christ , must needs have his sanctifying Spirit also , 2 Faith exerciseth it selfe in the meditation of Gods love to us in Christ , and in apprehending the promises , whereby God hath bound himselfe to give us sanctifying grace , p. 738 , 739. Faith is the ro●te and cause of all true 1 repentance , 2 feare of God , 3 obedience , 4 love to God , p. 740 — 742. It only enables a man 1 to heare well , p. 742. 2 to pray well , p. 743.
Lect. 142. Necessary we should have signes given us in the Word , whereby they to whom Christ merits belong may be knowne : for many are apt to think they have title to him , that have not : yea a chiefe thing that keepes many from hungring after Christ , is this conceit , that he dyed for all men , and therefore they shall have benefit by him , p. 744. But this is a dangerous delusion , for all shall not have benefit by him , but few in comparison , viz. 1. onely the true Church of Christ , and that is , but a very little flocke . 2 Not all that live within the Church , and professe the true religion , but a few even of them , Ibid. 3 Many that professe the true religion , are so far from receiving benefit as they receive much hurt by him , p. 745. The reason why so few shall have benefit by Christ , is because , how sufficient soever Christs death , was to save all mankinde , yet true beleevers onely , shall receive benefit by it , & all men have not faith , but a few onely , Ibid. 1 al men by nature unable to beleeve , 2 Some for their sins , are smitten with a supernaturall inability to beleeve , p. 746. It stands us therefore upon to know , whether our selves are of that small number , Ibid. Christ hath set a marke on his sheepe ( viz. his holy Spirit ) whereby themselves may know they are his , p. 747. By certaine fruits and effects of the Spirit , the faithfull may certainely know , they have the spirit of Christ , Ibid. Specially if they can finde in themselves true charity , Ibid. & 748.
Lect. 143. Wee must love the persons of all men , and expresse it in nine duties , p. 748 — 751. We may pray for the worst , even for Idolaters , p. 751. We must love our enemies , and expresse it in eight duties , p. 752 , 753. This he that hath the Spirit of Christ , is able to do Evangelically , and that appeares in five things , p. 754. We must beare a speciall love to all that feare God , though they differ from us in judgement and practise about things indifferent , p. 754 — 766.
Lect. 144. He that hath the Spirit of Christ , will bee constant in the religion of Christ , p. 766. Yet is not all constancy in religion , but constancy in the true religion a signe of the Spirit , p. 767 True religion is that that 's grounded onely upon the Word , Ibid. Every necessary truth in religion , is so plainely set downe in the Word , as the simplest Christian , may clearely understand it , p. 768. The testimony God hath given to them , that cleave constantly to his truth , p. 769. The faithfull themselves , have found much comfort in this , p. 770.
Lect. 145. The Spirit of God wheresoever he dwell● will teach and effectually perswade the heart in the truth of religion , p. 771. No man can grow to certainty in matters of religion , by any other meanes , but by the teaching of the Spirit : and proportionable to the measure of the Spirit of sanctification that a man hath , shall his certainty , be , p. 773 , 774 Yet is not this to be accounted every mans private Spirit , p. 775. The Spirits teaching to be judged by the Word , Ibid. The ministery of the Word , is the meanes whereby the Spirit useth to teach men ; p. 776 They whom the Spirit , hath once taught and perswaded will certainely persevere in the truth , Ibid.
Lect. 146. Th' exhortation to constancy in the truth is very needfull , and that even in these daies , p. 777. by reason 1 that Papists increase , 2 the multitude of other erroneous spirits ; 3 the generall decay of the zealous love of religion , and of the life & power of it ; p. 778. 1 Motive to constancy . Corruption in judgement , is the most dangerous corruption of all other , p. 779 , 780. 2 Motive . He that falls from the truth ▪ and embraceth errour , was never taught of the Spirit , p. 780. Though in some things of smaller moment , the faithfull may be subject to errour ( and errors of that nature should not alienate Christians one from another ) yea in fundamentall points for a time , Ibid. & 781.
Lect. 147. Though our perseverance in the truth , be to be ascribed to the Lord alone , yet he worketh it by meanes , and will have us to bee agents , in this work , our selves , p. 782 , 783. 1 We must carefully sh●n all things whereby we may be in danger to be corrupted , and drawne from the truth , viz. 1. We must shun the hearing and conferring with them , that are hereticks and seducers ; and the reading of their books . We should not long to heare , what they can say for their errors , or against the truth , p. 784. 2 Wee must take heed of affecting the knowledge of intricate curious , and unprofitable points , p. 785. There is a desire of knowledge , which is commendable , and no Minister should mislike in his hearers , p. 786. Yet is there a desire of knowledge that is most dangerous , Ibid. 1 When wee desire to know more of Gods matters then hee hath pleased to reveale in his Word , Ibid. 2 When ( neglecting other things ) we seeke the knowledge of those high points onely , that are above our capacity , to understand and busie our selves , in matters of controversie , p. 787. 3 When wee desire knowledge , onely for knowledge sa●e , without respect to the use and profit , we may make of it , for our edification in faith and holinesse , p 788.
Lect. 148. He that desires to hold fast his profession , must use the meanes , whereby hee may bee established in the truth , and preserved from falling away from it , foure directions are given us , in Gods booke for this , p. 788. 1 Hee must ground himselfe well in the knowledge of the truth , and labour to bee assured ( upon good grounds ) that it is indeed the truth he holdeth , Ibid. 1 Hee must acqu●●nt himselfe , with the maine principles of religion and seeke to be perfect in them , p. 789. 2 examine by Scripture , what ever hee heareth or readeth , and labour to get good proofes of Scripture , for whatsoever he holdeth , p. 790. 2 He must labour to take to heart , that which he knoweth , love it , and make conscience to practise it . He that by reading or hearing seeketh knowledge with an honest and good heart , shall hold fast , that which he professeth , and none but he , p. 792 , 793.
Lect. 149. 3 He must take heed of declining from or forsaking the least truth , his conscience hath beene convinced in . Two things there bee , that deceive men in this case , p. 793 , 794. Though some truths be of greater moment then others , yet it s a dangerous sin to be willfully ignorant of any truth , God hath revealed , or forsake it when we know it , upon conceit that it is but a tris●e , for 1 nothing that God hath revealed is of small moment , or lightly to be accounted of , 2 a man may make himselfe abominable to God , by forsaking wittingly the least truth , or receiving the least errour , p. 794. 3 the best way to keepe us from falling from the truth , in the maine points , is to make conscience of falling from the least truth , p. 795. 4 He must be constant in a conscionable use of all Gods ordinances , 1 the ministery of the Word , p. 796. 2 the Sacrament of the Lords Supper , 3 prayer , p. 797 , 798.
Lect. 150. Every one that hath the Spirit of Christ will take to heart , the cause of God , and his holy religion , p. 798. 1 No man can have the Spirit of Christs ▪ unlesse he love God unfeignedly above all things els , Ibid. 2 He that doth thus love God , must needs be zealous for God , grieved and troubled , to see him dishonoured , 3 He that hath any true zeale to God in him , will shew and expresse it principally towards the house , and worship of God , p. 799. More particularly , 1 He that hath the Spirit of Christ , must needs rejoyce to see or heare that the true religion of God , doth prosper and that the purity of it , is restored or set up any where , p. 800. 2 He that hath the Spirit of Christ , will rejoyce in the frequencie and fullnesse of Church-assemblies , 3 In the plentifull and free preaching of the Word p. 801. 4 Hee will rejoyce to see and heare that the ministery of the Word is fruitfull among them that enjoy it , and powerfull to reforme their hearts and lives , p. 802 , 803.
Lect. 151. Three Reasons and grounds of the former doctrine , 1 He that hath the Spirit of Christ cannot but love the persons of all men , and we love no man , unlesse wee love his soule , and unfeignedly desire his salvation ; & grieve to see his soule in danger of perishing , p. 803. He that desires the salvation of all , will joy in the plentifull and sound preaching of the Word , p. 804. Though God can save men without preaching yet he doth not ordinarily without it , and its a fearefull signe , hee meaneth not to save them , he denieth preaching unto , Ibid. & 805. Though all bee not saved that have preaching , yet it s a cause of comfort to see sound preachers abound , p. 805. A man that hath no truth of grace in himselfe may yet be a meanes of conversion to others , Ibid. 2 The respect wee have to the state and Church wherein we live , which we are bound to love , p. 806. 1 Nothing will make the state and Church so honourable , as the liberty of the Gospell , 2 nor so strong and peaceable , 3 nor so prosperous and plenteous in blessings , p. 806 , 807. On the other side , nothing will sooner deprive it of all blessings , then the neglect and opposing of religion , p. 808. 3 The respect we have to the Lord and his honour , ought to be dearer to us , then any other thing . And that 's no way so much advanced , as by the liberty of the Gospell , and the good successe of it , p. 809.
Lect. 152. It s a great error to thinke that much preaching is not now necessary , for 1 though prayer be a chiefe worke of the Minister , and part of Gods publike worship , yet is it not the chiefe of all , but preaching , p. 810 , 811. 2 No man can pray , till by preaching he bee made able to pray , 3 Preaching is the best meanes to quicken and stirre up the Spirit of prayer in them , that have it , p 812. 2 Preaching is necessary for them , that have longest enjoyed it , for 1 in the best Congregations , the greatest part are still ignorant , 2 Such as have profited by it , have still need of it , for 1 the most are weake and unperfect in knowledge and grace , 2 they that are of best growth in grace , are apt to decay , 3 most care , must bee had of them that have most profited , p. 813. 3 It s no good reason , against the necessity of much preaching , because men grow weary , and are glutted with it , for 1 much preaching is not the cause why men loath the Word , 2 Its the best meanes to cure that disease , p. 814. 4 It s no good reason against much preaching , that it is said to do little good , where its most used , p. 815.
Severall places of Scripture opened and applyed in this Booke .

Booke . Chap. Verse . Folio . Geneses . 2 2 701 Geneses . 3 704 Geneses . 4 7 209 Geneses . 20 16 694 Geneses . 33 10 645 Geneses . 50 19 752 Exodus . 9 16 16 Exodus . 14 15 72 Exodus . 23 5 119 Exodus . 34 7 599 Leuit. 24 14 186 Leuit , 26 42 159 Num. 15 35 231 Num. 23 21 659 Num. 25 12 631 Deut. 4 9 42 Deut. 6 7 Ibid Deut. 25 433 Deut. 7 9 719 Deut. 17 20 321 Deut. 26 13.14 724 Deut. 29 19.20 91 Deut. 30 ● . 3 288 Deut. 6 390 Deut. 32 5 533 Deut. 3● 4 49● Iosh. 23 14 4●8 1. Sam. 2 25 602 1. Sam. 14 ●8 148 1. Sam. 15 23 230 1. Sam. 2● 30.31 209 2. Sam. 23 1 5 2. Sam. 24 24 25 1. King . 8 13 104 , 601 1. King . 23 33 544 1. King . 15 14 369 1. King . ●0 35.36 381 1. King . 21 9.10 312 1. King . 12 180 1. Cron. 23 30 4 2. Cron. 5 13 5 2. Cron. 11 16.17 807 2. Cron. 17 7 480 2. Cron. 30 19 593 2. Cron. 35 1 718 Iob. 1 22 246 Iob. 2 3 664 Iob. 8 13.14 ●18 Iob. 11 13.14 593 Iob. 13 23 665 Iob. 18 15 687 Iob. 21 14 424 Iob. 23 620 Iob. 23 11.12 770 Iob. 27 5 374 Iob. 6 209 Iob. 29 3 404 Iob. 14 678 Iob. 34 31.32 606 Iob. 36 89 685 Iob. 42 7.8 561 Psal. 4 6 402 Psal. 5 7 130 Psal. 9 12 735 Psal. 16 9 7 Psal. 18 21 533 Psal. 2● 7●6 Psal. 25 466 Psal. 19 7 408 Psal. 22 30 290 Psal. 26 3 627 , 741 Psal. 5 , 6 179 Psal. 27 4 13● , 632 Psal. 28 1 78 Psal. 31 23 154 Psal. 32 1 677 Psal. 2 161 Psal. 34 8 488 Psal. 36 6 247 Psal. 7 645 Psal. 37 23 360 Psal. 37 469 Psal. 42 4 801 Psal. 44 17 , 18 771 Psal. 51 8 99 , 153 Psal. 18 171 Psal. 56 3 , 4 146 , 268 , 653 Psal. 10 , 11 624 Psal. 13 798 Psal. 59 10 126 Psal. 62 8 194 Psal. 63 1 , ●3 632 Psal. 67 1 , 2 , 3 478 Psal. 68 21 390 Psal. 69 9 695 Psal. 73 1 466 Psal. 76 10 338 Psal. 77 1 67 Psal. 6 643 Psal. 84 9 647 Psal. 11 467 Psal. 85 8 620 , 639 Psal. 88 15 392 Psal. 89 50 , 51 553 Psal. 101 6 , 7 630 Psal. 102 10 250 Psal. 106 4 401 Psal. 107 42 , 43 645 Psal. 111 10 490 Psal. 112 4 686 Psal. 116 16 454 Psal. 118 28 628 Psal. 119 16 38 Psal. 30 , 31 770 , 789 Psal. 33 776 Psal. 64 130 Psal. 66 424 Psal. 73 493 Psal. 92 263 Psal. 104 490 , 714 Psal. 113 36 Psal. 130 513 Psal. 147 637 Psal. 155 424 , 456 Psal. 130 3 , 4 365 , 451 Psal. 137 1 , 6 ▪ 7 564 565 Psal. 143 5 , 6 644 Pro. 1 27 , 28 590 Pro. 4 12 497 Pro. 26 642 Pro. 5 12 590 Pro. 7 2 235 Pro. 14 721 Pro. 8 9 514 Pro. 17 391 Pro. 9 10 484 Pro. 10 22 688 Pro. 14 14 643 Pro. 16 371 , 620 Pro. 26 376 , 638 Pro. 19 27 497 , 784 Pro. 20 12 7● , 650 Pro. 21 2 372 ▪ 727 Pro. 15 678 Pro. 21 27 721 Pro. 22 6 584 Pro. 12 497 Pro. 24 29 752 Pro. 25 12 49 ▪ 707 Pro. 27 7 620 Pro. 28 4 749 Pro. 29 24 186 Pro. 30 2 , 3 484 Pro. 9 118 Eccl. 5 1 197 , 585 Eccl. 2 310 Eccl. 6 494 Eccl. 7 2 , 3 , 4 260 Eccl. 16 381 Eccl. 10 1 549 Eccl. 11 2 117 Eccl. 8 2●0 Eccl. 12 9 , 10 482 Cant. 1 7 796 Cant. 3 1 — 4 143 Cant. 4 4 263 Cant. 5 2 32 , 355 Cant. 3 640 Isa. 6 5 282 , 347 Isa. 11 2 488 Isa. 9 476 ▪ 734 Isa. 26 2 769 Isa. 27 9 323 Isa. 28 12 617 Isa. 29 9 211 Isa. 30 20 , 21 776 Isa. 31 9 543 Isa. 32 2 676 Isa. 32 17 638 Isa. 38 16 739 Isa. 18 289 Isa. 19 630 Isa. 42 23 650 Isa. 44 5 628 Isa. 48 10 258 Isa. 50 4 165 Isa. 10 653 Isa. 51 7 488 Isa. 52 15 614 Isa. 53 1 588 Isa. 55 1 648 , 691 Isa. 3 127 Isa. 57 1 561 Isa. 19 19 , 797 Isa. 58 1 45 , 707 Isa. 10 117 , 273 Isa. 59 21 634 Isa. 61 3 46 , 144 Ier. 2 10 , 11 706 Ier. 3 12 , 13 158 Ier. 4 2 585 Ier. 3 498 Ier. 9 7 237 ▪ 546 , 666 Ier. 10 25 70 Ier. 13 11 809 Ier. 15 10 47 Ier. 17 1 , 2 299 Ier. 16 , 17 273 , 396 Ier. 22 16 490 Ier. 23 6 673 Ier. 32 23 419 Lam. 3 29 311 Ezek. 5 15 547 Ezek. 13 19 695 Ezek. 14 7 , 8 593 Ezek. 16 9 — 14 107 Ezek. 18 10 , 11 726 Ezek. 20 12 702 Ezek. 24 7 , 8 718 Ezek. 13 345 Ezek. 28 19 548 Ezek. 33 11 455 Ezek. 31 , 32 27 , 698 , 723 Ezek. 36 26 , 27 739 Ezek. 28 , 31 736 Dan. 1 8 382 Dan. 4 27 117 , 1●8 , 364 Dan. 3 5 627 Dan. 6 3 497 Dan. 6 589 Dan. 8 12 2 , 493 Dan. 10 1 437 Dan. 12 7 , 8 210 Dan. 13 9 455 Dan. 14 7 535 Amos. 5 10 52 Micah . 2 7 241 Micah . 6 9 219 , 606 Micah . 16 545 Zeph. 3 18 801 Zach. 9 11 615 Zach. 12 10 17 , 627 , 736 Mal. 2 2 489 Mal. 4 2 639 Mat. 1 21 85 Mat. 3 14 658 Mat. 4 4 72 Mat. 5 3 , 5 308 Mat. 19 33 , 427 Mat. 44 , 45 115 , 752 Mat. 48 111 Mat. 6 23 780 Mat. 9 2 681 Mat. 38 801 Mat. 10 17 338 Mat. 37 399 Mat. 11 11 165 Mat. 19 472 Mat. 12 43 7 Mat. 13 13 37 Mat. 14 591 , 795 Mat. 44 372 Mat. 57 , 58 24 Mat. 15 14 12 Mat. 16 17 515 , 773 Mat. 18 356 Mat. 22 38 582 Mat. 23 13 551 Mat. 24 14 510 Mat. 25 29 69 , 330 Mat. 26 26 , 28 6 ▪ 6 Mar. 2 27 580 Mar. 4 11 769 Mar. 16 , 17 474 Mar. 6 20 725 Mar. 7 11 188 Mar. 8 17 499 Luke . 1 6 668 Luke . 2 14 521 , 597 Luke . 25 675 Luke . 34 745 Luke . 3 10 , 14 158 Luke . 4 18 621 Luke . 6 35 , 36 750 Luke . 7 29 , 30 240 Luke . 38 , 47 17 , 104 Luke . 9 24 256 Luke . 11 52 479 Luke . 12 1 719 Luke . 33 272 Luke . 57 458 Luke . 13 24 450 Luke . 14 26 262 Luke . 15 21 667 Luke . 16 9 118 Luke . 12 126 Luke . 17 599 Luke . 17 3 112 Luke . 5 327 , 734 Luke . 18 14 97 Luke . 21 19 255 Luke . 14 47 667 Iohn . 2 22 3 Iohn . 3 12 518 Iohn . 21 196 , 642 Iohn . 7 18 110 , 523 Iohn . 9 2 , 3 664 Iohn . 40 , 41 498 Iohn . 11 25 535 Iohn . 13 27 112 Iohn . 14 15 , 16 639 Iohn . 21 Ibid Iohn . 21 15 399 Acts. 8 30 584 Acts. 9 31 137 , 571 Acts. 10 43 667 Acts. 14 22 254 Acts. 15 10 449 Acts. 17 2 242 , 590 Acts. 11 , 12 42 Acts. 19 18 158 Rom. 1 17 658 Rom. 2 4 131 Rom. 3 5 248 Rom. 19 Ibid Rom. 20 670 Rom. 22 657 Rom. 25 597 Rom. 28 , 29 670 Rom. 31 602 Rom. 4 5 648 , 669 Rom. 15 221 Rom. 5 3 266 Rom. 5 268 Rom. 6 492 Rom. 18 324 Rom. 19 673 Rom. 20 681 Rom. 6 14 326 Rom. 19 536 Rom. 7 7 196 Rom. 17 421 Rom. 24 313 Rom. 25 207 , 336 Rom. 8 15 621 Rom. 16 615 Rom. 27 655 Rom. 9 23 520 Rom. 10 3 673 Rom. 4 602 Rom. 15 22 , 26 Rom. 11 6 522 Rom. 11 356 Rom. 22 351 Rom. 12 1 583 Rom. 2 605 Rom. 6 789 Rom. 12 454 Rom. 17 694 Rom. 13 12 683 Rom. 14 Ibid Rom. 13 693 Rom. 14 1 — 6 755 Rom. 6 435 , 729 Rom. 8 630 Rom. 15 14 51 Rom. 18 509 1 Cor. 1 12 629 1 Cor. 30 673 1 Cor. 31 671 1 Cor. 2 2 607 1 Cor. 4 509 1 Cor. 12 651 1 Cor. 15 774 1 Cor. 3 18 498 1 Cor. 22 , 23 597 1 Cor. 4 4 671 1 Cor. 5 727 1 Cor. 6 383 1 Cor. 20 586 1 Cor. 6 11 656 1 Cor. 8 2 488 , 498 1 Cor. 3 388 1 Cor. 10 16 615 1 Cor. 11 4 292 1 Cor. 10 709 1 Cor. 29 112 1 Cor. 12 3 773 1 Cor. 7 501 1 Cor. 13 775 1 Cor. 14 3 459 1 Cor. 24 , 25 508 1 Cor. 15 31 262 1 Cor. 16 9 47 1 Cor. ●2 389 2 Cor. 1 18 , 19 427 2 Cor. 22 105 2 Cor. 2 14 488 2 Cor. 15 508 2 Cor. 3 6 , 8 732 2 Cor. 11 582 2 Cor. 16 473 2 Cor. 5 9 729 2 Cor. 14 , 15 628 2 Cor. 21 673 2 Cor. 7 5 622 2 Cor. 8 23 572 , 631 2 Cor. 11 5 , 6 607 2 Cor. 30 250 2 Cor. 12 7 , 8 313 2 Cor. 9 353 , 452 , 469 Gal. 2 5 795 , 796 Gal. 16 669 Gal. 20 737 Gal. 4 12 51 Gal. 5 6 742 Gal. 19 372 Gal. 6 1 13 Gal. 14 267 Eph. 1 3 668 Eph. 6 104 Eph. 7 597 Eph. 2 3 301 Eph. 5 226 , 511 Eph. 8 , 9 522 Eph. 9 691 Eph. 3 14 578 Eph. 18 , 19 119 , 328 , 401 Eph. 19 732 Eph. 4 8 , 11 478 Eph. 12-14 474 Eph. 20 , 21 490 , 329 Eph. 30 223 Eph. 5 18 , 19 5 , 6.728 Eph. 25-27 668 Eph. 6 9 729 Eph. 15 266 Eph. 18 274 Phil. 1 9 474 Phil. 22 591 Phil. 3 8 , 9 607 , 608.684 Phil. 4 7 85 Col. 1 9-11 474 Col. 27 271 Col. 2 4 496 Col. 3 12 116 Col. 17 147 . 3●9 Col. 16 485 Col. 8 48 1 Thess. 4 13 668 1 Thess. 3 3 , 4 7 1 Thess. 4 19 , 20 ●1 . 432 1 Thess. 5 21 790 1 Thess. 23 415 2 Thess. 1 10 520 2 Thess. 2 10 , 11 233 1 Tim. 1 5 397 1 Tim. 9 131 1 Tim. 2 1-3 751 , 752 1 Tim. 4 3 448 1 Tim. 3-5 688 1 Tim. 5 4 284 1 Tim. 17 — 811 1 Tim. 6 3 10 1 Tim. 19 638 2 Tim. 3 15 485 2 Tim. 4 2 45.70 2 Tim. 6 , 7 770 Titus . 2 7 298 Titus . 15 49.291 Philom . 15 537 Heb. 2 210 254 Heb. 3 3.12 147 Heb. 6 , 7 , 8 27 Heb. 10 69 Heb. 11 410 , 6●2 Heb. 17 104 , 739 Heb. 9 10 578 Heb. 13 , 14 626.731 Heb. 10 19 598 Heb. 22 409.619 Heb. 11 6 737 Heb. 13 240 Heb. 34 327 Heb. 33-37 735 Heb. 12 1 318 Heb. 9 ●93 Heb. 24 614 Heb. 28 592 Heb. 13 5 , 6 733 Iames 1 21 20.321 Iames 27 109 Iames 2 10 419 Iames 11 Ib. & 420 Iames 19 616 Iames 21.25 668 Iames 3 13 487 Iames 4 1● 231 Iames 5 16 ●59 1 Pet. 1 2 614 1 Pet. 6 257 1 Pet. 18 601 1 Pet. 2 2 , 3 130.627 1 Pet. 1-3 ●28 . 232.593 1 Pet. 3 5 , 6 237 1 P●t . 4 11 434 1 Pet. 5 8 , 9 141 1 Pet. 12 110 2 Pet. 1 1 657 2 Pet. 2 , 3 475 2 Pet. 4 7●1 2 Pet. 2 14 16 2 Pet. 20 699 2 Pet. 3 2 791 1 Ioh. 1 9 159 1 Ioh. 2 3 , 4 3●9 1 Ioh. 27 776 1 Ioh. 3 4 2●1 1 Ioh. 7 656 1 Ioh. 9 355 1 Ioh. 17 116 400 1 Ioh. 18 400 1 Ioh. 19 641 1 Ioh. 4 12 395 1 Ioh. 18 Ibid. 1 Ioh. 5 2 697.748 1 Ioh. 3 400 1 Ioh. 12 738 1 Ioh. 14 81 2 Ioh. 6 748 Iude. 4 628 , 629 Rev. 3 18 683 Rev. 4 9 — 11 521 Rev. 5 6.9 603 Rev. 12 597 Rev. 6 2 178 Rev. 16 92 Rev. 9 5 — 10 616 Rev. 12 11 255.267 Rev. 1● 8 661.673

Errata .

PAge 22. line 16. for in , reade an . p. 48. l. 4. leave out but. p. 50. l. 17. only , r. alwaies , p. 71. l. 39. therefore , r. there for . p. 93. leave out the last line . p. 172. l. 30. every , r. a very . p. 193. l 24 r. we may have . p. 196. l. 30. our Saviour , r. Salomon . p. 208. l. 27. testifie , r. typifie . p. 279. l. 24. ye , r. yet . p 333. l. 32. evill , r. vaile . p. 389. l. 50. indifferent , r. different . p. 433. l. 27. leave out duties , p. 484. l. 33. goodly , r. godly . p. 496. l. 8. cannot , r. can. l 39. r. they that are . p. 528. l. 26. r. all that think they profit not . p. 534. l. 48. regenerate , r. unregenerate . p. 550. l. 16. evill , r. vailed . ; 6. above r. over . p. 591. l. 1. in , ● . is . p. 599. l. 19. irrecoverable , r. irrevocable . p. 601. l. 27. many , r. money . p 613. l. 21. whereof , r. where . p. 618. l. 8. r. though I bee not . p. 639. l. 50. hide , r. have . p. 646. l. 5. inforceth , r. inferreth . p. 745. l. 12. any , r. an . p. 755. l. 46. differency , r. indifferency , p. 813. l. 46. more , r. most .

Places of Scripture misquoted are thus amended .

PAge . 9. line 47. reade Cant. 5.3 , 6. p. 37. l. 3. r. Isa. 55.2 , 3. p. 38. l. 20. r. Iob 12. p. 45 l. 33. r. 2 Tim. 4. 1 , 2. p. 62. l. 49. r. Cant. 1.8 . p. 73. l. 1. r. Hag. 1.6 . p. 87. l. 19. r. Rom. 13. p. 99 l. 11. r. 2 Cor. p. 103. l. 40. r. 1. Iob. p. 105. l. 28. r. Heb. 11. p. 114 l 15. r. Rom. 12.20 . p. 122. l. 18. r. Esth. p. 131. l. 23. r 2 Chron. p. 149 l. 29. r. Ioh. 5.24 . p. 150. l. 17. r. 1 Ioh 2.27 . p. 154 l. 47. r. Matth 6. 28. p. 191. l. 9. r. Psal 3.3 . p. 193. l. 5. r. Neh. 1.6 . p. 196. l. 17. r. Eph. 5.13 . p. 200. l. 27. r. Ezra . p. 207. l. 32. r Mat. 7.1 , 3. p. 212 l. 31 Zeph. p. 213. l. 20. r. Psal. 75.8 p. 216. l. 33. r. Iosh. p. 219. l. 52 r. Psal. 119. p. 229. l. 27. r. Rom. 5. l. 45. 1 Ioh. 1.7 . p. 234. l. 44. r. Pro. 4. p. 236. l. 5. r. Mar. p. 248. l. 11. r. Mat 20.15 . p. 249. l. 26 r. Rom 9. p. 265. l. 19. r. Ezra 9. p. 270 l. 21. r. Rom. 5.2 , 3. p. 290. l. 18. r. Iosh. 22. p. 296. l. 34. r. Eccl. 11.6 . p. 310. l. 29 r. Am. 8.5 . p. 314. l. 36. r. Rom. 8.1 , 8. p. 360. l. 27. r. 2 Chron. 30. p. 362. l. 1. r. Mal p. 394. l. 45. r. Cant. 3. p 410. l. 30. r Mal. p. 424. l. 45. r. Mal. p. 431. l. 28. r. Pro , 15. p. 453. l. 10. r. Psal. 84. p. 455. l. 44. r. Mat. 23. p. 456. l. 20. r. Iob 21.14 . p. 479. l. 3. r. Luk 11.52 . p. 480. l. 24. r. 1 King . 18.3 , 4 p. 484 l. 11. r. Isa. 47. p. 494. l. 2 r. Col. 3.16 p. 504. l. ult. r. Rom. 1.19 . p. 517. l. 25. r. Mar p. 522. l. 13. r. Phil. 3.4 . p. 529 l. 10. r. 2 Chron. 25. 16. p. 536. l. 46 r. Isa. 57. p. 541. l. 17. r. Psal. 106 p. 559. l. 43. r. 2 Tim. p. 568. l. 47. r. 1 Cor. 4. p. 616. l. 20 r. Heb. 3. p. 641. l. 30. r. 1 Pet. 5.8 . p. 657. l. 1. r. Rev. 1.5 . p. 658. l. 52. r. 1 Ioh. 1. p. 677. l. 29. r. 1 Cor. 15.56 p. 700. l. 39. r. Psal. 14.1 , 4. p. 709 l. 25. r. Psal. 1.4 . p. 806. l. 11. r. Mat. 10.6 . p. 812. l. 7. r. Luk 23.20 . p. 813. l. ult. r. 1 Ioh. 2.11 .

LECTVRES ON PSAL. LI.
Lecture I. on the Title of Psalme Ll. Septemb. XXVIII . MDCXXV . To the chiefe Musician . A Psalme of David , when Nathan the Prophet came unto him , after he had gone in to Bathsheba .

THIS Psalme is commonly called ( and so it is indeed ) a Psalme of repentance ; Expressing the repentance of David , who ( of all other men we read of in holy Scripture ) is propounded to us for the most lively patterne , and example of a truly repentant sinner . And I have therefore made choice to intreat of it in these times wherein the Lord doth so many waies , call us unto repentance .

The whole Psalme divideth it selfe into two parts . 1. The Title , and inscription of it . 2. The Treatise it selfe , and matter of the Psalme .

In the Title or inscription we must observe . 1. The person to whom it was dedicated , and directed ; that is to say , the chiefe Musician , or Master of the Musicke in the temple . 2. The person by whom it was penned , that is , David . 3. The time when , and occasion whereupon it was penned . When Nathan the Prophet came unto him , after he had gone in to Bathsheba .

The first thing then that we are to observe , Doct. 1. here is this . That there is a Title and inscription prefixed here before this Psalme that gives great light to the understanding of the Psalme . From whence we may learne , this as following upon it by evident necessity of consequence .

That in the expounding of the Psalmes , the titles ought not to be omitted as superfluous and impertinent . No more then those inscriptions that the Apostles , and our blessed Saviour himselfe have prefixed before their Epistles , which they di●ected unto the Churches of God . Rom. 1 , 1 — 7. Iam. 1.1 . 1 Pet. 1.1 . 2 Ioh. 1 — 3. Iude 1.2 . Rev. 2.1 .

First , Reason 1 because they give light ( many of them ) to the understanding of the Psalme by shewing the occasions whereupon they were penned , as Psal. 3.7 . 18. ●0 . 14.52.54 . and this , and many more .

Secondly , 2. because they are part of the holy Scripture given by divine inspiration . From whence these two things will necessarily follow . 1. That they are profitable , and instruction may be had from them if the fault be not in our selves . For so saith the Holy Ghost of all Scripture . 2 Tim. 3.16 . All Scripture is given by inspiration of God , and is profitable . And Rom. 15.4 . Whatsoever things were written aforetime were written for our learning . 2. That it is a sin , and matter of great danger to neglect , and slight them , and so ( as it were ) to cut them of from the rest of the holy Scripture . For so saith the Holy Ghost also , Revel. 22.19 . If any man shall take away from the words of the bo●ke of thi● prophecy ( and the words of any other of Gods books are of equall authority , and dignity to the words of the booke of that prophecie ) God shall take his part away out of the booke of life .

Vse 1. This Doctrine serveth first to improve , and convince the error of the Papists ; who though they glory so much in the title of the true Catholike Church , and hold the Church cannot erre , and boast of Gods Word as if it came out from them and came unto them onely , as the Apostle speaketh , 1 Cor. 14.36 . Yet do take liberty both in the publique reading of the Psalmes , and in their latine translation also ( which they are commanded by the C●unc●ll of Trent ( the rule of their faith ) to hold for authenticall in all their publique readings , disputations , preachings , and expositions , and charged that no man may dare or presume to reject it , upon any pretence whatsoever ( and consequently ) no not then when it doth most evidently , and palpably swor●e from , and pervert the meaning of the originall copies ) both to leave out sondr● of the Holy Ghosts words as Selah alwaies in their 〈◊〉 , ( as they do also the conclusion of the Lords prayer ) as also to add unto the ●oly 〈◊〉 many words , yea and sometimes whole verses .

2. Secondly , to teach , and exhort us to neglect no part of the Word , no not the least word nor sillable , nor title of the canonicall Scripture , ( of which our Saviour speaketh so honourably , Matth. 5.18 . Verily 〈◊〉 ●nto you , till heaven , and earth passe , one jot or one title shall in no wise passe from the law , till all be fulfilled ) but to esteeme reverently of it , though we cannot at the 〈◊〉 reading or hearing of it profit by it , or discerne what use it may serve us unto . True it is , that as the Ministers in reaching may , and ought to make choice of , and most insist upon those portions of Gods truth above others , which are most profitable and usefull for their hearers ( for this rule the Apostle himselfe followed in his preaching as appeareth by his speech , Acts 20.20 . and this rule he prescribes to all other teachers , Tit. 3.8 . ) so may Gods people likewise in the reading of the Word exercise themselves most in those parts of it , that they can best profit by . The respect we owe even to those parts of the Word which we understand not . But seeing it is certaine that whatsoever is written , is written for our learning , Rom. 15.4 . we must learne to blame our selves , and not the Word if we can receive no profit by every part of it . We must lay the fault upon our own dulnesse as the Apostle teacheth the Hebrewes to do , Heb. 5.11 . The duty , and respect we owe even to those parts of the Word which we cannot understand nor profit by ; and the use we should make thereof standeth in these sixe points principally .

First , we must desire to understand all that God hath revealed and not esteeme of any part of the Scripture as if it concerned us not . For this the Lord taxeth his people for , as for a heinous sin , Hos. 8.12 . that they accounted the great things of his law which he had written unto them , as a strange thing that nothing belonged unto them .

Secondly , the obscurity of any place should increase our diligence in searching the meaning of it . Search the Scriptures , saith our Saviour , Ioh. 5.39 . Herein we should imitate the holy Prophets themselves , of whom the Apostle Peter saith , 1 Pet. 1.10 , 11. that they enquired , and searched diligently what the meaning of those things might be which God had reveiled , and caused them to write concerning Christ , and our salvation by him .

Thirdly , learne thereby to acknowledge the necessity of a learned ministry , and of that gift of interpretation God hath given unto his servants . And know , God would have thee to say of sundry parts of his Word ( which yet are necessary for thee to understand ) as the noble Eunuch did , Act. 8.31 . How can I understand them except some man should guide me ?

Fourthly , learne thereby to see the necessity of joyning with thy reading humble prayer unto God that hee would open thine understanding , and reveale to thee the mysteries contained in his Word ; and to cry unto the Lord as David himselfe did , who was both a King , and a Prophet also Psalme 119 . 1● . Open thou mine eyes , that I may behold wondrous things out of thy law .

Fiftly , come to the reading and hearing of the Word with an heart that is humbled , and fearefull to offend God . For the secret of the Lord is with them that feare him ( saith David , Psal. 25.14 . ) and he will shew them his covenant .

Sixthly , marke , and lay up in thine heart even those things which thou understandest not , because they may doe thee good hereafter . So did the blessed Virgin , Luke 2.50 , 51. So wee finde the Disciples of our Saviour did , and had use of that part of Gods Word afterward , which when they first heard it , they did not understand what it meant . When hee was risen from the dead ( saith the Evangelist Ioh. 2.22 . ) his Disciples remembred that he had said this unto them ; and they beleeved the Scripture , and the word that Iesus had said .

Now in the Title of this Psalme , the first thing that offers it selfe to our consideration is the person to whom it was dedicated or directed to the chi●fe musician , where wee are to observe . That they had in Gods publique worship in Davids time musicians , and diverse orders , and degr●●es of them .

Three things are to be observed concerning the worship under the law even in this respect .

First , they had then musicke in the publique worship of God , not singing of Psalmes onely , but playing upon instruments , 1 Chron. 25.6 . Nehem. 12 . 2● . some stringed instruments called Neginoth , Psal. 4.1 . some windy called Nehiloth , Psal. 5.1 .

Secondly , these musicians were all Levites ; and had a speciall function , and calling in that Church ( by Gods appointment ) whereupon they were wholly to attend and whereunto they were enabled by speciall gifts received from God , 1 Chron. 9.33 . And these are the singers chiefe of the fathers of the Levites , who remaining in the chambers , were free : for they were employed in that worke day and night . And 2 Chron. 29.25 . Hee set the Levites in the house of the Lord with Cymballs , with Psalteries , and with Harpes according to the commandement of David , and of God the Kings Seer , and of Nathan the Prophet ; for so was the commandement of the Lord by his Prophets . Therefore also they are called the Lords instruments of musicke , 1 Chron. 16.42 . 2 Chron. 7.6 . And the Priests waited on their office , the Levites also with instruments of musicke of the Lord . And unto this function also God did enable them with such skill , as whereby they did excell all other musicians in the world . Of the Caldea●s we do reade , that they had great variety of excellent musicians of their owne , Dan. ● . 5 . yet did they greatly desire to heare these musicians of the Temple , Psal. 137.3 . And this may also seeme to bee the cause of that speciall favour , and bounty that Artaxerx●s the King of Persia shewed to them , more then to any other of the Priests and Levits that belonged to the Temple , N●h. 1● . 23 .

Thirdly , of these musicians there were sundry orders , and degrees ; some were masters , and chiefe musicians , some were schollars , and inferiour unto them ; as we shall finde them set downe , 1. Chron. 25.1 , 6. Neh. 12.46 .

It followeth now that we consider why this Psalme was committed to the chiefe musician . And three reasons there were of that . First , that by that meanes it might be kept , and preserved as a part of Gods holy Writ in the Sanctuary , for the use of the Church . For so we find that all the parts of the holy Scripture were wont so to be preserved , and kept by the Levites in the Santuary , Deut. 17.18 . The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites . And 31.9 . Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter , he commanded the Levites to take the booke of the law , and put it in the side of the arke of the covenant of the Lord their God , that it might be there for a witnesse against them . And there by the speciall providence of God it was preserved , and kept safe , even to the daies of Iosiah , 2 Chron. 34.14 , 15. though there had beene most wicked Kings , such as Ahaz , Manasses , Amon , and many others that were great enemies unto it .

Secondly , this Psalme was committed to the chiefe musician , that by his meanes it might be published , & sung in the temple . For this was the office of the Levites ( and all the musicians of the temple were Levites ) to sing Davids Psalmes in the temple as we shal see , 2 Chr. 29. ●0 & Am. 8.3 . we read of the songs of the temple .

Thirdly , this Psalme was committed to the chiefe musician that it might be sung in the Temple , in the best manner , with that musick as might best affect the people of God , with the matter of this Psalme , and so serve best to their edification . For though there were none of the musicians in the Temple but they were well instructed in the songs of the Lord , and were cunning therein , 1 Chron. 25.7 . yet among them some were more skilfull then other some , 1 Chron. 15.22 . Chenaniah chiefe of the Levites was for song ; he instructed about the song , because he was skilfull .

Now this being premised for the opening of the words ; we are to observe here that David committeth this Psalme to a musician to be sung in the Temple ; yea to the chiefe musician that might sing it in the best manner . From whence we are to learne ,

Doct. 2. That it is an ancient , and excellent ordinance of God that in his worship , and service we should sing Psalmes , even Davids Psalmes , and that we should sing them in that manner as may be most unto edification .

Observe the proofe of this Doctrine as I shall propound it unto you distinctly in three points .

First , it hath ever beene esteemed a chiefe part of the worship , and service of God wherewith he hath beene highly pleased . It was used in Moses time , Exod. 15.1 . and in the time of the Iudges , ●udg. 5.1 . and in the daies of Samuel , 1 Sam. 18.6 , 7. in David , and Solomons time , 1 Chron. 6.32 . in the daies of Iehosaphat , 2 Chron. 20.21.22 . and of Hezekiah , 2 Chron. 29.28.30 . and after the captivity in Nehemiahs time , Neh. 12.42 . yea in the New Testament , our Saviour himselfe , and his Apostles used it , Matth 26 30. and prescribed it to Gods people , Col. 3.16 . yea it was the exercise of the holy Angels themselves , Luk. 2.13 , 14.

Secondly , this exercise was wont to be used by Gods people ( and that by Gods ordinance ) at all times when they met to performe publique worship to God , 1 Chron. 23.30 . It is said the office of the Levites , that were musicians for the Temple , was to stand every morning and thanke , and praise the Lord , and likewise at even ; that is at the time of the morning , and evening sacrifice ; yea they were wont at their private prayers also to sing Psalmes ; for so did Paul , and Silas , Act. 16.25 .

Thirdly , The Psalmes that GODS people did use to sing in the worship of GOD were most usually Davids Psalmes , and those that are accounted among his : and that even at such times when there were Prophets in the Church that had extraordinarie gifts , and were inspired by the Holy Ghost , yet the Church did not usually sing any other then Davids Psalmes : This we shall see in the daies of Hez●kiah , 2 Chron. 29.30 . Hezekiah the King , and the Princes commanded the Levites to sing praise to the Lord , with the words of David , and of Asaph the Seer . The like we may see in Ezraes time , Ezra 3.10 . They set the Priests in their apparell with trumpets ; and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs ( as Tremelius rendreth it ) that David the King of Israel did deliver ; and the Psalme they sung was , Psal. 136. as appeareth by the 11. verse . And this may also further appeare by that which we reade , Neh. 12.46 . To which purpose it is worthy the observing that though there were many of Gods holy servants that made songs , and Psalmes beside David as Deborah , Iudg. 5.1 . and Anna the mother of Samuel , 1 Sam. 2.1 . and Salomon , Cant. 1.1 . and Mary the blessed Virgin , Luk. 1.46 . such as might bee used , yet were none of them committed to the musitians , to be publiquely song in the temple , but these of David only . In which respect he ( by an excellency ) is called the sweet Psalmist of Israel , 2 Sam. ●3 . 1 .

The reasons , and grounds of this Doctrine are these . Reason

First , God hath oft shewed himselfe to take great delight in this part of his worship : Two notable examples there be of it . The one at the bringing in of the Arke into the Temple , in the daies of Salomon , 2 Chron. 5.13 . Iust at that instant when they lifted up their voice in singing ( the 136. Psalme ) the glory of the Lord filled the house . The other in that miraculous deliverance God gave to his people against the Ammonites , in the daies of Iehosaphat , 2 Chron. 20 22. When they began to sing and to praise God , the Lord set an ambushment against the children of Ammon , and Moab , and mount Seir.

Secondly , it is a singular helpe , and meanes to stirre up in us holy affections in Gods service . In which respect the Apostle opposeth , and preferreth it before wine , Eph. 5.18 , 19. Be not drunk with wine wherein is excesse , but be ye filled with the spirit ; speaking to your selv●s in Psalmes , and Hymnes , and spirituall songs As if he should have said ; wheras the chiefe pretence men have for their excessive love of wine , is that it reviveth , and cheereth their spirits , Ps. 104.15 . I will prescribe a better thing for that purpose to revive your heart , and make you cheerefull , even to stir up spirituall affections , and that is this , use to sing Psalmes .

The use of this Doctrine is , Vse . first to reprove the generall neglect , and falling of from this exercise of singing of Psalmes .

First , it was wont to be the custome , aswell to end our Church meetings , as to begin them with a Psalme , and so the best reformed Congregations use to doe still ; and surely it maketh much for the decency , and solemnity of Gods worship to do so , Psal. 147.1 . Praise yet the Lord for it is good , to sing praises unto our God ; for it is pleasant , and praise is comely ; This is now a daies much left in many Congregations .

Secondly , it was wont to be the custome not only to sing Davids Psalmes in the Congregation much , but to sing them in order , that the people of God might be acquainted with them all ; and so the best reformed Congregations use still to do . And indeed ( though upon extraordinary , and speciall occasions speciall choice may be made ; as we shall find that the 136. Psalme was oft made choice of in such cases , 2 Chron. 5.13 . & 20. ●1 . Ezra 3.11 . yet in the ordinary occasions of the Church it is most fit they should be song in order , because the sweet Psalmist of Israel 2 Sam. 2● . 1 . did pen them all , for the publique generall use of the Church . This also now a daies is much left in most Congregations .

Thirdly , it was wont to be the ordinary custome of the professours of the Gospell , to sing Psalmes much in their families ; according to that , Psal. 118.15 The voice of rejoycing , and salvation is in the tabernacles of the righteous . This is also much laid downe , and ( which is worse ) it is laid downe upon this ground , because if men should use it , they should be noted to be religious , and so be subject to the scornes of men . I would have such men seriously to consider , and meditate on these two places of Scripture , Rom. 10.10 . With the heart a man beleeveth unto righteousnesse , but with the mouth confession is made unto salvation ; and Mar. 8.38 . Whosoever shall be ashamed of me , and of my words , in this adulterous and sinfull generation , of him shall the Son of man be ashamed , when he commeth in the glory of his Father , with the holy Angels .

The second use is to exhort us . First to make more conscience of this duty ; and not onely to labour to bring our hearts to a delight in it , but to use it hereafter in obedience unto God , which God much more esteemeth of , then of any outward duty we can performe . Behold ( saith Samuel , 1 Sam. 15 22 ) to obey is better then sacrifice . Secondly , to indeavour to performe this duty in the right manner ; that is , 1. With understanding : Sing ye prayses with understanding , saith the Psalmist , Psal. 47.7 . 2. With feeling , Col. 3.16 . With grace in your hearts . 3. Singing to the Lord , and lifting up your hearts to him in this service . Vnto thee ô Lord will I sing , saith David , Psal. 101.1 . And the Apostle , Col. 3.16 . Singing with grace in your hearts , unto the Lord ▪ 4. Speaking to our selves in this duty , and labouring to finde our selves edified by it , as the Apostle directeth us , Ephes. 5.19 . 5. In a decent manner observing the tune , that the whole Congregation may be as one man in this service , as it is said , 2 Chron. ● . 1● . The singers were as one , to make one sound to be heard in pra●sing and thanking the Lord : And Esa. 52.8 . With the voice together they shall sing .

Followeth the second thing I told you was to be observed in the Title of the Psalme ; that is , the person by whom it was penned ; to which we will add the third , and last ; that is the time when , and occasion whereupon this Psalme was penned ; When Nathan the Prophet came unto him , after he had gone in unto Bathsheba .

In all which we are to observe . 1. The sin committed by David , He had gone in unto Bathsheba . 2. His continuance in this sin , which was till Nathan came to him . 3. The meanes of his repentance Nathan the Prophet came unto him .

And as touching his sin we must observe 1. In what termes it is heere expressed . 2. How heinous it was .

And for the first . It is worth the observing that repentant David ( or rather Gods spirit by his pen ) calls his foule adultery , onely a going in to Bathsheba , a going into her chamber , or into the roome where she was . Doth he intend by these termes to extenuate his sin ? No certainely , he was farre from that at this time ; he doth in this Psalme disgrace , and lay out the foulenesse of his sin to the full ; yet doth he expresse that filthy act of his in a modest , and seemely phrase , and thereby casts as it were a vaile upon it ; Which teacheth us

Doct. 4. That they that are endued with the spirit of God , and have truly repented of sin , cannot thinke , or speake of their sin without shame , dare not speake broadly or immodestly of filthy actions Ephes. 4.29 ▪ Let no corrupt communication proceed out of your mouth , and 5.12 . It is a shame even to speake of those things which are done of them in secret .

Observe this holy modesty , and shamefastnesse in the Scripture Phrase , or manner of speaking . 1. Of the foule , and filthy acts of lewd men , Amos 2.7 . A man , and his father will go in unto the same maide . Gen. 19.5 . Bring them out unto us that we may know them . 2. Of such things as were lawfull , and necessary , and yet had some filthinesse in them . As in speaking of the lawfull use of marriage , Gen. 4.1 . Adam knew Eve . Iudg. 15.1 . I will go● in to my wife into the chamber Esa. 8.3 . He went unto the Prophetesse , and she conceived . Gen ▪ ●0 . 4 . Ab●mel●ch had not come neare her . So speaking of the privie and unseemely part , he calls it , our nakednesse , Gen. 9.22 . and our flesh , Gen. 17.13 . and our shame , Esa. 47.3 . Ier. 1● . 26 . And speaking of the necessary evacuation of the body , he calleth it a sitting downe , Deut. 23.13 . And covering of the feete , Iudg. 3.24 . 1 Sam. 24.3 .

The reason of this is . Reason 1 First , the detestation that the Lord beareth to all filthinesse , Hab. 1.13 . Thou art of purer eye then to behold evill . Deut. 23.14 . That he see no uncleane thing in thee , and turne away from thee . On the other side Satan is called Mat. 12.43 . the uncleane spirit that delighteth in filthinesse .

Secondly , 2. our tongue is our glory , and that member , which ( above all others ) is given us to glorifie God with , So it is called Psal. 16.9 . for by his glory there he meanes his tongue ; as will appeare if that place be compared with , Act. 2.26 .

Thirdly , 3. there is great force in broad , and uncleane speech to corrupt the heart , and set it on fire with filthy lust , 1 Cor. 15.33 . Be not deceived ; evill communications corrupt good manners . Therefore it is called corrupt or rotten communication , Ephes. 4.29 . such as is apt to corrupt them that heare it .

The use of this Doctrine is , Vse 1. First , to exhort us to a hatred , and feare of all uncleannesse ; and a care of , and delight in holinesse in our whole conversation . As he which hath called you is holy ( saith the Apostle , 1 Pet. 1.15 ▪ ) so be yee holy in all manner of conversation . Remember that speech of the Apostle , 1 Thess. 4.3 , 4. This is the will of God even your sanctification that yee should abstaine from fornication . 1. God would have us holy , that is the chiefe thing that he desireth . 2. Holinesse consisteth chiefly in a care to abstaine from fornication ; nothing is more opposite to holinesse then that .

This modesty , and care to keepe our selves from all shew of uncleannesse , and filthinesse we must declare . 1. In our speech , Col. 4.6 . Let your speech be alway with grace , seasoned with ●●lt . Even Ministers tho they may lawfully speake of womens matters , and even of those marriage duties that are most secret , Levit. 12. 1 Cor 7 . ● , 4 yet may they not speake of these things broadly nor rudely , but with great gravity , and purity , 1 Tim. 5.2 . 2. In lookes , and countenance ; for even therein a filthy and immodest heart is oft discovered , 2 Pet. 2.14 . Having eyes full of adultery . 3. In our apparell , and attire , 1 Tim. 2.9 . Let wom●n adorne themselves in modest apparell with shamefastnesse , and sobriety . 4. In the conscience we make even of our very thoughts , Iob 31.1 . I made a covenant with mine eyes why then should I thinke of a maide ?

Secondly , 2. this Doctrine serves to reprove the extreame immodesty of these times , and that liberty men take to speake filthily . And surely , in respect of this , all that feare God have cause to bewaile , and complaine with the Prophet , Esa. 6.5 . I dwell in the midst of a people of uncleane lips . I know the excuses men make for this sin .

First , that though they speake so , they meane no hurt , but their hearts are as good as theirs that are most precise ; but for this I say , that it is not possible the heart should be cleane when the mouth is so filthy , Matth. 15.18 . Those things which proceed out of the mouth , come from the heart , and they defile the man . And 12.34 . Out of the abundance of the heart the mouth speaketh .

Secondly , that they do it but in mirth , and will you not ( say they ) allow men to be merry ? To whom I answer that this will be found a poore excuse one day . For 1. Such mirth is expresly forbidden . The Apostle having condemned ( among other sins ) foolish talking , and jesting which are not convenient , Ephes. 5.4 . concludes his speech thus in the 6. verse , Let no man deceive you with vaine words ; for because of these things commeth the wrath of God upon the children of disobedience . 2. Our mirth extenuateth not our sins , but aggravateth them rather ; and those sins are usually most outragious that we commit in our merriment , Eccle. 2.2 . I●●ia of laughter it is mad . 3. If thou hadst grace in thee thou wouldst finde that such mirth would end in heavinesse , as Salomon speaketh , Pro. 14.13 and grieve Gods spirit in thee , Ephes. 4.30 .

Thirdly , that if they do no worse but speake a little idly , and vainely in their mirth they doubt not , but they shall do well enough . But to these I say that they are fouly deceived , in thinking it so small a matter to offend in their speech ; as they shall perceive , if they would consider well what our blessed Saviour saith , Matth. 12.37 . By thy words thou shalt be justified , and by thy words thou shalt be condemned .

Hitherto we have heard in what termes this sin of David is expressed : Followeth now that we consider the sin it selfe that was committed , and the heinousnesse of it .

First , in respect of the kinde , and nature of his sins ; they were . 1. Adultery , of which Iob faith , 31.11 , 12. This is an heinous crime , yea it is an iniquity to be punished by the judges , for it is a fire that consumeth to destruction , and would root out all mine increase . 2. He ( to cloake his filthy whordome ) committed murder also . A sin that defileth the land where it is committed , and the land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it , Num. 35.33 . Yea what manner of person murdered he ? Not an innocent onely , but him that was one of his worthies as appeareth , 2 Sam. 23.39 . yea he murdered with him sundry others of Gods people , 2 Sam. 11.17 . and that by the sword of Gods enemies , giving occasion of insultation thereby , 2 Sam. 12.9 .

Secondly , in respect of the circumstances whereby it was aggravated greatly ; that is : First , in respect of the person that committed these sins . 1. He was a man that had the remedy that God hath sanctified to keepe men from uncleannesse , as Nathan telleth him , 2 Sam. 12.2.11 . 2. These sins were not committed by him in the heate of his youth , but when he was now ancient , and had many children ; as appeareth by 2 Sam. 3.2 — 5. compared with 2 Sam. 5.13 , 14. 3. These sins were not committed by one before his conversion , or that was a novice in religion , but by a man that had attained to a rare degree of knowledge , as himselfe professeth , Psal. 119.99.100 . and one that was of great note for the profession of the truth , and had most solemnely bound ; and devoted himselfe to God , Psal. 119.106 . by one that had attained to a great sense of Gods favour , as appeareth by that prayer of his , Psal. 51 12. by one that had beene exercised with manifold tentations , and so had had great experience in cases of conscience , as appeareth by that he saith , Psal. 40.12 .

The second circumstance that aggravateth his sin was the time when this whoredome was committed ; even when Gods host was gone out against his enemies , 2 Sam. 11.1 . that greatly increased his sin , Deut. 23.9 . When the host goeth forth against thine enemies , then keepe thee from every wicked thing . This may appeare also by Vriahs example , 2 Sam. 11.11 . Tho he was not with the host in person now , yet should he have beene so much the more earnest with God in prayer for them as Moses was , Exod. 17.9.11 . This sin is therefore counted his chiefe sin , and such wherein he sinned in a more presumptuous manner , then in any other , 1 King . 15.5 . And yet the man that did thus heinously sin , was certainly a regenerate man , and upright in heart ; a man of whom the Lord gives testimony , 1 Sam. 13.14 . that he was a man according to his owne heart . From all which laid together this Doctrine will arise ,

Doct. 5. That the man that is truly regenerate , and hath attained to a great measure of saving grace , may fall fearefully into most odious sins .

For first , admit the regenerate use not to fall into the same grosse sins againe , that they have formerly repented of . As it is said of Iudah , that after he saw his sin that he had committed with Tamar , Gen. 38.26 . He knew her againe no more . I do not deny but the regenerate may , and do fall oft into the same smaller sins and infirmities that they have oft beene humbled for , and repented of . Yea it is also possible that they may fall into the same grosse , and scandalous sins againe that they have formerly repented of . But this I can say , that they use not so to do ; and that we cannot in all the Scripture finde an example of any regenerate person , that hath done so . Iehosaphat sinned greatly in joyning in league with Ahaziah an enemy of God , but after his sin was effectually discovered unto him , 2 Chron. ●0 . 37 . he could not be drawne to do so againe , 1 King . 22 . 4● . The like we see in ●oah that fell not againe to drunkennesse ; in David that sinned never after in adultery ; in Peter , who after he had repented of his Apostacy , was the furthest of from falling into that sin againe of any of the Apostles ; none was more forward , resolute , and constant ever after then he , in professing his love to Christ , Acts 1.15 . & 2.14 . & 3.12 . & 4.8.19 . tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it , Acts 5.18 40.12.4.6 . and now grant this .

Secondly , admit the regenerate cannot fall totally , so as he should loose all saving grace , to which end are brought usually those places of Scripture as 1 Ioh. 3.9 . Whosoever is borne of God doth not commit sin ( that is , with the full sway of his soule ) for his seede remaineth in him . Which seed of God , and regenerating grace is therefore called immortall , 1 Pet. 1.23 . and that David when he fell thus fearefully had not lost all grace may seeme to appeare by his prayer , Psal. 51.11 . Take not thy holy spirit from me .

Thirdly , grant the regenerate cannot fall finally , but he shall be restored , and renewed againe by repentance : so that in this case it might be said of him , as David speaketh in another sense , Psal. 37.24 . Though he fall he shall not be utterly cast downe : for the Lord upholdeth him with his hand . Let all this be granted , yet it is possible for the regenerate man , for one that unfainedly feareth God , to fall fearefully , into most grosse sins ; yea even into the grossest sinnes that can be committed by any man , excepting onely the sin against the Holy Ghost . See three notable examples , and instances of this , in three of the most foule sinnes that lightly can be committed . 1. Idolatry ; more grosse idolatry you shall hardly read that ever man was guilty of , then that which Solomon fell into , 1 King . 11 . 4-8 . 2. Apostacy . Observe all the circumstances of Peters fall into this sinne , and you shall finde it was as shamefull as could be , Mar. 14.71 . 3. Persecution . And into this Asa fell , 2 Chron. 16.10 . He was wrath with the Seer , and put him in prison for he was in a rage with him because of this thing .

The reason , Reason 1 and ground of this is . First in themselves , for they have in them the seeds of all sins , even of the foulest that can be named . They have in them that deadly body , ( the whole body of originall corruption ) which the Apostle Rom. 7.24 calleth the body of this death . And that any of us are kept from any the foulest sin , commeth wholly from the free grace of God , 2 Cor. 3.5 . All our sufficiency is of God .

Secondly , 2. in Satan ; Who as he hateth the best men most , so will he endeavour more to make them fall into grosse sins then any other . Satan hath desired to have you , that he might sift you as wheat , saith our Saviour of all the Apostles , Luk. 22.31 . Because he knowes God shall receive more dishonour by the sins of one of them , then of many others . The name of God is blasphemed among the Gentiles through you , saith the Apostle , Rom. 2.24 .

Thirdly , 3. in the Lord himselfe . Who withdraweth his grace from his best children sometimes , and leaves them to themselves , as he did Hezekiah , 2 Chro. 32.31 . 1. To correct their carelesnesse , and carnall security ; so dealt he with his Church , Cant. 5.36 . 2. To make it evident to themselves , and others , that the best mans standing in the state of grace , is to be ascribed to the mercy , and favour of God alone , not to any goodnesse that is in themselves . It is not of him that willeth , nor of him that runneth , but of God that sheweth mercy , saith the Apostle , Rom. 9.16 . 3. To make them examples , and grounds of hope to other poore sinners . For this cause I obtained mercy , that in me first Iesus Christ might shew forth all long suffering , for a patterne to them that should hereafter beleeve on him , saith the Apostle , 1 Tim. 1.16 . 4. To keepe them from pride , and to worke in them more sound humiliation , and so make them more capable of grace and comfort from him . Lest I should be exalted above measure through the abundance of the revelations , there was given to me a thorne in the flesh , the messenger of Satan to buffet me , lest I should be exalted above measure , saith the Apostle , 2 Cor. 12.7 . Deut. 8.15 , 16. Who led thee through that great , and terrible wildernesse , wherein were fiery serpents , and scorpions , and drought ( which were the occasions of their murmurings , and rebellions ) that he might humble thee , and that he might prove thee , to do thee good at thy latter end .

Vse . The use of this Doctrine is , not to give any man incouragement unto security in any sin ; or to cause men to thinke thus , is it such a matter for a man to slip into sin now , and then , into adultery , or drunkennesse , or oppression , or revenge in many things we offend all , Iames 3.2 . the best have had their faults , I may be Gods childe for all that . For this is to abuse that which the holy Scripture hath reveiled touching the falls of good men . All the words of God are wholsome words ; and the Scripture teacheth no doctrine but that which is according to godlinesse , 1 Tim. 6.3 . There is nothing written in the Word , that gives the least just occasion to incourage , or harden a man in sin . Nay it is a fearefull signe of reprobation for a man thus to stumble at the Word , and to take occasion from thence to fall into any sin ; as the Apostle teacheth us , 1 Pet. 2.8 . But the right use of this Doctrine is .

First , to exhort us , even the best of us , that we would all feare our selves . Other mens falls are recorded in Scripture to be examples to us , to warne us that we do not the like . These things were our examples to the intent we should not lust after evill things as they also lusted ( saith the Apostle , 1 Cor. 10.6 . and againe verse 11. ) all these things happened unto them for ensamples , and they were written for our admonition ; ( which words , though they be principally meant of the judgements that fell upon others for sin , yet may they also fitly be spoken of the falls of others also that are recorded in the Word ) that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall , 1 Cor. 10.12 . Thus Nehemiah laboured with the Iewes , to make them feare themselves , 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 .

If I were a Prophet , and could say to any of you , thou wilt become a Papist before thou diest , and thou an Atheist , and thou a scorner , and persecutor of all goodnesse ; you would say to me as Hazael did to the Prophet , 2 King . 8 . 1● . But what am I a dog , or am I a divell incarnate , that I should prove so vile a wretch ? But though I be no Prophet to say so , yet can I say with as great authority , and warrant as though I were a Prophet , that there is never a one of us here , but may prove such a one before wee die . And therefore we have need to feare , and suspect our selves .

Object . If any man shall object , this is the manner of all your preaching , to disquiet mens mindes with feares , and doubts . What cause have we thus to feare , as long as we are sure we can never fall totally , we cannot fall finally ? Iob. 5.24 . He that beleeveth in Christ hath everlasting life , and shall not come into condemnation but hath passed from death to life .

Answ. I answer , Happy is that soule that upon good ground can say he is sure of this . But admit thou wert sure of that , is it no cause of feare , that thou moist for all this fall into so foule sins as thou hast heard of ? I tell thee that by falling into such sins . First , thou shalt greatly dishonour that God whose servant thou professest thy selfe to be , and open the mouthes of his enemies to blaspheme his name ; as Nathan chargeth David to have done , 2 Sam. 12.14 . Secondly , thou shalt greatly grieve thy heavenly father : Forty yeares long was I grieved with this generation , saith the Lord , Psal. 95.10 . Thirdly , thou shalt make him thine enemy , and provoke him to smite and plague thee thou knowest not how deepely . They rebelled , and vexed his holy spirit , therefore was he turned to be their enemy , and he sought against them , saith the Prophet , Esa 63.10 . Take David for an instance , and example of this . The sword shall never depart from thy house , because thou hast despised me , saith the Lord by Nathan unto him , 2 Sam. 12.10 . Though thou breake not thy necke with these falls , to the losse of thine everlasting life , thou maist breake an arme , or a leg , to thy extreame anguish . Fourthly , though the seed of God will remaine in thee notwithstanding these sins , yet wilt thou loose all the use and comfort of that grace that is in thee , Psal. 51.12 . Restore to me the joy of thy salvation ; that was gone , 1 Thess. 5.19 . thus farre forth the spirit may be quenched . Fiftly , thou maist bring on thyselfe , by such fails , the intollerable torment of a wounded spirit and who can beare that , saith Solomon , Pro. 18.14 ? Sixtly , no man can tell thee how long thou maist continue in this uncomfortable and wretched estate : Which is a thing that greatly aggravateth thy misery that thou maist say in this case as Psal. 74.9 . There is not any that knoweth how long . O then we have all great cause to feare these falls , and not to be secure , but to use all meanes we can to prevent such falls . And the principall meanes are these .

First , nourish in thy heart this feare of falling from God , feare of sinning against him . See how this is oft commended to us as a chiefe meane to keepe us from falling . I will put my feare in their hearts , that they shall not depart from me , saith the Lord , Ier. 32 40. & Pro. 28.14 . Blessed is the man that feareth alway ; & Phil. 2.12 . Worke out your salvation with feare , and trembling . The want of this ( even his presumptuous confidence ) was a chiefe cause of Peters fall , Matth. 26.33.35.58 .

Secondly , learne to make conscience , even of the least sins , Psal. 19.12 , 13. By the care he had to be cleansed of his secret sins , and from every presumptuous sin , he was sure he should be free from the great transgression .

Thirdly , neglect no meanes of grace either publique or private , but use them conscionably , and daily . If vision faile ( either through the Ministers fault , or the peoples ) the people will decay , Pro. 29.18 . He that would not quench the spirit , must not d●●ise prophecyings ; that is the oft hearing of the Word preached , saith the Apostle , 1 Thess. 5.19 , 20. If we exhort not one another ( or our selves ) daily we shall be in danger to be hardned with the deceitfulnesse of sinne , as he reacheth 〈◊〉 , Heb. 3.13 .

Fourthly , Pray daily to God that he would uphold thee . So our Saviour teacheth us to pray daily , Mat. 6.13 . Lead us not into temptation , but pull us by thy mighty arms from the evill one . This was Davids prayer , Ps. 119.116 , 11● ●phold me , according to thy word , that I may live , hold thou me up , and I shall be safe .

The second use is to exhort us to be willing to die , whensoever God shall be pleased to call us . Sundry other motives there are to perswade us to this , as full , 2 Cor. 5.6 While we are at home in the body , we are absent from the Lord ; we shall never enjoy Christ fully till then . Secondly , while we live here we shall be subject to many sorrowes , and vexations of spirit . Every day will bring upon us one evill , and occasion of sorrow , or another , Mat. 6.34 . All teares shall never be wiped from our eyes while we live here , Rev. 21.4 . But this third is a principall , that while we live here we are in a continuall possibility , and danger of falling from God . Till we die we can never be perfectly freed from our corruption , nor cease from our owne workes as the Apostle speaketh , Heb. 4.10 . As the earthen vessels that were legally polluted , could not be purged but by breaking , Levit. 11.33 . & 15.12 . Till we die we can never be freed from Sathans assaults , and tentations . The life to come , is the onely time of our full redemption , Luk. 21.28 . And consequently we know not how far we may fall so long as we live . Death will free us perfectly from all our sins , and corruptions , Rom. 6.7 . For he that is dead is freed from sin .

The third use is to exhort us to a care of perseverance to the end , and not to content our selves in the good beginnings , and proceedings we have hitherto made , but to labour to finish our course with joy , Act. 20.24 . For 1 according to that we are at our end , will God judge us . When the righteous turneth away from his righteousnesse ( saith the Lord , Ezek. 18.24 . ) and committeth iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed , and in his sins that he hath sinned , in them shall he die . 2. If we fall away we shall be in farre worse case then if we had never begun well , 2 Pet. 2 21. It had beene better for them not to have knowne the way of righteousnesse , then after they have knowne it , to turne from the holy commandement delivered unto them . And to that end let us strive to make sure to our selves the truth of our regeneration ; as the Apostle exhorteth us , 2 Pet. 1.10 . For they whose hearts are not upright may fall irrecoverably , how good shewes soever they make , as is evident in those that are compared to the stony ground , Mar. 4.16 , 17. and those of whom the Apostle speaketh , Heb. 6.4 — 6. But if thy heart be sound be the measure of grace thou hast received little or much ; 1 Thou maist be of good comfort . For such shall be kept by the power of God through faith unto salvation as the Apostle speaketh , 1 Pet. 1.5 . Though God visit their transgressions with the rod , & their iniquities with stripes , neverthelesse his loving kindnes he will not utterly take from the , nor suffer his faithfulnes to faile , his covenant he will not break , as he promiseth , Ps. 89.32 — 34. 2. Thou hast great cause to hope thou shalt never fall into scandalous , and foule crimes . For concerning such falls the faithfull may confidently expostulate with the Lord , as David doth , Psal. 56.13 . Thou hast delivered my soule from death ; wilt not thou deliver my feet from falling that I may walke before God in the light of the living ?

Quest. Thou wilt say , But how may a man be sure of this considering that the heart of man is so deceitfull , that none can know it , as the Prophet speaketh , Ier. 17.9 .

Answ. I answer , Thou maist be assured of it , if the fault be not in thy selfe . A man by proving , and examining himselfe may know , that Christ Iesus is in him except he be one whom God rejecteth , and disalloweth as unsound , and false hearted ; as is plaine by that which the Apostle saith , 2 Cor. 13.5 . And thou maist know this .

First , by making conscience to practise what thou hearest , and learnest out of Gods Word . He that heareth the Word , and practiseth what hee heareth is like to him that buildeth upon a rocke , whom no raine , nor flouds , nor windes can overthrow , as our Saviour teacheth us , Matth. 7.25 , 26.

Secondly , If thou make conscience to do the will of God in one thing aswell as in another . If yee do these things ( saith the Apostle , 2 Pet. 1.10 . that is seeke for one grace as well as another ) ye shall never fall . Then shall I not be ashamed ( nor disappointed of my hope , saith David , Psal. 119.6 . ) when I have respect to all thy commandements .

The fourth use is to comfort Gods people , against their slips , and falls . This is the childrens bread , and belongs not to dogs , Mat. 15.26 . Say not it is pitty these examples were written for many have stumbled at them . I answer that it is better reprobates should stumble at them , and perish through presumption , then that one of the elect ( that is dejected in the sense of his sins ) should have lost the comfort of them , and so have perished in despaire . When our Saviour was told , Matth. 15.12 . that the Pharisees were offended at his Doctrine he answereth , verse 14. Let them alone ; as if he should say , It is no matter what offence such as they are doe take ; no truth of God that tends to the edification of his children , must bee concealed for their sakes . For thy sake that art an humbled sinner were these things written . And of these things we may say as the Apostle doth , 1 Cor. 9.10 . He saith it altogether for our sakes , for our sakes no doubt this is written . And Rom. 51.4 . Whatsoever is written , is written for us , That in the ages to come he might show the exceeding riches of his grace ( saith hee , Ephes. 2.7 . ) in his kindnesse towards us in Christ Iesus . Thy sinnes cannot bee greater then thou hast examples of in Gods elect that found mercy with him . Were they before thy calling ? then hast thou Manasses , 2 Chron. 33.9 , 10. and Mary Magdalen , Mar. 16.9 . Were they committed after thy calling ? then hast thou David , and Peter . So that I may say to every humbled soule , as Eliphaz doth unto Iob 15.11 . Are the consolations of God small with thee ? Is it not thy great sin that thou stirrest not up thy heart to take comfort in these examples , and presidents of Gods wonderfull mercy , that are recorded in the Scripture for thy sake ?

Lecture II. On the Title Psalme 51. October 5. 1625.

FOlloweth now to be considered in the Title of this Psalme , that David made not this Psalme , and repented not of his foule sins , but continued in them till Nathan came unto him . And when came Nathan unto him ? It was about a yeare or more after the sin was committed ; for he came not before David had a childe by Bathsheba , 2 Sam. 12.14 . and how old the childe then was is not expressed . So long he lay ( like a swine ) sleeping , and snorting in that filthy puddle whereinto he was fallen , and could not rise nor recover himselfe by repentance . And the Doctrine that we have here to learne is this .

That no man ( no not the child of God ) when he hath sinned is able of himselfe to repent ; Doct. 6. when he is fallen he cannot rise up againe . The proofe , of this Doctrine you shall see in foure points , all to bee observed in this example of David .

First , he continued a great while in his sin , and could not leave it ; till Nathan came to him he repented not . When Vriah was dead , and his wife had mourned for him , did he give over his sin ? No , 2 Sam. 11.27 . When a man is once fallen into sinne he can no more rise againe then the least child that is , till some body come to helpe him up ; but is apt to lie still where he fell , to continue in his sin , he cannot leave it . When he is once in , he is like the gamster or pot companion , he cannot give over nor get out againe . It is an easie matter to fall into any sin , but to rise againe by repentance , and to leave it , that is difficult , nay impossible for any man by his own strength to do it , It is said of Iehu , 2 King . 10.29 . From the sins of Ieroboam that made Israel to sin , Iehu departed not . And of Menahem another King of Israel , 2 King . 15.18 . He departed not all his dayes from the sins of Ieroboam . But these were hypocrites ( you will say ) and such as never had any truth of grace in them . The case sure is not so hard with Gods child , if he through infirmity fall into a sin , he will easily recover himself againe . No no , ye have here in David an example of the contrary . And so have ye in Iacobs sons . When they had first conspired the death of their brother , and then cast him into a pit , and then sold him for a slave to the Islamaelites , they lay twenty yeares in that sin , before we can read any thing of their repentance ; when they were apprehended for spies in Egipt , then came their sin effectually to their remembrance , Gen. 42.21 . and not before . See also the proofe of this in that speech of the Apostle , Gal 6.1 . Brethren , if any man be overtaken in a fault , ye which are spirituall restore such a one . As if he should say ; help him up againe , he cannot recover himselfe .

Secondly , David after he had fallen into this foule sinne , fell in love with it , sought to hide and nourish it . He would faine have had Vriah to be thought the father of his bastard , 2 Sam. 11.8 . David said to Vriah goe downe to thy house , and wash thy feet : and though no more bee expressed in that verse , yet by Vriahs answer , verse 11. it appeares well bee said more to him , and what his drift was in perswading him to goe home to his house . When a man is fallen into any sinne , he is so far from repenting of it , that he is apt to fall in love with it , to nourish , and make much of it , to hide , and cloake it . And whence comes that care men have to hide their sin ( for the most part ) but from the love they beare to it , and unwillingnesse to part with it ? Iob 20.12 , 13. Wickednesse is sweet in his mouth , he hideth it under his tongue , he spareth it , and forsaketh it not , but keepeth it still in his mouth . Thus did Adam , and Eve our first parents ( from whom we have all taken it ) when they had eaten the forbidden fruit , ô how carefull they were to hide , and cloake it , and maintaine what they had done ? Gen. 3.12 . The man said , the woman whom thou gavest to be with me , she gave me of the tree , and I did eate : and verse 13. And the woman said the serpent beguiled me , and I did eate .

Thirdly , David after hee had fallen into this foule sinne grew worse , and worse ; added more sinnes unto it . He that before made conscience of the least sinne , not onely of presumptuous sinnes , but even of secret faults ; as appeareth by his prayer , Psal. 19.12 . now he had committed adultery , makes no bones of making another man drunke , 2 Sam. 11.13 . no nor of practising the death of an innocent man , and one of his Worthies , 2 Sam. 11.15 . By sinning ( especially against our conscience ) wee make our selves apt to sinne more , and more . One sinne draweth on another . So wee shall see , Ier. 41.5 — 7. When Ishmael had slaine Gedaliah , and was flesht with his bloud , hee stayed not there , but murdered fourescore innocent men that came with offerings , and incense to the house of the Lord . Yea Peter , after hee had once denied Christ , the first deniall brought on a second , and the second a third , one worse then the other . First , hee barely denied that hee knew him . Matth. 26.70 then hee denied him with an oath . Matth. 26.72 . after that hee denied him againe both with an oath , and fearefull execrations , Matth. 26.74 .

Fourthly , David after he had once fallen into this foule sinne , became senselesse and impudent in it . He that before was so tender hearted , that when hee but cut of the skirt of Sauls garment , his heart smote him for it , 1 Sam. 24.5 . now his adultery troubleth him not at all , he had no remorse for it till Nathan came unto him ; nay his heart smote him not at all for murdering of Vriah . He was not moved at all , neither with the gracious speech , nor with the example of Vriah , 2 Sam. 11.11 . The arke ( saith he ) and Israel , and Iudah abide in tents , and my lord Ioab , and the servants of my lord are encamped in the open fields , shall I then goe into my house , to eate , and to drinke , and to lie with my wife ? As thou livest and as thy soule liveth I will not do this thing . When report was brought him of Vriahs death his heart smote him not for it , he was not moved with it at all , 2 Sam. 11.25 . Thus shalt thou say unto Ioab , let not this thing displease thee for the sword devoureth one as well as another . Yea hee grew impudent in his sinne , he durst make sundry of his servants privie to his whoredome , 2 Sam. 1● . 4 . He sent messengers , and tooke her . He was not ashamed to make Ioab a witnesse of his murder , 2 Sam. 11.14 . He wrote a letter to Ioab about it . When a man falls into any grosse sinne he ( usually ) groweth senslesse in it , and void of shame , and remorse for it . Three notable examples we have for this . The one in Iosephs brethren , of whom it is said that after they had committed that heinous crime , in conspiring the death of their brother first , and then in casting him into a pit , they sate downe to eate , and drinke , Gen. 37.25 . The other of the Israelites , who when they had committed that grosse Idolatry with the golden calfe , they sate downe to eate , and to drinke , and rose up to play , Exod 32.6 . The last is of Ionah , who when he had fled from the presence of the Lord , and the Lord pursued him with a mighty tempest in the sea , was altogether senselesse , and void of remorse for his sin , Ionah 1.5 . The mariners were afraid and cryed every man to his God-but Ionah was gone downe to the side of the ship , and he lay , and was fast a sleepe . Yea the Prophet Ieremy speakes of this as the disposition of all that fall into grosse sins , Ier. 8.12 . Were they ashamed when they had committed abomination ? nay they were not at all ashamed , neither could they blush .

The reasons and grounds of this doctrine are principally foure . Reason

First , because repentance is not in any mans power , but is a great gift of God , Lam. 5.21 . Turne thou us unto thee O Lord , and we shall be turned .

Secondly , it is a naturall effect , and fruit of sin to harden the heart ( Heb. 3.13 . Lest any of you ( saith he ) be hardened through the deceitfulnesse of sin ) and to make men worse and worse , Rom. 6.19 . As yee have yeelded your members servants to uncleanesse , and of iniquity unto iniquity . As in any other thing , when we are a while practised in it , it growes easier unto us , and we increase in ability to do , so is it in this case .

Thirdly , by committing of sin we give place to the divest , Ephes. 4.26.27 . and cast our selves into his snare , 2 Tim. 2.26 . And so give him more power over us then he had before .

Fourthly , God ( in his just judgement ) useth to punish sin with hardnes of heart , Ioh. 12.40 . He hath blinded their eyes , and hardned their heart . Yea he is wont to punish sin with sin ; and that not only in the reprobate , Rom. 1.24 , 26 , 28. but even in his own people , Ps. 81.11 , 12. My people would not hearken unto my voice ; Israel would none of me , so I gave them up unto their owne hearts lusts .

The use of this Doctrine is first to terrifie us , Vse 1. and make us afraid . Few are so leud but they count it a miserable thing to die in their sins . And so indeed it is spoken of Ioh. 8.24 . I said therefore unto you that ye shall di● in your sinnes ; if yee beleeve not that I am he , ye shall die in your sins . The thing that most encourageth men to sinne , is this hope that they will repent before they die . And indeed if men could be sure of this , sin were nothing so much to be feared as it is . But this is the mischiefe of it ( as you have heard in the Doctrine ) when men are fallen they have no power to rise againe ; no more then thy staffe that falleth out of thy hand hath . Consider therfore for a 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. ●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 , ● 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 .

Vse 2. 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 Peter fell to senslessenesse in sin , at the first , but but by degrees .

Thirdly , let no sinne lie long upon thy soule : That charge that the Lord giveth thee concerning thy brother , Levit. 19 . 1● . that thou shalt not suffer sinne to abide upon him , concerneth thee much more for thy selfe . If thou let the sunne goe ●●wne upon thy wrath , thou givest place to the divell , Ephes. 4.26 . and so dost thou by lying long in sinne . Therefore speedily seeke too make thy peace with God . They that seeke me early shall finde me , saith the Lord , Pro. 8.17 .

Fourthly , lay thy sinnes , Gods threatnings , and promises upon thy heart by serious thinking of them , considering , and meditating of them . The Lord blameth his people for neglect of this , Esa. 47.7 . Thou didst not lay these things to thy heart . And 57.11 . Thou hast not remembred mee , nor laid it to thy heart . And Mal. 2.2 . I have cursed your blessings , because yee doe not lay it to heart .

Fiftly , use daily some meanes to soften thy heart , and stirre up grace in thy selfe , Exhort ( or stirre up ) your selves daily , saith the Apostle , Heb. 3.13 . As the waxe when it hath beene but a little from the fire , will grow as hard againe as ever it was . So is it with mans heart in this case .

Sixthly , meditate oft of the mercies of God , and of his exceeding love to thee . The looking on him whom we have pierced is the most effectuall meanes to make us mourne abundantly , Zach. 12.10 . It was the love of Mary rising from the consideration of Christs love to her that made her weepe so , Luke 7.38 , 47.

Seventhly , complaine oft to God of the hardnesse of thy heart as the Church doth , Esa 63.17 . and cry to him for a soft heart ; and charge him with that promise of his , Ezek. 11.19 .

The third use of the Doctrine is for the comfort of Gods people .

First , it is a just cause of comfort to thee , and of thanksgiving unto God , that thou hast repented of , and forsaken such sins as thine owne heart knoweth , thou hast in times past lived in , and loved dearely . Marke how the Apostle praiseth God in the behalfe of the Romanes for this , Rom. 6.17 . God be thanked that ye were the servants of sin , but ye have obeyed from the heart that forme of Doctrine that was delivered you . Yea see how the Angels rejoyce in this , Luk. 15.7 . I tell thee this is no common favour , look well about thee in the towne , and place wheresoever thou dwellest and thou wilt finde it so . Thou shalt finde by sense , and experience how true that is which the Apostle writes , 1. Ioh 5.19 . The whole world lieth in wickednesse . Seemeth it nothing that God should doe this for thee rather then for all thy neighbours ? I tell thee none of thy sinnes shall ever hurt thee ; the sinnes that thou hast repented of , are all forgiven certainely . Where Christ hath given repentance , he hath certainely given remission of sinnes , Acts 5.31 . And thus he charged his Apostles to preach , and proclaime unto the World , Luk 24 47.

Secondly , even this is a just cause of comfort to thee that thou ar● so apt to bee troubled continually with the sense of thy corruptions , that thou art alwayes complaining and weeping for them . Though this state of thine be not comfortable and pleasant for the time , yet it is a blessed state , it is wholesome , and will bring comfort in the end certainely , Mat 5.3 , 4.

Thirdly , even this is a cause of comfort unto thee , that thou discerned , ●nd art troubled with the hardnesse of thine owne heart . As the sense of , and sorrow for infidelity is a signe of faith , as it was in that poore man that with tears cryed Mar. 9.24 . Lord I beleeve , 〈◊〉 mine unbeleife . So is the sense , and sorrow for the hardnesse of the heart , a signe of a soft , and fleshie heart . It was the true Church that complained so , Esay 63.17 . O Lord why hast thou hardened our hearts from thy feare ?

Lecture III. On the Title of Psal 51. Octob. 19. 162● .

FOlloweth now , that we proceed to consider of the last point that is to be observed in the title , that is . The meanes wherby David , that w●● so deepely sunke in rebellion , and hardnes of heart , & had so long continued in it , was recovered , and brought unto repentance . Nathan the Prophet came unto him . Where two things mu●t be observed . 1. That Nathan was the 〈◊〉 God used to recover him . 2. H●●v , and in what manner Nathan dealt with him .

And for the first we must observe . 1. That God sent Nathan to him to that end . 2. Sam. 12.1 . 2. That David professeth here to all ages , that till Nathan came , he repented not . 3. That when Nathan came , he prevailed with him , as 2 Sam. ●● . ●● . And David said unto Nathan , I have sinned against the Lord ▪ From all which three points thus observed , this Doctrine ●●●eth for our instruction .

Doct. 7. That the meanes which the Lord hath sanctified , and by which he hath beene want to worke repentance , and grace in his people , is the ministery of his Prophets , and messengers whi●h he ●indeth to that end .

True it is , 1. that God can worke without it ▪ for he is abl● of stones to raise up children unto Abraham , as Iohn Baptist saith to his hearers , Mat. ● . 9 ▪ 2. He hath oft wrought grace without it , as we see in the example of 〈◊〉 H●b. 11.31 . But yet 1. he hath not bin wont to do i● , specially where the ministry of the word may be had . 2. He hath sanctified in his word this , and no other .

See the proofe , and confirmation of this Doctrine in all the three degrees of mans conversion , First . This is Gods meanes wherby he is wont to bring men to an effectuall and saving sense of sinne , and remorse for it . ●ill Nathan came to him , David could not say as he doth here , verse● . 4 . I know my transgressions , and my sin i● ever before m●● against thee thee only have I sinned . So 2. Sam. 24.10 . We read that Davids heart smote him after he had numbred the people . But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne , is expressed in the next two verses , 11 . 1● . God had sent the Prophet God , David● Seer ( his owne pastor ) to reprove him sharply for that sinne . And this is alledged in the text for the cause of Davids remorse . Davids heart smote him , and he said unto the Lord , I have sinned greatly in that I have done ; for ( saith the text ) When David was up in the morning , the word of the Lord came to G●d , and commanded him to go , and denounce Gods judgement against him for that sin . So though it be said of Manasses , 2. Chron. 33.12 . that when he was in affection he besought the Lord , and humbled himselfe greatly before God ; as if his affliction were the meanes to bring him unto repentance ; yet it is evident by the text that his a●fliction was but a subordinate , and secondary , and infer●●ur meane to bring him to this , the principall was the ministery of the word as appeares , verse 18. God sent unto him Seers , and Prophets , that ●ake to him in the name of the Lord . So it was Peters ministry that pricked the hearts of those three thousand mentioned . Acts 2.37 . and brought them to a saving sense , and remorse for that horrible sinne . Yea this is the meanes that God hath sanctified in his word , and appointed to that end , Ier. 23. ●9 . Is not my word like a fire , saith the Lord ? and like a hammer that breaketh the rocke in pieces ?

Secondly , This is Gods meane whereby he is wont to bring men to Christ , and to worke in them a comfortable assurance of the pardon of their sins , and of their reconciliation with God : By this meanes the Corinthians were brought to faith , 1. Cor. 4 . 1● . In Christ Iesus I have begotten you : And the Ephesians 1 13. In whom also ye trusted , after that ye had heard the word of truth . Yea , this is the meane that God hath in his Word sanctified , and put apart to do this worke by ; namely , to bring men unto Christ , and to faith in him . This we may see plentifully confirmed unto us in the holy Scripture , Esay 57.19 . I create the fruit of the lips peace , peace , to him that is farre off and to him that is neare saith the Lord , and I will heale him : Peace , peace , that is , aboundance of peace ; and the healing of those wounds , that God hath made in the soule , is called the fruit of the lips , that is , of the lively voice in the ministry of the Word . This is also plaine by the speech of our Saviour , Iohn 6.45 . Every one that hath heard , and hath learned of the Father , commeth unto me . Hearing is the meanes to bring men unto Christ . But what hearing may you say ? Is it hearing of the word privatly read ? or the hearing of my friend privatly instructing , or admonishing ? No , rather it is the hearing of the Word publikely preached , as is plaine , Rom. 10 14. How shall they beleeve in him of whom they have not h●ard ? and how shall they heare without a Preacher ? Private men that publish to their families o● neighbours , and speake of that which themselves have learned , may be said to preach to them , as the L●per that was cured did , Mark . 1.45 . and the deafe man with his friends that brought him to Christ , Mark . 7.36 . and the Daemmiack , Luke 8.39 of all these it is said in the text that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth , to cry , proclaime , or preach ; and is the very same word that is used to expresse the preaching of Christ , and his Apostles . But is this the preaching that the Apostle meanes when hee saith , Rom. 10.14 . How can they heare without a Preacher ? No , verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called , and sent of God , and endued with speciall gifts to that purpose , as is plaine by the next words , verse 15. How shall they 〈◊〉 except they be sent ? And this is further confirmed , 2. Cor. 5.18 . God hath given to us the ministery of reconciliation . And againe , verse 19. Hee hath committed to us the word of reconciliation .

And for the third degree in mans conversion , 1. This is the meane wherby he hath ever beene wont to change , and renew the hearts , and lives of men , and to worke all saving grace in them . How came Gods people ( of whose conversion the holy Ghost gives testimonie ) to saving grace , but by the ministery of the word ? So Paul saith of the Galatians that were Gentiles , Gal. 2.2 . that they received the spirit by the hearing of saith . So Peter saith of the faithfull he wrote unto , that were Iewes , that they were borne againe , not of corruptible seed , but of uncorruptible by the word of God , 1. Pet. 1.22 . Yea by the word preached , as he expresseth himselfe , verse 25. 2. This is the meane God hath sanctified in his word , and appointed unto this worke of changing , renewing , and breeding Grace in the soule . Therefore Paul calls the ministry of the Gospel the ministration of the spirit , and the ministration of righteousnesse , 2. Cor. 3.8 , 9. And the Apostle Iames 1.21 . calls it the engrafted word ; To teach us , that as the science of a good apple grafted into a crab-tree-stocke , hath vertue to change the nature of it ; so hath the word preached ( for of that he speaketh as appeareth verse 19.22 , 23. ) vertue to change the heart of man .

Reason . Now if we will enquire into the reasons , and grounds of this Doctrine , wee shall find three given unto us in the holy Scripture .

First , the Lord is wont to accompany this ordinance of his , with the mighty power and operation of his holy Spirit , Matth. 18.20 . I am with you unto the end of the World . It is therefore called the power of God unto salvation . Rom. 1.16 . It is not in the power of the best minister ( be his gifts and graces never so good ) to convert a soule : Neither is he that planteth any thing , neither hee that watereth , saith the Apostle , 1. Cor. ● . 7 . This is the onely worke of Almighty God , yea such a worke as wherein he sheweth his omnipotent power , as much as in any worke that ever he wrought . The Apostle prayeth for the Eph●sians , Chap. 1.18 , 19. That the eyes of their understanding being inlightned , they might know what is the exceeding greatnes of his power to ●●-ward that beleeve ac●ording to the working of his mighty power . O that those men who thinke they can repent when they will , and easily convert , and turne to God , would think seriously of this place , and see their errour . It is a strange thing to consider how wonderfull a change the ministry of the word hath wrought in men ; how it hath tamed and subdued such sinners as have seemed most desperate , as have beene most hard-hearted , and unlikely ever to come to grace : Publicates and harlots were wonne to God by Iohns ministry . Matth. 21 3. Many of those Priests that had a chiefe hand in crucifying Christ , by it were made obedie●t unto the faith , Acts 6.7 . Ignorant and gracelesse men have felt themselves rebuked , and judged , and the very secrets of their hearts discovered unto them by it . 1. Cor. 14.25 . It hath pulled downe their strong holds , and cast downe their imaginations , and every high thing that exalted it selfe in them against the knowledge of God ( stopt their mouthes quite , and made them past reasoning against it ) and brought into captivity every one of their thoughts into the obedience of Christ . 2. Cor. 10.4 , 5. yea so quite changed their natures , that the Wolfe could dwell with the Lambe , and the Leopard lye downe with the Kid , and the Calfe with the young Lyon , Esa. 11.6 . How was this change wrought ? Onely by the word of God , which is called the rod of his mouth , and the breath of his lips , Esa. 11.4 . Yea , some that at that very instant when they have come to heare it , have hardened their hearts against it , and come with hatefull minds with purpose to cavill , and oppose it , hath it thus mightily subdued . As wee shall see in those Officers that went with Commission from the Pharisees to apprehend Christ , Iohn 7 32 , 46. and those that mocked Peter , and the Apostles , and said they were full of new wine . Acts 2.13 , 37. And in Dionysius , Areopagita , Damaris , and such others in Athens who by Pauls Sermon were wonne to cleave unto him . Act. 17.3 . ▪ though when they came to heare him they esteemed no better of him then of a babler , as you may see verse 18. The like wee may see in the Princes and people spoken of Ier. 26. who being mortall enemies to the Prophet , and such as thought him unworthy to live , a little before as appeares verse 8. were by hearing him preach , quite changed in their minds , as you see verse 16. And not a marvell ; for so hath the Lord promised , Esa. 29.24 . They that erred in spirit shall come to understanding , and they that murmured shall learne Doctrine . And from whence hath the ministry of the word had this power to worke so mightily ? Surely from this only , that the Lord hath wrought with this his owne ordinance . This , this was it that made Nathans ministry here to prevaile so farre with David , though he were his Liege Lord and Master , and though he were so deepe sunke in sin . The weapons of our warfare are mightily through God 2. Cor. 10.4 . This made the convert mentioned , 1. Cor. 14.24.25 . When hee had felt the piercing , and searching power of the Word to cry , of a truth God 〈◊〉 in you : So is also the power that the Word hath to breed faith , and comfort to bee ascribed to this , Iohn 6.45 . They shall all bee taught of God ; God is in this ministry .

Secondly , If you aske me yet a reason of this , why the Lord hath not rather wrought Grace in men immediatly by his spirit , then thus to put them off to Preachers , or why he should worke thus mightily by preaching , rather then by any other meanes ? I answer , he hath done this to grace and dignifie his owne ordinance . A notable proofe whereof you may observe in this , that even when visions , and revelations were in use , and God did oft immediatly speake unto his servants himselfe , and by Angels , yet would he not doe this worke with his owne voice or hand , or by the ministry of Angels , but by the voice , and hand of his ministers . As here in Davids case ; and in that case of Manasses , 2. Chron. 33.18 . and in the case of the noble Eunuch . Acts 8.29 . the spirit ●ad Philip go joyne himselfe unto his Chariot . Nay , when God himselfe had begunne ( as it were ) the worke , yet would he not effect it himselfe , but hath sent men over unto his ministers , that the worke might be done by them . So did he with Saul , Acts 9 . 1● . he sent Ananias to him : and with Cornelius hee bad him send for Peter , Acts 10.5.6 . Yea , it hath pleased God to ascribe this mighty worke of saving soules , and all the degrees of it unto his ministers . Many of the children of Israel shall be convert to the Lord their God , saith the Angel of Iohn , Luk 1.16 . I send thee ( saith the Lord to Paul , Acts 26.17.18 . ) to open their eyes , and to turne them from darkenesse to light . And 1. Tim. 4.16 . In doing this thou shalt save thy selfe , and them that heare thee .

Thirdly , If you will not yet be satisfied , but aske me further a reason , why will not God aswell worke Grace by other meanes , as by preaching ? Are there not other meanes as good as preaching ? that is , reading of good bookes ( especially of the holy Scripture ) conference with good men , prayer , affliction , and such like ? Is not God as likely to worke Grace in my heart by them , as by preaching ? I answer , they are : yea the Word read is in it selfe , a more divine , and excellent thing , freer from humane infirmities , then any mans preaching that hath beene in the world since the Apostles dayes : For ( ● . Tim. 3.16 ) all Scripture is given by inspiration of God Yet though this be in itselfe a weaker means , God hath chosen to worke Grace by it , rather then by any of the other And if you would know the reason of it , I can go no higher than this that the Apostle gives , 1. Cor. 1.21 . It hath pleased God by the foolishnesse of peaching to save all beleevers , all his elect , Matth 11.26 . Even so Father , for so it seemed good in thy sight . Vnlesse I should adde this , that the weaker the meane , and instrument is whereby God doth worke , the more is the power of God glorified , and magnified in working so mightily by it . According to that which the Lord saith to Paul , 2 Cor. 12.9 . My strength is made perfect in weakenesse . What reason could be given , why the waters of Damascus should not have as soveraigne vertue to heale Naamans leprosie , as the waters of Iordan : but only this , that the Lord was pleased to sanctifie , and appoint the one to this worke , and not the other ? 2 Kings● . 12 , 13. and the like may be said in this case , 1 Cor. 1.25 . Because the foolishnesse of God is wiser then men , and the weakenesse of God is stronger then men .

The use of this doctrine is great , Vse . 1. and manifold . For it serveth for exhortation . 2. For reproofe . 3. For direction .

First , it serveth to exhort , and perswade us unto two duties . And the first of them is this . That we should learne to esteeme highly of , and to reverence this ordinance of God in the ministry of the meanest of his faithfull servants . It is the exhortation of the Apostle , 1 Thess. 5.12 , 13. And wee beseech you brethren to know them which labour among you , and are over you in the Lord , and admonish you , and to esteeme them very highly in love for their workes sake . That ought to bee the speech of all Gods people which is mentioned , Rom. 10.15 . How beautifull are the feete of them which preach the Gospel of peace ? and marke how that is inferred upon the former words : Surely whosoever beleeveth this Doctrine , that they are the only men by whom God hath ordained to work every saving Grace in the hearts of his elect , if either he have any Grace in him , or desire to have any , cannot choose but love , and reverence Gods faithfull ministers , 1. Cor 4 1. Let a man so account of us , as of the ministers of Christ , and stewards of the mysteries of God .

If any man shall object in pressing this point you plead for your selves , 1. First , wee may answer him with the Apostle , 2. Cor. 4.5 . in pressing this point , We preach not our selves but Christ Iesus the Lord .

Secondly , I plead not for Pharisaicall preheminence ( Let proud Pharisees do that , who love the uppermost roomes at feasts , and the chiefe seates in the Synagogues , Matth. 23.6 . ) but in inward reverence for their worke sake , to which the Apostle exhorteth . 1. Thess. 5.13 .

Thirdly , Neither do I perswade you to esteeme highly of all that weare our cloth , and to reverence all men that go under the name of ministers . For I know there be too many such whom ( 1. for their gifts , as the Lord speaketh Ier. 23.21 . I have not sent them ▪ yet they runne , I have not spoken to them , yet they prophecy ; 2. For their lives ) the Lord hath most justly made contemptible , and base before all the people , as he did the Prophets in Malachies dayes , Mal. 2.9 .

Fourthly , Neither doe I perswade you to that slavish subjection to the ministry , which the Synagogue of Antichrist have brought the people unto . They appropriate to themselves onely the title of the Church ; the people they say have no further to deale with matters of Religion then this , to beleeve as the Church beleeveth , to receive whatsoever the Priest teacheth , or enjoyneth , & never make any question of it . For to such Gods people may justly say that which Korah , Dathan , and Abiram , did speake most wickedly , and rebelliously , Numb. 16.2 . Yee take too much upon you , seeing all the congregation are holy , every one of them , and the Lord is among them , wherefore then lift ye up your selves above the congregation of the Lord ? You may , and ought to judge of the Doctrine that is taught you , and not to reverence the best minister in the world so much , as to receive any doctrine upon his credite , till you have examined and found it to be agreeable to the Word , Paul himselfe bids the Corinthians , judge of that he said , 1. Cor. 10.15 . and the Bereans are commended for this , that they examined by the Scriptures those things that Paul and Sylas taught , Acts 17.11 .

Fiftly , I deny not but you may in your esteeme , put a difference even betweene Gods faithfull ministers . For there are diversities of gifts , 1. Cor. 12.4 . And it is no fault , but a good grace of God , to esteeme best of the best gifts of God . That may by good consequence bee concluded from that speech of the Apostle . 1. Cor. 12.31 . Covet earnestly the best gifts .

And I will tell you what ministry you should most prize , and esteeme of .

First , you may , and ought to esteeme of that ministry best , not which tickleth the eare best , nor of that which hath most learning , but that which is most fit to edifie , and to work upon the conscience ; which made Paul say , 1. Cor. 14.5 . Greater is he that prophesieth , then he that speaketh with tongues ; and 4.20 . The kingdome of God standeth not in words , but in power .

Secondly , you may , and ought to esteeme of that ministery best that doth most good , that God blesseth most , and so giveth greatest testimony unto . This is mentioned for the cause of the reverence the conuert spoken of , 1. Cor. 14.25 . did shew to that ministery , because he found that of a truth God was in that ministery . And thus Paul challengeth esteeme , and reverence to his ministry . 1. Corinthians 9.2 . because God had set his seale unto it .

Thirdly , you may , and ought to esteeme most of that ministery , that your selves have received most good by . So Paul prooveth , the Corinthians ought to esteeme more of him then of others , because he had begotten them to Christ . 1. Cor. 4. ●5 . And in this respect , certainely your owne Pastors should bee more esteemed then strangers ; 1. Thess. 5 , 12. Wee beseech you brethren to know them which labour among you , and are over you in the Lord , and admonish you .

All this notwithstanding , you must hold your selves bound to esteeme reverently of the meanest of Gods faithfull ministers , and may not admire and praise one , with disparaging , and making light account of another . This is taxed by the Apostle , as a foule sinne , 1. Cor. 3.4 . When one saith I am of Paul , another I am of Apollo , are ye not carnall ?

Now for to helpe , and strengthen thee against this corruption , consider these sixe points .

First , The ministery of one man is Gods ordinance aswell as anothers , 1. Cor. 16.10 , 11. Timothy worketh the worke of the Lord , as I also do , let no man therefore despise him . And the word is the same , the treasure as precious , in one vessell as in another , 2. Cor. 4.7 .

Secondly , The difference of gifts is the Lords doing , and for the benefit of the Church . It is not alwayes the fault of the minister , that his gifts are meaner then another mans . Many times indeed it is his owne fault , because he will not study , nor stirre up Gods gifts in himselfe ; but alwayes it is not so . But this is the Lords doing , who divideth to every one severally as he will , 1. Cor. 12.11 . Yea , in this difference , and variety of his gifts in his ministers , the goodnesse of God to his Church is greatly to bee admired . All this is done for the benefit of the Church , 1. Cor. ● . 22 . One kind of gift is fitter for some to profit by , and another for other some , Mat. 11.17 , 19.

Thirdly , He that receiveth a meaner gift then he whom thou most admirest in one kind , may yet excell him in some other gift that is also usefull , and beneficiall to the Church . As the Apostle sets it forth by a fit comparison ; the hand hath as excellent a gift in his kind as the eye , and the foote as the head , 1. Cor. 12.21 . Paul had a better gift in speech then Barnabas , Actes 14.12 . yet was Barnabas also a good man , and full of the holy Ghost , and had excellent gifts in his kind . Acts 11.24 .

Fourthly , Thy profiting by the ministry of the word , dependeth not so much upon the gifts of the man that preacheth , as upon the blessing of God upon his owne ordinance , 1. Cor. 3.5 . The Preachers are but the ministers by whom wee beleeve , even as the Lord giveth to every man .

Fiftly , God sometimes workes most mightily , and giveth the greatest blessing to the weakest meanes : No man doubts but Peters gifts were farre inferiour to Christs , yet wonne he more to God by one Sermon , Acts 2.41 . then Christ did by all his , as may appeare , Acts 1.15 .

Sixtly , If thou refusest to receive , and esteeme duly of the meanest of Gods faithfull servants that are sent by Christ , thou receivest not Christ , but in the ministery of the Word , respectest more the gifts of men , then the ordinance of God , Iohn 13.20 . Verily , verily , I say unto you , he that receiveth whomsoever I send , receiveth me .

Lecture IIII. On the Title of Psal. 51. Octob. 26. 1625.

SEcondly , This Doctrine should perswade us of the necessity of this ordinance , yea , how necessary it is for every one of us to live under the ministry of the word , and provoke us to resolve with our selves , that we will never live without it . This was Davids resolution , Psal. 23.6 . I will dwell in the house of the Lord for ever . Yea , he prayeth that he may be so happy , Psal. ●7 . 4 One thing have I desired of the Lord , that will I seeke after , that I may dwell in the house of the Lord all the dayes of my life . Wee should be content to bee at cost , and to straine our selves to get it home to us , rather then we would want it , Pro. 23.23 . Buy the truth , and sell it not . How may that bee ? Hee answereth in the next words , Also wisedome , and instruction , and understanding . We should be content to take paines to goe abroad to it , Marke 8.3 . divers of Christs hearers came from farre . Admit you have knowledge , yet have you need to live under a continuall ministery . David had more understanding then all his teachers , Psal. 119.99 . yet you see how hee resolved hee would not live without Gods ordinance . For , 1. the knowledge of the best is unperfit , and wee have all need to learne and know more then we doe , 1. Cor. 13.9 . for we know in part . 2. We are apt to forget that we have knowne and learned , and the continuall ministry of the Word is needfull in that respect , 2. Pet. 1.12 . I will not be negligent to put you alwayes in remembrance of these things , though you know them , and be established in the present truth . 3. Knowledge is nothing worth without feeling , and holy affections , without conscience , and care to practise what wee know , 1. Cor. 8.1 . We know that we have all knowledge ; knowledge puffeth up . Of many that have a high conceit of their knowledge , it may be truly said , as verse 2. They know nothing yet as they ought to know . And you have all need to live under a continuall ministery , even in this respect , ● . Pet. ● . 13 . I thinke it meete to stirre you up by putting you in remembrance . It serveth not onely to breed knowledge , but to stirre us up to the exercise of that we know . Admit you have attained to a great measure of Grace and sanctification , yet have you need to live under a continuall ministery . For , 1. Faith and sanctification are weake and imperfite in the best , and the ministery of the word is needfull in that respect , 1 Thess. 3.2 . Timothy was sent to establish the Thessalonians concerning their faith , and verse 10. Paul prayed exceedingly that he might come to them , to perfit that which was lacking in their faith . 2. Grace will decay in the best , if we live without the meanes , specially if we willingly live without the meanes , Pro. 29.18 . When there is no vision , the people perish , or are made naked .

Vse . 2. Followeth the second use of this Doctrine , which is for reproofe of two sorts .

1. Sort. First , Of such as despise this ordinance of God , and make no reckoning of it , 1. They esteeme not , nor love the persons of Gods faithfullest servants , For , 1. they shew no kindnesse to them , though they know that commandement , Gal. 6.6 . Let him that i● taught in the word , communicate unto him that teacheth , in all good things . 2. They make no conscience of with-holding from them their due , though they know this is a robbing , and stealing from God himselfe , Mal 3.8 . 3. They are apt to thinke they have too much , and to envy their welfare , 1. Cor. 13.4 . Love envieth not . 4. They are apt to receive any slanderous report against them , though they know the commandement , 1. Tim. 5.19 . Against an Elder receive not an accusation , but before t●o or three witnesses . But if you esteeme not , nor reverence our persons , you cannot esteeme or profite by our ministery . When the Nazarenes are taxed for their unbeliefe , which was such as Christ by his ministery could doe little or no good among them . Mat. 13. ●8 . this is given for the reason of it , verse 57. that they could not honour nor reverence his person .

2. Secondly , Many that seeme to esteeme well of , and to love the persons of Gods servants , doe it not for their ministery , and works sake , as they should , 1. Thess. 5.13 , They receive not a Prophet in the name of a Prophet . Mat. 10.41 . they esteeme and love them in some carnall respect , either to their credite ( for I tell you Saul himselfe may sometimes get credite , and honour before the people by Samuels meanes , 1. Sam. 15.30 . ) or to their advantage , and gaine , like those that our Saviour speaketh of , Iohn 6.26 . Verily , verily , I say unto you , ye seeke me not because ye saw the miracles , but because ye did eat of the loaves and were filled .

Thirdly , 3. The ordinance of God in the ministery of his Word , few or none do make any reckoning of ; nay they despise it in their hearts . For , 1. most men care not what ministery they live under , they will not live without a minister . For a forme of godlinesse they must have , 2. Tim. 3.5 . they must go to Church sometimes , they must needs have their children christened , they must needs receive the Sacrament at Easter ; But whether their minister be good or bad , they are indifferent ; a profitable and sound ministery they desire not ; nay they rather desire to have either an ignorant one , or one that makes no conscience of his wayes ; for such will never trouble them , nor have any authority in their hearts , Iere. 5.31 , The Propets prophesie falsely , and the Priests beare rule by their meanes , and my people love to have it so . Whereas the sound ministery will bite , and trouble their lewd hearts . Such as Eliah are troublers of Israel , 1. Kings 18. ●7 . They count such a ministery no blessing at all , but a burden , and would faine be rid of it , as the Gadarenes would be of Christ , Luke 8. ●7 .

Secondly , few ( even of the better sort ) can be perswaded of the necessity of it . For , 1. In placing their selves , or their children , they have little or no respect to this , what ministery they shall live under . But do even as Lot , Genes. ●3 . 10 11. If the place be likely to yeeld them profit or pleasure ( though it be otherwise as bad as Sodome ) it pleaseth them well . 2. They will bee at no cost for the ministery of the Word , but count it a chiefe priviledge to live tythe-free : where as David professeth , 2. Sam. 24.24 . I will not offer burnt offerings to the Lord my God , of that which doth cost me nothing ; I like not to enjoy the worship , and ordinances of God without charge . 3. They will take no paines ( if they have no ministery at home ) to goe abroad for it . Whereas our Saviour tells the Iewes they should be condemned for not doing as the Queene of the South did . Mat. 12.42 . And Christ sheweth his approbation , and special respect to them that came from farre to heare him , ( Mar. 8.3 ) 4. Though they may have it without cost or labour , they care not how seldome they heare it . They confesse it is good sometimes to heare a Sermon , when they have nothing else to doe , but to heare it constantly , every Sabboth twice , and on the weeke day too , that is more then needs a great deale , as they are perswaded . Whereas wee should count it our happinesse if we might heare daily , Pro. 8 34. Blessed is he that heareth m● watching daily at my gates . And as it is said of our Saviour , that he taught dayly in the Temple , Lu. 19.47 . So of his hearers it is said , Lu. 21.38 . that all the people came early in the morning into the Temple to him , to heare him . And our Saviour was so farre from blaming them , as if they neglected their worldly businesse this way , that hee defendeth , and praiseth Mary for doing this , Luk. 10 4● . though happily she had some whatelse to do at that time .

Thirdly , few or none are thankefull to God for this ordinance of his , nor do in their hearts esteeme it any such blessing to the land or towne that enjoy it , as for which they should thinke themselves much bound to praise God . They can be thankefull for peace , and for health , and for seasonable times , but for a go●d ministery , few or none can be thankefull to God , whereas we should account it our chiefe blessing from God , for so the Lord speaketh of this as his chiefe blessing bestowed upon a people , Iere 3 15. I will give you Pastors according to mine owne heart , that shall feed you with knowledge , and understanding . And Amos 2.11 . I raised up of your sonnes for Prophets , and of your young men for Nazarites . And Mic. 6.4 . I sent before thee and Moses , Aaron , Miriam . Yea , such a blessing it is as should abundantly content us , and assure us of Gods favour , even in the want of all other blessings . For so speaketh the Lord of it , Esay 30.20 . Though the Lord give you the bread of adversity , and the water of affliction , yet shall not thy teachers be removed into a corner any more , but thine eyes shall see thy teachers . 2. We should account a faithful ministery , the very glory , and strength of our land . When the Arke of God was gone , the glory was departed from Israel , 1. Sam. 4.31 . And the true ministery of the Lords Levits is said to be that that strengthened the kingdome of Iudah , 2. Chron. 11.17 . And Abijah makes this a maine ground of his confidence , and hope of successe in his battell against Ieroboam , that he in his kingdome had a true , and faithfull ministery which the other had not , 2 , Chron. 13.9 , 10. Have not ye cast out the Priests of the Lord , the sonnes of Aaron , and the Levites , and have made you priests after the manner of the nations ? But as for us , the Lord is our God , and we have not forsaken him , and the Priests which minister unto the Lord , are the sonnes of Aaron , and the Levites waite upon their businesses .

Now to this first sort of persons that this Doctrine reproveth , I have no more to say , but this that I would have them to thinke seriously of two things .

First , That they have cause to suspect whatsoever grace or goodnes seemes to be in them , while their heart tells them , they make no more reckoning of the ministery of the Word , but despise it rather . Two good things such men use to put most confidence in . 1. They find some devotion in themselves , they love prayers well , and can say their owne prayers sometimes . 2. They beleeve in Christ . Foolish man , let not Satan deceive thee ; certainly , while thou makest no reckning of the ministery of the Word , they faith is nothing worth , thy prayers will do thee no good ; For thy prayers , know all the service thou seemest to doe unto God , is no better then the sacrifice of fooles , till thou be more ready to heare , Eccles. 5.1 . To hearken , is better then the fat of Rammes , 1. Sam. 15.22 . And for both thy praying , and thy beleeving in Christ , marke well that knowne place ( well knowne indeed , ô that it were aswell beleeved ) Rom. 10.14 . 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 ? How canst thou pray , that hast no faith ? how canst thou have faith , that camest not to it by hearing the Word preached , that art no hearer ? But me thinks I heare many of you say , this toucheth not me , for I am a hearer , I have heard many a Sermon . O but marke what followeth in the next verse , verse 15. and thou shalt find thou art no such hearer as Paul speakes of ; the hearers that Paul speaketh of , are such as can cry , O how beautifull are the feete of them that doe preach the Gospell of peace . But thou seest no beauty in their feete , thou hearest them , but thou joyest not in them , thou countest them no blessing , nor art thankfull to God for them , thou seest no great need of hearing of them , thou art weary of them , and how shouldest thou have any true faith , how shouldest thou be able to pray aright ?

The second thing I would have these men to consider , is this , that the holy Ghost speaketh of this , as of a fearefull sinne , and signe of a most gracelesse heart , to be unwilling to heare the word , to have no mind unto it . 1. Such a one hath no care of his soule , what becomes of it , whether it sinke or swimme ( as we say ) whether it be saved or damned , Pro , 15.32 . He that refuseth instruction , despiseth his own soule . Nay , 2. more then that , such a one careth not for God , or the things of God , regardeth him not , feareth him not , is in his heart a very Athiest ; they that desire not the knowledge of his wayes , say in their hearts unto God , depart from us , Iob 21.14 . My people would not hearken to my voice , Israel would none of me , saith the Lord , Psal. 81.11 . Nay , 3. to refuse to heare the word preached when wee may , and God offereth it unto us , to have no mind to it , no love to it , is a greater sin ( if Christ be to be beleeved ) then the sinne of Sodome and Gomorrah , Mat. 10.14 , 15. When all is done , and the time of reckoning shall come , this will be found to be thy chiefest sinne .

The second sort that are to bee reproved by this Doctrine , are they which heare often , & seeme also to delight in the best ministry , & yet profit not at al by it , but remaine as ignorant , unreformed , profane , as they that never heard Sermon . If tryall were taken of the most hearers , they would be found such as the Apostle speaketh of , 2 , Tim. 3.7 . ever learning , and never able to come to the knowledge of the truth . Such hearers I desire to consider , and weigh well with themselves these sixe points .

First , That it is no great matter of comfort to a man , nor thing wherein any should blesse himselfe , that he is a hearer , a constant hearer , a hearer of the best teachers , and that with delight also . This testimony the Lord gives of notorious hypocrites , Esa. 58.2 . They seeke me daily , and delight to know my wayes , and Ezech 33 3● , 32. They come to thee ( a faithfull Prophet ) as the people commeth , and they sit before thee as my people , and they heare thy words , with their mouth they show much love ( praising the faithfull minister greatly ) and loe , thou art unto them as a very lovely song of one that hath a pleasant voice , and can play well on an instrument . No musicke did ever delight them more then a good Sermon . Yea , of Herod himselfe it is said , that he heard Iohn Baptist gladly , Mark . 6.20 O that many now adayes that say they are Christians , and perfect Protestants , were come so farre to heare constantly , and with delight , a faithfull minister . And yet that is no great matter , ( you see ) no man may rest in that .

Secondly , Consider that God lookes for this at every one of your hands that enjoy his word , that you should profit by it , he looketh that his vineyard that he hath bestowed cost on , should bring foorth grapes , Esa. 5.2 . And Luke 13.6 . He came and sought fruit on his fig-tree , yea verse 7. every yeare when the season served , he came to looke for fruit , yea he commandeth his servants also to require fruit of his vineyard , Math. 21.34 . O that Gods servants would doe this more , would examine their people how they profite ; O that Gods people would endure them to do it , and would not be like to those husbandmen , Mat. 11.35 . ready to offer violence to the Lords Bayliffes , for demanding fruite . But I tell you , God looketh for this , that you should profit by the meanes you doe enjoy , yea , that your profiting should be proportionable to the meanes you doe enjoy ; Proportionable to the excellency of them ; Thus Christ aggravateth the 〈◊〉 of the Iewes , Matth. 1● . 41 , 42. A greater then Ionas is here , a greater then Solomon is here , Proportionable to the variety of them , Mat. 11.17 . We have pip●d unto you , and ye have not danced , we have mourned unto you , and ye have not 〈◊〉 ; Proportionable to the time wherein ye have enjoyed them . Luke 13.7 . These three yeares have I come , seeking fruit of the figg-tree , and find none , cut it downe . What sentence will God one day passe ( thinke wee ) on such a nation as ours , yea , on such a towne as this that hath enjoyed excellent meanes , great variety of meanes for threescore and three yeares together ?

Thirdly , consider that it is no petty sinne , nor matter of small danger , to be an unprofitable hearer of the word , Heb. 6.7 , 8 The earth that drinketh in the raine that commeth oft upon it , and bringeth foorth herbs meete for them by whom it is dressed , ( answerable to their gifts , and their labours , and their continuance ) receiveth blessing from God ; But that which beareth thornes , and briers is rejected , and is nigh unto cursing ( how nigh , and what kind of curse even in this life , God onely knoweth ) whose end is to be burned . A fearefull sentence , and such aone as ( m●thinks ) should startle us all that have bin unprofitable hearers so long .

Fourthly , consider , that if this ordinance of God cannot worke upon thy blind , profane , and hard heart , there is small hope any thing els should be able to do it . This , this is the power of God unto salvation , Rom. 1.16 . And what hopest thou will convert thee , will reforme thee if Gods power be not able to do it ? Luk. 16.31 . If they heare not Moses , and the Prophets , neither will they bee perswaded though one rose from the dead .

Fiftly , thinke seriously of this , that the Sermons thou hearest , if they do thee no good , they will do thee harme ; if they do not enlighten , and bring thee to saving knowledge they will make thee blinder ; if they soften not thy heart , they will make it harder . The word that goeth forth out of m● mouth : shall not returne to me void , saith the Lord , Esay 55.11 . So speaketh the Apostle , 2 Cor. 2.16 . To the one we are a savour of death unto death , and to the other the savour of life unto life .

Sixtly and lastly , consider the true causes why thou canst not profit , thou canst remember nothing , nor carry it away , thou canst not heare with any cheerefullnesse , thou canst not profit nor feele any power or comfort in any thing thou hearest . 1. The chiefe cause is in thy selfe , thou hast a naughty heart l●den with sins , and l●ad away with divers lusts , 2 Tim. 2.6 . Thou canst have no certainer a signe of the naughtinesse of thy heart then this 2. The divell is busie with thee when thou art hearing ; and worketh effectually in thee , Matth. 13.19 . When one heareth the Word of God , and understandeth it not , then commeth the wacked one , and catcheth away that which was sowne in his heart ; He is the cause why thou art so sleepy , and so 〈◊〉 at the hearing of the Word , why thou canst not marke what thou hearest , not carry it away . And wilt thou let the divell have his will of thee ? Resist him ( man ) and he will flie from thee , 〈◊〉 4.7 . Yea cry to God to rebuke him , as Z●ch. 3.2 . The Lord rebuke thee ô Satan , even the Lord that hath chosen Ierusalem , rebuke thee . 3. The Lord himselfe hath a just hand in this , that thou canst not profit by his Word , Ioh. 8.47 . He that 〈…〉 heareth Gods Words , yee therefore ●eare them not , because ye are not o● God A fearefull signe he belongeth not to Gods election , that cannot heare ( that is , not heare with profit , for otherwise they did heare ) Gods Word , Ioh. 1● . 40 . Hee hath blinded their eyes , and hardned their hearts , lest they should be converted , and I should heale them .

I speake not this to drive any of you into despaire ( for though you have not hitherto heard profitably , you may yet do it while it is called to day , Heb. 3. ●● . ) but to awaken you out of your security , to humble you for your unprofitablenes under the meanes , and to increase your care to beare profitably hereafter . And how you may do that you shall heare the next day in the use of direction , which is the third , and last use of this Doctrine .

Lecture V. On the Title of Psalme 51. November 2. 1625.

Vse . 3. FOlloweth the third , and last use of the doctrine , which is for direction ; even to direct us how we may heare the Word so as we may feele this divine power , and efficacy of it in our own hearts . Before we come to the direction it selfe consider I pray you the necessity of this use in three points .

First , it is a great sin , and matter of great danger to us ( as we heard the last day ) to be unprofitable hearers , and to continue so . This danger our Saviour implieth in that earnest charge he giveth to all the hearers of the Word , Luk. 8.18 . Take heed how you heare .

Secondly , consider , that there are few or none of you but you stand guilty of this sin , you have long enjoyed this ordinance of God , but have felt little power , and efficacie of it in your hearts , profited or thriven in grace little or nothing by it at all . Little or no fruit can be seene now a daies of the Lords cost , and pai●es any where , where he hath sowed this precious seed most plentifully , little or no increase can be seene . So as that complaint is justly made now , by many of Gods faithfull servants , Esa. 53. ● . Who hath beleeved our retort , and to whom is the arme of the Lord revealed ? I have my selfe knowne the time when it might have beene said in this , and many other townes as Act. 2 . 4● . The Lord 〈…〉 the Church daily , such as should be saved . And as Ma●th. 11 12. The kingdome of heaven suffered violence , and the violent tooke it by force . In those cases 〈…〉 have beene said of us as Esa. 32.20 . Blessed are yee that sow beside all waters , that send forth thither the feet of the Oxe , and the Asse . Men might have called us blessed , and happy men in the fruitfulnesse of our ministery , the ground God gave us to till , and husband was a most fruitfull soile . But those daies are gone , no such thing is to be seene now , we now plow , and sow in stony , and thorny , and barren ground , you heare still but with no such affection , love , and delight as once you did , you feele no such power in the Word to reforme you , and draw you unto the practise of that you learne , as once you did . So that I may say to many of you as the Apostle doth , Heb. 10.32 . Call to remembrance the former daies .

Thirdly , consider well what may be the causes of this , that though there bee as much preaching , and hearing as ever there was , yet men profit now adaies nothng so much in the life , and power of godlinesse as once they did .

First , it cannot be denied but that one cause why the ministery of the Word is so weake , and unprofitable , is the want of that due inspection that Christ hath lest to his Church to make it fruitfull , and effectuall . The Minister is by Gods ordinance not onely to teach , but to oversee his flocke , Act. 20.28 . Take heede to the flocke over which the Holy Ghost hath made you overseers . Heb. 13.17 . Remember them which have the rule over you who have spoken unto you in the name of the Lord . They have authority from God , not only to teach you his will , but to oversee all your waies at home , and abroad , to observe how you profit by that which you heare , to require at your hands the practise of that they teach you , Matth. 21.34 . The Lord sends his servants to demand fruit of them that occupie his ground . The Guides of Gods Church have also authority from God not onely to admonish , and reprove you if you be unfruitfull , but also to correct you by executing the censures of Christs Church upon you . Paul speakes of a rod that God hath committed to his servants to that end , 1 Cor. 4.21 . Shall I come to you with a rod ? Certainely Gods vineyard , and garden hath need not onely of such as plant , and water it , but of such as take continuall care of it , to looke unto it , to dresse , and husband it , Luk. 13.7 , 8. If it be not pruned nor digged no marvell though it beare briers , and thornes rather then any thing that is good . Marke that curse , Esa. 5.6 . I will lay it wast , it shall not be pruned nor digged , but there shall come up briers , and thornes . And surely this is a great cause why the ministery of the Word doth so little good . 1. That Ministers take so little care of their people , how they live , whether they profit or no by that they heare , but thinke if they preach constantly unto them they have done asmuch as God requireth of them . Whereas it is a chiefe part ( as I have told you ) of the Ministers office to oversee the flocke . 1 Pet. 5.2 . Taking the over-sight thereof ; and to take care of them , 1 Tim. 3.5 . If a man know not how to rule his owne house how shall he take care of the Church of God ? 2. That the people generally are sonnes of Belial will not beare Christs yoke , but conspire together against it , and say , Psal. 2.3 . Let us breake their bands asunder , and cast their cords from us . They will be content to heare us now and then in our publique ministery , but if we offer to deale with them in private , and come in our Masters name to demand fruit of them , they will be ready to offer all violence , and despite unto us , as they did , Matth. 21.35 .

Secondly , another cause of the unfruitfullnesse of the ministery is this , that the Lord for the contempt men have shewed unto the Word , doth denie to give his blessing unto it in their hearts . Even as if he should say of many places as Esa. 5.6 . I will command the clouds that they raine no raine upon it : And as Matth. 13.14 . By hearing ye shall heare , and shall not understand , and seeing yee shall see , and shall not perceive . Many aone there is ( and would to God there were none such among you ) that seemed once to be fruitfull , and to profit much by that they heard , that are now growne so senselesse , so sottish , so hardened in their evill courses , as if ( for their apostacy ) God had pronounced of them in his decree as once he did of the figtree , Mat. 21.19 . Let no fruit grow on thee hence forward for ever .

Thirdly , but the chiefe cause sure why we profit no more by the Word is in our selves , Esa. 59.1 , 2. The Lords hand is not shortned that it cannot save ; but your iniquities have seperated betweene you , and your God . And as the Apostle saith of praying , Iames 4.3 . Ye aske , and receive not because ye aske amisse , so may I say of hearing , ye heare , and heare often , but receive no profit at all , because you heare amisse .

It is therefore necessary for you all to be directed , how you may heare to profit by your hearing , how you may heare so as your hearts may feele the divine power of God in this his ordinance . This direction then consisteth of three parts . For such as would profit by their hearing must do something before they come to heare ; something during the time that they are in hearing ; and something after they have heard the Word .

For the first , As Physicians before physicke use to give somewhat to prepare the body that their physick may worke the more kindly ; so must the soule be prepared for the receiving of this heavenly physicke , or it will never worke kindly upon it .

Object . But you will object , There is no such need of this . The Word hath wrought mightily to the conversion of some that never prepared their hearts to receive it ; as in that convert mentioned , 1 Cor. 14.24 , 25. Yea in some that came with that in their hearts as might utterly have hindred the saving operation of it , even with hatefull hearts , and with full purpose to cavill , and oppose it : As in the case of the pursevants that were sent to apprehend Christ , Ioh. 7.32 , 46. And in those Iewes that immediatly before Peters sermon mocked him , and the rest of the Apostles , and said they were full of new wine , Act. 2.13.37 . And in those Athenians who when they came to beare Paul esteemed him no better then a babler , Act. 17.18 , 34.

Answ. To this I answer . 1. That I speake not now to the unconverted ( for such I know can do nothing to prepare their owne hearts , seeing they are dead in their sins , Ephes. 2.1 . ) but to Gods people , and such as are regenerate . 2. I speake of the outward meanes that God hath revealed in his Word , and appointed us to use , to make this his ordinance effectuall in our hearts , no way limiting Gods power , but leaving his secret working to himselfe . According to that , Deut. 29.29 . The secret things belong to the Lord our God ; but those things that are revealed belong to us , and to our children for ever . 3. Though many have felt this ordinance effectuall in themselves that never thus prepared their hearts unto it , yet can none such have any assurance or hope that they shall profit by it , that are not carefull to prepare their hearts before hand , because they have no promise of God for it .

Now this preparation consisteth in eight things , which I will distinctly deliver unto you , and run over them with all the speed I can .

First , you must come in repentance , that is , before you come to heare you must ( by unfeined repentance ) cast of every knowne sin , Mar 1.15 . Repent , and beleeve the Gospell , saith our Saviour . Men must repent with legall repentance before they can beleeve . And the Word can profit no man unlesse it bee mixed with faith , Heb 4.2 . This preparative the Apostle prescribeth , 1 Pet. 2.1 , 2. Laying aside all malice , and all guile , and hypocrisyes , and envies , and evill speakings , as new borne babes desire the sincere milke of the Word that ye may grow thereby .

Applic. Is it therefore any wonder though they that are usually drunke on the Saterday night or spend it in gaming , and then come hither on the Lords day to heare ; or that ( immediatly before they come to the Sermon ) have beene scoulding or acting some other foule sins , should go away from the Ministery of the Word never a whit better then they came ? Did you ever know any salve so soveraigne , that could cure a wound that had a splint or an arrow head remaining in it ? Surely so will every knowne sin unrepented of , hinder the saving operation of the word in any mans heart ; yea it will make the Word a savour of death unto a man . See how God threatneth such , Ezek. 14.7 , 8. For every one of the house of Israel , or of the strangers that sojourneth in Israel , which separateth himselfe from me , and setteth up his idols in his heart , and putteth the stumbling blocke of his iniquity before his face , and commeth to a Prophet to enquire of him concerning me I the Lord will answer him by my selfe . And I will set my face against that man , and will make him a signe , and a proverbe , and I will cut him off from the midst of my people , and ye shall know that I am the Lord .

Secondly , you must come with an empty , and free heart ; lay aside , and cast of all worldly cares , and thoughts , which will distract , and draw away thy heart . That is one chiefe reason of that rest that is enjoyned upon the Lords day , and of the commandement the Lord gives to remember , and thinke of it before hand , and to do all our businesse in the sixe daies that we may have nothing to doe on that day , Exod. 28.8 — 10. This is that that God intended to teach by that ceremony he commanded . Moses to use , Exod. 3.5 . Put of thy shooes from of thy feet for the place whereon thou standest is holy ground ; to lay aside all their worldly thoughts , and affections . They that in this ordinance of God seeke for wisdome ( that is to be made wise unto salvation ) must first separate themselves from all other matters to this businesse ; as Solomon speaketh , Pro. 18.1 . 1 Tim. 4.15 . Give thy selfe wholy to them , that thy profiting may appeare to all .

And how should they then profit by the Word , Applic. that jumpe out of their worldly businesse , from busying their heads , and tongues about such matters , into the house of God , and will never take the paines to put of their shoes , and to sequester their thoughts from such things ? Whereby it comes to passe that though they draw neare to God with their eares , and lips yet their hearts are farre removed from him , Esa. 29.13 . Their heart goeth after their covetousnesse , Ezek. 33.31 .

Thirdly , you must come with an appetite , and earnest desire to learne , and profit by the Word , without which ( as meat taken into a full stomacke ) the Word will profit us little . With this heart came David to the Word , Psal. 119.131 . I opened my mouth , and panted , for I longed for thy commandements . This preparative also the Apostle prescribeth , 1 Pet. 2.2 . As new borne babes desire the sincere milke of the Word , that ye may grow thereby . To such God hath ever beene wont to blesse his Word , He filleth the hungry with good things , Luk. 1.53 . This maketh the Word sweet , and wholsome to us , Pro. 27.7 . To the hungry soule , every bitter thing is sweet .

But the most of our hearers come to the Word without all appetite or desire after it , Applic. as may appeare by the heavinesse of their countenance while they are hearing , Of whom it may be said as Esa. 3.9 . The shew of their countenance doth witnesse against them .

Fourthly , you must come with an humble heart , affected with the sense of the need you have of this ordinance of God , in respect of the ignorance , hardnes of heart , infidelity , and other corruptions you find in your selves , Psal. 25.9 . God will teach the humble his way . He giveth grace to the humble , 1 Pet. 5.5 . All conceit of our own knowledge must be cast of if we would profit by the word . We must first become fooles ( in sense of our owne ignorance ) before ever we can be made wise unto salvation by the Lord in this his ordinance , 1 Cor. 3.18 . No man can hunger , and thirst after righteousnesse , and grace till he be first poore in spirit , Matth. 5. ● , ● .

And what marvell is it then that our hearers profit so little ? Applic. 1. Many come onely to heare for novelty sake , that they may try , and passe their sentence , and censure on the preachers gifts , Luke 23.8 , 9. Herod had heard a great fame of Christ , and therefore was exceeding glad both to see him , and to heare him too , that he might try whether he were such a one as he had heard him to be . 2. The most are Laodicean hearers too well conceited of themselves as it is said of them , Revel. 3.17 . void of all sense of ignorance or any other corruption in themselves .

Fiftly , come with an open heart , ready to receive every truth that God shall teach thee , in this his ordinance ; what God shall teach you ( I say ) not what any man shall teach thee , be he never so good . For as for the best teacher in the world you have a rule , to try before you trust , as 1 Thess. 5.21 . Prove all things , hold fast that which is good , and nothing els . As the noble Bereans did , Act. 17.11 . Even in these daies Gods people have need of that caveat , Mar. 4.24 . Take heed what you heare . But this I say you shall never profit by the Word , unlesse you come to it with open hearts , ready to receive whatsoever God shall teach you . With such a heart came Cornelius to heare Peter , Act. 10.33 . We are all here present before God , to heare all things that are commanded thee of God . It is the suit of Christ to his Church , Cant. 5.2 . Open to me my sister , my love , my dove , shut not thy heart against me , and my Word . To this also a promise is made , Ps. 24.7 . Lift up your heads ô ye gates , and be ye lift up ye everlasting doores , and the King of glory shall come in . And Revel. 3.20 . If any man heare my voice , and open the doore , I will come in to him , and will sup with him , and he with me . Certainely if men would come to the Word with such open , and teachable hearts , ready to receive , and learne whatsoever God shall teach , they would profit must more then they do .

Applic. But alas most that heare us come with prejudicate , and forestalled hearts , they have certaine imaginations , and errors of their mind which they are resolved to hold concerning the Sabbath , and recreations , and even this point that I have now so largely handled touching the necessity of living under a sound , and profitable ministery , and diverse other things . And these imaginations , and errors of their judgement serve as strong holds to keepe Christ , and his truth out of their hearts , 2 Cor. 10.4 , 5. With this mind many a one comes to heare us ; I know the preacher well enough , he differs from me in judgement in sundry things ; but it is no matter , I can heare him , and hold mine owne well enough , I like his gifts well , and will receive his doctrine so farre as I judge it to bee true , but if once he fall upon his owne conceits , there I will leave him . And do so still in Gods name , if any preacher teach his owne conceits , though he had the gifts of an Angell beleeve him not , Gal. 1.8 , 9. But take heed thou count not that his conceit which he teacheth thee by good warrant of Gods Word . For in that case if thou receive not whatsoever he teacheth thee , I will assure thee that that which thou seemest to receive will doe thee no good . For certainely these men that in their hearing do thus limit , and gage the Word , and spirit of God , would if it lay in their power , as those wicked men mentioned , Esay 30.10 . Say to the Seers see not , and to the Prophets prophesie not unto us right things , speake unto us smooth things . And those that did so the Lord calls despisers of his Word , verse 12.

Sixthly , come with a heart resolved to obey and practise whatsoever God shall teach and command thee . With such a heart came David to the Word , Psal. 119.33 , 34. Teach me O Lord the way of thy statutes , and I shall keepe it unto the end , give me understanding , and I shall keepe thy law , yea I shall observe it with my whole heart . To this the promise is made , Ioh. 7.17 . If any man will do his will , he shall know of the Doctrine whether it be of God or whether I speake of my selfe . Such shall attaine to a setled , and certaine knowledge of the truth . And Luk. 8.15 . They that with an honest heart heare the Word , keepe it , and bring forth fruit with patience . Mica 2.7 . Doe not my words do good to him that walketh uprightly ?

And how can they then profit by the ministery of the Word that in their hearing seeke nothing but knowledge , Applic. intend nothing lesse then to practise ought they heare , like those Ezek. 33.31 . They heare thy words but they will not do them But rather resolve before hand they will be still as they were , they will do as their neighbours doe ; as Ze●echia did , 2 Chron 36.13 . He s●iffaed his worke , and hardned his heart from turning unto the Lord God of Israel . No preacher shall alter them , they can heare them they trow , and ver do still as they list . What ? Wee were wise men indeed if wee should practise what we heare , leave our good fellowship , bring religion into our families , so should we be counted Puritans , God forbid we should ever become such fooles , Oh take heed , God forbid it not indeed . When Pharaoh had hardned his owne heart against the meanes God had used to soften it , Exod. 8 15. ye read oft in that book afterward that God hardned his heart , Exod. 9.12 . O therefore take heed of this , Heb. 3.7.8 . If ye will heare his voice harden not your hearts .

Seventhly , come in faith to the hearing of the Word , and in a certaine expectation to receive that good from the Lord in this his ordinance , which he hath promised to doe and worke by it . We should thinke , and meditate of the promises God hath made to this duty , and expect by faith the performance of them Christ hath promised he will be with his servants in their ministery to the end of the world , Mat. 28.20 . Beleeve this , and expect his gracious presence to make his ordinance effectuall in thine heart . He hath said , Luk. ●1 . 28 . Blessed are they that heare the Word . Consider who spake this , beleeve him of his word , and expect a blessing from him in thy hearing . The Lord hath said , Psal. 19.7 The law of the Lord is perfect converting the soule : And Rom. 1. ●6 . ●t is the power of God unto salvation . Thou feelest sundry corruptions which thou wouldest faine have power to overcome , and thy heart converted from them unto the Lord , beleeve this which God hath said of his Word , and expect to finde this converting power of God , in this his ordinance . So the Lord hath said of this ordinance , Acts 20.32 . that it is able to build his people up ▪ and to persit the worke of grace begun in them : and thou wouldst grow , and art troubled that thou grow●st to better ; come in saith to it , and looke to receive this benifit by it . So the Lord hath said , Esa. 57.19 that he createth , and ordaineth the fruit of the lips : to be peace peace to them that are n●are , and to them that are a far of . And thou w●ntest peace in thy conscience , beleeve what God ( that cannot lie ) hath said , and look verily to have peace wrought in thy heart by this meanes . In a word God hath said of this his ordinance , Esa. 55.3 . Heare , and your soule shall live And Iam 1.21 . That it is able to save your soules ; beleeve this then , and expect life , and salvation by it .

How should the most of our hearers then receive any good by this ordinance of God , Applic. when few or none come to it in this faith ? They never stirre up themselves to thinke of these promises , or to expect any such good by it . As it was with them that desired to receive good by Christs divine power , in working miracles , they must bring faith with them , Marke . 9.23 . Iesus said to him ( that came to have his sonne dispossessed ) If thou canst beleeve , all these things are possible to him that beleeveth . And still according to their faith , so they sped . Matth. 9. ●9 . So is it in this case . They that desire to receive good by the divine power of God in this his ordinance , must bring faith to it , and according to their faith , so shall they speed . And as it is said of Christ , Matth. 13.58 . He did 〈◊〉 are 〈◊〉 works ( in Nazareth ) because of their unbeliefe . So may it be sayd of our Church assemblies now adayes , God sheweth not his saving power much in them , because of the unbeliefe of our hearers .

Eightly , and lastly , If thou wouldest profite by thy hearing , pray before thou hearest , No good thing ye know can bee expected from God with a blessing if it be not sought by prayer , Deut. 4.7 . The Lord our God is nigh unto us in all that we call upon him for . And in this particular , it is the duty of Gods people to pray for their teachers , that they may so speake as they ought to speake . Col. 4.4 . and specially that in their ministery they may so apply the word , as it may effectually meet with their corruptions . Let the righteous smite me ( saith David , Psal. 141.5 . ) it shall be a kindnesse , and let him reprove me , it shall be as an excellent oyle . For themselves also they should pray , that ( through Gods assistance ) they may heare profitably , and be blessed in their hearing . Thus did David go to the Word Psal. 19.18 . Open thou mine eyes that I may behold wonderous things out of thy law . For the Lord only is he , that can teach us to profite , Esa. 48.17 . I am the Lord thy God which teacheth thee to profite . To this is the promise made , Pro. 2.3 , 5. If thou cryest after knowledge , and liftest up thy voice for understanding , then shalt thou understand the feare of the Lord , and find the knowledge of God .

And surely this is one chiefe cause , why there is so little profiting by the ministery of the word . Applic : For before they come to Church , pray either for the preacher , or themselves ; nay , few when they are at Church have any heart to joyne with the Preacher in the prayer that he maketh before the Sermon . But that complaint may bee made in this case which the Prophet maketh , Esay 64.7 . There is none that calleth on thy name , that stirreth up himselfe to take hold of thee .

Lecture VI. On the Title of Psalme 51. Novemb. 23 , 1625.

IT followeth now that we proceed to the other two parts of the use of Direction . And for the better stirring up of your affection to that which I am to deliver , you must know this , that to heare the word profitably , is a laborious , and painefull thing . The bringing of your bodies hither , and lending of your eares , is not all ( though that be painfull to you that come farre ) but there is more belongs to it then so , there is a labour of the mind , and heart , required in this worke , Strive ( saith our Saviour , Luk 13.24 . ) to enter in at the strait gate . Every gate , every part of that way whereby wee must come to life eternall , is strait , and narrow , and without much striving & labour , it is not possible to passe through it . To pray aright , you ( that are acquainted with the conscionable performance of this duty ) find it to be a painfull , and laborious thing . Rom. 15.30 . Strive together with me ( saith the Apostle ) in your prayers to God for me . And surely it is no lesse painfull a thing to heare spiritually , and profitably . Labour ( saith our Saviour , Iohn 6.27 . ) not for the meate which perisheth , but for that meat which endureth unto everlasting life .

And no marvell , For , 1. there is an utter indisposition of our owne hearts by nature , to every thing that is good ; being alienated in our minds from God , as the Apostle speaketh . Colos. 1.21 . and estranged ( as David saith Psal. 58.3 . ) from the very wombe , 2. Satan also is very busie with us , when wee goe about this worke of hearing Gods Word , to hinder us by all the cunning he hath , from hearing it fruitfully , Luke 8.12 . Those by the high-way side are they that heare : then commeth the devill , and taketh away the Word out of their hearts , lest they should beleeve , and be saved . 3. The Lord , though he first converted us without any helpe of our owne will and endeavour ; for wee were by nature dead in trespasses , Ephes. 2.1 . yea , he converted us against our will , Rom. 10.21 . All the day long have I stretched out my hands unto a disobedient and gain-saying people . Yet will he not save us , nor build us up in grace , nor blesse the meanes of grace unto us , without the helpe of our will and endeavour ; but when he hath once regenerated and renewed our will , hee will have us● imploy it in his worke : Phil. 2.12 . Worke out your owne salvation . Wee had need therefore to take paines with our owne hearts , and strive to heare profitably . For certainely as a great cause why we profit so little by the Word is this , that we will not do that that lyeth in us to make our hearing profitable , we will take no paines in this worke ; so if we would take a little paines for it , we should find that the fruit and comfort we should receive by it , would abundantly recompence all the paines wee have taken in it . That which Solomon saith of labour in our lawfull callings , Pro. 14.23 . In all labour there is profite , and 13.11 . He that gathereth by labour , shall increase ( there is a secret blessing of God upon men that labour in the meanest calling that is , that they are able to live , and thrive by it ) may fitly be applyed to this purpose ; they that labour , and will take paines in the worke of their owne salvation , to make all meanes of Grace profitable unto themselves , shall certainly thrive , and increase in Grace , whereas the lazy soule ( under the best meanes of Grace that are ) shall still be like Pharaohs Kin● , l●ane , and ill-favoured . Gen. 45.21 . We find by experience , that it is not the greatnes of a mans living , that maketh him rich , but the good imploying , and carefull husbanding of it . A little ground , if a good husband , a carefull , and painfull man have the occupying of it , proves oftentimes more fruitfull then a great deale more land will doe in the hands of a lazy and carelesse husband , though it be of it selfe a better soile , and have more helps , from God and nature , then the other hath . Pro. 24.30 , 3● . I went by the field of the slothfull , and by the Vineyard of the man void of understanding , and loe , it was all growne over with thornes , and nettles had covered the face thereof , and the stone wall thereof was broken downe ; So it is not the greatnesse , and excellency of the ministery that a man liveth under , and daily frequenteth , that will make one rich in Grace , but the care , and endeavour himselfe useth to make it profitable to him . A weaker ministery with this care , will be more availeable to inrich the heart , then the strongest can be without it .

As I therefore shewed you the last day what you must do before you come , to prepare , and fit your selves to the hearing of the word ; so will I now shew you , what your labour must be while you are in hearing of it , and lastly what you must do after you have heard it , if you desire to profite by it .

And that which is your part to doe while you are hearing , consisteth in five points .

First , you must set your selves as in Gods presence , while you are hearing of his word . 1. Remember , and thinke with your selves , you have to deale with God in this businesse ; it is Gods word , and not mans that you heare 1. Thess. 2.13 . It is God himselfe that speaketh to you from heaven by us , Heb. 12.25 . How shall we escape if we turne away from him that speaketh from heaven . Luke 10.16 . He that heareth you heareth me . Iohn was the voice of him that cryed in the wildernesse , Iohn . 1.23 . It is the Lord himselfe that speaketh and cryeth to you in our ministery , we are but his voice : Therefore Moses maketh this preface to his Doctrine , Deut. 32.3 . Because I will publish the name of the Lord , ascribe ye greatnesse unto our God . And as it is God that speaketh to you in our ministery ; So 2. is he alwayes in a speciall sort present where his word is preached , to observe , and marke how it is delivered , and received , and either to blesse , or curse the hearers accordingly . Of this , and such like places it may be said , as Iacob said of Bethel , Gen. 28.16 , 17. Surely the Lord is in this place , and I knew it not — this is none other but the house of God , and this is the gate of heaven . Though you knew it not before , know it now , surely the Lord is in this place , this is none other but the house of God , and this is the gate of heaven . Not that God dwells more here then there ( though he did so in the temple of Ierusalem ) but I speake it in reference to his majesty , and in respect of the assemblies , and meeting of Gods people , to joyne together in the use of his ordinances , Matth. 18.20 . Where two or three are gathered together in my name , there am I in the midst of them .

Remember , and thinke on these two things , whensoever you heare , that you may set your selves as in Gods presence , when you are about this worke . So did good Cornelius though a souldier , and a great man too . Acts 10.33 . We are all h●re present before God , to heare all things that are commanded thee of God . This is profitable for us to doe in our whole course of life : David did so , Psal. 16.8 . I have set the Lord alwayes before me . This will greatly further our profiting by hearing , for it cannot choose but breed in our hearts an awfull feare of God . When Iacob had said , Genes. 28.16 . Surely the Lord is in this place , verse 17. Hee was afraid , and said , how dreadfull is this place ? And without our hearts bee stricken with this awfull feare , and reverence of God , we can do no service unto him ●n an acceptable manner , Psal. 2.11 . Serve the Lord with feare , Hebr. 12.28 , ●9 . Let us have grace , whereby we may serve God acceptably , with reverence and godly feare , for our God is a consuming fire . This feare will keepe us in that behaviour and disposition of body and mind , as is meete . 1. It will keepe our bodies from sleepinesse , and all other unreverent behaviour . For so will the presence of any man do whom we reverence , and feare , Proverbs 23.1 , 2. When thou sittest to eate with a ruler , consider diligently what is before thee , and put a knife to thy throat , if thou be a man given to appetite . 2. It will keepe our thoughts from roving , without which we can never relish the Word . Psal. 1.9.113 . If we doe not hate vaine thoughts , wee cannot love Gods Word . 3. It will make us carefull to receive , and obey that , that shall be taught ; for so hath God bin wont to prepare his people to receive his Word : yea , he said of them when they were thus affected , Deut. 5.29 . O that there were such a heart in them , that they would feare me , and keepe my commandements alwayes .

Applic : No marvell then , though we profite so little by the Word , we performe this service with little or no reverence , and feare . The Apostle noteth it for a signe of an ungracious heart , Iude 12. to eate without feare ; how much more to heare without feare ; witnesse the liberty men take to sleepe at Sermons , not once striving against their owne corruption ( by stirring up , rowsing themselves , or desiring them that sit next them , to awake them ) none resisting Satan , who certainely helps forward this corruption in it . Luke 8.12 . and who , if they would resist him , would flye from them , Iames 4.7 . Three notable contempts , and wants of reverence these men doe shew . 1. To the congregation ; It is a signe of a gracelesse heart to beare no reverence to men , Luke . ●8 . 2 . worse , not to reverence any godly man , or care for grieving or offending him , or regarding what he thinks of us , Mat. 18.10 . Take heed that ye despise not one of these little ones ; worst of all not to reverence the congregation of Gods people , when they are assembled to worship God , 1. Cor. 11.22 . despis● yee the Church of God ? I tell you , it becomes the greatest Prince that is , in his comming in , and going out , and his whole behaviour to shew reverence to the Congregation . 2. They shew contempt to the holy Angels , who are present , and have a speciall charge given them , to attend the holy assemblies of Gods people , both to be as a guard unto them , and as witnesses to observe their behaviour , 1. Cor. 11. ●0 ▪ 3. But chiefly they shew contempt to God , who ( as we have heard ) is in a speciall sort present here , Levit. 6.2 . Reverence my sanctuary , I am the Lord .

Secondly , while the word is preached unto us , wee must attend diligently to what we heare , as they that would be loath to loose a word that should be delivered , Vnto me m●n gave care ( saith Iob. 29.21 , 23. ) and waited , and kept silence at my counsell . And they waited for me as for the raine , and they opened their mouth wide , as for the latter raine . And it is said , Luke 19.48 . That the people * * So it is in the margent . hanged upon Christ . This Gods people are oft called upon for , Mar. 4.23 . Christ was wont to say to the people in the beginning of his Doctrine , hearken ; and againe at the end of his Sermons , vers. 9. And 7.14 . Hearken every one of you . Esa. 55.23 . Hearken diligently unto me , encline your eare , and come unto me ; heare , and your soule shall live . Pro. 22.17 . Bow downe thine eare , and heare . No hope the ministery of Christ himselfe should draw us , and make us to come unto him , and cause our soules to live , unlesse we thus heare , hearken diligently , encline , and bend our eares to heare ; Put these things into your eares , saith our Saviour , Luk. 9.44 . For 1 the Word is so precious as it is worth the hearkning unto . Psal. 19.10 . It is more to be desired then gold , yea then much fine gold ; sweeter also then honey , and the honey combe . 2. Who knowes how soone you may be deprived of it . 3. As in all other the parts , and faculties of mans body , and soule there is a naturall aversnesse , and indisposition to that that is good ; so it is in the eare , there is a marvellous unaptnesse , and untowardnesse in it to hearken to the Word ; it is not so soone weary of hearing any thing , as of Gods Word . Mat. 13.15 . This peoples heart is waxen grosse , and their eares are dull of hearing . Yea we are by nature deafe as well as blind . Esa. 43.8 . Bring forth the blinde people that have eyes , and the deafe that have eares . So that it is noted for a speciall worke of Gods Spirit ( which every one of you which find it , in your selves , may take great comfort in ) to be able to mind the word , and to attend unto it . Esa. 32.3 . The eares of them that heare , shall hearken . And Act. 16.14 . It is said of Lydia that the Lord opened her heart , that she attended to the things that were spoken by Paul . If the Lord had not opened her heart she could not have done it ; this is not every mans case . Our Saviour speakes of some that hearing heare not , Mat. 13.13 . How can that be will you say ? Yes very well . Men may heare , and not mind nor regard what they heare , and so in hearing not heare . The hearing eare , and the seeing eye ( saith Solomon , Pro. 20.12 . ) the Lord hath made even both of them . To have an eare able to hearken , and attend to the Word is a rare gift of God ; which made our Saviour say to his Disciples , Matth. 13.16 . Blessed are your eares , for they heare .

Observe then another cause why the Word is so unfruitfull in Many . Applic. 1. Some thinke it enough that they come to Church , though they shew no desire to heare at all , though they sit so as they can heare nothing . True it is that it is fit there should be a decent order in the Congregation , and ( above all other places ) there should there respect be had unto seemelinesse ; every man , and woman should be placed there according to their yeares , and degree , and should keepe their places , 1 Cor. 14.40 . Let all things be done decently , and in order . Paul joyed in the seemely order be beheld in the Church-assemblies of the Colossians , Col. 2.5 . Among other things the Queene of Sheba observed , and admired in Solomons house , the sitting of his servants , in that decent order , was one 1 King . 10.5 . and if it were fit they should fit in such a decent order in Solomons house , much more is it fit they should doe so in Gods house ; as that decent order did so much commend Solomons house , so would it doe our Church-assemblies certainely . It is a fault I observe amongst you here that many of you use to stand up upon your formes , and seates . For 1. It is an unseemely sight , and decency becomes Gods house . 2. It hinders their hearing that sit behind you , and so it is not onely against decency , but against edification also . 3. You do it without any just cause at all , when you may heare well enough though you sit or stand downe . All this notwithstanding if you cannot heare where you sit , the poorest or yongest of you should not be ashamed or afraid to come up higher , and sit or stand nearer to the pulpit . You should straine curtesie in this case . What a disorder was in that congregation mentioned , Luk. 12.3 . they trod one upon another ; and yet because their desire to heare , and to be edified by his doctrine forced them to it , our Saviour never blamed them for it . It is said of Christs hearers that they were wont to Sit about him , Mar. 3.34 . and Luk. 15.1 . that they drew neare to him to heare him ; and Mary sate downe at his feet when he preached , that she might be sure to heare him , Luk. 10.39 . Yea to helpe their attention , and keepe their minds the better from roving they were wont to fixe their eyes upon him , Luk. 4.20 . Secondly , Of them that do heare us , few are able to hearken or attend to that they heare , Esa. 43.20 . Seeing many things but thou observest not ; opening the eares , but he heareth not . So that we may justly take up the complaint of the Prophet , Ier. 6.10 . To whom shall I speake , and give warning that they may heare ? behold their eare is uncircumcised , and they cannot hearken .

Thirdly , we should heare the Word with understanding , and judgement ; 1. We must labour to conceive , and understand what we heare . Christ calls upon his hearers earnestly for this . Mat. 15.10 . He called the multitude , and said unto them , heare , and understand . How should we els profit by any thing we heare ? Acts 8.30 . Vnderstandest thou what thou readest ? saith Philip. So say thou to thy owne heart in hearing , els it is not possible for thee to profit by that thou hearest . Mat. 13.13 . In hearing they heare not , neither understand ; they that understand not what they heare , in hearing heare not . Ps. 45.10 . Hearken ( O daughter ) and consider , and incline thine eare . 2 Tim. 2.7 . Consider what I say . Yea 2. We should be able also to judge of that we heare , 1 Co● . 10.15 . Iudge yee what I say . Iob 21.11 . Doth not the eare try words ? and the mouth tast his meate ? 1 Thes. 5.21 . Prove all things ( not by thy proud fansy and conceit indeed , but by the Word , in reverence , and humility ) hold fast that which is good . Christs sheepe can put a difference betweene the voice of their true Pastor , and of a stranger , Ioh. 104 , 5.

Applic. Take notice of this for one chiefe cause why the Word is so unfruitfull , ye heare without understanding . 1. Many understand not what they heare ; but that heavie judgement is upon them , that is mentioned , Mat. 13.14 . In them is fulfilled the prophecy of Esayas , by hearing , ye shall heare , and shall not understand , and yet they neither bewaile nor feele it . No marvell therefore though they profit not . Mat. 13.19 . When one heareth the Word of the kingdome , and understandeth it not , then commeth the wicked one , and catcheth away that that was sowne . 2. Many that understand well what we say , yet here without all judgement ; can put no difference twixt truth , and error , Pro. 14.15 . The simple beleeveth every word , but the prudent man looketh well to his going . They cannot judge when the Scripture is wrested , and when it is well applyed . Vnskilfull they are in the word of righteousnesse : for they are babes , Heb. 5.13 .

Lecture VII . On the Title of Psal. 51. November 30. 1625.

FOurthly , labour to heare with affection , and delight . It was the charge Moses gave to Gods people , Deut. 32.46 . Set your hearts unto all the words , that I testifie among you this day ; and he gives the reason , vers. 47. For it is not a vaine thing for you ; because it is your life . It is said of Gods people in the primative Church that they received the Word gladly , Act. 2.41 . And of Christs hearers , Mar. ●2 . 37 . The common people heard him gladly . 1. It is a great signe of grace to heare the Word with joy . Ps. 119.162 . I rejoyce at thy Word as one that findeth great spoile ; to be cheerefull while we are in Gods house , Esa. 56.7 . I will make them joyfull in my house of prayer . That that is said of almes , 2 Cor. 9.7 . God loveth a cheerefull giver , may be said likewise of the hearer of Gods Word . 2. This will be a great helpe to your memory , and make you better able to keepe that you heare , when you heare it with delight , Psal. 119.16 . I will delight my selfe in thy statutes , I will not forget thy word . 3. This will greatly encourage thy teacher , and add spirit , and life to him , to see thee heare chearefully . Even our blessed Saviour himselfe was much stirred up in his affections by beholding the zeale of his hearers , Mat. 5.1 . Mar. 6.34 . Ioh. 4.30 — 32. Mar. 3.20 .

Know therefore this is one cause why most get so little good by their hearing , Applic. they heare without all delight , and affection . Their very countenances testifie that they say in their hearts , as Mal. 1.13 . Behold what a wearinesse is it . And thereby 1. They dishearten , and grieve their teachers , which must needs be their owne disadvantage , Heb. 13.17 . If they doe their worke with griefe , it will be unprofitable for you . 2. They provoke God to anger , 2 Thess. 2.10 , 11. Because they received not the love of the truth that they might be saved , for this cause God shall send them strong delusions that they should beleeve a lie .

Fiftly , in the hearing of the Word we must take every thing as spoken to our selves . As 1 wee must desire to heare that chiefly that concernes our selves most , as Iohns hearers did , Luk. 3.12.14 . So 2 must we strive to apply all that we heare to our selves , Iob 5.27 . Heare this , and know it for thy selfe . For 1. There is no truth of God taught out of Gods Word , but it concernes every one of Gods people , and was intended by the Lord for his use . Whatsoever things were written afore-time , were written for our learning , Rom. 15.4 . 2. There is no truth that can bee taught ( be it never so wholesome or soveraigne ) can doe us any good , if we doe not apply it ; as the best food cannot nourish us , unlesse we take it , and eate it . And this comparison the Prophet applyeth to this purpose , Esa. 55.2 . Hearken diligently unto me , and eate yee that which is good . 3. It is noted for a property of Gods Elect that they are apt , to apply Gods Word unto themselves ; as there is in every member of our body to draw from the stomacke , and liver , and veines nourishment for it selfe , and to make it his owne ; to which the Apostle alludeth , Eph. 4.16 . This we shall finde in the elect Disciples , Mat. 26.22 . And they were exceeding sorrowfull , and began every one of them to say unto him , Lord is it I ? The like you shall see in them when he spake of the dangerous state that rich men are in , Mat. 19.25 — 27. and yet one would have thought that Doctrine did little concerne them .

And certainely this is one cause why so many ( though they heare us constantly ) profit so little . Applic. Heb. 4.2 . The Word preached did not profit them ( saith the Apostle of the Iewes that perished in the wildernesse ) not being mixed with faith in them that heard it . They are apt to put of from themselves to others , whatsoever is taught , like to those the Lord complaines of , Hos. 8.12 . I have written to him the great things of my law , but they were counted as a strange thing .

And thus have I finished those duties that are to be performed by us during the time that we are in hearing the Word . Now follow those that are to be done after we have heard the Word , if we desire to reape fruit by it . And those also are principally five .

First , we must be carefull to keepe that which we have received both in our minde , and in our affections , Heb. 2.1 . Therefore we ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip . And of the the blessed Virgin it is said , Luk. 2.51 . But his mother kept all these sayings in her heart . For 1 as the best seed must have a time to tarry in the ground , or it can never bring fruit ; so is it with the Word , Luk. 8.15 . The good ground are they which in an honest , and good heart , having heard the Word keepe it , and bring forth fruit with patience . 2. Our carelesnesse in laying up the Word , and hiding it that we may keepe it , gives great advantage to Satan to steale it from us ; as the loose , and carelesse laying of our money or goods doth to a thiefe , yea makes many a child , and servant false that otherwise would have beere true . Marke this in the parable . Out of what hearers hearts did Satan steale the Word ? Out of theirs that were like the high way that had no earth to hide or cover the seed , Luk 8.12 . 3. This carelesnesse to keepe the good Word , is a high contempt done to it , which God must needs take vengeance of . Therefore the Apostle , Heb. 2. when he had said verse 1. We ought to give the more earnest heed to the things which we have heard , lest at any time we should let them slip ; he adds this for a reason , verse 3. How shall we escape , if we neglect so great salvation ?

Applic. Let men then impute the small good they get by their hearing unto this profane carelesnesse of keeping that which they have received . 1. They are like sives that while they are in the water seeme to be full , and to have a great quantity of water in them , but take them out , and there is not a jot left in them . They forget presently what they heare and it never troubleth them . Every one would count it a great judgement , and be sensible of it in his temporall estate , to get much , and to put it into a bottomlesse purse , not to bee able to keepe it , because God blowes upon it , as Hag. 1.6.9 . And if a thiefe had taken your purse or broken into your house , and robd you , what outcries would you make ? But in his spirituall estate no man regards this . 2. Nay they have no care nor desire to keepe , and remember what they have heard , for this indeed is the cause why mens memories are so bad , they take no delight in the Word , Ier. 2.32 . Can a maid forget her ornaments ; or a bride her attire ? 3. The good affections , and desires wrought by the Word they nourish not , but they are presently choked with worldly businesse , and pleasure , Luk. 8.14 .

Secondly , wee must meditate , and seriously thinke of that which we have heard . It is a duty injoyned us to thinke of good things : Phil. 4.8 . thinke of these things . It is not enough to heare Gods Word but we must consider of it in our hearts . Deut. 4.39 . Know therefore this day ( saith Moses ) and consider it in thine heart . David was much given to this , Psal. 119.15 . I will meditate in thy precepts . The blessed Virgin is commended for this , Luk. 2.19 . All the things she heard concerning Christ she kept them , and pondered them in her ●eart . This is enjoyned as a duty most necessary to this purpose . Esa 46.8 . Bring it againe to minde O ye transgressors . For 1. This would argue a love to that we heare and a delight in it , Psal. 1.2 . His delight is in the law of the Lord , and in that law doth he meditate day and night : and 119.97 . O how love I thy law ? it is my meditation all the day . 2. This would greatly increase our comfort in the Word , and cause us to feele more sweetnesse in it , as the chawing of our meate makes us tast more sweetnesse in it , Psal. 119.15 , 16. I will meditate in thy precepts , and have respect unto thy waies : I will delight my selfe in thy statutes . 3. This would greatly increase and confirme our knowledge , Psal. 119.99 . I have more understanding then all my teachers , for thy testimonies are my meditation . 4. This would cause the Word to have more power in our hearts to draw us to practise , and to nourish and increase the life of godlinesse in us . As meat ( though it be never so good , never so well dressed ) nourisheth us not , but is rather a burden then benefit unto us , if our stomack cannot concoct , and digest it ; so it is with the food of our soules , Iosh. 1.8 . Thou shalt meditate in the law day and night , that thou maist observe to do according to all that is written therein .

Applic. How then should the Word you heare doe you good , when you never thinke of it after you have once heard it ? It is noted of the Disciples that though they had seene Christs mighty power in the miracles of the loaves , yet their faith was never the stronger , but upon every new tentation and occasion of feare , they were extreamely troubled ; and that this was the cause of it , Mar. 6.52 . For they considered not the miracle of the loaves for their heart was hardned . They had seene that miracle , and it may be also remembred it , but they had not considered , and meditated of it , and therefore they were never the better for it .

Thirdly , you must conferre of that which you have heard , and repeate it among your selves . 1. It is often spoken of in Scripture as a duty wee owe to God and his Word , to speake of it unto others , Psal. 119.172 . My tongue shall speake of thy Word ; for all thy commandements are righteousnesse . Yea this is noted as a speciall use we should make of our reading and hearing of the Word , to speake of it unto others , it must not be in our heart onely but in our mouth too , Iosh. 1.8 . This booke of the law shall not depart out of thy mouth . And that which is said of the Priest , Mal. 2.7 . that his lips should keepe knowledge ; is said likewise of every one that truly feares God , Pro. 5.2 . My son attend unto my wisdome , and bow thine eare unto mine understanding — that thy lips may keepe knowledge . 2. You that go home together from the Sermon should make this use of your company , to conferre together of that which you have heard ; as they did , Luk. 24.14 . 3. Yea you should all count it a benefit to have a companion you may conferre with about that which you have heard . Christs Disciples used it much . When Christ had taught how hard it was for rich men to be saved it is said Mar. 10.26 . They were astonished out of measure , and said among themselves , who then can be saved ? The like you shall find spoken of their conferring among themselves of another Sermon of our Saviours , Ioh. 16.17 , 18. Yea it is reported of other of his hearers too besides his Disciples that they did use to conferre among themselves of that which he had taught , Ioh. 7 35 , 36. 4. But chiefly this is required of you that have families , that you repeate unto them , examine them , conferre with them about that which they have heard . For this we have a plaine commandment , Deut. 11.18 , 19. Ye shall lay up these my words in your heart-and yee shall teach them your children , speaking of them when thou sittest in thy house , &c. Yea it is said to be a chiefe thing , that the Lord had respect unto in giving us his Word , and vouchsafing to us the knowledge of it , that we might instruct our families in it , Deut. 4.10 . Gather me the people together , and I will make them to ●eare my words that they may learne to feare me , and that they may teach their children . According to that proverbe , Mat. 5.15 . Men do not light a candle , to put it under a bushell , but on a candle-sticke , and it giveth light to all that are in the house . For this we have an example which ( above all others ) we should desire to follow , even the practise of our blessed Saviour himselfe ; who ( though he spent himselfe so much in his publique labours , yet ) did use to conferre with his family of the Sermons hee had made , to examine them , and make all things plainer to them , Mat. 13.51 . Have ye understood all these things ? And Mar. 4.34 . When they were alone he expounded all things to his Disciples . This repeating , and conferring of that wee have heard would certainely greatly further our profiting by the Word . In this that proverbe will be found true as much as in any other thing , Eccl. 4.9 . Two are better then one . We may all in this kinde receive helpe one from another , even he that is stronger in knowledge and grace , from another that is weaker then himselfe is . Yea God is so pleased with it that a blessing may be expected from God in the use of it . It is said of the two Disciples that went toward Emmaus , Luke 24. ●5 . That wh●le they communed together , and reasoned , Iesus himselfe drew neare and went with them . And againe that when they went to relate to the Apostles that they had seene him , and what he had said to them , and the Apostles , and they were conferring of this matter , it is said Luk. 24.36 . That as they spake , Iesus himselfe stood in the midst of them .

Foure speciall benefits certainely you might reape by it . First , It would make your children , and servants to marke better then they do what they heare , if they knew they should be examined when they came home . The Disciples of our Saviour were so diligent , and watchfull in hearing that hee commends them for it Mat. ●3 . 16 . Blessed are your eares for they heare . And what made them so attentive ? Surely this was one cause , that they knew their master was wont to examine them as you heard , Mat. 13. ●1 . Secondly , It would much helpe , and confirme both your families , and your selves also in the understanding , and beleeving of that which hath beene taught you , if you would thus repeate it , and confer of it , and examine the proofes that have beene delivered for the confirmation of it . See a notable example of this in those noble , and worthy Christians of Berea , Acts 17 11 , 12. They received the Word with all readinesse of mind , and searched the Scriptures daily , whether those things were so ; therefore many of them beleeved . You would beleeve , and be better stablished and setled in the knowledge and perswasion of that which we teach you , you would receive , and embrace it with more readinesse of mind then you do , if you would take paines to examine how it is proved , and confirmed , and grounded upon the Scripture . Thirdly , it would much helpe your memories , and make you better able to retaine that which you heare , if you would thus repeate it in your families , Deut. 4.9 . Take heed to thy selfe , and keepe thy soule diligently lest thou forget — but teach them thy sons , and thy sons sons . As if he should say , That is an excellent meane to keepe thee from forgetting them . Fourthly , it would also much helpe you in your affections , and worke in you a feeling of that which you have heard , if you would thus conferre of it afterward , it would cause the Word to be sweeter to to you , and to have more life and power in your soules . This you shall finde in that charge God gives to his people , Deut. 6.6 , 7. These words that I command thee this day , shall be in thine h●art , and thou shalt teach them diligently to thy children ▪ and shalt talke of them when thou sittest in thine house . But that which yee read in your booke , thou shalt teach them diligently unto thy children ; the margent of your Bibles saith is read thus in the Hebrew , thou shalt whet or sharpen them upon thy children ; noting that this repeating , and conferring with our family of the Word , will whet , and sharpen it , and make it fitter to worke upon our hearts . I thinke it meet ( saith the Apostle , 2 Pet. 1.13 . ) to stirre you up by putting you in remembrance ▪ This bringing the Word to remembrance againe , is a meane to stirre up our affections unto it .

Applic. I pray you therefore take notice of your great sinne in this as another chiefe cause why you profit no more by your hearing . 1. Few can bee found that have any heart to speake of that which they have heard . Let us heare any newes , let a tale be told us , ( though it be of matters that are of no moment , that nothing concerne us ) we cannot hold but the next we meet with we must needs utter it unto ; only that that we heare at a sermon , though it be never so profitable ; though at the hearing of it we seemed to be much affected with it , yet have we no minde to speake of it againe . Surely we have all great cause to be humbled for this corruption , and to strive against it . For 1 this argueth Gods Word is not in our heart , Psal. 37.30 , 31. The mouth of the righteous speaketh wisdome , and his tongue talketh of judgement ; For the law of his God is in his heart . 2. This silence of ours proceeds from this , that we are ashamed to speake of Gods Word , Ier. 6.10 . Behold the Word of the Lord is unto them a reproach , and ô how great a sin is that ? David was of another minde , Ps. 119.46 . I will speake of thy testimonies before Kings , and will not be ashamed . 2. For repeating of Sermons in your families it is generally neglected . You are all in your families like Martha to whom our Saviour said , Luk. 10.41 , 42. Martha , Martha , thou art carefull and art troubled about many things , but one thing is needfull . You can spare no time for that one thing , no not one houre of a weeke in these long winter nights , no not on the Lords day . And what hope is there that our labour here in the Church should doe you any good when you will do nothing at home ; which ( as you have heard ) you have as expresse a commandment for as we have for the paines we take heere at Church . Or what comfort can you have in your profession of religion , that have so little care of your families ? whereas the Christians that Gods spirit gives testimony unto in his Word , are ever discribed thus , Ioh. 4.53 . himselfe beleeved and his whole house . Acts 10.2 . One that feared God , and all his house .

A fourth thing you ought to do after the hearing of the Word is this , that if you doubt of any thing you have heard , ( and cannot by your private meditation , and conference resolve your selves in it ) you should resort to the Minister , and seeke resolution from him . We should use more to move questions about that we reade . The noble Eunuch when he could not understand what he read , and God had given him the oportunity of a Minister , he made this use of him , Acts 8.34 . I pray thee ( saith he ) of whom speaketh the Prophet this of himselfe , or of some other man ? But specially we should do so when we doubt of , and cannot tell how to understand what we have heard in a Sermon . So did our Saviours best hearers use to do , Mat. 13.36 . His Disciples came to him , saying , declare to us the parable of the field ? So did they againe , Mar. 7.17 . So did they also at sundry other times come unto him to be resolved in their doubts that rose in their minds at the hearing of him , Mat. 17.10 . and 19.10 . For Mal. ● . 7 . as the Priests lips should keepe knowledge ; so the people of God in their doubts should seeke the law at his mouth for he is the messenger of the Lord of hosts .

This duty also the hearers of the Word do much neglect . Applic. 1. Sometimes indeed through the fault of some Ministers , who count it a great indignity , and take it in foule scorne that their hearers should make a question of any thing they teach ; and not count every thing an oracle that comes out of their mouth . But such Ministers should hearken to that which Christ saith , Matth. 11.29 . Learne of me for I am meeke , and lowly in heart . He alwaies shewed himselfe most ready to declare the meaning of any thing he taught , to them that did demand it ; and to resolve them in any doubts , that did rise in their minds from his doctrine . Yea he was wont to offer himselfe unto them this way , and to prevent them when he saw them purposed to aske him such questions as Ioh. 16.19 . Iesus knew that they were desirous to aske him , and said unto them doe ye enquire among your selves of that I said ? and thereupon he tooke occasion to satisfie them fully in that they doubted of . But 2. The neglect of this duty proceeds principally from the people themselves , who as they are apt oft times to mistake and misunderstand the preacher , so are they as ready to goe away with it , and slaunderously to report most absurd , and improbable things which they conceive he did teach ; and all because they will not vouchsafe to come to the Minister himselfe , and to desire him to resolve them in the things they doubted of . Such hearers Paul himselfe had , Rom. 3.8 . We are slanderously reported of , and some affirme that wee say , let us doe evill that good may come , whose damnation is just .

The fift , and last duty that you are to performe after the hearing of the Word , if you would profit by it , is this , that you presently set upon the practise of that , that you have heard . 1. The end of all our hearing is that wee may practise what we heare , Deut. 5.1 . Heare ô Israel the statutes , and the judgements which I speake in your eares this day that ye may learne them , and keepe , and doe them . 2. That that we heare is not blessed to us , we receive no good nor comfort by it , till we practise it , Iam. 1.25 . Who so looketh into the perfect law of liberty , and continueth therein , he being not a forgetfull hearer but a doer of the worke , this man shall be blessed in his deed . 3. It is a great advantage to us to set presently upon the practise of that we have heard , when God hath by his Word convinced our consciences , and stirred up in us , good desires and purposes ; as it was for them that lay at the poole of Bethesda , to step into it presently after that the Angel had stirred the water , Ioh. 5.4 . For delay will make the practise of any good duty a great deale more difficult . Which made Abraham goe presently about the circumcising of his family , Gen. 17.23 . and the offering up of his son Isaac , Genes. 2● . 3 . so soone as ever he had received the commandement from God to do it . This also made David to use such speed in this case , as we shall find Psal. 119.60 . I made hast , and delayed not to keepe thy command●ments .

Alas then , how can the most of our hearers thrive in grace , or be the better for that they heare ? 1. Few practise any thing they heare , ●eave any sinne , do any good duty ever a whit the more , for any thing they heare , and therefore must needs prove like the house built upon the sand , when the time of tryall shall come , Mat. 7.26 , 27. 2. Many , that when they are hearing , have good motions , and purposes , yet through delay they vanish , and come to nothing ; of whom ( in respect of their spirituall poverty ) that may be said which Solomon speaketh , Prov. 24 . 3● , 34. Yet a little sleepe , a little slumber , a little folding of the hands to sleepe ; so shall thy poverty come , as one that travelleth , and thy want as an armed man .

Lecture VIII . On the Title of Psalme 51. Decemb. 14. 1625.

WEe have already heard that in the means that are here mentioned wherby David was brought unto repentance , two things are to be observed . 1. That Nathans ministery was the meanes to recover him . 2. What that course was that Nathan held with him , and whereby he did so mightily prevaile . The former of these wee finished the last day , and it followeth now that we proceed unto the second .

This is set downe in the 2. Sam. 12.1 . — 14. But I intend not to handle the whole speech of Nathan , but onely to observe this in it in generall , that he did particularly , and boldly reprove him , and denounce Gods judgement against him , and by that meanes he brought him unto repentance . The parable whereby he laid open the odiousnesse of his sinne in another mans person moved him not , but when he directed his speech to him in particular , and boldly , and sharply reproved him , that ( through the blessing of God ) prevailed mightily with him .

Now from this thus observed , in the course that Nathan tooke with David , this Doctrine ariseth for our instruction .

Doct. 8. That the ministery that God hath sanctified for the conversion of sinners , and wherein hee useth to shew his mighty power that way , is such a ministery as applieth the word particularly to the hearers , such as plainely and boldly reproveth sinne .

See the proofe of this Doctrine in three points .

First , the best preachers and Prophets , to whom the Lord hath in his word given greatest testimony , were wont to preach in this manner ; they were wont to reprove sinne boldly , and without partiality , and plainely , and particularly , so as the party they desired to reforme , might know himselfe to be meant . So did Eliah speake to a King , 1. Kings 18.18 . It is thou and thy fathers house that have troubled Israel , in that yee have forsaken the commandements of the Lord , and thou hast followed Baalim . So preached Iohn the Baptist ( who came also in the spirit , and power of Eliah , Luke 1.17 ) to another King Luke 3.19 . Herod the Tetrach was reproved by him for Herodias his brother Philips wife , and for all the evils that Herod had done . Thus did the Prophet Malachy preach , Mala. 2.1 . And now ô ye Priests , this commandement is for you . And thus did the Prophet Hosea preach , Hos. 5.1 . Heare ye this ô Priests , and hearken ye house of Israel , and give ye eare , ô house of the King . You see how particularly they dealt , and how boldly also , not with the common sort of the people only , but even with Kings , and with Priests ; whom it hath ever beene as dangerous a matter , and cause of greater persecution to meddle with , then with Kings themselves . Yea , this was so usuall in the ministery of the Prophets , to reprove and denounce judgements against sinne , that it is made a note of difference to distinguish the true Prophets from the false , Iere. 28.8 . The Prophets that have bin before me , and before thee of old , prophesied both against many countryes , and against great Kingdomes of warre , and of evill , and of pestilence . And Mic. 3.5.8 . The Prophets make my people erre , that bite with their teeth , and cry Peace . But truly I am full of power by the spirit of the Lord , and of judgement , and of might , to declare unto Iacob his transgression , and to Israel his sinne .

Secondly , God hath straitly injoyned his servants to preach thus , and commanded them in this manner to reprove sinne , as a chiefe worke and duty of their ministery . And in this proofe observe an answer to an objection that is made by some against the former proofe taken from the example of Eliah , Iohn Baptist , and the Prophets , for they ( say some ) had another manner of spirit , another manner of power & authority , then the ministers of the Gospel now have . And indeed I cannot deny but this is true in some part , for the Prophets . 1. Had an immediate calling from God . 2. Spake by divine inspiration , so as they could not erre , either in the matter that they delivered , or in the manner of their delivery , 2. Pet. 1.21 . Yet in this point there is no difference betwixt us , and them , we also are bound aswell as they to apply our doctrine , and to reprove sinne boldly , and particularly . Observe therefore , that this manner of preaching , is enjoyned to the ministers under the Gospel , as a chiefe worke of their ministery . See this first in the commandement given by that Evangelicall Prophet , Esay 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 sinnes . As if he had said , Do it zealously , and with feeling , cry aloud ; do it boldly , and without partiality , spare not ; doe it plainely , and particularly shew my people their transgressions , and their sinnes . Two other commandments we find for this : the one , Tit. 2.5 . These things speake and exhort , and rebuke with all authority , the other is , 2. Tim 4. ● . Preach the word , be instant in season , and out of season , reprove , rebuke , exhort with all long suffering , and doctrine , Where observe both that application is made the chiefe part of preaching , and that reproving of sinne , is made the chiefe part of application . Yea , observe in what manner the Lord hath commanded his servants to preach , in this manner , thus plainly and boldly to reprove sinne in their ministery , 2. Tim. 4.12 . I charge thee before God , and the Lord Iesus Christ , who shall judge the quicke and the dead , at his appearing , and in his Kingdome , preach the Word , reprove , rebuke , &c. And Iere. 1.17 . Gird up thy loynes , and arise , and speake unto them , all that I command thee : be not dismayed at their faces , lest I confound thee before them .

Thirdly , this kind of preaching is that wherein God hath beene wont to shew his power most , and to worke most mightily with , and wherein indeed the very life and power of preaching doth chiefly consist . This is plaine in this example of David , till Nathan dealt thus roundly , and particularly , and told him , 2. Sam. 1● . 7 . Thou art the man , he could do no good on him . By this course also Peter prevailed so with the three thousand mentioned , Acts 2.36 , 37. And so did our blessed Saviour with that woman of Samaria ; when hee had effectually discovered to her her foule sinne . Iob. 4.18 . He that thou now livest with , is not thy husband ; yea verse 29. He told her all things that ever she did , then she that before was most secure , & made no reckning of him , but could discourse very malaperdy with him , now beganne to have her conscience awakened , and to acknowledge and reverence him , not only as a Prophet , verse 19. but even as the Christ , and Saviour of the World , verse 29. This is the manner of preaching , which makes men feele and acknowledge the mighty power of God in his ordinance ; and fall downe ( as the Apostle saith , 1. Cor. 14.24 , 25. ) and worship God , and say , of a truth , God is in you , when the hearer feeleth himselfe to bee convinced of all , and judged of all , and the secrets of his heart manifested to him . Now the reasons and grounds of this Doctrine , are principally three .

Reason . 1 First , Every man ( through that selfe love , and hypocrisie that is in his heart ) is apt to put of from himselfe to others generall doctrines and reproofes , is wont to be little moved or affected with them ; they make no more use of them then little children can doe of a great loafe that is set before them , the Word must be cut and divided to them . 2. Tim. 2.15 . and every one his owne portion given unto them , by a wise steward , Luk 12.42 . or else they will never bee able to make good use of it . The generall parable whereby Nathan did notably lay open the foulenesse of his sinne , made David vehement , and fierce against another man that should doe so , 2. Sam. 12.5 , 6. but it never brought him to any touch of heart for his owne sin ; but when Nathan applyed his doctrine to him verse 7. then he was humbled , ver. 13. So the Iewes while Christ spake in a parable ( as in generall doctrine and reproofe ) of their sinne , they posted it of to others , and gave a most sharpe censure of them that should offend in such sort , Mat. 21.41 . They say unto him , he will miserably destroy those wicked men , and let out his vineyard unto others , but when he applied it unto them in particular , ver. 45 , 46. then they were moved .

2. Secondly , Till mens sinnes be effectually discovered unto them , they can neuer attaine to any soundnesse of faith , or of any other saving grace , Tit. 1.13 . Rebuke them sharply , that they may be sound in the faith . So we shall find , Iohn 16.8 . that this is the course which the spirit , the comforter , useth to take in bringing Gods elect to true comfort . When he is come ( saith our Saviour ) hee will reprove the world of sinne . And Esa. 61.3 . None can ever attaine to the happinesse to be called trees of righteousnes , the planting of the Lord , till they have first beene mourners for sinne , and have had in them the spirit of heavinesse . Nay , till then , men can never seriously desire salvation . So that in this respect also , the ministery whereby God useth to convert sinners ; must needs be such as doth plainly , and boldly reprove sinne .

Thirdly , The Lord useth to worke most mightily with , and to blesse the ministery of such of his servants most , 3. as are most faithfull to him in their ministery . It is the chiefe grace that God delighteth in , and requireth in his stewards , and servants , that they be faithfull . 1. Cor. 4.2 . It is required in stewards , that a man be found faithfull . Ier. 23.28 . He that hath my word , let him speake my word faithfully . Such the Lord useth to worke most mightily by . This is given for a reason , why Levies ministery was so powerfull and effectuall , that he did turne many away from iniquity , Mal. 2.5 , 6. He did himselfe feare God , and iniquity was not found in his lips . Now the faithfulnesse of Gods messengers , consisteth principally in this , even in delivering his whole message , Acts 20.26 , 27. I take you to record , that I am pure from the bloud of all men , for I have not shunned to declare unto you , all the counsell of God . The faithfulnesse of Gods steward , consisteth chiefly in giving to every one in Gods family , their owne portion in due season , Luke 12 4● . The faithfulnesse of the Preacher consists in fitting his doctrine to his audience , and discovering to them their speciall sinnes ; as Paul did , when he preached before Felix , Acts 24.25 . He spake so of righteousnes , temperance , and the judgement to come , that he made Felix to tremble .

Vse . This Doctrine serveth , 1. for instruction ; 2. for exhortation ; and 3. for reproofe .

And it serveth for the instruction , first of you that are the people of God , the hearers of his Word , secondly , of us that are his messengers and servants .

And it serveth to teach you two things .

First , What is the true cause of that bitter hatred that the World hath ever borne to Gods faithfullest ministers . No people have ever beene so much hated and persecuted in the World as they . Christ bids his Apostles looke for no better entertainement in the World , then to be reviled and persecuted , and to have all manner of evill spoken of them , and tells them the Prophets of God had beene so used before them , Matth. 5.11 , 12. And Paul saith of himselfe and the rest of his fellowes , that they found their Masters words true , in their owne experience , for they were reviled , and persecuted , and defamed , and counted continually ( unto this day saith he ) as the filth of the World , and the off-scouring of all things , 1. Cor. 4.12 , 13. And when God opened unto him at Ephesus , a large and effectuall doore ( that is , blessed his ministery mightily , and gave it entrance into the hearts of his people ) hee tells us , there were many adversaries raised up against him , 1. Cor. 16.9 . Yea , this hatred of the World doth so inseparably follow the faithfull ministers ( as the shadow doth the body ) as it is made a note of an unfaithfull minister , not to be thus hated in the World , Luke 6.26 . Woe be to you when all men shall speake well of you , for so did their fathers to the false Prophets . And Gal. 1.10 . If I yet ( after so long preaching ) pleased men , I should not be the servant of Christ . Will you know the true cause of this ; Alas , it cannot otherwise be , they use ( according to the charge the Lord hath laid upon them ) to cry out boldly , plainly , and particularly against the sinnes of all men . When the Prophet Ieremy complaineth , Iere. 15.10 . that though he had neither lent on usury , nor borrowed on usury , yet every one did curse him : he gives this for the reason of it , that he was a man of strife , and a man of contention with the whole earth . And this reason Ahab gives , why he hated Mi●ajah the Prophet , for he doth not prophecie good concerning me , but evill , saith he . 1. Kings 22.8 . The two witnesses by their ministery did vexe and torment men , Revel. 11.10 . And this hath made many a good man even afraid to enter upon this thankelesse office and function . Moses was so , as you shall find by the excuses he made , Exod. 3.11 . and 4.10 . And Ieremy was so , Ier. 1.6 . And Ionah was so , Ionah 1.3 . Yea for this cause , many a good man being in this function , hath had strong tentations , either to give it over , or at least to give over his faithfulnesse in reproving sinne , because it bred him so much displeasure and hatred of men . So was it with good Ieremy , Iere. 20.9 . I said I will not make mention of him , nor speake any more in his name , ( I will give over preaching ) but his Word was in my heart as burning fire shut up in my bones , and I was weary with forbearing , and I could not stay . Thinke not , thinke not ( beloved ) that it is any pleasure to us , to cry out against your sins ; Alas , we are menlike your selves , too desirous to have every bodies good wil ; it may be it troubleth us as much to do it , as it doth you , and we would be as glad to forbeare it , as you would have us to be , if we could do it , if we durst do it . Consider well I pray you of this true cause , why we are so disliked , and hated in the world , and you will discerne great cause . 1. Why you should not be apt to receive the evill reports you may heare of Gods faithfull ministers , 1. Tim. 5.19 . Against an Elder ●eceive not an accusation ; Alas man , consider evill will never speake well . 2. Why you should pray heartily for them that God would protect , comfort , and incourage them , as the Apostle teacheth you , 2. Thess. 3.1 , 2. Pray for us , that we may be delivered from unreasonable men . For Satan and his instruments will never give over practising against them . 3. Why your selves should yeeld them all the comfort , and incouragement , you can in their ministery , as Paul speaketh concerning Epaphroditus , Phil 2.29 . Receive him in the Lord with all gladnesse , and hold such in reputation . Matth. 10.41 . He that receiveth a Prophet , in the name of a Prophet ( loves him the better for his faithfulnes ) shall receive a Propets reward .

Secondly , this doctrine serveth to teach you how profitable it is for the people of God to have , and to depend upon an ordinarie ministery of such as know them well . For every one of Gods people to have a pastor of their owne to depend upon , that liveth among them . This the Apostle teacheth us , 1 Thes. 5.12 Wee beseech you brethren to know them that labour among you , and are over you in the Lord , and admonish you . David knew this , and therefore though hee were himselfe a great Prophet , yet kept three Seers and Prophets about him that lived with him continually , but to know him well , and to observe his wayes , that they might doe him the more good by their ministery , the one was Nathan , 2. Sam. 7.2 . the other Gad , 2. Sam. 24.11 . and the third was Ieduthun . 2. Chron. 35.15 . Yea , be willing and desirous thy minister should know thee well by questioning with thee himselfe , or enquiring into thy wayes . It is no true wisedome , but extreame folly to seeke so carefully to hide and conceale your faults from them that might minister strength to you against them . Thy Physician that should minister physicke to thee for the health of thy body , thou desirest may throughly know the state of thy body , before he minister unto thee . And thou wilt make thy case fully knowne to thy Lawyer . Nay thou desirest that the Taylor that should make thee a garment , should first take measure of thee . How much more doth it concerne thee , that thy minister should know thee well . For indeed , they that are strangers unto you , and know not your wayes , cannot apply their Doctrine to you so particularly , nor so well meet with your speciall sinnes , and consequently ( as you have heard ) not preach unto you with that power and profit , as they might doe , if they knew you better .

Lecture IX . On the Title of Psalme 51. December 21. 1625.

FOlloweth the use of instruction , that concerneth us that are ministers , and Preachers of the Gospel . For seeing that if we would doe good by our ministery , we must apply our Doctrine to our hearers , and boldly , and plainely , reprove their sinnes ; and that this is a chiefe worke , and duty of our ministery ; we learne that five propertyes had need be in him that would performe the worke of the ministery faithfully .

First , Hee had need know his people well . The minister had need not only to be resident , and to dwell among his people , but also to use his best endeavour to know them well . This is Gods ordinance , that every congregation should have a Pastor of their owne , that may live among them , 1. P●t. 5.1 , 2 The Elders which are among you , I exhort , feed the flocke that is among you . The Lord wheresoever he plants a vineyard , builds a watch-tower , for the keeper of it in the midst of it , Esa. 5.2 . In this point , our Saviour makes himselfe a patterne , and samplar to all good pastors , Iohn 10.14 . I am the good shepheard , and know my sheepe , and am knowne of mine . And so doth Paul , when he saith , he taught them not onely publickely , but from house to house , Acts 20.20 . and in the care he had to know the state of the Philippians , Phil. 2.19 . Phil. 2.19 . I trust in the Lord Iesus , to send Timotheus shortly unto you , that I also may be of good comfort , when I know your state . And of the Thessalonians . 1. Thes. 3.5 . For this cause , when I could no longer forbeare , I sent to know your faith . This then ( the estate of his flocke ) is one of the bookes the minister must study , if hee would preach well , for certainely , such will be best able to apply the Word well . Tychicus was sent to the Colossians , that he might know their estate , and comfort them , Col. 4.8 . He could not rightly apply the Word to their comfort ( no more could he do to the exhorting or reproving of them ) till hee knew their estate .

Secondly , he had need be himselfe of an unblameable life , a godly man , 1. Tim. 3.2 . A Bishop must be blamelesse . Take heed to your selves ( saith Paul to the Elders of Ephesus , Acts 20.28 . ) and to the flock . For , 1. no man can feelingly and conscionably reprove sinne in others , that doth not feare and hate sinne in himselfe , Matth. 7.5 . Hypocrite , first cast out the beame out of thine owne eye , and then shalt thou see clearely , how to cast out the mote out of thy brothers eye . 2. If hee could reprove sinne well , yet till he have by his conversation , gained authority in the hearts of the people , his reproofes will doe little good . Tit. 2.15 . These things speake ▪ and exhort , and rebuke , with all authority ; let no man despise thee . They will despise him , and his reproofes , that takes upon him to controll and rebuke them , before he hath gained authority in their hearts . Reproofe prevailes not , nor is wont to be well taken , but from the mouth of a righteous man , Psal. 141.5 . Let the righteous smite me , and it shall be a kindnesse , let him reprove me , it shall be an excellent oyle .

Thirdly , Hee had need bee a wise man . Therefore it is said , 1. Cor. 2. ● . that God hath given to the Pastour , whose chiefe office is to apply the Word , the word of wisedome , as to the Doctour , whose office is to interprete the Word , and to teach doctrine , the word of knowledge . So when the Prophet Micah would shew how God by his spirit had enabled him to reprove sin , he saith Micah 3.8 . He was by the spirit of the Lord , full of judgement , to declare unto Iacob his transgression , and unto Israel his sinne . He had need of judgement and discretion , that should doe this well . So he that should give the Lords hou●hold their portion of meate in due season , must not onely be a faithfull , but also a wise steward , Luke . 12.42 . great wisedome is required to doe this well ; specially to reprove sinne , so as it ought to be reproved . A reproofe wisely given , is of great force , and likely to prevaile , Eccle. 7.5 . It is better to heare the rebuke of the wise , then the song of fooles , Prov. 25.12 . As an eare-ring of gold , and as ornament of fine gold , so is a wise reprover upon an obedient eare . As if he had said , It is a greater grace and ornament to a man , to have an obedient care , to receive reproofe , then any care-ring or jewell in the world can be ; but what reproofe ? Surely , such as is given by a wise reproover . The best eare that is , will hardly receive a reproofe that is foolishly , and undiscreetly given . Now this wisedome , and discretion that is required in him that should reprove sin , consisteth in foure things specially .

First , He must not be apt to note and reprove every thing that he seeth to be amisse in his people , but forbeare and passe by some smaller offences . Pro. 19.11 . The discretion of a man deferreth his anger : and it is his glory to passe over a transgression . And 20.3 . It is an honour for a man to cease from strife , but every fault will be medling . When Thomas out of his infidelity , and discontentment had said , Iohn 11.16 , Come let us goe , and dye with him our Saviour did not reprove him , nor seeme so much as to have heard and observed his speech .

Secondly , He must be able substantially to prove that to be a sinne which hee doth reprove , and to convince the judgement and conscience of the offender therein So the Apostle requireth Timothy , 2. Tim. 4.2 . to reprove , rebuke , exhort , with all long suffering and doctrine . And saith Tit. 1.9 . that the minister must be able by sound doctrine , both to exhort , and convince the gain-sayers . Better were it a great deale , that we would hold our peace , then cry out zealously against such things as wee cannot by sound doctrine , and proofes out of Gods word convince , and prove to be sinnes . To such reprovers it may be said , as Iob said to his friends that reproved him for his hipocrisie , Iob 6.25 . How forcible are right words ? but what doth your arguing reprove ?

Thirdly , Hee must have due respect to the persons whom he doth reprove . 1. The sinnes of superiours and magistrates , though they may bee reproved , yet not with that bitternesse as other mens , nor without signification of reverence to their place and calling , neither is this to be accounted , either base feare , or unfaithfulnes . 1. Tim. 5.1 . Rebuke not an Elder , but intreate him as a Father . The Prophets themselves when they were to reprove Kings , shewed this wisedome . When Daniel was to interprete Nabuchadnezzars dreame , and so to discover to him his fearefull estate , see how dutifull respect he shewed to his place and calling , Dan. 4. in three verses of that chapter , verse 19 , 24 , 27. And the Lord speaketh of it , as of a priveledge particularly belonging to himselfe to reprove Kings bitterly , Iob 34.18 . Is it fit to say to a King , thou ar● wicked ? and to Princes , ye are ungodly ? 2. Obstinate sinners are more bitterly , and sharply to bee reproved , then such as sinne of ignorance , and infirmity , Iude. 22.23 . Of some have compassion , making a difference ; and others save with feare , pulling them out of the fire . 3. In reproving such sinnes , as some of his hearers that feare God , and have tender hearts , may be guilty of , he must so temper his reproofe , as they may not be discouraged , or wounded by it . This wisedome you shall see the Apostle used , 1. Cor. 6.9.11 . When he had said , neither fornicators , nor adulterers , nor theeves , nor railers , nor drunkards , nor revilers , nor extortioners shall ever go to heaven , he addeth by way of a prevention , vers. 11. and such were some of you ; but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Iesus , and by the spirit of our God . The like you shall see , Heb. 6.9 . Beloved , we are perswaded better things of you , and things that accompany salvation , though we thus speake .

The fourth point wherein the minister in reproving sinne , must shew his wisedome , is in discerning rightly when , and where to reprove sinne , and when to forbeare the reproving of it . It is not only a note of a time-server , of a timorous , and unfaithfull minister , to forbeare the reproving , and inveighing against some corruptions that are either in the Church , or Common-wealth even when his text gives him just occasion to doe it . It is sometimes his wisedome to doe it , when , 1. there is either danger of doing more hurt , and dishonour to God by speaking against them , then by holding his peace ; or , 2. whe● hee can see no hope of prevailing , or doing good by his reproofe . For the first of these respects , we have the example of our blessed Saviour , who did oft forbeare the publishing of certaine truths , even because he would not give advantage thereby to the malicious adversaries , to raise persecution against him . How oft doth he charge them , upon whom he had wrought his miracles , not to speake of it to any man , and one cause was this , because he knew it would incr●ase the rage of his enemies , and so interrupt the liberty of his ministery ; this is plai●e , 〈◊〉 . 1.44 , 45. How wary and carefull was hee alwayes , both in the manner of his preaching by parables , and in his answeres he gave to their questions 〈◊〉 the adversary from taking advantage at any thing that he said ? And we are expresly forbidden to give the holy things of God to such doggs , as will be ready to turne againe upon us , and read and bite us for our labor , Mat. 9.6 . When the times are so evill as they will not beare such matters to be touched , the prudent servants of God will keepe silence , or so deliver the truth as Gods people may be edified , and not advantage given to the adversary . Amos. 5 13. Therefore the prudent shall keepe silence in that time , for it is an evill time . And for the second respect , for which a faithfull minister may forbeare to reprove sinne ; that is , when he can see no hope of prevailing , or doing good by it ; wee have also the example of our blessed Saviour to warrant it . He did utterly dislike the foolish ceremony , and custome the Iewes had to parisie and wash themselves so oft , and yet at the marriage feast in Cana of Galilee , where he saw six great water-pots containing two or three sirkins a piece , set for that purpose , Iohn 2.6 . he found no fault with it . Why ? He saw no hope that his speech in that place , and at that time would doe any good . And for both these respects we have a notable example in Paul , who when he was in Ephesus , where Diana was worshipped , and many got great wealth by that Idolatry , yet was he never heard in his ministery to exclaime against Diana , nor against that Idolatry , as the towne-clearke himselfe witnesseth , Acts 19.37 . Why ? had he no zeale against so shamefull idolatry ? yes certainly ; no man more , as you may see Acts 17.16 . His spirit was stirred in him , when he saw the City of Ath●●ns wholly given to idolatry . Why then was he so silent at Ephesus ▪ Surely , 1. he saw such an invective would have done no good , 2. that it would have presently abridged his liberty , and raised bitte● persecution against him And thus we have seene what wisedome a minister should use in reproving of sinne . Even the badnesse of the times may warrant the ministers silence this way , Amos. 5.13 .

Fourthly , The minister had neede bee a peaceable man , not given to suits and contentions with his people . Certainely , it is not unlawfull for a minister to require his due , and even to seeke it by Law , if hee cannot otherwise come by it , For , 1. he is bound to have a care of his family , and hee were worse then an Infidell if he had not , 1. Tim. 5.8 . 2 The Law , and the magistrates helpe for righting men in their wrongs , is Gods ordinance , which a godly minister may lawfully seeke unto ; as is plaine in Pauls example , who Acts 25 11. who appealed unto Caesar. But the minister of God , should not be a man given unto suits , and contentions with his people , he ought to shun it as much as in him lyeth . All men should so doe , Rom. 12.18 . If it be possible as much as lieth in you , be peaceable with all men ; but specially a minister , 1. Tim. 3.3 . he must be a patient man , and no brawler . When he reproveth the sinnes of the people , he shall never have hope to prevaile , or doe good , unlesse he can say with Paul . 2. Cor. 12.14 . I seeke not yours , but you ; and as he doth in another place , when he had sharpely reproved them , Galat. 4.12 . Brethren , I beseech you be as I am , for I am as ye are , ye have not injured me at all . As if hee should have said , thinke not I am so vehement against you , because of any personall wrong ye have done unto mee . Moses that was so fierce and hote in Gods quarrell , as you may see Exod. 32 19 , ●0 , 29. was in his owne quarrels and wrongs done to himselfe the meekest man in the world . Numb. 12.3 .

Fiftly , and lastly . He had need to love his people well , and approve by his whole carriage and conversation , that he loveth them ; else will his reproofe never doe them good , Rom 15.14 . I am perswaded ye are full of goodnesse , able to admonish one another ; nothing fits a man better to this duty , then goodnesse doth . No man will take a reproofe well from him that he thinks loves him not ▪ Prov. 27.6 . Faithfull are the wounds of a friend . Yea , even in reproving of sinne , the minister that would do good , must be carefull to expresse his love unto them . And therefore , 1. He must not reprove si● in rage , and distemper of passion . The good Surgeon when he is to cut off a member , is carefull to be at that time most free from passion . When Nehemiah had heard of the shamefull extortion and oppression used by the rulers and rich men , he was very angry , but he would not reprove them in a sudden heate and passion , but paused and consulted with himselfe before he would do it , Nehe. 5.6 , 7. And great reason is given for this , Iames 1.20 . The wrath of man worketh not the righteousnesse of God .

Secondly , he must not reprove sinne merrily , or in a flouting and girding manner , as one that tooke a pride to shew his wit in breaking jests upon the offendor , but with griefe and compassion . See Christs example for this , Mar. 3.5 . he was angry with them , but he was also grieved for the hardnesse of their hearts , and Paul who speaking 2. Cor. 12.21 . of his comming to reprove the sinnes of that people , saith , that the seeing of them would humble him , and he should bewaile their state . And Phil. 3.18 . speaking of many among them , who were enemies to the crosse of Christ , he saith he told it them weeping , he tooke no pleasure in it .

Thirdly , He must so reprove his peoples sin , as ( if it be possible ) he may set no brand of reproach upon the persons of the offendors . Indeed this cannot alwayes be done , but so farre as in him lyeth , he must in reproving sin , shew his love to the sinner , in tendring of his credite , and good name . Private faults must not by the manner of reproving of them , be made publike and notorious ▪ This care of the credite of him whom we are to reprove , is plainly injoyned us by our Saviour , Matth. 18.15 , 16. First , tell him his fault betweene thee and him alone , then take with thee but one or two more . We count it a singular commendation in a Surgeon , when he can cure a wound in a mans face , as he leaves no skar behind , indeed some wounds are so great as this cannot be helped , yet is the skill of the Surgeon greatly commended for this ; so is it in a minister , when he can reprove the faults of any of his people , and effectually too , and yet set not a brand of ignominy , and reproach upon their persons .

Vse 2. Followeth the second use of this Doctrine , and that is for exhortation , that seeing the ministery that God hath sanctified to convert sinners , and whereby he hath bin wont for to worke most effectually , is such as applyeth the Word particularly , such as boldly and plainely reproveth sinne ; and that the very life and power of preaching , consisteth in this . That therefore every one of us would desire to enjoy such a ministery , as applyeth the Word , and bringeth it home to our hearts , as pierceth and searcheth most , as with greatest plainnesse and power reproveth sin . I say not only you should strive to be able to beare it , and submit your selves to it , to suffer the word of exhortation . Heb. 13.22 . David a great King did so here . But I say we should desire it , as David also did , Psal. 141.5 . Let the righteous smi●e me . For , 1. the best have need of it , David had as we see here . Till our sinnes be effectually discovered to us , we will never seeke salvation seriously , and in good earnest . This was it that brought Iohns hearers to cry , Luke 3.10 . What shall we doe ? as appeareth verse 9. Now also is the axe laid to the roote of the trees ; Every tree therefore that bringeth not foorth good fruit , is bewen downe and cast into the fire ; and this made those three thousand to cry to the Apostles Actes 2.37 . What shall we doe ? 2. It is a blessed signe of grace , when we can desire to have our owne speciall sinnes discovered , and beaten downe , Iohn 3.20 , 21. He that doth evill hateth the light , neither commeth to the light , lest his deeds should be reproved ; But he that doth truth ( that is , sincere , and upright in heart ) commeth to the light , that his deeds may be made manifest , that they are wrought in God .

Vse 3. The third , and last use of this Doctrine , is for reproofe of the generall sinne and epedemicall disease of this age , that no man can now endure such a ministery as Nathans was here to David . All men now adayes take upon them to limit , and gage Gods ministers , saying unto them as they did Esa. 30.10 . Prophesie not unto us right things , speake unto us smooth things . This age cannot beare a plaine and powerfull ministery , Amos 7.10 . but as it is said Amos 5.10 . they hate him that rebuketh in the gate , ( the judge that censureth , and punisheth sinne ) and they abhorre him that speaketh uprightly , the minister that faithfully delivereth the message of God unto them . Men can well endure to heare a point of controversie , or of generall doctrine learnedly handled , yea to have sundry sinnes in a generall manner eloquently inveighed against , but their owne sinnes to be particularly , and powerfully reproved , that they cannot brooke .

While our Saviour preached the glad tidings of the Gospell , Luke 4 18 , 19 , 21. all the congregation of Nazareth applauded his doctrine , and admired the gracious words that proceeded out of his mouth , verse 22. but when he came to apply the Word unto themselves , verse 24.27 . they were filled with wrath against him , thrust him out of the City , and would have cast him downe head-long from the brow of the hill . verse 28 , 29. And from this humour in the people ( through Gods just judgement ) it is come to passe , that this kind of preaching is now growne much out of use ; as if God had said in his wrath , as Hos. 4.4 . Yet let no man strive or reprove another : for this people are as they that strive with the Priest . The reasons of it are , 1. Men love their sinnes as their right hand , or eye , Matth. 5.29 . and therefore count him their enemie that would put them from them . Hast thou found mee , O mine enemie ? saith Ahab to Eliah , 1. Kings 21.20 . And our Saviour saith , Iohn 3.20 . Every one that doth evill hateth the light . 2. Such kind of preaching awakeneth their conscience , and sets the worme thereof a gnawing of them , it tormenteth them , Revel. 11.10 . and makes them cry out with a loud voice , ( as he did that had the spirit of an uncleane devill , Luke 4.33 , 34. ) saying , let us alone ; what have we to doe with thee , thou Iesus of Nazareth ? Art thou come to destroy us ? 3. God doth manifest his presence and mighty power in such a ministery , 1. Cor. 14.25 . and the nature of sinne is to make men afraid of Gods presence , and to hide themselves from him , as Adam did , Gen. 3.8 . This made Peter fall downe at Iesus knees , saying , Depart from me , for I am a sinfull man ô Lord , Luke 5.8 . And this made the whole multitude of the Countrey of the Gadarenes to beseech Christ to depart from them , Luke 8.35 , ●7 . For they were taken with great feare ( saith the text ) when they beheld his mighty power , in healing the man possessed with devills . Now to discover to these men their folly and madnes , I wish they would seriously weigh and consider these foure things .

First , that the minister in reproving some , doth no more then he hath authority to do from God , yea then he hath commandement , and straight charge from the Lord to doe . He takes never a whit too much upon him , when he reproveth sin , he hath a commission to doe it , hee may doe it by authority . Tit. 2.15 . these things speake , and exhort , and rebuke with all authority . It is a chiefe duty , and worke of our ministery , if we doe not this , we doe nothing to the purpose ; as is plaine by that charge Paul gives . 2. Tim. 4.1 , 2. I charge thee before God , and the Lord Iesus Christ , who shall judge the quicke and the dead at his appearing , and his Kingdome ; preach the word , be instant in season , and out of season , reprove , rebuke , exhort , with all long suffering , and doctrine . A minister that hath lost his gift in reproving sinne , is like a Bee that hath lost her sting , a drone , and good for nothing , Matth. 5.13 . Ye are the salt of the earth ; but if the salt have lost his savour , wherewith shall it be salted ? It is thenceforth good for nothing , but to be cast out , and to be troden under feet of men . God hath injoyned us to doe this upon paine of damnation , and saith , if we do it not , he will require your blood at our hands , Ezek. 3 , 18 Alas , we are but messengers , servants , embassadours , 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 , he● 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 .

Object . 1 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 .

Answ. 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 Saddu●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 .

Object . 2 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 .

Answ. 1. 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 , 2. 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 must alwaies give place to edification ; and to further the edification of Gods people it well becomes Gods servant even to forget himselfe , in a matter of decency . For this we have the example of our blessed Saviour , not onely in making a scourge , and whipping the buyers , and sellers out of the the temple , where the zeale of Gods house did even eate him up , Ioh. 2.15 . but even in this very case of preaching , Ioh. 7.37 . In the last , and great day of the feast he stood up , and cried . And if this make us contemptible in the eyes of any , as Davids dancing and leaping in a zealous joy before the Arke did him in the eyes of Michal , 2 Sam. 6.16 . we must answer such as he did her , 2 Sam. 6.21 , 22. It is unto the Lord that we doe thus , and we will be yet more vile then thus , and will be base in our owne sight , and Gods people will esteeme of us never the lesse for this , though such as Michal was do despise us in their hearts for it .

Thirdly , Object. 3. but such of you as are alwaies chiding of us , and inveighing against us shew plainely you beare no love to us , nor thinke well of us , but count us as reprobates , or as men profane , and void of all religion , and how can we love or esteeme well of you that thinke no better of us ? or how can we profit by your ministery when we are perswaded you love us not ?

I answer , Answ. that men are greatly deceived in judging thus , Gal. 4.16 . Am I therefore become your enemy , because I tell you the truth ? Certainely there is no greater argument a Minister loves his people well then this , when hee doth plainely reprove their sinnes . Levit. 19.17 . Thou shalt not hate thy brother in thy heart , then shalt in any wise rebuke thy neighbour , and not suffer sin upon him . For 1. Though we do thinke ill of you , and are perswaded you are not yet in the state of grace , but profane , and void of religion ( for how can we thinke otherwise of a great many ) yet may we love you unfainedly for all that , if we pittie your case , and pray for you , and use the best meanes we can to win you to God . Our Saviour did not think well of Ierusalem that killed the Prophets , and stoned them that were sent unto her , and yet he loved Ierusalem dearely , as appeares by his pittying her case and weeping over her , Luk. 19.41 . He did not think well of the Iewes that crucified him , and judged them to be in a fearefull state , and yet he loved them for all that , as appeares by his praying for them , Luk. 23.34 . Father , forgive them , for they know not what they doe . The Thessalonians that might not keepe company with them that would not obey the doctrine of the Apostles , declared by that , that they did not thinke well of them , yet so long as they did admonish them , and use meanes to bring them unto repentance , they did not count them as enemies , but loved them as brethren , 2 Thess. 3.14 , 15. 2. We may not onely love you well but also thinke well of you , and judge you to bee in the state of grace as well as ourselves , and yet sharply reprove that that wee see to be a misse in you . Our Saviour loved dearely his elect Apostles , and thoughtfull well of them , and oft pronounceth them to be in a blessed estate . Luk ▪ 6.20 . Blessed are ye poore , &c. and Mat. 13.16 . Blessed are your eyes for ye see , &c. And of Peter , Mat. 16.17 . Blessed art thou Simon Barjona . Yet did he reprove them often for that that was amisse in them , and that very sharply , and bitterly , Mat. 16.8 . O yee of little faith ; and 17.17 . O faithlesse , and perverse generation . And to Peter he saith , Mat. 16.23 . Get thee behinde me Satan , for thou art an offence unto me , for thou savourest not the things that be of God .

Object. 4. Fourthly , I grant this is true that you say , a Minister may love his people and thinke well of them too though he doe reprove their sinnes . But then hee should deale with them in private , if he knew ought to be amisse in them , but when he will cry out against them , and disgrace them publickly what love is there in that ? Who can take that well ?

Answ. I answer , 1. No faithfull Minister dare publickly reprove or note or disgrace any person for any sin , that is private . For he knoweth he is bound by the commandement of Christ , Mat. 18.15 . to tender the credit of the offendors ; but if any mans sinne be publickly notorious , and scandalous he must not take it ill to be reproved publickly ; he must not from this argue that the Minister loves him not . You doubt not ( I dare say ) but Paul loved Peter well at all times , yet when he saw that he sinned scandalously , and by his example drew Barnabas , and others to dissemble he reproved Peter ( not secretly but ) before them all , Gal. 2.14 . And we have a plaine commandement for this , 1 Tim. 5.20 . Them that sinne ( he meanes openly , and with scandall ) rebuke before all , that others also may feare . 2. To have any sin that thou art given unto to be sharply , and publickly reproved ( so that thy person be not noted , nor the fault that was private before made publicke , and notorious by the manner of reproving it in the publick ministery ) is no wrong or disgrace to thee at all . Yea if wee knew all the sins that any of you are given unto , and did in every Sermon that we make , meet with them , and sharply reprove them , this were a great argument of our love to you , and care of your soules and would be a great benefit unto you . Or els David was deceived when he prayed , Psal. 141.5 . Let the righteous smite me , for that is a benefit : and Solomon when he said Pro. 6.23 . Reproofes of instruction , are the way of life . 3. O that men were so willing as they pretend to be admonished privately . Alas few are so , most men will be ready as those dogs that our Saviour speakes of , Mat. 7.6 . to turne againe , and bite , and rent them that shall offer to performe this office of love unto them . But if you were so willing as you pretend , yet is it not alwaies fit that we should in private admonish or charge you with the faults we heare and suspect to be in you ; because in personall reproofes , we must be able to convince you not only that it is a sin , we heare to be in you , but also that you are guilty of it . In personall reproofe of sin we must have better proofes then heare-say , and strive to be like unto Christ our Master of whom it is said , Esa. 11.3 . He shall not reprove , after the hearing of his eares .

Object . 5 Fiftly , admit all this be so ; yet many of you that are Ministers blemish your selves much and loose the hearts of your people by this that you are so apt to hearken to tale-bearers , and pickethankes , and then to broach in the pulpit whatsoever you heare . So 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 .

Answ. 1. 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 .

2. 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 , 3. 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 , 4. 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 , 5. 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 ; Nota. 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 , he could never looke of them : he had lost the joy of Gods salvation , verse 12. all comfort in assurance of Gods favour ; he was so tormented inwardly as a man that hath all his bones broken , verse 8. yet doth not be dispaire nor seeke helpe any other way , but flyeth to God by prayer , and seeketh comfort that way , which teacheth us ,

That Gods people when they are in any distresse , Doct. 9. must flie to God by prayer and seeke comfort that way . For so did David heere , and so have Gods people alwaies done in the like case . Thus did David at another time , Psal. 120.1 . in my distresse I cryed unto the Lord . And Psal. 107 6. They cryed unto the Lord in their trouble .

Three cases there be wherein Gods people , have beene most distressed .

First , when some outward affliction hath beene upon them in extremity , or the seare of it , specially such as hath risen from the malice , and fury of their enemies ; which is of all outward afflictions the most grievous , worse then famine , worse then pestilence , as you may see in Davids choice , 2. Sam. 24.13 , 14.

Secondly , when they have beene troubled with some strong and violent tentation either unto blasphemy , or some other foule sin ; this hath perplexed , and distressed them more then any outward affliction could doe . Even the motions to sin that have risen from their owne nature have done so , as we may see in the complaint of Paul , Rom. 7.24 . O wretched man that I am , who shall deliver me from the body of this death ? Much more when God hath sent Satan to stand at their right hand as Psal. 109.6 . that was a thorne in Pauls flesh , 2 Cor. 12.7 . For he is an enemy to be feared much more then any mortall man ; as we may see by that comparison Paul maketh , Ephes. 6.12 . We wrestle not against flesh , and bloud , but against principalities , against powers , against the rulers of the darknesse of this world , &c.

Thirdly , when their consciences have been wounded with the sense of Gods anger and wrath . For that above all other things hath perplexed them most , and put them to greatest anguish , Pro. 18.14 . The spirit of a man will sustaine his infirmity , but a wounded spirit who can beare ?

Now in all these cases Gods people have sought , and found comfort by flying to God , and seeking to him by prayer .

For the first we have the example of Iehoshaphat , and the people of Iudah , 2 Chron. 20.3 . Iehoshaphat feared , and set himselfe to seeke the Lord , and cryes thus to God , verse 12. We have no might to stand against this great company that commeth against us , neither know we what to do , but our eyes are upon thee . This course tooke David when he had many enemies in the Court of Saul , that by informing the King against him , did seeke his life , Psal. 109.4 . For my love they are mine adversaries , but I give my selfe unto prayer . Thus Iob fought comfort , Iob. 16.20 . My friends scorne me , but mine eye powreth out teares unto God . And so did Ann: , 1. Sam , 1.10 . She was in bitternes of soule , and prayed unto the Lord ▪ and wept sore .

For the second case of distresse , we have the example of Paul , who when the messenger of Satan was sent to buffet him . 2. Cor. 12.7 . ran to God by prayer for helpe and comfort , as he saith ver. 8. For this thing I besought the Lord thrice , that it might depart from me .

And for the third case , we have Davids example here , and Psal. 18.5 , 6. The sorrowes of hell compassed me about , the snares of death prevented me . In my distresse I called upon the Lord , and cryed unto my God . Yea , we have for this a greater example then David , even our blessed Saviours , who , when he was in farre greater anguish of soule , then ever all the men of the World were in , through the apprehension and sense of Gods curse , and fierce anger due to the sins of all the elect , he sought and found comfort this way , Heb. 5.7 . He offered up prayers , and supplications with strong crying and teares , unto him that was able to save him from death , and was heard in that that he feared .

The grounds of this Doctrine , and the reasons why Gods people in all their distresses , have bin wont to flye to God by prayer , and to seek comfort this way , are principally foure .

Reason . 1 First , They knew that in every distresse they were in , of what kind soever , God had a chiefe hand . It is so . 1. In all outward afflictions . Esa. 45.7 . I forme the light , and create darknesse , I make peace , and create evill , I the Lord doe all these things . 2. In all Satans tentations , he could not disquiet us with any of them , if the Lord sent him not , and appointed him not to do it . Paul saith , the messenger of Sathan that buffetted him , was given unto him , 2. Cor. 12.7 . 3. In the affliction and wound of conscience , it is God that makes that wound , as Iob speaketh , Iob 23.16 . God maketh my heart soft , and the almighty troubleth me . And they that know this , must needs hold it the wisest course in all their distresses , to seek unto him for helpe and comfort . For who can take of his hand ? Who can cure the wounds that he hath made ? Who can yeeld us any help and comfort , while he remaines angry with us ? Deut 32.39 . I kill , and I make alive , I wound , and I heale , neither is there any that can deliver out of my hand . Therefore all Gods people should resolve in their distresses , as Hosea 6.1 . Come , let us returne unto the Lord ( and flye to him ) for he hath torne , and he will heale us , he hath smitten , and he will bind us up .

2. Secondly . They knew the Lord was able to yeeld them helpe and comfort , in all their distresses , seemed their case never so desperate , Psal. 68.20 . He that is our God , is the God of our salvation , and unto God the Lord belong the issues from death . For he is able ( as the Apostle saith , Ephes. 3.20 . ) to doe exceeding abundantly , above all that we are able either to aske or thinke . This reason is given , why our Saviour when he was in his agony , and his soule was heavy unto death , did flye unto God , and cry so unto him Hebr. 5 , 7. He knew he was able to deliver him from death .

Thirdly . They knew the Lord himselfe had prescribed this course unto them , if they would have comfort in any of their distresses , 3. to flye to him by prayer . This is a helpe and remedy of Gods owne prescribing , Iames 5.13 . If any man be afflicted ( 〈◊〉 what kind soever ) let him pray . Luke 2● . 40 . Pray that ye enter not unto tentation .

Fourthly and lastly , 4. They knew that the Lord was ready to be found this way . He is ready to be found at all times by the prayers of his people , Psalme●47 ●47 . 18 The Lord is nigh unto all them that all upon him , to all that call upon him in truth . Matth. 7 8. Every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh , it shall be opened . But he is never so ready to be found of them in prayer , as then , when they are in greatest distresse , Psal. 46.1 . God is our refuge and strength , a very present helpe in trouble . yet he hath promised Psal. 50.15 . Call upon me in the day of trouble ( any trouble whatsoever ) and I will deliver thee , and thou shalt glorifie me . And no marvell , for 1. the Lord beares to his people , the affection of a father . Psal. 103.13 . Like as a father pitieth his children , so the Lord pitieth them that feare him . And what father is there that sheweth not most love to his child , and readinesse to helpe him when he is in greatest misery ? 2. Gods people are then most humbled , and thinke most basely of themselves , and that is a great furtherance to the successe of their prayers , 1. P●t. 5.5 . God resisteth the proud , and giveth grace to the humble , 2. Chron. 7.14 . If my people shall humble themselves and pray — then will I heare from heaven . 3. Then Gods people use to pray heartily , and fervently , 2. Sam. 22.7 . In my distresse I called upon the Lord , and cryed unto my God , and he did heare my voice . So saith Anna of her prayer . 1 Sam. 1.15 . I am a woman of a sorrowfull spirit , and have powred out my soule before the Lord . And this God greatly delighteth in . Iam. 5.16 . The effectuall fervent prayer of a righteous man availeth much . And this readinesse they knew to be in the Lord , to heare their prayer at such a time specially hath beene the chiefe thing that hath encouraged them to seeke to him in their distresse , Psal. 65.2 . O thou that hearest prayer , unto thee shall all flesh come . and 86.7 . In the day of my trouble will I call upon thee , for thou wilt answere me .

This Doctrine concerneth every one of us , Vse . for there is not one of you that heare me this day , but you are in some distresse or other , or have beene , or at least may be . And it serveth . First , for reproofe , for the wickednesse and Atheisme of our hearts is in no nothing more discovered , then in this , that in our distresses we have no mind to seeke to God . Hos. 7.14 . They have not cryed to me with their hearts , when they bowled upon their beds . Three sorts chiefly are to be reproved by this Doctrine .

First , such , as so long as they can thinke of any meanes to helpe themselves by in their distresse , they will never seeke to God . Like to the Prodigall , who while he had any meanes ( though it were but by tending of swine , and feeding with them ) he never thought of seeking to his father , Luk 15.16 , 17 This was Asaes foule sin , 2. Chron. 16.12 . When his disease was exceeding grievous , yet he sought not to the Lord , but to the Physicians . Whereas ( alas ) no sound comfort can be found in any meanes , till we have first sought to God , and appeased his anger ▪ If God will not withdraw his anger ( saith Iob. 9.13 . ) the proud helpers do stoupe under him . All meanes men seeke to , may say as that counterfeit Samuel ( indeed the devill ) whom the witch that Saul sought to for comfort in his distresse ( as too many wretches do in these dayes ) raised up , did say unto him , 1. Sam. 28.16 . Wherefore dost thou aske of me ( or seeke helpe of me ) seeing the Lord is become thin● enemy ?

Secondly , such as are most destitute of all meanes , to helpe themselves in their distresses , yet never seeke to God . Poverty , and want of all humane helpe sh●uld drive men to God , and cause them to seeke helpe , and comfort from him , and to give themselves much to prayer . Thus it wrought with David . Psal. 142.4 , 5. I looked on my right hand , and beheld , but there was none that would know me , refuge failed me , no man cared for my soule , I cryed unto thee , ó Lord , and said , thou art my refuge and my portion . So saith the Apostle 1. Tim. 5.5 . Shee that is a widow indeed and desolate , trusteth in God , and continueth in supplications , and prayers , night and day . But ( alas ) we find that no people under the heaven , pray lesse , seeke lesse to God , care lesse for God , then the poore and miserable people doe . Miserable indeed , in this respect , more then for any outward want that they doe endure . They cry out by reason of the arme of the mighty ( saith Elihu , Iob 35.9.10 ) but none saith , where is God my maker that giveth songs in the night ?

Thirdly , such , as when God hath begun to soften their hearts , and trouble their consciences for sin , as he did Davids at this time , do not as David doth here , seeke to God for helpe and comfort . But 1. either seeke to hide themselves , and flye from God by keeping themselves carefully from all such means as might touch upon that sore , as Adam did , Gen. 3.8 . Or , 2. betake themselves to mirth , and all such meanes as may lull them asleepe , and cause them to forget their sins , and Gods anger , and make them senslesse of those inward gripings , and stings ; as Saul did , and found ease by it for a short time . 1. Sam. ●6 . 23 . but ( alas ) his fitts and terrours returned , and became the more extreame , & violent afterwards , as you may see , 1. Sam. 18.10 , 11. or else 3. fall into utter desparation of Gods mercy , as Iudas did , who when his conscience was deeply wounded with sense of sin , could go to the chiefe Priests , and Elders , and confesse his sin to them , but could not go to Christ himselfe to seeke mercy of him . Matth. 27.3 .

Lecture XI . On Psalme 51.1 , 2. Ianu. . 3. . 1625.

Vse . 2. THe second use now followeth , which is for exhortation to stirre us up in all our distresses , to seeke for helpe and comfort from God by prayer . It is the Apostles exhortation Iames 5.13 . Is any man afflicted ? let him pray . Wee all have need of this exhortation . For ( as we heard the last day ) there is not one of us here , but either we are , or have bin , or may be in that distresse ( either through outward or inward affliction and anguish ) that we are ready to cry with Iehoshaphat . 2. Chron. 20.12 . We know not what to doe . O that wee could bee perswaded when we are in that case ( though not then only ) to flye unto God . One would thinke there needs no motives to be used to perswade us to this . What needs any man perswade a poore wretch , that hath not bread at home , to seeke abroad for reliefe ; be he never so bashfull , his necessity will perswade him to it sufficiently . The poore speaketh supplications , saith Solomon , Prov. 18.23 . You shall heare nothing from him but bewailing his wants , and humble intreaties , and supplications for helpe and reliefe , to such as are able to doe him good . But ( alas ) our hearts are so estranged from God , even from the very wombe , as David speakes , Psal. 58.3 . that no necessity , no extremity , will drive us to goe a begging to him . We have need of strong motives to drive us to it . Thinke therefore seriously of the foure reasons I gave you of this Doctrine the last day , and consider further .

Motive 1 First , That this was the course that David and all the worthy servants of God , yea Christ himselfe tooke , and wherein they found comfort in all their distresses , Luke 10.37 . Goe and do thou so likewise . Such examples are worth the following , they are like the cloud that guided Gods people through the wildernesse , as the Apostle calls them , Heb. 12.1 . We should marke which way they went , and follow their footsteps , Goe thy way sorth by the footsteps of the stocke saith Christ to his spouse , Cant. 18.

2. Secondly , This is the opportunity , and time above all others , wherein Gods people may be sure to find him . For such promises to speed well in their prayers they have at no time , in no case as in this . Exod. 22.23 . If they cry at all unto me , I will surely heare their cry , Psal. 9.9 . The Lord will be a refuge for the oppressed , a refuge in times of trouble , and 22.24 . He hath not despised , nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him he heard . But the most effectuall meanes to perswade you to this duty , is by removing foure principall impediments that keepe men from it , and answering foure objections that they are apt to make against it . 1. The extreamity of their affliction . 2. The sense of their owne unworthinesse . 3. The want of ability to this duty . 4. The little good they have got by it .

First , Object . 1 I am in great distresse ( saith one ) and would faine seeke to God by prayer for comfort . But 1. I am overwhelmed with extreamity of affliction , and weary of my life , yea 2. the Lord is so angry with me , and I have so many tokens of his indignation upon me , that I have no hope to speed ; nay 3 , I am afraid I shall provoke him farther , even by presuming to pray unto him . This hath beene the case , not of desperate wretches only , such as Cain and Iudas , but even of Gods dearest children .

First , They have beene overwhelmed with the extreamity of affliction , and for the time so overcome of it , that they have not beene their owne men . David complaines Psal. 142.3 . His spirit was overwhelmed within him . They have even beene like drunken men , that have lost the use of their understanding for a time . Psal. 60.3 . Thou hast made us to drinke the wine of astonishment . Esa. 51 21. Thou afflicted and drunken , but not with wine . Yea , they have beene like distracted persons . Psal. 88.15 . While I suffer thy terrours , I am distracted . Yea , they have had such fits of impatiency , that they have beene weary of their lives , Iob 7 15. My soule chooseth strangling , and death rather then my life .

Secondly , the tokens of his indignation that have beene upon them , have even made them afraid to goe unto him , 1. Chron. 21.30 . David could not goe before the altar that was at Gib●on to enquire of God , for he was afraid , because of the sword of the Angel of the Lord .

Thirdly , they have beene afraid God would bee further provoked against them , even for presuming to pray unto him , Psal. 80.4 . How long wilt thou bee angry against the prayer of thy people .

Take therefore an answere to this objection , Answ. and a defensative against this tentation in foure points .

First , Consider the examples of Gods people that have bin in this case , that when they have beene fullest of the tokens of Gods anger , yet have they prayed for all that Observe it in all the examples mentioned in the objection no extreamity of affliction could keepe them from prayer . When God wrestled with Iacob as an enemie , and smote him so on the hollow of his thigh , that he lamed him , Genes. 32.25 , 26. yet Iacob prayed still for all that , Hos. 12.4 . He w●pt and made supplication unto him . When Iob was by the extreamity of his affliction tempted to thinke God hated him as an enemy , Iob. 16.9 . He teareth me in his wrath , who hateth me ; he gnasheth upon me with his teeth , mine enemy sharpeneth his eyes upon me , yet he prayed much to God for all that , and resolves still to doe it , Iob 9.15 . I will make supplication to my judge . What greater extreamity could a man be in , or what greater evidence could he have of Gods indignation then Ionah had when he was cast into the Sea ; and devoured by a Whale , yet prayed he for all this . Ionah 2.2 . Out of the belly of hell cryed I , and thou heardest my voice , verse 4. Then I said , I am cast out of thy sight , yet will I looke againe towards thine holy Temple ; and verse 7. When my soule fainted within mee , I remembred the Lord , and my prayer came in unto thee . When Christ had said of the woman of Canaan , he was not sent to such as shee was . Mat. 15.24 . Yea when he had called her dog , verse 26. yet she prayed to him for all that , verse 25.27 .

Secondly , The more angry the Lord is with us , the more cause we have to seeke unto him for favour , for we cannot stand out with him , Iob 9.4 . He is wise in heart , and mighty in strength , who hath hardened himselfe against him , and hath prospered ? Neither can we flye from him , Psal. 139.7 . Whither shall I goe from thy spirit , or whither shall I flye from thy presence ? There is therefore no strugling with God , our only way is to stoope , and yeeld , and humble our selves to him , to cast our selves downe at his feete , as 2. Sam. 15.26 . If he thus say , I have no delight in thee : behold , here I am , let him doe to me as seemeth good unto him . It is the counsell Solomon giveth , for the wisest course that can be taken by a subject when he is fallen into the displeasure of his Prince , Eccles. 10.4 . If the spirit of the ruler rise up against thee , leave not thy place , neglect not thy duty , or as he saith , Eccles. 8.3 . Be not hasty to goe out of his sight ( as if he had said , fling not from him in a chase ) for yeelding pacifieth great offences . And by a debter , when by suretiship he is fallen into the hands of his creditor , Prov. 6.2 . When thou art come into the hands of thy friend , go humble thy selfe . How much more must this course be taken when God is offended , when we are in his hand . Ps. 73.28 . It is good for me to draw neere to God . For this is the only way to pacifie him when he is angry , Iam. 4.8 . Draw nigh to God , and he will draw nigh to you .

Thirdly , None of us may conclude , that we are out of Gods favour , or hated of him , because we are sharpely and grievously corrected , and plagued by him . If I say , I will speake thus ( saith David Psal. 73.15 . ) I should offend against the generation of Gods children . For 1. they that have beene dearest unto God , and most highly in his favour , have drunke deepest of this cup. All the day long ( saith David . Psal. 73.14 . ) have I beene plagued , and chastened every morning . As many as I love ( saith Christ , Revelat. 2.19 . ) I rebuke and chasten . 2. The Lord hath oft dealt very sharpely with his children , when hee hath had no purpose therein to take vengeance of them for any of their sinnes ; nor bin angry with them at all , but only to try their faith , and obedience ; and when he hath purposed to do them most good , he hath prepared them for it this way ; as is evident in the case of his wrestling with Iacob , and laming of him , and in his dealing with the woman of Canaan . When Moses speakes of his dealing with Israel in the wildernesse , and of all the hardnes they endured there . Deut 8.16 . he did it ( saith he ) that he might humble thee , and that he might prove thee , to doe thee good at thy latter end .

Fourthly . One chiefe cause of Gods so sharply afflicting , and seeming so angry with his people , is to draw them to seeke unto him for his favour this way , and to come oftner to him , or at least to come to him in a better manner , with more humility , and sense of the need they have of him , and with more fervency , then they have bin wont to do . Hos. 5.15 . I will go and returne to my place , till they acknowledge their offence , and seek my face , in their affliction they will seeke me early . For as God for his part greatly desires to see his children oft , and delights to heare their prayers . Cant. 2.14 . Let me see thy countenance , let mee heare thy voice , for sweet is thy voice , & thy countenance is comely . So we for our part are apt ( like the prodigall Lu. 15.16 , 17. ) to neglect our father till extreame need and misery drive us unto him . So that to conclude the answer to this first objection . No affliction or token of Gods anger how extreame soever , should cause us to despaire of help from God , or discourage us from seeking comfort from him by prayer , but we should resolve with Iob. 13.15 . Though he slay me yet will I trust in him .

Secondly , I am in great distresse ( saith another ) and I would faire seeke to God for helpe and comfort by prayer , Object . 2 but ( alas ) I am so vile a sinner , and so unworthy that I dare not , I know God beareth not sinners . Iob. 9.31 .

And certainely this keepes many from prayer . This is a naturall effect of of sin to make men afraid to go to God , and to stand before him ; as appeares in that example of Adam , Gen. 3.8 . Adam , and his wife hid themselves from the presence of the Lord . Conscience of sin will stop our mouthes , and make us unapt to speake to God , as appeares by Davids prayer heere , Psal. 51.15 . O Lord open thou my lips . It will make us unable to looke up unto God . Psal. 40.12 . Mine iniquities have taken hold upon me so that I am not able to looke up . O that men would thinke of this , and it would have great force to restraine them from sin .

Now for answer unto these that are kept from prayer in their distresse by sense of their owne unworthinesse , Answ. I have foure things to say .

First , others of Gods servants that have beene as deepely touched with sense of their sins , as any of us can be , have beene much given to prayer for all that . This appeares by Davids example in this Psalme ; and 40.12 . My sinnes are more then the haires of mine head , therefore my heart faileth me . Yet prayeth he for all that , verse 13. Be pleased O Lord to deliver me : O Lord make hast to helpe me . And so did Ezra 9.6 . O my God , I am ashamed and blush to lift up my face to thee , my God ; for our iniquities are increased over our head , and our trespasse is growne up unto the heavens . Paul also had as deepe a sense of his sins , and unworthinesse as any man could have . For he saith , 1 Tim. 1.15 . he was the chiefe of all sinners , and Ephes. 3.8 . he was lesse then the least of all Saints yet he was given much to prayer , yea even then when the sense of his sins did most afflict him , Act 9 12 Behold he prayeth .

Secondly , the more , and more hainous our sins are , the more need , the more cause have we to seeke to God , by prayer for mercy , Mat. 9.12 . They that be whole need not a Physitian but they that are sicke .

Thirdly , the sense of our sins , and unworthinesse ( if it be sincere , and unfained ) makes us never the lesse , but much more capable of mercy , and comfort from God by prayer . For we go not in our owne name but in Christs . That is that , that doth give boldnesse , Heb. 4.16 . None have ever beene so welcome to God , nor have found so much mercy with him as they that have come to him in deepest sense of their owne unworthinesse . Five notable examples we have for this . First , In the woman that Christ cured of the bloudy issue , that was so humbled in the sense of her unworthinesse , that she durst not presume to speake to Christ but Mar. 5.27 . came in the preasse behind , and touched his garment . And when she perceived Christ knew what she had done she came fearing , and trembling , and fell downe before him , verse 33. Secondly , In the Centurion , Luk. 7.6 , 7. who thought himselfe not worthy that Christ should enter under his roofe , nor that hee should presume to goe to Christ himselfe . Thirdly , In the Prodigall that thought not himselfe worthy to be called a sonne , Luk 15.21 . Fourthly , In the Publican who thought not himselfe worthy so much as to lift up his eyes to heaven , Luk. 18.13 . Fiftly , in the woman of Canaan , that judged her selfe no better then a dog , Matth. 15.27 . Who cou'd have deeper sense of their owne unworthinesse then these ? or who did ever receive greater mercy , and comfort from God in their prayers then these did ? So that it is certaine , it is not true humility , and sense of our unworthinesse that keepes any from prayer . They that are truly poore in spirit , and do mourne for that , will hunger , and thirst after righteousnesse , and seeke it by all meanes , Mat. 5.3 , 4 , 6. It is privie pride , that keepes men from prayer , as it doth that poore wretch that being in extreame want will rather sterve , and pine himselfe then he will seeke unto , or be beholden to any that is able to succour , and relieve him .

Fourthly , whereas thou pretendest that the sense of thy sinne , and of thine unworthinesse for sin keepes thee from prayer , know thou that thy infidelity that keepes thee from seeking to God , for mercy , is a farre greater sin then any other ; yea then all the rest that ever thou committedst ; as is plaine by that speech of our Saviour , Iohn 16.9 . He will reprove the world of 〈◊〉 , because 〈…〉 not in him .

Lecture XII . On Psalme 51.1 , 2. Ianuary 10. 1625.

Object. 3. THE third Objection followeth ; that is that they are 〈◊〉 to pray . For thus is many a poore soule apt to say . I am in great distress , and would faine seeke to God by prayer for helpe , and 〈◊〉 , but alas I cannot . I want the spirit of prayer for I have no faith , and the spirit of prayer in the spirit of adoption , that perswadeth us of Gods fatherly 〈◊〉 , and witnesseth to our spirits that wee are his children , Rom. 8.15 , 16. Now I have no such witnesse in mee . My heart is so oppressed with sorrow that it is even utterly dead , and indisposed to prayer . Certainely this hath beene the case , of many a good soule . A tentation indeed it is , but 〈◊〉 one as the best either have , or may be subject unto . The Apostle acknowledgeth it in the name of all the faithfull . Rom. 8.26 . Wee know not what to 〈…〉 .

Answ. For answer to this objection I have two things to say 〈…〉 . What we are to judge of them that are in this estate . 2. What 〈◊〉 they are to take that are in this case . For the first we must know two things .

First , They that have any truth of grace at all in them , have in them certainely the spirit of prayer , though it may bee they 〈◊〉 it sad they 〈◊〉 it not in themselves . As the first thing the childe be in to speake , is to cry my father and my mother , Esa. 8.4 . For this is given by the Holy Ghost as the common badge to know all Gods servants by , that they are able to pray . Thus Paul discribeth Gods people , 1 Cor. 1.2 . All that in 〈◊〉 place , call upon the name of Iesus Christ our Lord . And 2 Timothy 2.12 . For 〈◊〉 righteousnesse — with them that call on the Lord with a pure heart . 〈◊〉 4.6 . Because yee are sonnes , God hath sent forth the spirit of his sonne into your hearts , crying Abba father . So that I may reason thus with the weakest of Gods servants , that are in this case ; thou art poore in spirit , and 〈◊〉 for nothing more , therefore thou hast truth of saving grace on thee ; for Christ calls thee blessed , Matth 5.3 , 4. Thou lovest such as are godly even because they are godly , therefore thou hast truth of grace in thee ; For so saith the Apostle , 1 Iohn 3.14 . Wee know that we have p●●●ed from ●●●th to life , because wee love the brethren . Thou art afraid to doe any thing that might offend God , therefore thou hast truth of saving grace in thee ; For the Holy Ghost saith , Psalme 128.1 . Blessed is every one that feareth the Lord . Why then from hence thou maist undoubtedly conclude , thou hast in thee the spirit of prayer . And whereas thou 〈◊〉 than thou hast it not , because thou feelest not in thy selfe the spirit of adoption , thou feelest 〈…〉 in thy selfe . I answer , 1. Thou maist leave saith though thou seek it 〈◊〉 for a time . neither maist thou judge of thy state by thy feeling . In the Churches 〈…〉 her beloved had with drawne himselfe , and 〈◊〉 gone , Cant. 5.6 . Nay in Christ● owne feeling , his father had forsaken him , Matth. 37.46 . ● . Thou hast said though thou feelest it not ; 1 If thou mourne for nothing 〈◊〉 thou for the 〈◊〉 of it , as that poore man did , Mar 9.24 . as the 〈◊〉 that cryeth was not borne dead ; or the man that feeleth himselfe sick , hath life in 〈◊〉 . If there 〈◊〉 nothing so much as to beleeve , and to be rid of thy infidelity . For Christ saith such are blessed , Mat. 5.6 . which they could not be , if they had not saith . Even the will is of grace , Phil. 2.13 . As lusting after a woman is adultery , ●at. 5.28 . so on the contrary lusting after faith , is faith .

The second thing we must know , touching the state of these men that complaine they cannot pray is this . That a man may not onely have in him the spirit of prayer though he feele it not , but he may also have the use of it , and pray most effectually , and acceptably when in his owne feeling , his heart is 〈…〉 indisposed unto prayer ; when he is to overwhelmed with griefe , and his thoughts to distracted , and troubled that he is unable to utter , or conceive a prayer in any fit words or method at all ; this is evident both by examples , and by reason also . When D●vid● spirit was overwhelmed , when he was so troubled , that he could not speake , as he complaineth , Psal. 77.3 , 4. yet even then he prayed and prayed most effectually as he saith , verse 1. I cryed unto God with my voice , even unto 〈◊〉 with my voice , and he gave care unto me . How could that he 〈◊〉 ●● such , verse 4. he was so troubled that he could not 〈◊〉 . He 〈…〉 could not doe it distinctly , and orderly , but he could cry to God , 〈…〉 make a noise , as he saith , Psal. 38.8 . I have rowed , 〈…〉 o● my heart , and 55.2 . I mourne in my complaint , and make a noise ; yet God gave care to that prayer . When Hezechiah was so oppressed with sorrow that he could not speake he could but chatter like a 〈…〉 mourne like 〈◊〉 as he complained , Esa. 38 14. yet eve● then , the spirit of prayer was in 〈◊〉 and 〈◊〉 effectually in him , that chattering , and mourning of his , was a prayer and 〈…〉 unto God , as appeareth by verse 5. I have heard th● prayer . 〈…〉 apostle tells us , Rom. 3.26 , 27. that the spirit it selfe maketh 〈…〉 in according to the will of God , when wee are in that case that we know not what to pray , when wee can doe nothing but sigh , and groane unto God , and can utter no requests unto him . And David even when he had strong motions unto despaire prayed yet most acceptably , Psal. ●1 . 22 . And to 〈◊〉 for the Lord is able enough , to understand our desires though we expresse them not to him in words . You that are tender mother 〈…〉 . Doe you never understand what your little ones , doe 〈◊〉 , and what they would have ? Doe you never relieve nor succour them till they can speake to you ? O the Lord doth as much , and 〈◊〉 more 〈◊〉 you this way , then you do the Dragons , and Ostriches . This made 〈…〉 thus to God , Psal. 38.9 . Lord , all my desire is before thee ; and 〈…〉 not hi● from thee ; and 〈◊〉 7 Lord thou hast heard the desire of the 〈…〉 145 19. He will 〈…〉 of them that feare him ▪ 〈…〉 cry , and will save them . 〈…〉 you that are tender 〈…〉 moved with the groanes , 〈…〉 of your children , 〈…〉 is with the Lord ; the 〈…〉 of his children 〈…〉 much more , and give in 〈◊〉 to our prayers then any 〈…〉 wee can 〈◊〉 . Th● L●rd is said Psalme 102.20 . to 〈◊〉 the groaning of the 〈◊〉 . And when Hezechiah in his prayer could but chatter , God 〈◊〉 him word not ●●ely that hee heard that prayer , but tells him what it was that made that prayer so effectual with him , Esa. 5● . 5 . I have seene thy teares . 〈…〉 faithfull themselves have had more comfort , and confidence in their 〈…〉 in their prayers they could 〈◊〉 unto God ) then in any words 〈…〉 use in prayer , Psalme 39.12 . Hold not thy peace 〈…〉 . My friends scorne mee , but mine eye 〈…〉 is he prayed , and that way sought comfort 〈…〉 expressed the desires of his heart to God by 〈…〉 by words . O happy soules that can expresse the desires of their hearts . God 〈◊〉 way , for God maketh precious account of their 〈◊〉 of his children , 〈◊〉 one of them shall fall to the ground , Psal. 56.8 . 〈…〉 are they not in thy 〈◊〉 ? And this is the first part of mine answer to this 〈◊〉 objection .

Now 〈◊〉 show you what they must do that we in this case , that finde their spirits so 〈…〉 with sorrow , and their hearts so deadred , as they are utterly indisposed , and unable to pray . Two things we must doe when we are in this case .

First , we must bewaile it , and mourne for it . If the one side of thy body , or thy tongue were taken with a dead palsy so as thou couldst not goe or speake to thy friend , thou wouldst think thy case to be very heavie , and thou wouldst much bewaile it . But this is a farre heavier case , and more to be bewailed , when such a deadnesse hath taken thy soule , that thou canst not goe , nor speake unto thy God . Complaine to God , and crave helpe of him against it as David doth , Psal. 119.25 . My soule cleaveth to the dust , quicken thou me according to thy Word : and verse 159. Quicken me ô Lord , according to thy loving kindnesse . Complaine to Christ the heavenly Physitian of this thy disease , he is able to helpe thee : For 1 Cor. 15.45 . the last Adam is made a quickning spirit . Cry to him when thou art most indisposed , and unable to pray as his Disciples did , Luk. 11.1 . Lord teach me to pray . Nourish in thy heart the feeling , and sense of this thy disease , so as thou canst mourne for it , and bewaile it to God , and thou art safe , Mat. 5.4 . Blessed are they that can mourne for this for certainely they shall be comforted .

Secondly , seeing thou hast heard that when thou feelest thy selfe most unable to pray yet thou hast even then in thee the spirit of prayer , therefore stirre up that grace , that excellent grace of God which is in thee . I dare not denie but a weake Christian may use the helpe of a good prayer booke in this case ; better to pray on a booke , then not to pray at all . Certainely it is a spirit of errour that hath taught the world otherwise . 1. Our blessed Saviour prescribed to his Disciples a forme of prayer , not onely to be to them , and his whole Church a rule , and sampler according to which all our prayers should be framed as appeares when he saith Mat. 6.9 . after this manner pray ye ; but even for them and to say , tying themselves to the very words of it , as appeareth , Luk. 11.2 When ye pray say our father , &c. By which answer of our Saviour to his Disciples it may also appeare that Iohn taught his Disciples to pray by giving them formes of prayer to say ; yea even in secret prayer , Mat. 6.6 . 2. All the best reformed Churches do now , and ever have used even in publicke , Leiturgies , and prescript formes of prayer , and have judged them of great use , and necessity for the edification of the Church . And surely this argument is not to be contemned by any sober Christian , as appeareth by the Apostles speech , 1 Cor. 11.16 . If any man seeme to be contentious , we have no such custome , neither the Churches of God . So doth he againe presse the example , and practice of all the Churches of the Saints , 1 Cor. 14.33 . 3. This is no stinting nor hinderance to the spirit of prayer in any of Gods people no more then the singing of praise to the Lord in the words of David is now , and was in Hezechia's time , 2 Chron. 29.30 . or the joyning in heart with the words that another uttereth , in conceived prayer ; which yet is Gods ordinance , 1 Cor. 14.16 . Though this ( I say ) be lawfull , and may be used for a helpe ; yet seeing every Christian even the meanest , and weakest hath the gift and spirit of prayer , I may say to every one of you in this case as the Apostle doth in another to Timothy , 1 Tim. 4.14 . Neglect not the gift that is in thee ; and 2 Tim. 1.6 . Stirre up the gift of God , that is in thee . When thou feelest thy selfe most indisposed to prayer , yeeld not to it , but strive and indeavour to pray , even then when thou thinkest thou canst not pray . If we should never pray but when we feele our selves apt to it , alas how seldome should many of us pray ? Therefore when thou feelest thy selfe most indisposed to prayer , yeeld not to this cursed humour , but strive , and endeavour to pray even then when thou thinkest thou canst not pray . The Church complaineth , Esa. 64.7 . that no man stirred up himselfe to take hold of God ; we should stirre up our selves to this worke . For I we must take notice of this , that Satan hath a chiefe hand in hindering us from prayer , in causing this deadnesse , and indisposition of our hearts unto it . When Iehoshua stood before the Angel of the Lord Satan stood at his right hand to resist him , Zach. 3.1 . And which of Gods servants find not this to bee true in their owne experience ? This I say we should take notice of , that he get not advantage of us by our yeelding unto him ; as Paul saith , 2 Cor. 2.11 . Lest Sathan should get an advantage of us ; for we are not ignorant of his devices . The more Satan hateth this duty , the better we should love it , the more basie he is to hinder , and interrupt us in it , the more earnestly should we bend , and set our hearts unto it . Iam. 4.7 . Resist the Divell , and hee will flee from you . 2. Consider how much God is delighted in the labour of our love , Heb. 6.10 . God is not unrighteous that he should forget your worke , and labour of love ; that is those duties which out of love to him we performe with labour , and striving . Thinke not ( beloved ) that those prayers onely , are pleasing to God wherein we please our selves best , or which we performe with most facility , and aptnesse of mind , and speach . No no , when we can performe this duty in obedience unto God even against our owne disposition , and the mighty conflicts , and oppositions that we find in our own hearts against it , these are the prayers that are most acceptable to God . As Abrahams obedience was in offering up his sonne ; of which the Lord saith , Gen. 22.12 . Now I know that thou fearest God , seeing thou hast not withheld thy sonne , thine onely sonne from me . 3. By using , and exercising that little grace , that small ability to pray that thou hast , thou shalt increase it , and grow more able to do it with comfort . For so runneth the promise . Mat. 25 29. To every one that hath ( that is by imploying , and exercising of it , doth shew that he hath ; for otherwise the unprofitable servant had a talent also ) shall be given , and he shall have abundance . Let us therefore do as they that ( through sicknesse , and weaknesse ) have lost their appetite , yet by eating provoke and recover their appetite , one morsell drawing downe another : so let us carefully , and conscionably exercise those small abilities , that God hath given us in prayer , and wee shall find that by using they will greatly increase .

Lecture XIII . On Psal. 51.1 , 2. Ianuary 24. 1625.

FOlloweth the fourth , and last impediment that keepeth men from flying to God , and seeking helpe , and comfort from him by prayer in their distresses , and that is a conceit that it is to no purpose for them to pray . This conceit as it prevaileth with wicked men , and castawayes , and keepeth them in a continuall neglect of this duty . What profit should we have ( say they ) if we pray to him ? Iob 21. ●● . So have Gods dearest servants beene oft troubled with it , and for a time kept from this duty by it . And have beene apt to resolve as David doth of all the duties of piety in generall , Psal. 73.13 . Verily , I have cleansed my heart in vaine ; so of this duty in particular , certainely it is but lost labour for me to pray . And as Satan will alway pretend reason for whatsoever he suggesteth to us ( so did he with our first parents , Gen. 3.5 . God doth know that in the day yee eate thereof then your eyes shall be opened , and ye shall be as Gods , knowing good and evill . And his chiefe strength , still to keepe out Christ , and his grace , lyeth in the thoughts , and imaginations , in the reasons that he suggesteth unto men , to object against goodnesse , and to defend sinne , as is plaine , 2 Cor. 10.5 . ) so hath he put foure reasons into the hearts of men to confirme them in this conceit , that it is to no purpose for them to pray . Let this short summe of the foure reasons suffice in the first propounding of them , and the larger laying of them downe , reserved to the place where they are to be answered particularly . 1. That many doe well enough that never pray . 2. That the use of the meanes with discretion , will serve the turne without prayer . 3. That God knoweth our necessities well enough , and hath both decreed what to do for us , and is apt enough of himselfe without seeking to . 4. That themselves have used it long to no purpose .

Now before I come to answer these reasons in particular this I must say of them in generall ; that if any of Gods people ( such as I must judge all you to be that heare me now ) be troubled at any time with these thoughts ( as surely as I have already told you they may be ) they must resolve thus with themselves ; Certainely this is but a tentation this commeth of the evill one . For it tendeth directly to atheisme , and is high blasphemy against God . Those thoughts that tend to the restraining of men from prayer tend directly to the casting off of all true feare of God . Thou castest off feare , ( saith Eliph●z , Iob 15.4 . ) and restrainest prayer before God . The man that is once perswaded not to call upon God hath learned to say in his heart there is no God , Psal. 14.1.4 . And of them that said Mal. 3.14 . It is in vaine to serve God , the Lord saith verse 13. that their words had beene stout against the Lord . Poure out thy fury ( saith the Prophet , Ier. 10.25 . ) upon the heathen that know thee not , and upon the families that call not on thy name . 1. The persons , the families that use not to pray know not God , are no better then Atheists . 2. God will poure out his fury upon such . And seeing this is so what must they do that are troubled with this tentation ? Surely They must 1 Put on a resolution to resist it , harden thy heart against it , withstand it , defie it , Iam. 4.7 . Resist the Divell , and he will flee from you . Say as our Saviour did when hee was tempted by Satan to such a foule sinne , Mat. 4.10 . Get thee hence , avaunt Sathan . Yea in a tentation farre lesse then this , when Peter tempted him but to favour himselfe , and shun the crosse . Mat. 16.23 . He turned , and said to Peter , get thee behind me Sathan , thou art an offence unto me . 2 By prayer , and crying unto God for strength against it , they must resist even this tentation against prayer . For that is a chiefe remedy against all tentations , Luk. 22.40 . Pray that ye enter not into ( and be delivered into the power of ) temptation . As Christ did for Iehoshuah when Satan stood at his right hand to resist him , Zach. 3.2 . The Lord rebuke thee ô Satan , even the Lord that hath chosen Ierusalem rebuke thee . 3 They must make use of the sword of the spirit ( whereby Christ our captaine did drive away the tempter , Mat. 4.4 , 7.10 . It is written ) by weighing with themselves , how directly this tentation opposeth the whole tenour of the holy Scripture . And say thus with themselves . Shall I yeeld to this conceit that it is to no purpose to pray ? Why how oft hath God commanded us to pray ? Psal. 50.15 . Call upon me in the day of trouble ; and Mat , 7.7 Aske , and it shall be given you ; and 1 Thess. 5.17 . Pray without ceasing . How frequent , and constant have all the Saints , even such as God hath given greatest testimony unto , beene in prayer ? Even the wisest of them ; as Daniel who would not give over his constant course in prayer , no not for the saving of his life , Dan. 6.10 . Nay our blessed Saviour was so himselfe , even he was frequent in this duty , Mar. 1.35 . In the morning a great while before it was day , he went out , and departed into a solitary place , and there prayed . And shall I suffer Satan to perswade me that it is a needlesse thing to pray ?

But let us now consider the reasons whereby Satan perswadeth men to this Atheisticall , divellish conceit .

Reason 1 And to the first . That they that never use to pray , do as well as those that are most given unto it . A●sw . I answer that this is most false , they do not so well . For 1. The blessings they receive are but temporall , and such as are no testimonies of Gods speciall love , Mat. 5.45 . He maketh his sunne to rise on the evill , and on the good ; and sendeth raine on the just , and on the unjust . Whereas they that pray shall have better things then these , Luk. 11.13 . Your heavenly father will give the holy spirit to them that aske him . 2. They that pray not , can have no assurance to enjoy , no not these temporall blessings , neither to have them when they want them , nor to hold them when they have them . For they have no word nor promise of God for them , Iob 21.16 . Loe their good , is not in their hand . Whereas they that pray may be sure to have so much even of these things as shall be good for them . For they have a promise that they may build upon . Psal. 34.10 . They that seeke the Lord shall not want any good thing . This promise certainely ( to them that can beleeve it ) is more worth then a thousand pound land a yeere . So that he that can pray , may be secure for outward things , and need not disquiet his heart with carking cares , Pro. 16.3 . Commit thy works ( thy labours , and endeavours ) unto the Lord , and thy thoughts shall be established . 3. They that pray not , though they might be never so sure of these temporall blessings , yet have they no just cause of comfort in them . For they have them not with the blessing , and favour of God ; 1. They come not rightly by them , but like robbers breake into Gods storehouse , and steale away his goods . The richest man that is , is bound to seeke even his bread of God every day , Matth. 6.11 . Give us this day our daily bread . He hath no comfortable title to his food , to his wealth that doth it not , but is in Gods account a spirituall usurper , and thiefe . 2. Besides he can have no comfort in that he hath ; because it is not sanctified unto him , it shall do him no good , it shall do him much hurt rather . A man may have these outward things , without Gods blessing , Hos. 13.11 . I gave thee a king in mine anger ; and then they will be his bane , it had beene much better for him , to have beene without them . Was not Goliahs strength , 1 Sam. 17.9 . Ahitophels wisdome , 2 Sam. 17.23 . and Herods eloquence , Act. 12.23 . so ? and yet all excellent gifts of God , but they had them not with his blessing , they were not sanctifyed unto them . O that we had not too much experience of this daily in many , that men may have abundance of these earthly blessings from God and have them with his curse ; as if God should have said as Pro. 1.32 . The prosperity of fooles shall destroy them . On the other side they that pray have just cause of comfort in these outward things , be it little or much that they enjoy . For 1. They have a blessed title to that they have , they come honestly by it , it is their owne , they breake not into Gods treasury , but by the key that God gave them , they opened the doore , and hold them by his gift , 1 Cor. 3.22 . All things are yours . 2. That that they have is blessed , and sanctified unto them . 1 Tim. 4.4 , 5. Every creature of God is good to them that beleeve , and know the truth , for it is sanctifyed by the Word of God , and prayer . And thus have I answered the first reason .

Now to the second reason ; Reason 2 that it is needlesse to pray Because the good successe of all things depends upon , and is to be ascribed ( not to prayer but ) to second causes and meanes God useth to work by ; and unto the reason , will , and endeavour of man . The Lord ( say they ) hath set a constant course in nature , and given a naturall force to sundry meanes , and second causes to doe us good . There is a covenant of God for the day , and night , ( mentioned , Ier. 33.20 . ) that they shall continue their courses which cannot faile . So is therefore other ordinary meanes . God hath given a naturall force to our meate to nourish us , and to our cloathes to keepe us warme . A good diet , a good aire , and exercise , we see will keepe men in health though they never pray . And as for wealth , if men take paines in their calling , and have also wisedome to order their affaires , there is not one of a hundred but they prosper well enough . In all labour ( saith Solomon Pro. 14.23 ) there is profit . And Pro. 16.20 . He that handleth a matter wisely , shall find good . Shall we thinke ( say some ) that the fasts that were kept so long and the prayers that were made were the cause why the plague ceased ? No no there is a naturall cause ( say they ) to be given of it , till the aire was purged by the coldnesse of the season , all your fasting , and praying could do no good .

This reason and perswasion of the sufficiency that is in the meanes and in our owne endeavours , hath in all ages marvellously prevailed to draw men from depending upon God , and seeking unto him for helpe and comfort by prayer , and doth certainly at this day . And that not only with such as have beene infidells , and openly wicked . By the strength of mine hand have I done it ( saith the King of Assyria , Esa. 10.13 . ) and by my wisedome , for I am prudent , and Habac. 1.16 . They sacrifice to their net , and burne incense to their drag , because by them their portion is fat , and their meat plenteous . But even such as have lived in Gods Church , as we may see at large Esay 22.8 — 11 , Yea Gods owne deare children have received much hurt by it , as we may see in the example of Asa. 2. Chron. 16.12 . In his disease he sought not to the Lord , but to the Physitians .

Answ. For answer therefore unto it , some things are first of all to be granted , that is , 1. That God useth not to helpe men without means , as Iosh. 5.12 . He fed them no longer with Manna from heaven , when they came to Canaan , where they might get corne . So when God would deliver Peter out of the hand of Herod , he caused the yron gate that lead unto the City , to open of his owne accord , and so he went out , Acts 12.10 . 2. That God doth usually worke with , and blesse the ordinary meanes , Acts 9.19 . When Paul had received meat , he was strengthened . And so are the places to be understood , Prov. 14.23 . In all labour there is profite , and 16 20. He that handleth a matter wisely , shall find good . 3. That it is folly , and sin for us to expect that God should helpe us when we neglect the ordinary meanes , Matth. 4.7 . Thou shalt not tempt the Lord thy God . Exod. 14 , 15. The Lord said to Moses , why cryest thou to mee ? Speake unto the children of Israel , that they goe forward . He blameth him for resting upon prayer , with the neglect of the meanes . Gods blessing may be confidently expected upon our endeavours , in the use of lawfull meanes , 1. Chr. 22.16 . Arise , and be doing ( saith David to his sonne ) and the Lord will be with thee . But all this is no sufficient cause to keepe us from prayer . For 1. God is the authour and giver of all meanes , when he intends to helpe us , and doe us good , he will give us the ordinary meanes to receive good by , when he intends the contrary , he will withold the meanes . Iob 38.28 , 29. Hath the raine a father ? or who hath begotten the drops of the dew ? Out of whose wombe came the Ice ? and the hoary frost , who hath gendered it ? and Psal. 104.3 . He walketh upon the wings of the wind . It was he only that sent that goodly season in the beginning of winter , which these men say , was the cause why the plague ceased . 2. The vertue that is in any meanes to doe us good , commeth wholly from God . He is the Lord of nature , Though he have given to man the faculty of reason , and freedome of will , in civill , and morall actions , and to our food , and other creatures a naturall vertue to do us good , yet that we are able to use this faculty that we have , or the creature to put forth that vertue that is in it , to the good of man , comes wholly of God . He keepeth the raines in his owne hand , Ephes. 1.11 . He worketh all things . See this , 1. In the use of our reason and will , Prov. 21.1 . The Kings heart is in the hand of the Lord , he turneth it whithersoever he will . No King can incline his owne heart which way himselfe listeth . Man hath reason indeed , but he cannot use it to his owne benefit , Prov. 3.5 . Leane not to thine owne understanding . 2. In the senses Prov. 20.12 . The hearing eare , and the seeing eye , the Lord hath made even both of them . As the faculty that is in the eare and eye , is of God ; so the ability to use and exercise , it is of him also , 3. In our labors and endevours , they are to no purpose further then God is pleased to blesse them . 1. Cor. 3.7 . Neither is he that planteth any thing , neither he that watereth , but God that giveth the increase . Psal. 127.1 , 2. Except the Lord build the house , they labour in vaine that build it ; except the Lord keepe the City , the watch-man waketh but in vaine . It is vaine for you to rise up early , to sit up late , to eate the bread of sorrowes . 4. In our food Matth. 4.4 . Man shall not live by bread alone , but by every word that proceedeth out of the mouth of God ; there is a secret word , and commission God hath given it to nourish us , or else it could doe us no good . For the Lord can call in this commission , when he will , and restraine , and with-hold the naturall force he hath given to the second causes when it pleaseth him ; as we see Hag. 16. Yee have sowen much , and bring in little , ye eate , but ye have not enough : ye drinke , but ye are not filled ; ye cloath you , but there is none warme . Therefore all good successe is ascribed to God , Ezra . 7.6 , 7. The King granted him all his request according to the hand of the Lord his God upon him . N●he . 2.8 . The King granted me according to the good hand of my God upon me .

In these two respects we shall find that the servants of God have beene wont to depend wholly upon him , and to seeke to him by prayer for his direction , and blessing in all the actions , and occasions of their life ; not in spirituall things only , but even in such matters wherein all have freedome of will , and wherein they wanted neither ordinary means to helpe themselves , nor wisdome , and understanding to use them well . 1. In making of marriages , Thus did Eleazar , Abrahams steward , though he were a wise man , and was able to make such a report of his masters estate , as he had small cause to doubt of good successe , yet doth he most zealously seek to God for direction and successe by prayer , Gen. 24.12 . 2. In taking of their journeyes , then which , what can be more in the power of mans will , Rom. 1.10 . Paul made request that he might have a prosperous journey , by the will of God to come to the Romanes , yea , see how servent he is in prayer in this case , 1. Thess. 3.11 . Now God himselfe and our father , and our Lord Iesus Christ , direct our way unto you . 3 , In receiving of their food , though there be therein a naturall vertue to nourish us . For this we have the example of our blessed Saviour , not only when he desired an extraordinary , and miraculous blessing upon the creatures , as when he sed about five thousand with fiue loaves , and two fishes , Matth 14. ●9 . and foure thousand with seven loaves and a few little fishes . Matth. 15.36 . But even when he desired no more then that which was naturall , and ordinary , as Luke 24.30 . As he sate at meate with them , he tooke bread and blessed it . Where it is also to be observed , that by the prayer we use at our meales , our meate is blessed unto us , it is not blessed otherwise . 4. In entring upon their houses , and dwellings , Ps. 30. title , A Psalme and song at the dedication of the house of David . But what need wee instance in more particulars , and stand upon examples in this point , seeing we have so expresse commandements for it ? Prov. 3.6 . In all thy wayes acknowledge him ( his hand , his providence , and so depend upon him ) and he shall direct thy paths . And Phil. 4.6 , 7. In every thing by prayer and supplication , let your requests be made knowne unto God , and the peace of God shall keepe your hearts , and minds . This is the way to true peace , to depend upon God by prayer , for direction , successe , and for a blessing in every thing that we take in hand .

Lecture XIIII . On Psalme 51.1 , 2. Ianuary 3. 1625.

THE third reason they give , Reason . 4 why it is to no purpose to pray , is taken from the nature of the Lord , unto whom we pray . 1. God knoweth well enough what our wants are , and needs not to have them made knowne unto him by us , Matth. 6.8 . Your father knoweth what things you have need of , before yee aske him . 2. He hath appointed in his eternall decree , what shall befall every one of us , and what he will do for us , which all the prayers in the world cannot alter , Ephes. 1.11 . He worketh all things according to the counsell of his owne will . 3. He is of so gracious a disposition , that he is apt enough of himselfe to give us , what he seeth to be good for us , without asking , or seeking unto . Our Saviour we know ( when he was upon earth ) healed and helped many that never sought unto him ; as you may see , in the man that had the withered hand , Mark . 3.3 . and in the impotent man , Iohn 5.6 . and in many other places . And the Lord is pleased to compare himselfe for this , to the father of the prodigall , who prevented his sonne , and before ever he made any suite unto 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 as we read , Lu 15.20

Answ. To this I answer , that all these three things they speake of God , are most true ; but that which they would inferre upon them , is most weake , and unsound , and hath no coherence with them , the premises or anticedent of their reason is good , but the consequence is starke naught . For , 1. Though God know our wants full well , yet his will is , we should make them knowne , and open them particularly unto him our selves . Phil. 4.6 . In every thing by prayer , and supplication , let your requests be made knowne unto God ; as when blind Bartimeus had cryed out earnestly , and vehemently unto Christ , Iesus thou sonne of David , have mercy upon me : he would have him speake , and tell him in particular , wherein he would have him to shew mercy on him , Mar. 10.51 . What wilt thou that I should doe unto thee ?

Secondly , As God hath determined in his owne counsell , what he will doe for any of us ; so hath he also in his counsell determined , that prayer shall be the meane whereby we shall obtaine it , Ezek. 36.37 . Thus saith the Lord God , I will yet for th● be enquired of ( and sought unto ) by the house of Israel , to doe it for them . Yea this is made a certaine signe God hath determined to doe us some great good , when he stirreth up our hearts to be earnest with him in prayer , Ier. 31.9 . They shall come with weeping , and with supplications will I lead them , and 29.12 , 13. Then shall ye call upon me , and ye shall goe , and pray unto me , and I will hearken unto you , and ye shall seeke me , and find me when ye shall search for me with all your hearts . How earnest was Daniel with God in prayer for this , immediatly before the returne from the captivity ? Dan. 9.

Thirdly , this doth nothing derogate from the glory of Gods goodnesse , and graciousnesse , that he will not doe us good till we seeke to him for it by prayer , as may appeare in these three things . 1. It is a sufficient demonstration of his goodnesse , that he will give us all good things upon our asking ; when he saith to us , Matth. 7.7 . Ask and have , Deut 4 7. What nation is so great , who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for ? Esa. 30.19 . He will be very gracious unto thee at the voice of thy cry , when he shall heare it , he will answer thee . 2. It is he alone that stirres us up to pray to that end that he may doe us good , Psal. 1● . 17 . Thou wilt prepare their heart , thou wilt cause thine eare to heare . 3. The reason why he will have us pray first before he gives , argues his exceeding love to us . For it is 1. out of the delight he hath to heare this worke of his owne spirit in us , which makes us thus to speake , and cry unto him , Cant. 2.14 . Let me heare thy voice , for it is sweet . Even you that are parents , delight much to heare your little ones speake , but nothing so much as God doth to heare his children . 2. Because he knowes his blessings will be sweeter to us , when we have got them by prayer . So we see how David joyed in the deliverances and favours hee had received , because he had obtained them by prayer . Psal. 30.1 , 2. I will extell thee ô Lord , for thou hast lifted me up , &c. O Lord my God , I cryed unto thee , and thou hast healed me . and 116.1 , 2. I love the Lord , because he hath heard my voice , and my supplications , because he hath inclined his eare unto me , therefore will I call upon him as long as I live .

Reason . 4 The fourth , & last reason whereby Satan laboreth to perswade men , that it is to no purpose to pray , is from the experience themselves have had of the fruitlesnesse of their owne prayers . That themselves have long used to pray , and have found no comfort , no benefit by it . This reason hath greatly prevailed with wicked men , they cannot abide to attend long upon God ; but though their prayers be indeed nothing worth , yet are they apt to quarrell with God , if they have not a present answer , as Esa. 58.3 . Wherefore have we fasted say they , and thou seest it not ? Wherefore have we afflicted our soule , and thou takest no knowledge of it ? And thereupon they resolve to leave praying . Malac. 3.14 . It is in vaine to serve God , and what profite is it unto us ? and 2. King . 6 . 3● . What should I wait on the Lord any longer ? Yea , this hath also greatly troubled many of Gods dearest ones , they have oft complained that they got no good by their praying . Iob 30 20. I cry unto thee , but thou dost not heare me : I stand up , and thou regardest me not , Habac. 1.1 . O Lord how long shall I cry , and thou wilt not heare ? Yea , they have thought that they were the worse for praying . Ps. 80.4 . O Lord how long wilt thou be angry against the prayer of thy people ? And thereupon they have even growne weary of praying , and ready to resolve to give it over , as you may perceive , Psal. 69.3 . I am weary of my crying

Now for my answer to this reason , Answ. it shall consist of two parts , 1. I will shew you how we are to judge of this case , when we pray , and pray often , and ●●nd our selves never the better for it , 2. What a Christian is to do in this case .

And for judging aright of this case , two things you must understand .

First . That it is no argument that God neglects us , regards not us , nor our prayers , because we obtaine not presently , nor of a long time , that , that we have begged of him . It may be the Lord may do this out of his love .

First . It may be he seeth it is better for thee to want it , then to have it ; we are apt like children , and sick-men , to desire that , that is hurtfull for us . And the promise runs thus , Psal. 34.10 . They that seeke the Lord ▪ shall not want any good thing . and Matth. 7.11 . How much more shall your father which is in heaven give good things to them that aske him ?

Secondly . It may be he seeth it is not good for us to have it yet . The Lord hath made every thing beautifull in his time . Eccl. 3.11 . He best knoweth which is the fittest time to doe any thing for us . When he may have most honour by that which he doth for us . Zachary had prayed for a child , while he and his wife were young , but God granted not his request till they were both old . Luke 1.7.13 . because he might have more glory by it then . Christ would not comfort Martha and Mary , by helping their brother Lazarus , while he was sicke , though he loved them dearely , but delayed to helpe them of purpose , Iohn 11.5 , 6. Why ? that he might have the more glory by that worke . verse 15. I am glad for your sakes that I was not there , to the intent that ye might believe . And verse 4● . Said I not unto thee , that if thou wouldest beleeve , thou shouldest see the glory of God ? He best knoweth also , when that he doth for us , will doe us most good , he watcheth the time , and will not delay us one moment longer , Esa. 30.18 . The Lord will waite , that he may be gracious unto you . He seeth it good for us to be delayed a while ( and how long , he only best doth know , Acts 1.7 . It is not for us to know the times or seasons , the father hath put them in his owne power . ) 1. to humble us further . Let patience have her perfect worke , saith the Apostle . Iames 1.4 . He meant to heale Miriam at Moses request , but not so soone as he would have had it , she must be better humbled first under the hand of God , Numb. 12.14 . And the Lord said unto Moses , If her father had but spit in her face , should she not be ashamed seven daies ? Let her be shut out from the campe seven daies , and after that , let her be received in againe . As if the Lord had said ; it is too soone for her to be healed yet . So he meant to take from Paul that messenger of Satan that buffetted him , but not so 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 wo●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 shal● 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 inward comfort , and assurance of Gods favour increased thereby ; this is such an answer as is best of all , and may abundantly countervaile the want of any other blessing that thou hast begged of God . In old time God was wont to answer , and give testimony unto the prayers of his servants , by sending fire from heaven to consume their sacrifices , 2 Chron. 7.1 . When Solomon had made an end of praying , the fire came downe from heaven , and consumed the burnt offerings . And 1 King . 18.24 . The God that answereth by fire l●t him be God . And as God was wont to answer his people , and to testifie his approbation , and liking of their prayers , and service by fire ; so doth he now use by his holy spirit ( which was typified , and resembled by that fire , Mat. 3.11 ) to testifie that he is well pleased with the prayers of his people , warming and comforting their hearts thereby , Ioh. 16.24 . Aske , and ye shall receive that your 〈◊〉 may be full . This is that that David meaneth when he saith , Psal. 35.13 His prayer returned into his owne bosome . This is the meaning of that promise that is made to the prayers of Gods people , Phil. 4.6 , 7. In every thing by prayer , and supplication , let your requests be made knowne to God , and the peace of God which passeth all understanding shall keepe your hearts and mindes . From hence it is that the faithfull have begun their prayers with great heavinesse , yet before they had ended them , have found unspeakable comfort , as Psal. 6.8 — 1● .

Fiftly , when though the Lord do not either grant us the good things we have prayed for , or those inward feelings , and comforts of his spirit , yet he makes us able to continue praying , and crying still unto him , even then when we feele our selves ready to give over , and faint . Certainely so long as we have strength ministred unto us to hold out in prayer , we may be sure God heareth us and regardeth our prayers . For this strength and ability to pray ( even then when God seemeth to neglect us ) is a speciall worke , and fruit of Gods spirit , Rom. 8.26 . It is the spirit , that thus helpeth our infirmities , and maketh intercessions for us . And God cannot but heare , and regard the voice of his owne spirit , verse 27. He that searcheth the hearts , knoweth what is the minde of the spirit . So long as thou canst pray specially with such striving , and labour is not possible thou shouldst be neglected of God . Psal. 10.17 . Lord thou hast heard the desire of the humble thou wilt confirme their heart , thou wilt cause thine eare to heare .

Lecture XV. On Psal. 51.1 , 2. February 7. 1625.

IT followeth now that we proceed to the second part of that answer , I told you was to be made to the fourth , and last reason that men are taught by Satan , to alledge to prove that it is a needlesse thing to pray , namely their owne experience that themselves have prayed long , and found no comfort nor benefit by it . Answ. 2. And in this second part of mine answer , I must shew you what we are to do in this case , when we have used prayer for some blessings , and comforts we want for our selves or others , and are never the better for it . Now in this case three things must be done by us . 1. We must take this to heart , and be affected with it . 2. We must pray still . 3. We must examine well what the cause should be , why we obtaine not our suits , why we receive no answer from God to our prayers .

First , I say when we have prayed long , and received no answer from God we must take this to heart , and be affected with it , as with a token of the Lords displeasure . For so we see Gods servants have alwaies beene much troubled , and complained of this as of a great affliction , Iob 30 20. I cry unto thee , and thou dost not heare me ; I stand up , and thou regardest me not . Psal. 22.1 , 2. My God my God why hast thou forsaken me ? why art thou so farre from helping mee , and from the words of my roaring ? ô my God I cry in the day time but thou hearest not , and in the night season , and am not silent . ●am . 3.8 . When I cry , and shout be shutteth out my prayer . They have not onely complained of this , that they could not obtaine of God the helpe , and comfort that they stood in need of , but this hath troubled them most , that God gave them no answer , shewed no respect unto their prayer . You shall see how this troubled David , Psal. 28.1 . Vnto thee will I cry , ô Lord my rocke , be not silent to me , least if thou be silent to me , I become like them that goe downe into the pit ; as if he had said , I am but a dead man if thou give me no answer . Certainely It is our great sin that we are so carelesse and void of regard , in this case . 1. We never observe how our prayers speed whether God answer them or not . 2. Though we evidently discerne , that God hath hath shewed no respect to the prayers we have long made unto him for our selves , or for the Church of God , it never troubleth us . I told you the last day we should hearken after our prayers how they speed ▪ two benefits we should receive by it . 1. If we finde that the Lord giveth a gracious answer unto them , it would greatly increase our faith and incourage us to depend upon him , and to ply him with our prayers , Psal. 116.1 , 2. I love the Lord because he hath heard my voice , and my supplications , because hee hath enclined his care unto me , therefore will I call upon him as long as I live . In which respect it is good for Gods people to keepe records , and remembrances of the successe they have had in their prayers . So did Sampson in giving a name to that fountaine , that God upon his prayer had opened unto him , when he was ready to perish with thirst , and calling it Enbakkore the fountaine of him that prayed , Iudg. 15.19 . And Hannah in calling her sonne Samuel begged of God . 1 Sam. 1.20 . So doth David oft call to mind the comfort he had found in prayer , Psal. 18.6 . In my distresse I called upon the Lord , and cryed unto my God , he heard my voice out of his temple , &c. And 120.1 . In my distresse I cryed unto the Lord , and he heard me , and in many other places . The second benefit , we should receive by observing how our prayers speed would be this , that if we find we have received no answer from God it would humble us , and make us carefull both to enquire into the cause of it , and to pray better that we may speed better , then yet we have done . This good Israel got by observing that they had twice sought to the Lord , for successe against the Benjamites , and prevailed not , it caused them to humble themselves more deepely before the Lord , and pray more fervently , and in a better manner then they had done before , as we shall reade , Iudg. 20.26 . And so much shall serve to be spoken of the first duty that is to be performed by us in this case .

The second thing we must doe is this when we have prayed long , and have received no answer from God , This must not discourage us , nor cause us to give over praying , but we must pray still for all that . Continue in prayer , saith the Apostle , Col 4.2 . Ephes. 6.18 . Pray alwaies watching thereunto , with all perseverance . To this end our Saviour gave us the parable of the unrighteous judge , and the widow , to teach us that we ought to persevere in prayer , and not waxe faint , Luke 18.1 . When the woman of Canaan had cryed unto Christ for mercy , and he answered her not a word , Mat. 15.23 . that did not discourage her but she prayed , and cryed still to him for all that . Marke what effectuall motives the Scripture giveth us to perswade us unto this .

First , it is a duty , and service God requireth of us that in all our necessities , and the necessities of our brethren , we should seeke unto him ; nay there is no duty more often and more strictly pressed upon us in the Word then this , 1 Thess. 5.17 . Pray without ceasing . Phil. 4.6 . In every thing by prayer and supplication , let your requests be made knowne unto God . That which God commandeth we must do though we see no likelyhood that any good will come of it ; yea that is the best obedience of all others . God commandeth Abraham to sacrifice his owne sonne , and he obeyeth , Gen. 22.3 . and Mordec●i openly to deny to Haman the Kings favourite that honour that all other men did unto him and he obeyeth , Est. 3.2.5 . What good could either of them hope would come of this ? Surely none at all but the contrary , yet in obedience unto God they both did that that was injoyned them . It belongeth to us to pray ; to heare , and give answer to our prayers that belongeth unto God ; we must do our part , and duty , and leave to the Lord that that belongeth to him . We must in this case say as Ioab doth in another case , 2 Sam. 10.12 . Be of good courage , and let us play the men , and the Lord doe that which seemeth good unto him . And certainely even this ( the doing of our duty in obedience unto God ) will yeeld us much comfort , though we get no other good by our prayers . So saith Paul ▪ 2 Cor. 1.12 . that the testimony that his conscience gave him that he had done his duty , was his rejoycing . So that a Christian in this case hath just cause to say , though I have long begged such a thing of God , and have not obtained it , yet I thanke God that ( in conscience of my duty , and in obedience unto God ) I have prayed , and can pray for it still .

Secondly we may be sure that ( though God do not grant us the things wee pray for yet ) he is well pleased with this that we do pray , and persevere in prayer . 1. He useth to take speciall notice of them that pray , and of every prayer that his children make , Acts 9.11 . Arise Ananias , and go to Saul , for behold he prayeth . 2. Yea he taketh great pleasure in them ; they are compared to sweet odours . Rev. 5.8 . and that sweet incense that was used in the Temple , Psal. 141.2 . To whom are they so sweet ? Who accounts so of them ? Surely not themselves , but the Lord . 3. Yea he will doubtlesse at one time or other reward ( and that openly , so as not themselves onely but others shall take notice of it ) every prayer , that any faithfull soule poureth out unto him , Mat. 6.6 . Enter into thy closet , and when thou hast shut thy doore , pray to thy father which is in secret , and thy father which seeth in secret shall reward thee openly .

Thirdly , Wee may bee sure that as the Lord doth heare , and regard every prayer we doe make , so he will certainely give us a gracious answer in due time . 1. No tender mother is so wakefull , and apt to heare her infant when it cryeth ; as the Lord is to heare his children whensoever they cry unto him . Psal. 34.15 . His eares are alwaies open to their cry ; and 65.2 . O thou that hearest prayer unto thee shall all flesh come . 2. And as he is apt to heare , so is he to give answer , and to grant the suits of his children . Sometimes he hath done it so soone as ever they had done their prayer , as Act , 4.31 . When they had prayed , the place was shaken where they were assembled together , and they were all ●illed with the Holy Ghost . Sometimes before they had done praying , Dan. 9.20 , ●1 . While I was speaking , and praying , yea while I was speaking in prayer , the man Gabriel came , &c. Somtimes before they could speake a word , when it was but in the purpose of their hearts to pray , God hath prevented them , and granted them that that he knew they would have begged of him . Esa. 65.24 . Before they call I will answer . 3. Yea he hath bound himselfe by promise to grant us whatsoever we aske that is good for us , 2 Chron. 15.2 . If ye seeke him , he will be found of you . Ps. 145.19 . He will fulfill the desires of them that feare him ; he also will heare their cry , and will save them . Esa. ●0 . 19 . He will be very gracious unto thee , at the voice of thy cry , when he shall heare it he will answer thee . 1 Iob. 5.14 , 15. This is the confidence that we have in him that if we aske any thing according to his will hee heareth us . And if we know that he heare us , whatsoever we aske , we know that we have the petitions that we desired of him . Vpon these promises we may safely build our assurance that in praying we shall not beate the aire , and loose our labour , an answer will come in due time , Esa. 45.19 . I said not to the seed of Iacob ; seeke ye me in vaine . God would never by so many commandements have injoyned us this duty , and by so many promises allured us to it , if he had meant we should have lost our labour in it .

Fourthly and lastly , it becomes us to wait the Lords leasure , and wee shall loose nothing by doing so . Hee that beleeveth shall not make hast ▪ saith the Prophet , Esa. 28.16 . He that beleeveth these promises you have heard of , will be content to tarry the Lords leasure . It becomes not us to appoi●t the Lord his time , when he shall answer us , nor the meanes how he shall helpe us . Beggers must be no choosers . It is noted for one of the chiefe sins of the Iewes that they limited the holy one of Israel , Ps. 78 41. There are divers wa●es whereby men take upon them to limit the Lord ; and this is one . Who will appoint me the time ? saith the Lord , Ier. 49.19 . It becomes us I say to wait and attend upon the Lord. Rest in the Lord , and wait patiently for him , saith David , Ps 37.7 . And Lam. 3.6 . It is good that a man should both hope , and quietly wait for the salvation of the Lord . That speech of Iehoram 2 King . 6.33 . What should I wait for the Lord any longer ? was the voice of an Atheist , and not of a Christian. The faithfull have beene wont to speake after another fashion . Psal. 40.1 . I waited patiently for the Lord , and he inclined unto me , and heard my cry . Nothing is lost by waiting upon God , his promises shall certainely be performed in the sittest season . Though it tarry ( saith the Prophet , Hab. 2. ● . ) wait for it , because it will surely come , it will not tarry , not a moment , after the fittest season . They shall not be ashamed ( that is disappointed of their hope , saith the Lord , Esa. 49.23 ) that wa●●e for me . And thus have I declared to you the second duty that belongeth to us , when we pray long , and can receive no such answer as our soule desireth .

The third , and last thing we must do in this case is to examine well what the cause should be that we speed no better in our prayers that we receive so little comfort , and benefit by them . When Saul had sought unto God and he answered him not that day , he called all the chiefe of the people together to know and see whose sin had beene the cause of it , 1 Sam. 14.37 , 38. He was none of the best men but certainely in this case , his example is worth the following . For though the Lord may have other reasons secret to himselfe , for which he doth deny or delay our suits , yet if we receive not answer from him in any of these five kinds that I told you of the last day : it is our part to lay the fault upon our selves , and to impu●e it to our sins ; and to say with the Prophet , Esa. 59.1 , 2. The Lords hand is not shortned , that it cannot save : neither is his eare heavy , that it cannot heare , but our iniquities have separated betweene us and our God , and our sinnes have had his face from us that he will not heare . And Ier. 5.25 . Our iniquities have turned away these things , and our sinnes have withholden good things from us . Surely ( should every one of us say ) somewhat hath beene 〈…〉 , or in my prayers , or els the Lord who is so ready to heare , and 〈◊〉 the prayers of his people , would have returned me some answer to my prayers before now . I aske , and receive not because I aske amisse , Iam. 4.2 . Now the Lords 〈◊〉 to our prayers should cause us to examine well what hath been the faith of our prayers , that we amending that fault may hereafter finde more comfort in prayer .

And for your helpe that way , I will shew you some of the principall faults that use to blemish , and weaken our prayers so as they become not acceptable , and effectuall with God .

First , it may be when thou prayedst thou hadst not first repented thee of , and forsaken every knowne sin ; and that man whose conscience tells him somewhat he doth daily , and purposeth still to doe , that he ought not ; somewhat he daily omits to do , and doth not yet resolve to doe , which he ought to doe , can have no hope that God will heare his prayer . He that would pray must be carefull first to purge both himselfe and his family also from all knowne sins . Iob 11.13 , 14. If thou prepare thine heart , and stretch out thine hands towards him , if iniquity be in thine hand , put it farre away and let not wickednesse dwell in thy tabernacles . If I regard iniquity in my heart ( saith David , Psal. 66.18 . any iniquity , any knowne sinne ) the Lord will not heare me . The promise of audience with God is made onely to such as feare him , Psal. 145.19 . He will fulfill the desire of them that feare him ; he also will heare their cry , and will save them .

Secondly , it may be that the prayers that thou hast used to make , have not been made according to Gods will . The prayers that Gods spirit inditeth in us are made according to the will of God , Rom. 8.27 . And upon this doth the successe of our prayers greatly depend . 1 Ioh. 5.14 . This is the confidence we have in him that if we aske any thing according to his will ▪ ●e heareth us . As if he should say , we can have no confidence he will heare us , but when we pray according to his will . But you will say how may we pray according to the will of God ? I answer , 1. When we pray more for spirituall then for earthly things , Mat. 6.33 . First seek the kingdome of God , and his righteousnesse , and all these things shall be added unto you . 2. When we can crave spirituall blessings more importunately , ( this is a prayer according to Gods will , Luk. 12.32 . It is your fathers good pleasure to give you the kingdome ; and 1 Thess. 4.2 . This is the will of God even your sanctification ) but in craving of temporall blessings ( yea and of the measure also of spirituall graces ) we can submit our selves to the will of our heavenly father . Mat. 26.39 . O my father if it be possible let this cup passe from me , neverthelesse not as I will , but as thou wilt . 3. When we in our prayers doe more importune God for the pardon of our sins , then for the removing of any punishment of sin . Thus Peter taught Simon Magus to pray , Acts 8.22 . Pray that the thought of thy heart may be forgiven thee ; but he prayed otherwise , ver. 24. Pray to the Lord for me , that none of these things that yee have spoken come upon me . 4. When in our prayers we can desire the favour of God more then any of his blessings either corporall or spirituall . Thus prayed David , Psal. 4.6 . Many say who will shew us any good ( blessings , and good things many can desire ▪ and pray for ) but Lord lift thou up the light of thy countenance upon us . Till we have learned out of Gods Word to pray thus according to his will , our prayer is but the sacrifice of fooles , Eccles. 5.1 . And as Elihu speaketh , Iob 35.13 . Surely God will not heare vanity , neither will the Almighty regard it .

Thirdly , it may be thy prayers thou hast used to make were carelesse , unreverent , and distracted prayers . If we would speed in our prayers , we must pray in reverence , and feare of the Lords greatnes and majesty , and sense of our own vilenes , Ps. 2.11 . Serue the Lord with feare : & 5.7 . In thy feare will I worship towards thine holy temple . Our hearts must be fixed , and setled upon him & upon the words we utter unto him , and not rove , and wander up , and downe . Such a disposition of heart as David found in himselfe when he would praise God we must strive to have when we pray . My heart is fixed ô God ( saith he , Ps. 57.7 . ) my heart is fixed , I will sing , and give praise . The sense of the Lords greatnesse must keepe us from speaking any thing rashly without understanding , and attention of heart , from speaking we wot not what , as if we were in a dreame . This charge is given us , Eccl. 5.2.3 . Be not rash with thy mouth , & let not thine heart be hastly to utter any thing before God ▪ for God is in heaven , and thou upon earth ▪ therefore let thy words be few . For a dreame commeth through the multitude of busines , and a 〈◊〉 voice is knowne by the multitude of words . We must rouse up our hearts both before , & in our prayers from drowsinesse , and cry unto them as Deborah doth unto her heart , Iudg. 5.12 . Awake awake Deborah ; awake awake , utter a song . And as David , Ps. 108.2 . Awake Psaltery , and harpe : I my selfe will awake early .

Fourthly , it may be the prayers thou hast used to make have had no heate nor fervency in them , they have beene formall , and drowsy prayers , and then it is no marvell though they have not been effectuall with God . The prayers that Gods spirit inditeth are cries , crying , and earnest prayers , Rom. 8.35 . We have received the spirit of adoption wherby we cry Abba father . The prayers of Gods people are compared to incense , Psal. 141.2 . and the incense sent up no sweet favour till the fire that came downe from heaven came to it , Num. 16.46 . It is the fervent prayer only that is effectuall with God , Iam. 5.16 . The effectuall fervent prayer of a righteous man availeth much . Ps. 3.4 . I cryed to the Lord with my voice , and he heard me out of his holy hill . Ps. 119.145 . I cry with my whole heart , heare me ô Lord . For so runneth the promise , Ier. 29 13. Yee shall seeke me , and find me when you shall search for me with all your heart

Fiftly , it may be the prayers thou hast used to make have proceeded from an heart that lay not low enough , was not truly , and foundly humbled in the sense of thine own unworthines . We are too apt to applaud both our selves , and others in that devotion that hath no humiliation in it at all . Remember God would not heare Moses himself for Miriam , till she were further humbled , Nú. 17.13.14 . 1. Humiliation arising from the sense of our own unworthi●●s is a great furtherer of the successe of our prayers , 2 Chro. 7.14 . If my people shall humble themselues , & pray , then will I heare from heaven . This was that that furthered the successe of Manasses prayers , 2 Chr. 33.12 , 13. In his affliction he besought the Lord , & humbled himselfe greatly , and prayed , and the Lord was intreated of him . 2. Some judgments will not be removed by ordinary prayer , Mat. 17.24 . This kind goeth not out , but by prayer & fasting ; so some blessings will not be obtained by ordinary prayer . The children of Israel could not prevaile against Benjamin till they had kept a fast , Iudg. 20.26 . they should have fasted as well as prayed , for the further humbling of their soules in such a case . 3. Take heed therfore that you yeeld not to that conceit to think your selves wronged when you have prayed for any thing thus , & thus long , & yet cannot speed like those hypocrites , who are brought in thus expostulating the matter with God , Esa. 58.3 . Wherfore have we fasted , & thou seest not ? wherefore have we afflicted our soules , and thou takest no knowledge ? But judge your selves ever unworthy to be heard ; and when you goe to pray , strive to be as humble as that worthy Centurion , Luk. 7.6 , 7. that when he sued for mercy from Christ , thought not himselfe worthy that Christ should come under his roofe , no not to go to Christ . And as the Prodigall , Luk. 5.21 . that said to his father I am no more worthy to be called thy sonne . Ascribe it onely to Gods mercy in Christ , if hee vouchsafe to shew any respect to thee , or thy prayers , Colos. 3.17 . Doe all in the name of the Lord Iesus , giving thankes to God the father by him .

Sixtly , and lastly . It may be thou hast not prayed in faith , 1. We should in our prayers set before us the promises of God , and ground our confidence upon them . Thus did David . Psal. 1●9 . 147 . I prevented the dawning of the morning , and cryed , I hoped in thy Word . These we may ( with a reverend boldnesse ) alleadge to God in our prayers , and bind him with his owne word , which he can no more deny , then cease to be God . Thus doth David , Psalme 143.1 . Heare my prayer ô Lord , give eare to my supplications , in thy faithfulnesse answer me , and in thy righteousnesse . 2. We should in our prayers set before us , the worthinesse of our advocate , and high Priest , who sits at his Fathers right hand , to present our prayers unto him , and make them acceptable in his sight . Heb. 4 . 1● , 16. Seeing that we have a great high Priest , that is passed into the Heavens , Iesus the Sonne of God ; let us therefore come boldly unto the throne of Grace , that we may obtaine Mercy , and have Grace to helpe in time of need . And remember the promise , Iohn 16.23 . Verily I say unto you , whatsoever ye shall aske the Father in my Name , he will give it you . Vnlesse we come in this faith thus grounded upon the promises of God , and upon the all-sufficiency of our Mediator , we can have no hope to speed well in our prayers . He that would aske any thing of God ( saith the Apostle , Iam. 1 ▪ 6 , 7. ) let him come in faith , nothing doubting ; otherwise , let him not thinke that he shall receive any thing of the Lord .

Lecture XVI . On Psalme 51.1 , 2. Febru 21. 1625.

WEE have already heard that in these verses , three things were to be observed principally . 1. That David in his great distresse , and anguish of heart , flyeth unto God , & seeketh comfort and helpe from him by praier . 2 What was the chi●fe thing , that in this his prayer he beggeth of God ; that is to say , the remission and pardon of his sin , . 3. Vpon what ground he did build this his hope to obtaine this suit of God ; that is , the mercy of God , and nothing but that . The first of these three points , we finished the last day , and are now to proceed unto the second .

We must therefore observe here , 1. That this is the only thing he beggeth here of God . Nota : The Lord had denounced against him by Nathan . 2. Sam. 1● . 10 — 12. very heavy and grievous judgements . 1. That as he had taken away Vriahs wife , and committed filthinesse with her ; so would he take his wives , and give them to one that should defile , and abuse them ; by filthy whoredome he had sinned , and by filthy whoredome he should be punished . 2. That as he had slaine Vriah with the sword , of the children of Ammon ; so should the sword enter into his owne house ; by the sword he had sinned , and by the sword and bloud he should be punished . 3. That as he had brought dishonour upon God , and his holy religion , by giving great occasion to the enemies of the Lord , to blaspheme ; so would God bring open shame , and reproach upon him , before all Israel , and before the Sunne . 4. That the instruments God would use to afflict him by in this manner , should be them of his owne house , his owne children whom he had too dearely loved . I will raise up evill against thee out of thine owne house . 5. That these grievous plagues should be upon him , not for a day , or a weeke , or a moneth , or a yeare , but all the dayes of his life . The sword shall never depart from thine house . Yet in this whole prayer of his , ye shall not find one petition , one word for the removall or putting by of these judgements , all his suit is only for the pardon of his sin .

Quest. 1 Why ( may you say ) might he not lawfully have prayed against these temporall judgements ? Answ. I answer , yes ; verily he might . For so did Abraham when God had threatned destruction to worse people then these , yet he prayed against it , Gen. 18.32 . Yea so did David himselfe for the life of the child that was begotten in adultery , 2. Sam. 12.16.22 . And at another time . Psal. 39.10 . Remove thy stroke away from me , for I am consumed by the blow of thine hand .

Quest. 2 What then ( will you say ) made he no reckoning of these judgements in his wives and children , so long as himselfe was spared ?

Answ. I answer , yes doubtlesse ; for he was as tender hearted , and good natured a man as ever lived . He loved his wives dearely , as may appeare by the care he had to provide for them , even after they had bin ravished , 2. Sam. 10.3 . He loved his children dearely , as may appeare by the extreame passions he was in for the death of two of them , though they had bin both of them extreamely lewd , and unworthy of his love . For Amnon first . 2. Sam. 13.36 . he wept very sore ; and then for Absalom , 2. Sam. 18 33. He was much moved , and went up to the chamber over the gate , and wept ; and as he went , thus he said , O my sonne Absalom , my sonne , my sonne Absalom , would God I had dyed for thee , O Absalom my sonne , my sonne .

Quest. 3 If ye aske me yet further , why then prayed he not against these judgements ? Had he not hope to have prevailed in such a suite ? Had God reveiled to him that his decree concerning these things was irrecoverable ? Had he sayd of them as Ezek. 14.18 . Though these three men ( Noah , Daniel , and Iob ) were in it , as I live saith the Lord God , they shall neither deliver sons , nor daughters ?

Answ. I answer , that I cannot say so neither . For there is hope in Israel ( and among Gods people ) concerning this , as Shechaniah speaketh , Ezr. 10.2 . Temporall judgements that have bin as peremptorily denounced as these were , have yet by the repentance and prayers of the parties beene kept of , as we see in the case of Hezechia , Esa. 38.5 . I have heard thy prayer , behold , I will adde unto thy dayes fifteene yeares .

But why prayeth not he against these judgements ? will you say .

Quest. 4 I answer . Surely his sinnes now tooke up all his thoughts and affections ; he could now thinke of nothing else ; he counted these judgements nothing in comparison of his sins ; he thought himselfe a happy man , if his sins might be pardoned , though all these judgements did light upon his house . And this is the first thing is to be observed in this suit . But then observe secondly , how earnest he is with God in begging this suit . 1. He oft repeateth this suit , and hath never done with it ; in these two verses thrice , blot out my transgressions , wash me from mine iniquitie , clense me from my sin . And then verse 7. againe Purge me with Hysope , wash me , and I shall be whiter then snow . And againe ver. 9. Hide thy face from my sinnes , blot out mine iniquities . 2. It is not his whoredome and murder only that troubled him , or that he desired pardon of , that would not serve his turne . Wash me throughly , or multiply thy washings upon me : and vers. 9. Blot out all mine iniquities ; as if he should say , Let not one spot of any of mine iniquities abide on me . Now from these things thus observed . 1. That he desireth not so much the removall of so heavy judgements , Answ. as the pardon of his sins . 2. That he maketh no suit for that , but for this alone . 3. That hee presseth God in this suit , with such importunity and earnestnesse ; we have this Doctrine to learne .

Doct. 10 That pardon of sinne is more to be desired , then deliverance from the greatest judgements that can befall us . Observe the proofe of this doctrine in foure points , all exemplified here in the person and practise of David , a man after Gods owne heart .

First . The man that truly knoweth what sinne is , whose heart is rightly touched with the sense of it , counteth his sin the greatest evill and misery that he can fall into ; it troubleth him more , he is more afraid of it , then of any other . David now was in great perplexity and anguish of soule , which he compareth to that anguish a body is in , that hath all his bones broken , verse 8. If Nathan should have come to him now , and asked him , why , where is thy paine David ? Where art thou sicke ? What is it that troubleth thee so ? Is it the feare of that open shame I told thee God will bring upon thee in thy wives ? Is it the feare of the sword I told thee God would bring into thy house ? Is it any such matter ? His answer would have bin ; No , no Nathan , it is nothing but my sin that paineth and troubleth my soule : those things trouble me , nothing so much . Nothing is so much to be feared , nothing will so trouble and humble the heart , as sin will doe ; when once God shall charge it upon a man , it will bite like a Serpent , and sting like an adder , as Solomon speaketh , Prov. 23.32 . When the poore man that had an incurable palsie was brought to Christ , the first word that Christ spake to him was this , Mark● 2.5 . Sonne , thy sins be forgiven thee . He saw that the poore mans sins troubled him much more then his palsie did . All bodily diseases are but as flea-bitings , in comparison of that anguish that sin will put the heart unto . The spirit of a man will sustaine his infirmity ( saith Solomon , Prov. 18.4 ) but a wounded spirit who can beare ? When the Angel telleth Ioseph that Christ should be called Iesus , a Saviour , a deliverer , and Redeemer of his people , he giveth this for the reason of that name , Matth. 1.21 . For he shall save his people . From what ? not from poverty , nor sicknesse , nor shame , nor persecution , but from their sinnes . Sin is the greatest misery and evill , that a man can be saved or delivered from .

Secondly . That man that truly knoweth what sin is , accounteth the pardon of his sin , to be sufficient ground , and cause of comfort in any distresse . David was now in great anguish of soule , as I told you , he stood in great need of inward comfort , & that was his earnest desire , as you may see ver. 8.12 . Make me to heare joy and gladnesse , restore to me the joy of thy salvation . Which way sought he to come to comfort ? what made he the maine ground of all his comfort ? surely the pardon of his sin . If once he might obtaine that , he knew he should have comfort enough , without that , he looked for no comfort . Therefore is this oft mentioned as the justest , and soundest ground of all true comfort . Comfort yee , comfort yee my people saith your God ( it is the Lords speech to his servants and messengers , Esa. 40.1 , 2. ) speake ye comfortably to Ierusalem . How should we do that , may Gods servants say ? Cry unto her , that her warrefare is accomplished , that her iniquity is pardoned . No sound comfort can be had till then ; and when once that is knowne , nothing can make a mans state uncomfortable . So speaketh our Saviour to the poore man that had the palsie , when he saw him dejected in mind , and uncomfortable , he saith not , sonne , be of good comfort , thy palsie hath left thee ; & thou that couldst not have come hither , if foure men had not brought thee . Marke 2.3 . shalt be able to take up thy bed , and walke home without any helpe , but how doth he comfort him , Matth. 9.2 . Sonne be of good comfort , thy sinnes are forgiven thee . So when he would comfort Mary Magdalene , that was so full of trouble of mind , and sorrow , that she was able with her teares to wash his feet , Luke 7.38 . he saith unto her , vers. 48. Thy sinnes are forgiven thee . As if he had said , thou hast no such cause to weep so , thou hast cause to be comfortable , and cheerefull , for thy sins are forgiven . This peace of God ( that is the comfort and joy that riseth from the knowledge of the pardon of our sins and reconciliation with him ) is said , Phil. 4.7 . to passe all understanding . No heart can conceive how comfortable , and blessed a thing that is , but that which hath felt and enjoyed it .

Thirdly . The man that truly knoweth what sin is , desireth and longeth after nothing so much as the pardon of his sin , is not so earnest and importunate with God in any suit as in this , If God should now have said to David , as after he did unto his sonne Solomon , 1. Kings 3.5 . Aske what I shall give thee . Certainly this should have beene his petition . Lord , that my sins may be forgiven ; yea , see how earnest he is here with God for this . To such men Christ ( who is our propitiation , and only meanes to procure , and purchase our pardon ) is pretious as the Apostle speaketh , 1. Pet. 2.7 . To you that beleeve , he is precious ; yea so precious , that in comparison of him , and of Gods favour through him , they esteeme basely of every thing else , Phil , 3.8 . I do count all things but dung , that I may win Christ .

Fourthly and lastly . The man that truly knoweth what sin is , thinks he hath even enough when he hath gotten his pardon , though God should deny him all things else , and saith of it , as Iacob when he was sure Ioseph was still living , Gen. 45.28 . It is enough . Yea he counts himselfe to be a happy man if once he have obtained this . So we see David here maketh this his only suit ; and saith in another place , that this is enough even to make a man happy , Psalm . 32.1 , 2. Blessed is the man whose transgression is forgiven , whose sinne is covered ; blessed is the man unto whom the Lord imputeth not iniquity . Nothing can make that man miserable , whose sins are forgiven .

Reason . Now the reasons and grounds of this Doctrine , are principally two , being taken from the true , and sound consideration of the nature of sinne . And for the nature of it , we will goe no further then to that description that David maketh of it in these two verses , and to those two comparisons , whereby he doth here resemble it .

First , he compareth sin to debt in these words , verse 1. Blot out my transgressions . Our sins are our debts , as our Saviour teacheth us to call them , and account of them in the fift petition of the Lords prayer , Matth. 6.12 . Forgive us our debts .

First . The obedience God requireth of us in his Law , is no more but just , and due debt , we are bound and ought to performe it ; and in case we performe it not ; the penalty and curse which the law inflicteth , is most justly due unto us . We stand bound to performe either the one or the other . To this obligation every mans conscience hath set his hand and seale , and will acknowledge it , and say Amen unto it one day . God requireth in his Law , that so soone as his people should come into the land of Canaan , the curses of this law ( this bond and obligation ) should be read in the hearing of them all , men , women , & children , and that all of them should say Amen to it , Deut. 27.26 . Cursed is he that confirmeth not all the words of this Law to doe them , and all the people shall say Amen . The copy and counterpane of this bond betweene God and us , every man hath in his owne conscience , which will acknowledge it to be most true , and just ; as the Apostle speaking even of heathen men , saith , Rom. 2.15 . which shew the worke of the Law , written in their hearts .

Secondly . These debts of ours , though we be apt to forget , yet the Lord will never forget . The Lord hath sworne by the excellency of Iacob ( saith the Prophet Amos 8.7 . ) Surely I will never forget any of their works . Hee keepeth a debt booke , wherein he hath set downe in writing every one of them . Esa. 65.6 . Behold , it is written before me . And our owne conscience also scores up every one of our sinnes , and sets downe the time and place , when , and where we committed them , and so came into Gods debt further , and further . And though it be like a sealed , and clasped booke for a time , that we cannot looke into it , ( which maketh us thinke wee are little or nothing in Gods debt ) yet these bookes will one day bee opened . Revelation 20.12 . I saw the dead , small and great , stand before God , and the bookes were opened — and the dead were judged out of those things which were written in the Bookes , according to their workes ; and then it will appeare , our debt bookes agree fully with Gods debt bookes , our scores with his scores . According as the Apostle saith , Rom. ●15 , ●6 . that the consciences of men shall beare witnesse with God , in the day when God shall judge the secrets of men by Iesus Christ .

Thirdly . These debts of ours ( if we get not in time a discharge , and Qui●● est from them ) will be exa●t●d every one o● them at our hands . The Lord ( I tell you ) is such a creditor , as will looke to have his owne , Eccles. 1.9 . Know thou , that for all these things , God will bring thee to judgement , And 1● . 14 The Lord shall bring every worke into judgement with every secret thing , whether it be good or evill .

Fourthly , these debts of ours are growne to such a huge summe , as we are never able to satisfie and pay them ; and therefore they are compared to a debt of ten thousand talent● Matth. 18.24 . a summe , which there was never any merchant or King in the World so rich , as was able to pay it .

Fiftly . Now consider well of this reason . To an honest mind , it is a heavy thing , yea a very heavy thing , to be more indebted , 〈◊〉 to a 〈…〉 , then he is able to pay ; a matter of great griefe and 〈◊〉 it is and so indeed ought to be , Rom. ● . 8 . 〈◊〉 no man any thing . Mat. 5 . 2● . 〈…〉 qui●●●● , P●o. 6 . 4● . 〈…〉 to thine eyes ▪ nor ●tum●er to thine eye-lids , deliv●r thy selfe as a Roe ( with all the speed thou 〈◊〉 ) from th● 〈◊〉 of the hunter . It is made the note of a graceless man to be carelesse in this case , Es. 3● . 21 . The wicked borroweth , and payeth not againe . How heavy a thing is it th●n , to be thus in debt 〈◊〉 danger unto God , and alwayes liable unto his arrest For 1. He hath another manner of prison to cast his debters into , then all the prisons and dungeons in the world are . Mat. 22.13 . Bind him hand and foot , and call him in ●●●ter darkenes , there shal be weeping and gnashing of teeth . 2. Here no hiding of our heads , or keeping close will serve the turne . 〈◊〉 130.7 . Whither ●hall I flee from thy presence . 3 There is no hope of escaping his arrest or execution by any rescue or strength we are able to make Iob. 10.7 . There 〈◊〉 that can deliver out of thy hand . And therefore no marvell thou 〈…〉 , though he cry out here so earnestly to God , to 〈◊〉 them out of his debt booke , and crosse the booke , ver. 1. Blot out my transgessions , and ver. 9. Blot out 〈◊〉 iniquities . Certainly , so will every one of us doe that truly knoweth , what it is to be thus indebted unto God .

The second reason of the Doctrine , is contained in the second comparison , whereby David here resembleth , and setteth forth the nature of sin . He compareth it to filthinesse , and uncleannes in these words of the second verse , With me throughly from mine iniquity , and cleanse me from my sin So is all sin called , not 〈…〉 Cor. 7. ● . Let us clense our s●lves from 〈…〉 fl●sh and spirit . Yea , sin for the filthinesse of it , is compared to the excrement● of a man , 〈…〉 .

See the proofe of this in two points , sin unrepented of , and unpardoned , 1. defileth and polluteth a man himselfe , maketh him most 〈◊〉 , and 〈◊〉 some . ● . it maketh every thing uncleane and polluted unto him ▪ so as he shall receive no good , but hurt by it . for the first , Nothing so defileth a man , as sin doth . Mat. 15.19 , 20. Out of the 〈◊〉 proceed evill thoughts , murders , 〈…〉 the●is , false witnes , blasphemies , these are the things which defile a man . In which respect , S●lo●●n saith , Pro. 13.5 ▪ that a w●●●d man is lo●thsome . 1. Sin maketh a man loathsome to all good men , Psal. 15.4 . In whose eye● a vile person is contemned . Prov. 2● . ●7 . An unjust man is an abomination to the just . He cannot in his heart esteeme him , he dares not be familiar with him . Ps●l . ●6 . 5 . I have hated the congregation of evill doers , and will not sit with the wicked . 2. It maketh a man loathsome to all men ; even to such as owe most duty unto him , that they cannot reverence or esteeme him , as otherwise they would , the father to the child , the husband to the wife , the master to the servant , Lam. 1.8 . Ierusalem hath grievously sinned , therefore they that honoured her , despise her . And though this be not fully seene in this World ( and yet alas it is too much seene every day in all places ) yet in the end of the World , and the day of judgement , it shal be perfectly seene . For then wicked men shal be an abhorring to all flesh , as the Prophet speaketh , Esa. 66.24 . Thirdly , sin maketh men loathsome unto God My soule loathed them , saith the Lord . Zac. 11.8 . Yea the best things that proceed from them the Lord loatheth , Pro. 15.8 . The sacrifice of the wicked is an abomination unto the Lord . For he is of so pure eyes , that he cannot endure to behold evill , or to looke on any iniquitiy . Hob. 1.13 . 4. and lastly , Sin will make a man loathsome , even unto himselfe , when God shall open the sinke , he will feele such a filthy and loathsome sent , to come from it , as will even overcome him , and make him unable to abide himselfe . See the experiment hereof , not in Iudas only , a cast-away , who when God discovered to him the loathsomnesse of his sin , went and hanged himselfe , Matth. 27.3 — 5. but in Gods dearest servants , in Iob , who cryeth out , 42.6 . I abhorre my selfe ; and in those repentant Iewes , of whom it is sayd , Ezekiel 36.31 . Then shall yee remember your owne evill wayes , and shall loath your selves in your owne sight for your iniquities .

But this is not all the filthines that is in sin , to defile the man himselfe , that committeh it , and make him loathsome . It doth also .

Secondly , Make every thing uncleane , and polluted to him , so as he shall receive no good , but hurt by it . It poisoneth every thing to a man , his health , wealth , friends , children , food , recreations . Titus 1.15 . To them that are defiled and unbeleeving , nothing is pure , Yea , even the holy things of God , his Word , and Sacraments , Leviticus 16.16 . The Priest shall make an attonement for the holy place , because of the uncleannesse of the children of Israel , and of their sinnes . Hag. 2.13 . If one that is uncleane touch any of the holy things , shall it be uncleane ? and the Priests answered and said , it shall be uncleane .

And therefore no marvell though Davids sins did so trouble him , though he cry out here so earnestly unto God , ver. 2. Wash me throughly from mine iniquity , and clense me from my sin . And Psal. 32.1 . Blessed is he whose transgession is forgiven , and whose sin is covered . And certainely , so will every one doe that knoweth how filthy a thing sin is ; how loathsome it will make him ; and how it will defile and poison every thing to him .

Lecture XVII . On Psalme 51.1 , 2. Febru. 28. 1625.

Vse . 1. IT followeth now , that we proceed to the uses of this Doctrine .

Whereof , the first of them is for reproofe of them , that doe not doe as David did here ; And which of us all is it , that is not liable to this reproofe ? This will appeare in three points . First , there be many things that we do all more earnestly desire , and seeke after , then the pardon of our sins ; and to us the Lord may say , as he did to Martha . Lu. 50.41 , 42. Martha , Martha , thou art carefull , and troubled about many things ; how we may live , and live wealthily , and pleasantly , and in credit , but one thing is needfull . That one thing that is needfull , and only absolutely needfull , the pardon of our sins , and Gods favour , we take little thought for . And what are these things that we seeke more eagerly then Gods favour , and preferre before it ? Surely , 1. They are uncertaine , 1. Tim. 6.17 . Trust not in uncertaine riches . 2. They can yeeld us no sound comfort , when we have most need of comfort , or make us ever a whit the happier , Esa. 55.2 . Wherefore doe you spend your money , for that which is not bread , and your labour for that which satisfieth not ? 3. The more we have of them , with the more difficulty shall we be saved , and goe to heaven , Lu. 18.24 . How hardly shall they that have righ●s , enter into the kingdome of God ?

Secondly , our sins doe not trouble us , more then any thing els , we count them not our greatest evils , or greatest miseries . The evill of punishment seemes far more intollerable to us , then the evill of sin . There be many things that trouble us much more , and we can worse beare then our sins . A little want , a little sicknesse , a little trouble in the world , disquieteth our hearts , much more then ever our sins did . And it may be said to every one of us , as Elihu speaketh , Iob 36.21 . Thou hast chosen iniquity , rather then affliction .

Thirdly . The greatest part of men count sin no evill , no misery at all , are never troubled with any of their sins past , not afraid to commit any sinne that they are moved unto . They can goe away as lightly with their sins , as Sampson did with the gates of Gaza , Iudges 16.3 . Sin is no burden to them at all ; they are never disquieted in their minds , with remembrance of their sins , but are fu●l of admirable peace ; peace in life , and peace in death . Psal. ●3 . 5 . Thou are not in trouble at other men , Luke 11.21 . The strong man armed , keepeth his palace , and his goods are in peace . Nay none are so merry as they , yea their sins make them merry , and they are never so j●●and and light hearted , as when they have sinned most , Ieremy 11.15 . When thou dost evill , then thou rejoycest . Surely the cause of this , is worthy to be enquired into , these men certainly have diseased , and distempered soules , and the best way to cure this , and every other disease , is to find out , and remove the cause of it . Let mee therefore enquire into the causes of this distemper , and to that end demand a question or two of these men .

First , Quest. 1 Ioseph was afraid to commit sin , though he were strongly tempted unto it , and could have done it secretly enough , Gen. 39.9 . How can I doe this great wicked us , and sin against God . And it is made a note of a godly man , that be feareth an oath . Eccles. 9.2 . And why art not thou afraid to sin , to lye , to sweare , to be drunke to deceive thy neighbour , to commit any sin .

Secondly , 2. Peter was so troubled for his sins , that he wept bitterly , Mat. 26.75 . 〈…〉 for 〈◊〉 while , that Christ was faine first to appeare to 〈…〉 to take great paines to comfort him , Iohn●1 ●1 . 1● — 17. And 〈…〉 here , and Psal. 33.4 . Min● iniquities are as an heavy burden , 〈…〉 me to beare . And so was the incestuous person , 2. Cor. 2.7 . ready 〈…〉 up with overmuch sorrow . And why art not thou troubled in the mind at all for any of thy sins ? Why countest● thou them no burden at all ?

Thirdly , David hath never done crying to God here , for the pardon of his sins , 3. ver. ●● . O Lord blot out my transgessions , wash me throughly from mine iniquity , and clense me from my sins . and ver. 9. Hide thy face from my sins , and blot out all mine iniquities . And why dost thou never use to cry heartily unto God for the pardon of thy sins , nor seeke after it ?

First , Object . 1 thou wilt say , thou hast no such cause to be troubled as David had , thy sins are not so hainous as Davids were , thou werr never murderer , nor adultery , ●● either , thou thankest God . This was the cause why the Pharis●e when he came to pray , made no suit at all for the pardon of his sins , they were no trouble to him . Lu. 18.11 . I thinke thee ô God , I am not as other man , extertioners , unjust , adulterers , or even as this Publican .

But to this I answer , Answ. 1 1. Thou hast cause enough to be troubled for thy sinnes for all that . For 1 others of Gods servants have beene greatly troubled for small sins . Are thy sins smaller then Iobs were ? and yet he was marvellously troubled , and afflicted in mind , for his sins : he even abhorred himselfe , and repented in dust , and ashes , as he professeth himselfe , Iob 42.6 . Are thy sins smaller then those that Paul speaketh of Rom. 7.15 . that which I do , I allow not : for what I would , that do I not , but what I hate , that do I ? And yet see what a burden even this was to him , it made him cry out , verse 24. O wretched man that I am . Seest thou not daily how heavily many of Gods best servants doe walke , how they complaine , and cry out , some on their death beds , some continually almost ; and what be the sins that trouble them so ? Are they grosse sins ? Are they more heinous then thine ? No no. They are even such as those of Pauls were ; the very combat betwixt their flesh , and spirit , they find in themselves puts them to this paine , and maketh them to cry , as Rebecca , Gen. 25.22 . If it be so , why am I thus ? In her passion she was ready to say , it had beene better for me to have beene barren still . And so are many of Gods poore servants in their passion apt to say . O it were good for us to observe well this trouble of mind that many of Gods deare ones are subject unto , and to be among these mourners , Eccl. 7.4 . The heart of the wise , is in the house of mourning . For when we see such examples we should lay them to heart , and say to our selves . Lord if the sins of such a one be so heavy a burden , what will mine be ? Luk. 23.31 . If this be done to the greene tree what shall be done to the dry ? 1 Pet. 4.18 . If the righteous scarcely shall be saved where shall the ungodly , and sinner appeare ?

Secondly , as small as thy sinnes seeme to be , thou art under the curse of God as well as David was , and that is such a burden , as no creature can beare , Gal. 3.10 . Cursed is every one , that continueth not in all things which are written , in the booke of the law to doe them . And hast not thou then cause to be troubled ? Hast not thou cause to seeke earnestly for the pardon of thy sinne ? Wouldst not thou count that malefactor a mad man , that being condemned to die , should say I have no such need to sue for a pardon as such , and such , my offence was neither treason , nor murder as theirs was , I am condemned but for a burglary , or for a robbery , &c.

Thirdly , thy sins are not smaller , thou hast as much , nay more cause to be troubled for thy sins then David had . For 1. He committed these sins but once , the sins that thou standest guilty of , thou hast committed oftentimes . How oft hast thou blasphemed , and beene drunke , and uncleane , and lyed , and deceived thy neighbour ? I tell thee , smaller sinnes being multiplied , and oft committed will make as heavy a burden , as the heinousest sinne that is but once committed . Ier. 5.6 . A lion out of the forrest shall slay them — because their transgressions are many , 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 , Object . 2 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 , Answ. 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 , Applic. 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 throne , & from the wrath of the Lambe . Of the Lambe ? Why what cause have any to feare the Lambe ? He is so called in reference to the sacrifice of his body , and soule that he offered to his father , for the sins of men . Iob 1.29 . Behold the Lambe of God which taketh away the sins of the world . What need men be afraid of the Lambe of God ? O the more that Christ hath done for sinners , the more indignation , and wrath tribulation , and anguish will be upon every soule that hath despised so great mercy , and taken incouragement thereby to sin , and hath not been brought unto repentance by it . Say thou not then any more my sins shall never trouble me , because God is so mercifull , and Christ hath died for sinners ; but rather let the looking upon him whom thou hast pierced , cause thee to mourne as one mourneth for his onely sonne , and to be in bitternesse , as one that is in bitternesse for his first-borne ; as the Prophet saith it shall be with all such as have the spirit , and any true knowledge , and assurance of Gods mercy , Zach. 12.10 .

Object . 3 There is yet a third cause why men are not troubled for their sinnes , no● will be disquieted in their minds with the remembrance of them , and that is examples they have observed , and experience that they have had , of Gods mercy in others . I have my selfe ( will many a sinner say ) knowne many that were worse men then ever I was , that never had any trouble of minde for their sinnes in life nor in death , in their healths , nor in their sicknesse , and yet God was mercifull unto them ; they lived in Gods favour ( for they lived in credit , and were well thought of , and well beloved of their neighbours ) and they dyed in Gods favour ( for they died most quietly , they shewed no feare or unwillingnesse at all to dye , and to goe to God but had marvellous peace in their consciences , and shewed great comfort in the assurance of their salvation . )

Answ. Now for answer to this plea I say in generall as our Saviour doth , Mat. 18.7 . Woe be to the world because of offences . Yea woe be unto the world even because of this offence , for thousands have stumbled at it , even this that men notoriously wicked , have died so peaceably , hath hardened infinite numbers in their sins , and made them to thinke there is no great danger in them . But to answer this plea in particular .

First , This is no good argument such sinners lived in Gods swear because they lived in credit , and in the love of their neighbours . For 1 the Lord seeth not as man seeth , as he telleth Samuel , 1 Sam. 16.7 . Men are apt to applaud them that live wealthily and merrily whatsoever their life be , Psal. 49.18 . Men will praise thee , when thou dost well to thy selfe ; But so doth not God ; For as our Saviour saith , Luke 16.15 . that which is highly esteemed among men , is abomination in the sight of God . 2. Men are bound in charity to judge the best , 1 Cor. 13.5 . Charity thinketh no evill ; and to be afraid of judging , and censuring others . Be not many masters ( controulers or censurers saith the Apostle , Iam. 2.3 . ) knowing that we shall receive the greater condemnation ; and to thinke of others according to the profession that they make , and that they know by them , and not to take upon them to judge their hearts . It was no fault in the Apostles that they thought so well of Iudas , and suspected themselves as much as him when Christ said one of them should betray him , Matth. 26 . 2● . 3. The man whom wee have knowne , to have beene a notorious sinner , it may be hath beene foundly humbled for his sinne , and shed many a teare for it , though we know it not . For this may be done in secret , Zach. 12.14 . Every family apart , and their wives apart .

Secondly , this is no good argument such sinners dyed in Gods favour , because they died quietly , and without all feare , and seemed very comfortable , and to have great assurance of their salvation . For 1. It is possible , for most wicked men to die very quietly and without all feare . For of most wicked men it is said , Psal. 73.4 , 5. There are no bands in their death ; they are not in trouble as other men . 2. It is possible even for most wicked men to be passing well perswaded of their owne estate and that God is their God . Mic. 3.11 . Yet will they leane upon the Lord , and say is not the Lord among us ? 3. God doth oft let wicked men scape scot free heere , that he may reserve them to greater torment in hell , 2 Pet. 2.9 . The Lord knoweth how to reserve the unjust unto th● day of judgement to be punished ; at that day he will manifest his wrath upon them . 4. Though we may not presume , to judge of the finall estate of any such man , because the worke of God in the conversion of a sinner is oft times secret and wonderfull . Ioh. 3.8 . The winde bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it commeth , and whither it goeth : So is every one that is borne of God . And God is able to worke saving repentance in them , even after they are speechlesse , and cannot expresse their repentance unto men . Yet is the example fearefull when such as have had many witnesses of their sinnes , have had no witnesses of their repentance ; the example of such is worthy to have a marke set upon it for others to take heed by ; as in the case of Absoloms death , they laid a very great heape of stones upon him , 2 Sam. 18.17 . For 1 God doth never pardon any mans sins in whom he doth not worke repentance , Acts 5.31 . Christ gives repentance unto Israel , and forgivenesse of sins . 2 He first gives men the spirit of bondage before the spirit of adoption , Rom. 8.15 . Yee have not received the spirit of bondage againe to feare , but the spirit of adoption 3. God useth to worke in those whom he gives repentance unto , humiliation proportionable to the measure of their sinnes , as we see in the case of Manasses , 2 Chron. 33.12 . He humbled himselfe greatly . And Mary Magdalen wept so that she washed Christs feet with teares , Luk 7.38 . 4 Where sinne hath beene notorious there repentance also should be notorious , yea the true penitent will be glad , and desirous to have as many witnesses of his repentance as of his sinnes ; as we see in David heere . And in Paul , 1 Tim. 1.13 . I was a blasphemer , and a persecutor , and injurious but I obtained mercy . 5 No judgement of God is so dreadfull , as when he punisheth sinners with hardnesse of heart . This was the judgement whereby God plagued Pharaoh , of whom it is said , that God raised him up of purpose , that he might shew his power on him , Rom. 9.17 .

Lecture XVIII . On Psal. 51.1 , 2. March 7. 1625.

FOlloweth the second use of the former Doctrine , Vse 2. and that is for exhortation , to perswade , and stirre us all up , to do as David doth heere , even to 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 ; 1 Sort of Motives 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 Shec●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 soe●e● 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 , a● 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 , 2 Sort of Motives 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 go , into that dungeon must he be cast , whence hee shall never get out till hee have paid the uttermost farthing , as our Saviour speaketh in another case , Matth. 5.26 . With such men hell followed death at the heeles , Rev. 6.8 . The rich man ( so soone as he was dead ) went into the torments of hell , Luke 16.22 , 23. Now how soone , or how suddenly death may seaze upon us none of us can tell ; All men lye not long sicke before they dye ; nor are sicke at all , Eccl. 9.12 . Man knoweth not his time ; as the fishes that are taken in an evill net , & as the birds that are caught in the snare ( while they are playing , and skipping and earing merrily ) so are the sonnes of men snared in an evill time , when it falleth suddenly on them . In which respect they that have not their sinnes pardoned , must needs live in a continuall feare of death , whensoever they thinke seriously upon it . As the Apostle saith , Heb. 2.15 . Christ came to deliver them who through feare of death were all their life time subject to bondage . Whereas the man that hath gotten his pardon need not feare death at all , but may die in peace , and say with Simeon , Luke 2.29 . Now Lord lettest thou thy servant depart in peace , for mine eyes have seene thy salvation . Yea may even looke him in the face when he commeth , and insult over him as 1 Cor. 15.55 . O death where is thy sting ?

Secondly , In respect had to the afflictions of this life . For 1. Till our sins be pardoned , there is no judgement we see or heare of , but we have cause to feare it , and to live continually in a certaine fearefall expectation of judgement , as the Apostle speaketh . Heb. 10.27 . We have cause to looke for the curse of God in our selves , and in our children , and in our goods , and in our good name ; in our bodies , and in our minds . For so hath God threatned by Moses , Deut. 28.19 . If thou wilt not observe to doe all his commandements , and his statutes , all these curses shall come upon thee , and overtake thee . 2. Till our sins be pardoned , every affliction and judgement that doth befall us , will be intollerable unto us , will vexe and disquiet us , so as we can with no patience , and comfort beare it . Sin is like unto old age , that maketh a man so weake , as even the grashopper will be a burden unto him , as Solomon speaketh , Ecclesiast. 12.5 . Or like a bile upon a mans backe or shoulder , that maketh him unable to beare any thing . This is the true cause of mens extreame impatience in every affliction ; not the burden or extreamity of the affliction so much , as their owne galled backs , the biles , and sores that they have upon themselves , their owne sins that are unpardoned , and unsubdued in them . And that which the Apostle speaketh of death , 1. Cor. 15.56 . the sting of death is sin , may be said of every affliction , and crosse , sin is the only thing that maketh it sting , and paine us so much as it doth . Whereas on the other side , when once we have gotten our pardon . 1. We may be secure , and void of the slavish feare of Gods judgements before they come . As David when he had lifted up the light of his countenance upon him saith , Psal. 4.8 . I will both lay me downe in peace , and sleep ; and 91.5 , 6. Thou shalt not be afraid for the terrour by night , nor for the arrow that flyeth by day , nor for the pestilence that walketh in darknesse , nor for the destruction that w●isteth at noone day . 2. When judgements and crosses doe come , we shall be able to beare them with patience and comfort , Prov. 18.14 . The spirit of a man will sustaine his infirmitie . Rom. 5.1 . Being justified by faith , wee have peace with God . And then followeth verse 3. wee glory in tribulations also .

The third and last motive , is from the respect had to the comforts we enjoy , and desire to enjoy in this life . For 1. Till our sins be pardoned , we can have no assurance to obtaine of God any of the good things of this life . Esa. 59.2 . Your iniquities have separated betweene you and your God , and your sinnes have hid his face from you , that he will not heare . 2. Till our sins be pardoned , we can have no sound comfort in any of these blessings that we doe enjoy , for we have them with Gods curse . Vnto them that are defiled , and unbelieving ( saith the Apostle , Titus 1.15 . ) is nothing pure Pro. 1 32. The prosperitie of fooles shall destroy them . 3. Till our sins be pardoned , nothing that we doe can please God , Heb. 11.6 . Without faith it is impossible to please God . 4. Till our sins be pardoned , there can be no grace , nor goodnesse in us , Ezek. 36.25 . I will sprinkle cleane water upon you , and ye shall be cleane from all your filthinesse ; then followeth verse 26. A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and give you a heart of flesh ; and verse 27. I will put my spirit within you , and cause you to walke in my statutes .

And these five motives are in themselves effectuall , and forcible enough to worke in every one of us , a care to seeke , and sue for the pardon of our sins , and to seeke it earnestly , and to seeke it speedily , if God shall be pleased to worke with them . For that is an undoubted truth , confirmed by infinite examples , in dayly experience , which our Saviour teacheth , Iohn 6.44 . No man can come to me , except my Father draw him . And I may say to you , as he doth in the next verse 45. Every one therefore that hath heard these things , and hath learned of the Father , will come to Christ ( the only purchaser , and disposer of Gods pardons ) to get his pardon

Meanes . And now having finished the motives , I come to shew you the meanes , how this pardon may be obtained ; which is the second generall point I propounded for the enforcing of this exhortation . And the meanes we must use are principally foure .

First , The man that would obtaine of God the pardon for his sins , must first bring his heart to a sense of his sins ; this is that , that prepareth a man , and maketh him capable of a pardon . Thou that hast lived the civillest life that a man can lead , till thou canst bring thy heart to be troubled , and pained with feare , and heavinesse for thy sins ; canst have no hope to get thy pardon . Christ promiseth refreshing ( nor indeed calls , nor giveth incouragement to any to come to him , but ) onely to such as are weary , and heavy laden , Matth. 11.28 . And he prosesseth that he was sent to proclaime the Lords Iubile , and time of generall pardon , and release to none , but to the broken hearted , and mourners , Esay 61.1 , 3. And comparing himselfe to a good shepheard , he saith , Ezechiel 34.16 . his office was to binde up that which is broken , and strengthen that which was sicke , but to destroy the fat and 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. 3● . 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 ●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. ●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. 2● . 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 . 1● ) 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 i● 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 i● 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 and say , is not the Lord among us ? And on the other side many a good man hath his pardon , & knowes not , nor can be assured that he hath it . It was so with David here . Nathan ( upon his repentance ) had told him 2 Sam 12.13 . The Lord hath put away thy sin , thou shalt not dye , and yet could he not beleeve it , nor be assured of it ; And therfore begs it here so earnestly . The elect Apostles had obtained their pardon when Christ said to them , Ioh 12.10 . Ye are cleane And yet Christ taught them to pray daily , Lu. 11.4 . Forgive us our sins , the best had need daily to seeke for more assurance , that they have it .

Yea , 2. It is a matter of great difficulty to be assured of it . Therfore God bindeth this promise with an oath . Esa 54.9 . As I have sworne that the waters of Noah should no more go over the earth , so have I sworn that I wil not be wroth with thee , nor rebuke thee . Therfore hath Christ annexed a reason to be a prop●● to our faith in the fift petition , Mat. 6.12 . and to none of the rest . Many of Gods dearest servants find little assurance of the pardon of their sins , and they that have had it in great measure , yet have not had it at all times . See how comfortable , a●d confident David was at sometimes , Psal 27.1 . The Lord is my light and my salvation , whom shall ●●●re ? At another time he was farre otherwise , Psal. 88 . 1● , 15. Lord why ●●stest thou off my soule ? Why hidest thou thy face from mee ? While I suffer thy terrors , I am distracted . So Paul somtimes was most assured , Rom 8 38 , 39. I am perswaded that neither death , nor life , nor Angels nor principalities , nor powers , nor things present , nor things to come , nor h●ight , nor depth , nor any other creature , shall be able to separate us from the love of God which is in Iesus Christ our Lord . Sometimes againe he had his inward terrours and feares , 2. Chr. 7.5 . and was perplexed greatly , 2. Cor. 4.8 . And this ariseth .

First , From the weakenesse of faith , that is in the best ; and slownesse to beliefe that is in us all by nature . They were beleevers to whom Christ said , Luke 24 25 O fooles , and slow of heart to beleeve . The greatnesse and strangenesse of the blessing , doth even astonish , and amaze them so , as they cannot be perswaded God should shew mercy to such wretches , as they know themselves to have beene . As it is said of the Apostles when Christ appeared to them , first after his resurrection , Luke 24.41 They beleeved not for joy , and wondered . And Peter when hee was brought out of prison by the Angell , Acts 12 9 Wist not that it was true that was done by the Angell , but thought it was but a vision .

Secondly , Sometimes from the violence of tentation . For the faithfull are compared to bruised reedes , Matth. 12.20 . and tentations are compared to Winds , and Tempests , Matth 7 5. now a reede ( specially a bruise I reede ) is easily shaken with the Winde , Matthew 11.7 . and if we had not a gracious promise of Christ , Matthew 17.25 . A bruised reede shall hee not breake , it were not possible but the strength and violence of the tentations the faithfull are subject to , would quite overthrow their faith . It was tentation that deprived ●ob of his assurance , and made him cry , Iob 16.9 He teareth mee in his wrath , who hateth mee ; hee gnasheth upon me with his teeth , mine enemy sharpeneth his eyes upon me . It was tentation that deprived David of his assurance when he cryed , Psal. 22.1 . My God , my God why hast thou forsaken me ?

Thirdly , Sometimes from this that they kept their pardon no better . That whereas once they had it so faire written , and in such Capitall letters that they could haue runne , and read it , now through their carelesnesse , and sensuality they have so soiled it , that they cannot reade it . So did the Church loose her assurance . Cant. 5 6. Her beloved had withdrawne himselfe , and was gone . Her sensualitie was the cause of it as you may see , verse 3. In her answer unto Christ . I have put off my coat , how shall I put it on ? I haue washed my feet , how shall I defile them ?

Yet as we haue shewed before that our pardon may be obtained , so may we even in this life know and be assured , that wee are pardoned , a●d clensed from all our sinnes , Iob was assured of his salvation , and consequently that his sinnes were forgiven , Iob 19.25 . I know that my redeemer liveth : whom I shall see for my selfe . And Paul speaketh thus of all the faithfull , Rom. 5.11 . Not only so ( we are not onely reconciled to God , and shall be saved ) but we also joy in God through our Lord Iesus Christ , by whom wee have now received the atonement . And indeed , though our sins be pardoned , yet unlesse we know they be pardoned , we can have no sound comfort nor joy . That maketh David cry thus to God , Psalm . 35.3 . Say unto my soule ; I am thy salvation : as if he had sayd . Let mee know it Lord , and Psalme 51.8 . Make mee to heare joy and gladnesse . As if hee had sayd , Nathan hath told mee so , but I cannot heare and believe what he saith , Lord make thou me to heare it , then I shall have joy a●d gladnesse , and never till then .

This is therefore a matter worth the hearkening unto , how we may know our sins are pardoned . How may that be knowne ?

I answer 1. Wee may not bee our owne judges in this case , Prov. 28.26 . Hee that trusteth in his owne heart is a foole . Prov. 30.12 . There is a generation that are pure in their owne eyes , and yet they are not washed from their filthinesse .

2. The Lord only by his word must be judge in this case ; that even as it was under the Law , no man that had bin a Leper himselfe , or whose house was infected with leprosie , might judge himselfe or his house to be clean , till the Priest ( who was a type of Christ ) by the mark God himselfe had given , had pronounced them to be cleane , Levit. 13.37 . The Priest shall pronounce him cleane . And therefore Christ when he had clensed the lepers , bad them Lu 17 14. Goe shew your selves to the Priest . Even so may no man judge himselfe to be cleane from his sins , till he be such a one as God in his word hath pronounced to be cleane . And these notes and markes are principally foure . Signes .

First , If a man came by his pardon that way , and by those foure meanes that you have heard of . Examine therefore your hearts that thinke ye are sure your sins are forgiven . Applic : How came you by this assurance ? Did God so prepare you by an effectuall sight , and sense of sin , and of your wretched , and damnable condition by reason thereof ? Was thy heart thereby brought to cry fervently unto God for thy pardon ? Wert thou made able humbly , and freely , and particularly to confesse thy sins , to accuse , and condemne thy selfe before God ? Wert thou brought thereby to despaire of 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 , Applic. 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 , Applic. 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 ? Applic. 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 .

Nota. 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 .

Doct. 11 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 .

Object. 1. 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 . Answ.

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 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 .

Object . 2 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. ●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 .

Answ. 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. We● 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 , ●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. ●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 1● . 22 . to pray thus , Remember me ô my God concerning th● also , and spare me according to the greatness of thy mercy .

Lecture XX. On Psalme 51.1 , 2. March 28. 1626.

Reason . NOw the Reaso●s , and grounds of this Doctrine , why the best of Gods servants have no other ground of hope to fi●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 cou●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 dut● 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. ●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 li●e to come ? ● 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 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 ●● . 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 bl●●●eth ou● thy transgressions for mine owne sake . So 2 Sam. 7. ●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 , de●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 Davi● 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 sh●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 . Object . 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 . Answ. 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 , 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. ●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 .

Vse . 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 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 , Vse 2. 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 chief●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 . 1 1 Duty 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. ●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 iniqui●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 , Object . 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 . Answ. 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 ( in handling of mine ordinary text ) I should have so just occasion given mee to fall upon this point at this time . Looke to it therefore you that intend now to Communicate , or have lately Communicated at the Lords Table . When our Saviour was to presse upon his Disciples this point of forgivenesse , hee useth a strange preface , Luk 17.3 . Take heed to your selves . As if he had sayd 1. It is a matter of great moment that I am to speake of , you cannot possibly bee saved , unlesse you can forgive . 2. It is a matter of great difficultie , and such as you will bee apt to deceive your selves in ; Take heede to your selves . But to you that meane to Communicate , I may much more justly say , take heed to your selves , take heed you come to it in Charity : bee sure you purge out the old leaven , before you come to eate Christ our Passeover , that was sacrificed for us , as the Apostle speaketh , 1 Cor. 5.7 . And what meant he by the old leaven ? he telleth you in the next verse , it is the leaven of malice , especially , that wee must bee carefull to purge out . For certainely the blessed Sacrament will bee your Bane , if you come to it in malice . Nay , I dare confidently affirme , it were a matter of lesse danger to you , to eate a morsell of Rats-bane , then to eate that Holy Bread ; to drinke a cup of poyson , then to drinke of that Blessed Cuppe , if you come to it in malice . I speake this upon good warrant , 1 Cor. 11.29 . He that eateth and drinketh unworthily , eateth and drinketh ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall , which the old vulgar Latin translateth , judgement , but Master Beza , and the Geneva , and our new translation ) damnation to himselfe . Damnation , if he be a reprobate , & impenitent hypocrite , judgment though he be regenerate , and a true beleever . We read a notable example and experiment of this in Iudas , of whom it is sayd , Ioh. 13 . 2● . that after he had received the Passeover , Satan entred into him . How came this to passe ? Hee had given place to the Devill before , he came in malice to the Sacrament , as you may see , Iohn 13.2 . Satan had put in his heart to betray Christ . And by malice ( specially ) men give place to the Devill . Ephesians 4 26 , 27. Let not the Sunne go downe upon your wrath ; neither give place to the Devill . The meaning then is , that after the receiving of the Passeover , Satan got further power over him , hee became two-fold more the child of hell then before . I pray you therefore let us take heed to our selves by this fearefull example . Certainly , somewhat hath beene amisse in us , that many of us have so often received , and found so little good by it ; many of our people are fitly resembled . Esay 29.8 . It shall even bee as when an hungry man dreameth , and behold , hee eateth , but hee awaketh , and his soule is empty . Many dreame they have in the Sacrament eaten the body of Christ , and drunke his blood , but when their consciences shall bee awakened , they will find they were but in a dreame . Is it possible to eate the flesh of Christ , and drinke his bloud , and be never the better for it , receive no increase of grace by it ? Hee that eateth my flesh , and drinketh my bloud ( saith our Saviour , Iohn 6.56 , 57. ) dwelleth in me , and I in him ; he that eateth me , shall even live by me . Happy are they that discerne , and can mourne for this , that they receive no more good by the Sacrament ; for 1. certainely , they are not in a dreame , the spirit of slumber is not upon them ; 2. certainely , they doe receive good by the Sacrament , though they feele it not , and they shall feele it in Gods good time . But it is much to be feared many have in the Sacrament , eaten , and drunke judgement ( if not damnation ) to themselves , for they grow as Iudas did , worse , and worse after it , more profane , or more senselesse and sottish then before . And without doubt , one chiefe cause of all this is , that men come hand over head to the Sacrament , and have no care to purge out the old leaven out of their hearts , before they come thither . Whatsoever a man soweth , that shall he also reape , saith the Apostle , Galat. 6.7 . If you did sow better in your care to prepare your selves before , you would reape better in the fruit , and comfort of the Sacrament afterward . And the chiefe part of the old leaven , as you have heard that sowreth the Sacrament to us , is malice and uncharitablenesse that we bring with us to it .

Two sorts of men there be , to whom I will apply this Doctrine .

First . Applic. I know some have ever beene apt to abuse this Doctrine , and will keepe themselves from the Sacrament a yeere , or two , or three , and all because forsooth , they are not in charity , But this wisedome is not from above , but is earthly , sensuall , and devilish , as the Apostle speaketh , Iames 3.15 . For , 1. these men shew manifest contempt to Christ , and his blessed ordinance , and that they never found any sweetnesse in it , that rather then they will forsake their malice , and seeke reconciliation , they will want it . To them I will say , as Esay 7.13 . Is it a small thing for you to weary men , but will ye weary my God also ? That which the Apostle saith . 1. Pet. 2.2 , 3. of the word may be applyed also to the Sacrament , which is well called Visibile Verbum , hee that hath tasted how sweet and gracious the Lord is , cannot choose but as a new borne babe desire it . They that put Christ , and his ordinances from themselves in this sort , they doe even give judgement against themselves , that they are unworthy of everlasting life , as the Apostle speaketh to the Iewes . Acts 13.46 . 2. These men professe they will live still in malice , and have no desire to bee reconciled . Esay 3.9 . They declare their sinne as Sodome , they hide it not , woe unto their soule , for they have rewarded evill unto themselves . For if they had an unfeined desire to bee reconciled , they need not refuse to receive the Sacrament . 2. Corinth. 8.12 . If there bee first a willing mind it is accepted . Object . Thou wilt object . I have a purpose to bee reconciled , Answ. but I cannot yet . I answer . If the letting of the Sunne once goe downe upon thy wrath , bee a giving place to the Devill , Ephesians 4.26 , 27. What place hast thou given to the Devill , that hast let so many Sunnes goe downe upon thy wrath , and resolvest there shall go more downe upon it yet ? 3. Why commest thou to Church to joyne with Gods people in prayer , and in the word , yea , how darest thou pray or read it in private ? For as thy malice would poyson the Sacrament unto thee , so will it the Word also ; as is plaine by the earnest charge the Apostle giveth them that would receive comfort by the Word , to lay away all malice first , Iames 1 . 2● . Receive with meekenesse the engrafted word . 1. Peter 2.1 , 2. laying aside all malice , as new borne babes desire the sincere milke of the Word . And so will it thy prayers , as is plaine by that speech of our Saviour , Mar. 11.25 . When yee stand praying , forgive , if yee have ought against any . Yea , when thou sayest the Lords prayer , thou prayest God would stand affected to thee , as thou standest affected to thine enemies . Mat. 6.12 . Forgive us our trespasses , as we forgive them that trespas against us .

But to leave these ; there is a second sort ( and those the greater number by farre ) that will never absent themselves from the Sacrament for this ; they thanke God they beare malice to none in the World , they are in charity with all men . They know they are but beasts that will presume to come to the Sacrament , and be out of charity , they thanke God they are none of those . To these men I will say as the Apostle doth , Gal. 6.7 . Be not deceived , God is not mocked . Know you have not to deale with men in this case , whom you may easily deceive , but with God that cannot be mocked . Take heed Satan fill not your hearts to lye unto the Holy Ghost ; as Peter speaketh to Ananias , Acts 5.3 . It is good for you therefore to try your hearts well in this point ; and for your helpe herein I will give you some notes whereby you may know , whether you have indeed forgiven them that have wronged you or no.

First , he that hath truly forgiven him that did him wrong hath cast of all purpose , and desire of revenge , so as he dares not doe him hurt though it lay in his power . Rom. 12.19 . Dearely beloved , avenge not your selves . Nay hee dares not give himselfe liberty to wish evill unto him , as Iob professeth of himselfe , Iob 31.30 . Nay he dares not rejoyce in his hurt though himselfe have had no hand in it , Pro. 24.17 , 18. Rejoyce not when thine enemy falleth , and let not thine heart be glad when he stumbleth , lest the Lord see it , and it displease him . Hast thou thus forgiven ?

Secondly , he that hath truly forgiven his enemy will be willing to doe him good when he needs him , and glad of such an opportunity . Rom. 12.27 . If thine enemy hunger , feed him , if he thirst give him drinke . Looke to thy patterne , thus doth thy father forgive . Luk. 6.35 . Love ye your enemies , and doe good , and ye shall be the children of the highest , for he is kinde to the unthankefull , and to the evill ; and Ephes. 4.32 . Be ye kind to one another , tender hearted , forgiving one another even as God for Christs sake hath forgiven you . Wilt thou say thou hast forgiven all the world , thou malicest no body , and yet there bee neighbours of thine that wronged thee ( as thou thinkest ) three , foure , five , or sixe yeeres agoe , and thou hast beene strange to them ever since , thou shewest them no kindnesse , but even in such ordinary courtesies as thou dost to the rest of thy neighbours thou balkest them alwaies , and leavest them out ; so as all thy neighbours can witnesse thou art not friends with them ? Acts 5.3 . Why hast Satan filled thy heart to lie unto the Holy Ghost ?

Thirdly , he that hath truly forgiven , and is in charity will strive to forget , and will not willingly thinke of the wrongs have beene done him by any , ●he would faine learne the art of oblivion for such things ; because he knoweth the corruption of our nature is such , that the thinking of wrongs will make the heart boile , with desire of revenge . Levit. 19.18 . Thou shalt not avenge , nor beare any grudge against the children of thy people , but thou shalt love thy neighbour as thy selfe . Shemei knew this , and therefore prayeth David 2 Sam. 19.19 . that he would not remember what he had done . In this manner doth thy father forgive . Ier. 31.34 . I will forgive their iniquity , and I will remember their sinne no more .

Fourthly , he that hath truly forgiven , and is void of all malice doth unfainedly desire to be at peace with him , that hath done him most wrong , and to love him , and is therefore willing to seeke peace , and use all meanes of reconciliation that he can . Psal. 34.14 . Seeke peace , and ensue it . Rom. 12.18 . If it be possible as much as in you is , have peace with all men . 1 Thess. 4.11 . Study to be quiet , cast about for it , strive earnestly for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yea 1 though he did the wrong , not himselfe , Mar. 11.25 . Forgive if ye have ought against any . 2 Though he be inferiour to himselfe . Gen. 13.8 . Abraham said to Lot , &c. For so doth our father , he seeketh to his enemies for peace . 2. Cor. 5.20 . God beseecheth you by us to be reconciled . Now what meanes hast thou used ? What desire hast thou shewed this way ?

Fiftly , he that hath truly forgiven , & is in charity indeed , though he have some enemies that are so lewd as that he cannot thinke well of them , nor dares shew kindnesse to them , nor ought , till he see them repent . 2. Thess. 3.14 . Note such , and keepe no company with them that they may be ashamed ; and we have our fathers example for this , Exod. 34.7 . as mercifull as he is he will by no meanes cleare the guilty . Yet doth he that hath truly forgiven unfainedly desire that the worst man that is would mend , that he might thinke well of him . He can therefore pray for such . Mat. 5.44 . I say unto you love your enemies pray for them that despitefully use you , and persecute you . 2 Thess. 3.15 . Count him not as an enemy but admonish him . So doth thy father , he unfainedly desireth the amendment of the worst of his enemies . Ezek. 33.11 . As I live saith the Lord I have no pleasure in the death of the wicked , but that he turne from his way , and live ; turne ye , turne ye from your evill waies , for why will ye die O house of Israel ? Hast thou this charity ? I know thou pretendest against such as thou hatest he is a bad man , &c. And dost thou dislike him for his badnesse onely . 1. Likest thou none that are as bad ? 2. Can thy heart witnesse thou hast unfainedly desired his amendment ? Gal. 6.7 . Be not deceived God is not mocked . Looke to thy patterne , love as thy father loveth .

Sixtly , and lastly , He that hath forgiven , and is void of malice , if the party that hath wronged him , and hee thinketh ill of will not be reconciled , reclaimed , reformed , will grieve for it , it is a trouble to his mind to thinke ill of any man , to be at ods and variance , to be strange to any man ( though this cannot be avoided , yet ) it is a trouble to him , Psal. 120.6 , 7. My soule hath long dwelt with him that hateth peace , I am for peace , but when I speake , they are for warre . But see how this troubled him , verse 5. Woe is me that I sojourne in Mesech , that I dwell in the tents of Kedar . For as there is great comfort in love , Phil. 2.1 . so is there great vexation in variance to a good mind . Looke to thy patterne therefore , and thou shalt find , thy Saviour 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 ? Object . who can endure such Doctrine ? Answ. 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 , 2 2 Duty 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 . Applic. 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 work● , 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 th●● 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 fooli●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 of the houshold of faith . Our heavenly father whom we must follow doth so . 1 Tim. 4.10 . He is the Saviour ( the preserver ) of all men , specially of them that beleeve . Such of the poore as feare God , though they seeke not to us , we should seeke out them , as Onesiphorus did Paul , when he was prisoner at Rome . 2 Tim. 1.17 . He sought me out diligently , and found me . For that that is done to the least of these is done to Christ . Matth 25.40 . Verily I say unto you in as much as ye have done it to one of the least of these my brethren , ye have done it to me . And what a comfort may that bee to thee to have releeved Christ ? And wee may have more assurance of reward , in the least kindnesse done to such a one , then in all that we doe for other poore . Mat. 10.42 . The least thing a man giveth to a poore man in the name of a Disciple , verily I say unto you , ( saith our Saviour ) he shall in no wise lose his reward . And the Apostle saith , Heb. 6.9 , 10. of them that have ministred to the Saints ( in the name of Saints hee meaneth ) and yet doe minister , that they have better things in them , then can be in an hypocrite , and such as do accompany salvation . Yet though all these things be so , the point I propounded remaineth true , that the wickednesse of the poore should not cause us to shut up our bowells , and be hard-hearted towards them . Marke how the Apostle having spoken of sundry faults of the poore . 2. Thess. 3. inferreth this exhortation , vers. 13. But yee brethren be not weary in well doing . As if he should have sayd , their lewdnesse will weary , and dishearten you , if you take not heed . Let us therefore looke to our pattern . Luke 6.36 . Be ye mercifull , as your heavenly Father is mercifull . How is that ? verse 35. Hee is mercifull to the unthankefull , and to the evill . 1. Tim. 4.10 . He is the Saviour of all men . Their very misery is a sufficient motive to him , though there bee no goodnesse in them at all ; and so should it be unto thee , Exod. 23.5 . If thou see the Asse of him that hate thee , lying under his burden , wilt thou cease to helpe him ? Marke , 1. a beast in misery must be relieved , much more a man ; 2. A beast of such a one as hateth Gods people ( and that must needs be sure a very bad man ) must be relieved , much more the man himselfe .

Foure things there bee that may perswade thee to it . 1. These wretched men are thine owne flesh , Esa. 58.7 . And it is a foule sin to hide thy selfe from thine owne flesh . 2. They may belong to Gods election for ought thou knowest . Destroy not him ( by with-holding thy mercy saith the Apostle , Rom. 14.15 . ) for whom Christ dyed . 3. Thou respectest not him in thine almes ( if thou give with a good heart ) but the Lord . Prov. 19.17 . Hee that hath pity on the poore , lendeth unto the Lord . 4. Even that , thou givest unto these that are most unworthy ( if thou give it with a good heart ) shall not loose a reward . Eccles. 11.1 . Cast thy bread upon the waters , ( be liberall towards all that stand in need ) for thou shalt find it after many dayes . Now for this duty I would I could say to all you , Applic. as the Apostle did to the Corinthians , 2. Cor. 9.12 . As touching the ministring to the Saints , it is superfluous for me to write unto you , for I know the forwardnesse of your mind . Certainely , it is not superfluous for mee , but most needfull to speake unto you of this duty , for I know no forwardnesse in any almost unto this duty . First , it is the sin and shame of our times , that many dying in good estate , some in very great estate , bequeath nothing to the poore , though they can then enjoy them no longer . These men , 1. as they have lived , so they dye in open profession of their profane infidelity , that they beleeve not that that the Scripture hath spoken of this duty . 2. They are spots in our holy profession , and cause the Gospel to be evill spoken of , as if it were a barren , and fruitlesse religion . Rom. 2.24 . The name of God is blasphemed among the Papists , through such men . I know they doe better that give in their life time , and seldome doe they give well , that never give till they dye . Yet 1. It is a great increase of sin to give , neither living nor dying . 2. It becommeth them well , that have given most in their life , to leave at their death also a testimony behind them of their charity , as good Dorcas did , Acts 9.39 . The widowes that were weeping for her , shewed the coates and garments which shee made while she lived , and left behind her for the poore .

Secondly , It is the sin and shame of many that live among us , that they give nothing to the poore ; they count it a great priviledge , and will plead for it ( as for their lives ) to be freed and exempted from this charge . And why so ? forsooth they have it not . Looke on their apparell , looke on their expences in ale , in tobacco , in gaming , and you shall see no want at all ; they spend more then two or three of their honest neighbours ; looke on their proud and stately carriage towards their betters , and you would take them to bee gallants , and rich men . Onely , when they should give any thing to the poore , then they are bankrupts , then they have nothing . What ? shall such as professe themselves to bee Christians , and the Children of God , count it a priviledge to bee exempted from giving to the poore ? Certainely , a Christian will count it a matter of humbling unto him , to have nothing to giue , and he will labour hard that he may have something to give ; according to that Ephe 4.28 . Let him labour , working with his hands the thing that is good , that he may have to give to him that needeth . Thou workest , that thou mayest have to live , and to maintaine thy family , ( ô that many of you did so well ) nay thou workest , that thou mayest have to haunt the Ale-house , to game , to maintaine thy pride , and where is the poore man to be found that worketh to that end , that hee may have to give unto them that need ?

Thirdly . It is the sin and shame of the most , that ( though they give ) they give not willingly , and cheerefully , and so lose the comfort , and fruit of all that they give , Paul biddeth Timothy charge rich men , that they would bee ready to distribute , willing to communicate . 1. Tim. 6.18 . and Rom. 12.8 . Let him that sheweth mercy , doe it with cheerefulnesse . 2. Cor. 9 7. God loveth a cheerefull giver . For this Paul commended the Macedonians , 2. Cor. 8 4. They prayed Paul with much intreaty , that he would receive their gift , for the poore Saints at Ierusalem . Two things there bee that doe discover most men give not willingly . 1. It commeth so hardly from them , they must bee sessed to so much , they are so late , and backward in their paiments ▪ it commeth from them as if their heart should be taken out of their bellyes . They give as the Apostle speaketh , 2. Cor. 9.7 . grudgingly , and as of necessitie . If the law compelled them not , they would never give . 2. Men give not according to their abi●ity , and that that wee give is nothing worth , unlesse it bee proportionable to our ability . Acts 1● . ●9 . The Disciples , every man according to his ability , determined to send reliefe to the brethren in Iudea . They that are rich in this world , should bee rich in good workes . 1. Tim , 6.18 . And this is that , for which our Saviour preferreth the gift of the poore widdow before all that was given by others , Luke 21.4 . that she gave to the utmost of her abi●ity , and so did not they .

I would therefore have these men to consider , that in giving to the poore ( if they give with good hearts ) they doe themselves more good then they can doe the poore , if they gave much more then they doe , A●t . 20. ●5 . It is a more blessed thing to give , then to receive . Prov. 11.17 . The mercifull man doth good to his owne soule . The more plentifully thou givest , the greater shall thy reward be . 2. Cor. 9.6 . He that soweth sparingly , shall reape sparingly , and he that soweth bountifully , shall reape bountifully . Pray therefore with the Apostles , Lu. 17.5 . Lord increase our faith . Certainly , if thou hadst faith to beleeve Gods promises it would be no such trouble to thee to give to the poore .

Now to shut up all , I must answere one objection that our men usually make , for this hardnesse of heart in this kind . Object . I could be content to give what I am assessed , Answ. and more too , so I saw equallity used in sessements . To which I answer . 1. That surely there ought care to bee had of this , I meane not ( saith the Apostle 2. Cor. 8.13 . ) that other men should bee eased , and you burdened They that have to doe in businesse for the poore , should deale faithfully , and impartially . See the Apostles care in this matter , 2. Cor. 8 20 , 21. he was very carefull that no man might blame him in that businesse . 2. But say there bee a fault this way , suffer not thou the sin of others , to hinder thee from doing thy duty , or make thee doe it grudgingly , and so to loose thy reward . Remember what the Apostle saith , Rom. 12.21 . Bee not overcome of evill , but overcome evill with goodnesse .

If any man shall thinke I stand too much on this point , let him remember . 1. That it well becommeth a minister of the Gospell , at all times , to plead for the poore . When Paul tooke his leave of the chiefe Apostles , the only thing they intreated of him , was this , that in his ministery , hee would remember the poore , the same which I also of my selfe ( saith he ) was forward to doe . Gal 2.10 . 2. This is a time wherein officers are here , and in all other places chosen to take care for the poore , and sessements are usually made for that purpose ; and therefore this is a seasonable doctrine for this time . 3. I speake the more of it to stirre you up at this time , to shew your compassion , and extend your liberality toward the poore of this Towne . I have long thought it a shame unto us , that such an assembly as this is , should so often meete together to serve God , and no collection be made in it in all this time for the poore . I could alleadge the example of other reformed Churches , to provoke us to this , and name to you congregations in our owne land , where collections are made for the poore every moneth once , upon the Lecture day . But I pray you rather consider the equitie of that law of God . Deuterono . 16.16 , 17. Three times in a yeere , shall all thy males appeare before the Lord thy God , in the place which he shall chuse — and they shall not appeare before the Lord empty , every man shall give , as he is able , according the blessing of the Lord thy God , which hee hath given thee . If it were for nothing else , even to professe our homage to God , it is fit in our Church-assemblies , we should somtimes give somewhat to the poore . I have hitherto forborne to doe it , because of that willingnesse many of you shewed in your weekely contributions , while that fasts continued . Now I hope it will not offend any of you that beleeve this , that you have heard ( as I doubt not but you all doe ) if once a quarter I crave this of you , that as you are made heere partakers of our spirituall things , so you will bee content to minister unto our poore , in these carnall things . Romanes 15.27 .

Lecture XXIII . On Psalme 51.1 , 2. Aprill . 25. 1626.

THe fourth and last thing wee are to observe for our imitation in the example of the Lords goodnesse , and bountifulnesse , which the Scripture propoundeth for our patterne , in giving to such as stand in neede of us , is this .

That the Lord is not only good and bountifull to them that are in misery , but to all his creatures , to all men especially . Psal. 119.68 . Thou art good , and dost good . 1. Pet. 2.3 . The Lord is gracious . Psal. 145.9 . The Lord is good to all . Wee can looke no way , but wee shall see monuments of his goodnesse and bounty . Psalm . 33.5 . The earth is full of the goodnesse of the Lord . And this is noted of our Saviour , that hee sought not himselfe , but in every place where hee came did good . Acts 10.38 . Hee went about doing good . Though hee had many in his time that were most lewd men , and did well deserve it , yet did he never shew his power in the destroying or hurting of any man , but all his miracles still tended to the good , and benefite of all men , as himselfe answereth his Disciples , when they would have provoked him to command fire to come downe from heaven to consume the Village that refused to lodge him . Luke 9. ●6 . The son of man is not come to destroy mens lives , but to save them . And in this is he also propounded by the holy Ghost , as an example to us , Phil. 2.4 , ● . Looke not every man on his owne things , but every man on the things of others also ; As if he had said , Labour to doe good to others , Let this minde bee in you , which also was in Christ Iesus . And Rom. 15.2 , 3. Let every one of us please his neighbour , for his good unto edification ; for even Christ pleased not himselfe , sought not himselfe . In this property , all Gods children doe strive to resemble their heavenly Father . They are not onely harmelesse , peaceable , and quiet men , such as will not wrong , nor wrangle , nor hurt any that they live with . In which respect , David called them , Psalme 35.20 . The quiet of the land . And this Hamor , and Shechem , witnessed of Iacob , & his family , that while they lived among them though contrary in religion to them , yet they lived peaceably with them . Gen. 34.21 . Esa. 11.9 . They shall not hurt and destroy in all my holy mountaine . But they that are Gods children in deed , and not in shew , and profession only , will strive to be profitable , and to doe good to the places they live in , and the more good they doe , the liker they are to their heavenly Father . That which God saith of Abraham , Genesis 12.2 . Thou shalt bee a blessing ; belongeth to all the true children of Abraham , they are a blessing to the places they live in . Not onely 1. by their prayers ; as Elias was to Israel , Iames 5.18 . At whose prayer , the heavens gave raine , and the earth brought forth her fruit . And Amos , likewise , Amos 7.3 , 6. The Lord repented for this ( at his prayer ) It shall not bee , saith the Lord . 2. Not onely because the Lord for their sakes useth to doe good to the places where they live , Gene. 39.5 . The Lord bessed the Aegyptians house for Iosephs sake . But even 3. In this respect also , because they seeke , and endeavour to doe good to them with whom they live ; and that not in spirituall things only , but even in the things of this life ; yea he doth this diligently , Prov. 11.27 . He diligently seeketh good . A good Christian is not onely Bonus vir , a good man , but Bonus civis , a good Common-wealths-man , a good Townes-man also . It is said to the commendation of Mordecai , Esd. 10.3 ▪ that he was accepted of the multitude of his brethren , seeking the wealth of his people . This gained him love , and honour , in the hearts of all the people , he sought the publike good . And of Iehojada it is said , he was greatly honored after his death for this . 2. Chron. 24.16 . Because he had done good in Israel . Object . But you will say these were publike persons , and great men , it became them well to be such . Answ. I answer , it is true , they were so , and indeed of such men this is chiefly required . For the thing that God aimed at , in advancing of any , was only this ; that they might be Patres patriae , do more good to the Countrey & places where they live , then men in meaner degree can doe . Rom. 13 4. He is the minister of God to thee for good . and verse 6. For this cause pay you tribute also ; for they are Gods ministers . And surely this is the onely thing that will gaine true honour , and esteeme , and authority unto Gentlemen , and great men , in the hearts of all that know them , not their birth , nor their lands , nor their offices , nor their power , but their goodnesse , I meane the readinesse that is in them to doe good to the places where they live , Luk 32.25 . The Kings of the Gentiles exercise Lordship over them , and they that exercise authority upon them , are called benefactors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was it that gained them such authority in the hearts , even of Gentiles , that they sought not themselves in these great places , but the good of the people . But this belongeth not to publike persons , and great men only ; the poorest Christian that is , must not live to himselfe alone , but strive to bee profitable , and to doe good to them he liveth with . See the commandement of God for this , Galat. 6.10 . As wee have opportunity , let us doe good unto all men . A notable direction wee have for this , Ieremy 29.7 . Seeke the peace of the city , whether I have caused you to be carried away captives , and pray unto the Lord for it . For in the peace therof , shall ye have peace . Though that City were a most wicked place , yet ( seeing God by his providence , had brought them to dwell there ) they were bound , not only to pray for it , but to seeke the good of it , the Wealth , and Peace , and Prosperity of it by all meanes . Such as truly feare God , will not bee backward in any worke that tendeth to the publike good of the place they live in . Titus 3.14 . Let ours also learne to maintaine good workes for necessary uses , that they bee not unfruitfull .

Applic. Now if wee apply this , that wee have heard of this last point , that hath beene observed for our imitation in the goodnesse , and bounty of the Lord , wee shall finde there are very many , that are so unlike to our heavenly Father , in this point , that wee have no cause to judge them to bee his children .

First . The Papists , who are notoriously knowne , to be so farre from seeking the peace and prosperity of their country , that they have for many yeares uncessantly sought the utter ruine , and subversion of it , and the betraying of it into the hands of strangers , yea , such strangers as are the worst nation , Ezek. 7.24 . most bloudy enemies . And this is not the fault so much of the men that professe popery , this is the fault of the religion it selfe . Their chiefe teachers , the Iesuites , ( the common incendiaries of the world ) teach them , they ought to doe so , they shall merit heaven by doing so . Certainly this religion cannot be of God , nor they that professe it . And was there ever such a religion before in the world as this is ? Other heresies , and religions there have bin ( perhaps ) that were as pernicious to the soules of men as Popery ; that is , of the Gnosticks , and Arrians of old , of the Anabaptists , and Antitrinitarians of late ; But a religion so pernicious to states , and Common-wealths , as popery is , was there never heard of in all the world . They have another father mentioned , Iohn 8 44. Ye are of your father the devill , and the lusts of your father ye will doe , he was a murtherer from the beginning . He whose name is in Hebrew , Abaddon , and in Greeke , Apollyon , the destroyer mentioned , Rev. 9.11 . is the father of that religion , that teacheth men to practise the ruine and destruction of their owne countrey . Three things they pretend for all their practises against the state and Kingdome . 1. The wrongs and oppressions they endure among us . But to this I say ; admit all their clamors , and complaints of this were most true ; yet can this make it lawfull for them to doe as they do ? The true ancient Catholike , and Apostolike faith , teacheth men thus , Rom. 12.19 . Avenge not your selves , but rather give place unto wrath , for it is written , vengeance is mine , I will repay saith Lord . And Mat. 5.44 . I say unto you , love your enemies , blesse them that curse you , doe good to them that hate you , pray for them that despitefully use you , and persecute you . And can this then be any other religion then Antichrists , that teacheth them to revenge themselves , yea , to revenge themselves as cursed Haman did , Est. 3.6 . But 2. they pretend zeale for Christ , and his religion in this , we are not onely their enemies , but we are enemies to Christ , and his religion , they say ; and therefore it were a meritorious deed , to destroy us all . So did Iames and Iohn , when they would have had fire to come downe from heaven , to consume those Samaritans , Lu. 9.54 . But did Christ approve of that zeale ? Looke the next verse 55. He turned and rebuked them for this zeale , yee know not what manner spirit ye are of . So may we say to these men , certainly this is not the spirit of Christ which descended upon him in a bodily shape like a Dove , Luke 3.22 . this is not the spirit of Iesus the Saviour of the World ( whose name your hypocriticall teachers will needs beare ) this is the spirit of Apollyon the destroyer , that teacheth men to doe so . 3. They pretend the wickednesse of our nation , and of our religion also . Admit our religion were as bad as they can imagine , Noveltie , heresie , Idolatry , Calvino-turcism , as they blasphemously terme it ; Admit that in our Land they were oppressed , persecuted , kept in extreame bondage , & servitude ; Yet 1. our religion cannot be so bad as that was in Babylon ; 2. nor the oppression be so great , which they indure in our Land , as those which Gods people indured in Babylon . 3. Our Land is their native Country , wherein they and their ancestours were borne and bred , & wherein they have ( many of them ) attained to great wealth , and state , the meanest to many more comforts then ever Gods people did in Babylon , that strange land , that land of miserable bondage , and captivity . And yet Gods people might not , nay durst not conspire the destruction of Babylon , or the betraying of it to a forraine enemy , but were bound to seeke by all meanes the peace , and prosperity of it , and to pray to God for it , as you have heard out of Ieremy . 19.7 .

Three things there bee that move mee to insist so much upon this point . 1. To instruct you how to deale with such friends of yours as are addicted to Popery . I know well that that prophecy is now fulfilled which you read , Rev. 17.2 . the Whore of Babilon hath made the inhabitants of the earth drunke with the wine of her fornication . It is vaine thing to reason with , or seeke to perswade drunken men . But surely if there be any of your friends that have not yet drunke so deepe of that cup , that they have lost their wits , this will be as likely an argument to perswade them that that religion cannot be of God , as any you can use unto them . 2. To confirme your selves in the dislike , and detestation of Popery , and that we may with comfort resist even unto bloud striving against this sinfull , this bloudy religion , Heb. 12.4 . 3. To warne you of the great danger we , and our nation do continually live in , that have among us so mighty a generation of these vipers , that so we may be made more carefull to make sure our peace with God , and to cry instantly unto him as David doth , Psal. 3.7 , 8. Arise O Lord , save me O my God , salvation belongeth unto the Lord ; thy blessing is upon thy people . Selah .

The second sort of those that declare themselves not to be the children of our heavenly father , are such as are so farre from doing good in the places where they live , that they are the undoers of men , usurers , extortioners , decayers of townes , and depopulatours of them ; Of whom it may be said as Esa. 59.7 . Their thoughts are thoughts of iniquity , wasting , and destruction are in their paths . Mic. 2.1 , 2. They devise iniquity , and worke evill upon their beds ( there they hammer it ) when the morning is light they practise it , because it is in the power of their hands , they covet fields , and take them by violence , and houses , and take them away , so they oppresse a man , and his house , even a man , and his heritage . These men I take the readiest way to bring ruine upon their owne houses . You know who it is that hath said Esa. 5.8 . Wo unto them that joyne house to house , and field to field , till there be no place , that they may be placed alone in the midst of the earth ; but what followeth , verse 9. In mine eares said the Lord of hosts , of a truth many houses shall be desolate , even great , and faire without inhabitant . And Hab. 2.9 . We to him that coveteth an evill covetousnesse to his house , that he may set his nest on high : Thou hast ( saith the Lord , verse 10 , 11. ) consulted shame to thy house , by cutting off many people , and hast sinned against thy soule , For the stone shall cry out of the wall , and the beame out of the timber shall answer it . 2. Certainely let all oppressours , and cruell persons of what kind soever , all usurers , and extortioners , that like great pikes devoure all the little fishes that come neere them , pretend religion never so much , make never so faire shewes ; Gods children they are not , they beare not his image , they are nothing like him , his children they are whom they resemble in their disposition , they are the children of Apollyon , the children of the destroyer .

Thirdly , All lewd persons even in this point shew themselves not to be the children of God but of the divell , even because they doe no good to the place they live in , but are a burden , a plague , and a curse to it . That which the Prophet speaketh of swearers ; Ier. 23.10 . because of oathes the land doth mourne ; may be said of drunkards also , and whoremongers , and idolaters , and profane wretches they will make the place mourne they live in ; they are as Ionah was in the ship they will endanger all that live with them ; they are as Achan was to the whole host of Israel , Iosh. 7.1 . For Achans sake the anger of the Lord was kindled against the children of Israel . Of them it may be said as Esa. 14.20 . Thou shalt not be joyned with them in buriall , because thou hast destroyed thy land , and slaine thy people . Zach. 7.14 . For they laid the pleasant land desolate . Therefore 1 do what you can to keepe such out , to get such out of your families , and townes you live in . 1 Cor. 5.13 . Therefore put away from among you such wicked persons . 2 If you did beleeve this you would all joyne together to restraine , and punish these lewd persons according to the exhortation of the Apostle , Heb. 12.15 . Looking diligently , lest any root of bitternesse springing up , do trouble you , and thereby many be defiled .

Fourthly , Such as live idly , and without a calling or in such a calling as is unprofitable to the Common-wealth , such as whereby others receive no benefit or profit at all ; that serve for no other use but to devoure Gods creatures , and make a dearth . This is noted for a grievous sinne , and a chiefe part of the corruption of our nature . Rom. 3.12 . They are together become unprofitable , there is none that doth good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is profitable , and usefull to others . And religion , and grace , where ever it prevaileth , maketh men profitable , as it did Onesimus Phil. 11. The Papists dote much upon the monasticall life , and count it a state of great perfection , because in it men spend their whole time in prayer , and heavenly contemplations . But the Scripture teacheth us it is a state of greater perfection , to live in such a calling wherein a man may be most profitable , and usefull to others . David counted it a great affliction , and matter of humbling to him , Ps. 31.12 . 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 ; 1. Duty . 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 fa●l● 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 th● 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 . 4● . 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 the●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 th●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 . 3● . 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 .

Object . 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 ?

Answ. 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 men 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 , Duty 2. 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 .

Vse 3. 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. ●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 , ●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 . Object . 1 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 . Answ. 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.

Object . 2 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 .

Answ. 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 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 , Object . Psal. 127.2 . He giveth his beloved sleep . Thou wilt say , these are but common mercies .

Answ. 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 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 tender 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 I may use to you the words of the Prophet , Esa. 42.23 . Who among you will give eare to this ? who will hearken , and heare for the time to come ?

Thirdly and lastly , Admit there were but one or two among you that had present need of comfort , and none of the rest of you either needed it now , or were like to stand in need of it hereafter , yet stand I more bound to respect the two poore afflicted soules then al the rest of you , though you were as many more as you are ; and rather let you all go without that portion that belongeth to you , then those two . And I have three reasons to move me to it .

First , the example of the Prophet Elisha , 2 King . 4.27 . who had tender respect to the Shunamite when her soule was vexed within her . Yea of Christ , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe shepheard , and pastour who professeth this to be his chiefe care . Ezek. 34.16 . I will bind up that which was broken , and will strengthen that that was sicke . And that this was the chiefe worke God appointed him to when he sent him to preach , Esa. 61.1 , 2. He hath sent me to bind up the broken-hearted , and to comfort all that mourne in Zion ; And gave an experiment of this in Peter , and Mary whom ( because they were afflicted in conscience ) he shewed more care of after his resurrection then of all the rest of the Disciples , Mar 16 9. 1 Cor. 15.5 . Ioh. 21.15 .

Secondly , the charge and commandement of Christ which he hath given all his Ministers concerning these ; as appeareth Esa. 40.1 , 2. Comfort ye , comfort ye my people , saith your God ; speake ye comfortably to Ierusalem . And in that charge to Peter , Ioh. 21.15 . Feed my lambes .

Thirdly , as these poore soules have need to be comforted , and have this evill usually accompanying their other misery that it is a hard thing to fasten any comfort upon them , their soul● usually refuseth comfort when they are in this case as David speaketh , Psal 77.2 . So the ministery of the Word ( being ordained to this very end , 1 Cor. : 4.3 . ) hath more force , and God sheweth his power more in it this way then in any private meanes ; According to that 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 . Now therefore hearken unto me so many of you as feare the Lord , and yet are much subject to trouble of mind , and heavinesse of heart ; and ( to use the words of the Evangelicall Prophet , Esa. 51.1 . ) heark●n unto me , ye that folow a●●●r righteousnesse ye that seeke the Lord . Stirre up your hearts , to admit of the word of consolation .

Foure things I have to say to you for your comfort .

First . It is the will of God that such as you are should be cheerefull , and comfortable in your spirits . He hath oft charged you in his Word to be so , yea as oft , and as earnestly as ever he charged you to feare him , and to lead a godly life , Psal. 32.11 . Be glad in the Lord , and rejoyce ye righteous , ( so I would wilt thou say if I were so , but marke what followeth ) and shout for joy all ye that are upright in heart . Yea Psalme 105.3 . Let the heart of them rejoyce , that seeke the Lord . Yea Phil. 4.4 . Rejoyce in the Lord alway ; and againe I say rejoyce . To omit many other places as Psalme 2.11.33.1.48.11.68.4.97.12.149.2.5 . Matth. 5.12 . Luke 10.20 . Rom. 12.13 . Phil. 3.1 . 1 Thess. 5.26 . By all which you may perceive this , that God greatly delighteth to see you cheerefull , and comfortable .

Secondly , I must intreat you to consider the mischiefe that commeth by your giving so much way to your heavinesse , and feares . 1. You give occasion to wicked men to blaspheme and speake evill of the good waies of God , as if this preaching , and profession made men mad or mopish that follow it ; and so yee alienate their hearts from religion , and make them hate preaching . As the spies that brought an evill report of the land of promise , and said Numb 1● . 32 . It was a land that devoured the inhabitants of it ; alienated the hearts of the people from it , and made them murmur against Moses , and Aaron , Numb. 14.2 . It is said Acts 9.31 . that while the faithfull walked in the feare of the Lord , and in the comfort of the Holy Ghost , they multiplied . That is the way to add to the Church , and gaine others to it when Christians walke cheerefully , and comfortably ; and so the contrary is a stumbling blocke to keepe men from it . 2. By yeelding to this heavinesse you give advantage to Sathan , and make your selves lesse able to resist his tentations . Neh. 8.10 . Be not so sorrowfull , for the joy of the Lord is your strength . 3. By yeelding to this heavinesse , and feare ye make the duties , and services ye do to God lesse acceptable unto him . For as God loveth a cheerefull giver , 2 Cor. 9.7 . so doth he a cheerefull worshipper . Psalme 100.2 . Serve the Lord with gladnesse . The Lord would have us call the Sabbath a delight , Esa. 58.13 . And threatneth captivity even for this , Deut. 28.47 . Because they served him not with joyfullnesse and with gladnesse of heart .

Thirdly , I must desire you to consider , how just cause such as you are have to be comfortable , and cheerfull in the Lord , what cause soever you have of humbling in your selves . For certainly yeare in a blessed state . Psal. 128.1 . Blessed is every one that feareth the Lord . 1. You are the people to whom the kingdome of heaven doth belong , Mat. 5.3 . Blessed are the poore in spirit ; for theirs is the kingdome of heaven . And all things that befall you shall certainely tend to the fitting of you for it , and therefore you have just cause of joy . Feare not , little flock ( saith our Saviour , Luk. 12 . 3● . ) it is your fathers good pleasure , to give you the kingdome . Rom. 8.28 . All things worke together for good , to them that feare God . Rom. 5.2 . We rejoyce in hope of the glory of God . Yea we glory in tribulation also , verse 3..2 . You are the people whose sins are forgiven , and for whom Christ hath fully satisfyed the justice of his father , so as though you may be chastised sharply for them , punished you shall never be . In that day there shall be a fountaine opened to the house of David , and to the inhabitants of Ierusalem for sinne , and for uncleannesse , Zach. 13.1 . In what day ? See that Zach. 12.10 . when God shall poure upon them the spirit of grace , and supplications so as they should looke upon him whom they had pierced , and mourne for him . And therefore thou hast just cause of joy . Esa. 40.2 . Speake ye comfortably to Ierusalem and cry unto her that her warfare is accomplished ( the battell is fought , and victory obtained against all her enemies ) that her iniquity is pardoned , for she hath received of the Lords hand double for all her sinnes . 3. You are the people that ( how ever men esteeme you , or you thinke of 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 , Object. 1. 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 , Answ. 1. 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 , ●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 , he knoweth thee better then thou knowest thy selfe . When my spirit was overwhelmed within me ( saith David ▪ Ps. 14● . 3 ) then thou knewest my path . 3. Oh , but thou wilt say ; Is it possible I should be in Gods favour , and in the estate of grace , and not perceive it my selfe , feele no comfort in it ? I answer ; yes , this is possible enough , Davids sin was forgiven ( & conseqvently ) he was in the favour of God so soon as ever he repented , and Nathan in the name of God assureth him of so much . 2. Sam. 12.13 . The Lord hath put away thy sin , and yet he perceived it not , nor felt the comfort of it of a good while after , as appeareth by this Psalme , specially ver. 8. Make me to heare joy and gladnes , and ver. 12. Restore to me the joy of thy salvation . As our Saviour after his resurrection appeared to Mary Magdalen , was with her , and spake to her , and yet shee sought for him ▪ and wept because shee could not find him , inso much as Christ sayd to her , Woman , why weepest th●● ? Hee was with her , and spake to her , and shee knew it not . Iohn 20.14 , 15. So to the two Disciples that went to Emaus , Christ appeared , was with them , and talked with them , and yet they were sad , and full of heavinesse , Luke 24.15 , 16. Why ? Hee drew neere to them in a most gracious manner , and went with them , and yet they knew it not ; for so saith the text . Their eyes were holden that they should not know him . And even so it may bee with thee . It is one mercy to have our sinnes pardoned , to bee received into Gods favour , and to have saving grace bestowed upon us , and another mercy , to have the knowledge of this , to perceive , and feele wee are in this case . The former sundry of Gods servants , have received , and yet have spent sundry yeares in Gods service , before they could attaine unto the latter . At that day ( saith our Saviour , meaning after his ascension , Ioh. ●4 . 10 . ) ye shall know , that I am in my father , and you in me , and I in you . Christ was already in them , and they in him , but they knew it not yet , they had no feeling nor comfort of it to speake of . A man may be you see in Gods favour , though he perceive it not himselfe , we may not judge our owne estate by our feeling . Nay , this is the praise , and commendation of faith in Gods account when we can beleeve , and rest upon his word and promise , even when we have no sense nor feeling of his favour , when he seemeth to frowne upon us , to hide and turne away his face from us And that which our Saviour saith of sight , may be said of all sense and feeling also , Ioh. 20.29 . Thomas because thou hast seene , thou hast beleeved : blessed are they that have not seene , and yet have beleeved . And this is the first consideration , that may stay and comfort a poore soule that is in this estate .

Secondly , thou must consider , that this hath bin the case of many Gods dearest servants , the Lord hath for a time hid his face from them , they have beene deprived of all feeling of his favour . Iob was in this case , Iob 13.24 . Wherfore hidest thou thy face , and holdest me for thine enemy ? And Heman was Psalme 88.14 . Lord why castest thou off my soule , and hidest thy face from mee ? And Asaph was Psalme 77.3 . I remembred God , and was troubled , I meditated , and my spirit was overwhelmed . And David complaineth , Psal. 109.22 . His heart was wounded within him , hee had a wounded spirit . And Paul , 2 Cor. 7.5 . that he had not onely fightings without , but terrours within . And the Blessed Virgins soule was pierced through , as with a sword , Luke 2.35 . But what speake I of particular members of Gods Church , that were in this case ? The whole Church , the whole mysticall body of Christ , is brought in by Solomon , in his Song of songs , complaining that shee was in this case , Canticles 5.6 . Her beloved had withdrawne himselfe , and was gone from her , shee sought him , but could not finde him , she called upon him , but hee gave her no answer . Esay 49.14 . Zion said , the Lord hath forsaken mee , my God hath forgotten mee . And Lament. 3.18 the whole Church complaineth , my hope is perished from the Lord . Yea , what speake I either of particular members , or of the whole body of the Church of God ? our blessed Saviour himselfe , who never committed sinne , neither was guile found in his mouth , as the Apostle speaketh , 1 Pet. 2.22 . even he in the dayes of his flesh , had experience of this tentation , and was deprived for a time of the sense of Gods favour , when he cryed out in bitternesse of his soule , Matth. 27.46 . My God , my God , why hast thou forsaken me ? This second consideration hath great force to sustaine the heart of any poore servant of God , that is thus troubled . And so it is spoken of , 1 Pet. 5.8 , 9. Your adversary the devill , as a roaring Lyon , walketh about , seeking whom he may devoure , whom resist stedfast in the faith , knowing that the same afflictions are accomplished in your brethren that are in the world . As if hee should say , Let him roare , and shew his malice , and rage against any of you never so much , your case is no worse for this , then other of Gods servants hath bin , and therefore faint not , yeeld not to him , but resist him manfully . For from hence thou mayst thus inferre , and reason with thine owne heart . 1. That a man may be deare unto God , and highly in his favour , and yet be for a time deprived of the sense of it . For so was Iob certainly , and David , and Paul , and the Blessed Virgin , and our blessed Saviour . And say therefore to thine owne soule , as Psalme 73.15 . If I should judge otherwise , behold , I should offend against the generation of thy children . 2. That no child of God should thinke it strange , if they fall into this affliction , nor hope to be exempted quite from it , but looke , and prepare for it . Beloved ( saith the Apostle , 1 Peter 4 12. ) thinke it not strange , concerning the fiery tryall , as though some strange thing had happened unto you . Nay a man should reason thus with his owne soule rather , if I should alwayes remaine like these confident fooles , that never had any doubtings , nor feares , which I see all the best of Gods servants , yea , the whole mysticall body of Christ , yea , Christ my Saviour himselfe were so much subject unto ; what should I thinke of my selfe ? If I should bee without this chastisement alway , whereof all are partakers , then were I a bastard , and no son , as the Apostle speaketh , Hebr. 12.8 .

The third consideration that may stay us , and keepe us from sinking , and being overcome of this tentation , is this ; That as in all other afflictions , Esa. 45.7 . so in this especially , the Lord hath a speciall hand , it is the Lords doing . It is he that hideth his face from thee , that with-holdeth from thee the feeling of his favour , and thy spirituall comfort , Ps. 30.7 . Thou didst hide thy face , and I was troubled . This consideration is forcible to quiet the heart that hath grace in any affliction , and to keep us from murmuring , and till we can humbly acknowledge this soveraignty of the Lord , and stoupe unto it , our heart can never find rest in any , specially not in this inward affliction , till we can say with Ely , 1 Sam. 3.18 . It is the Lord , let him do what seemeth him good , Why dost thou strive against him ? ( saith Elihu to Iob , 33.13 . ) for he giveth not account of any of his matters . God is not bound to give thee a reason of his proceeding , why hee dealeth thus with thee , rather then with such , and such ; but thou art bound to submit thy selfe to his will , because hee can doe thee no wrong , and may doe with his owne what pleaseth him . Who hath enjoyned him his way ? ( saith Elihu , Iob 36.23 . ) or who can say , thou hast wrought iniquity ? thou hast done wrong . If therefore the Lord should bee pleased all the dayes of our life , to hide from any of us the light of his countenance , ( though this were indeed a most heavy affliction ) nay if hee should indeed ( not in our feeling only ) cast us away for ever , yet doth it become us to beare it patiently , and not to murmure against him for it , but to put on Davids resolution , and to say as hee doth , 2 Samuel 15.26 . If he doe thus say , I have no delight in thee ; behold , here am I , let him doe to me as seemeth good to him .

Fourthly . Thou must consider that the Lord in hiding his face from thee , in with-holding for a time the comforter from thee , intendeth to doe thee good by this meanes . He chastiseth us for our profit , saith the Apostle , Heb. 12.10 . And of thy infirmity I may say , as our Saviour did of Lazarus his disease , Ioh. 11.4 . This sicknesse is not unto death . But even as thou seest the wise , and carefull Physitian maketh his patient by some vomits , and potions much more sick , in his own apprehension then he was before , and the surgeon lanceth , and maketh deep wounds , of purpose to cure him of the mortall disease , and sore he seeth him in danger of ; So doth thy heavenly Physician , and Surgeon deale with thee , he maketh thy heart sicke , and woundeth thee thus of purpose that he may save thy soule , and work a perfect cure upon it , and make it more sound , and healthfull then ever it was before .

Sundry are the benefits that God procureth to his children by this kind of affliction ; six of them I will shew you , which may serve for so many reasons why he doth deale thus with them .

First , by this meanes he correcteth them , and maketh them to repent for their drowsinesse , and carnall security . Christ doth not use to withdraw himselfe from his people but when they grow drowsy , and sleepy , and neglect their watch . This you shall see , Cant. 3.1 . & 5.2 , 3.

Secondly , he giveth them these thornes in their flesh , these messengers of Satan to buffet them , that by humbling them thus , he may prevent , and keepe them from sin that he seeth them in danger to fall into ; and thus did he deale with the Apostle , 2 Cor. 12.7 .

Thirdly , by this meanes the Lord prepareth his people for comfort , and maketh them more capable of it ; and none have ever attained to that abundance of spirituall comfort , as those that have most deeply tasted of this cup of spirituall affliction . As the sufferings of Christ abound in us , ( saith the Apostle , 2 Cor. 1.5 ) so our consolations also abound in Christ . For the Lord our God delighteth for to work by contraries . As in the worke of creation he caused light to shine out of darknesse as the Apostle speaketh , 2 Cor. 4.6 . and in the worke of redemption by Christs death he brought us to life , by his extreame shame , and ignominy he bringeth us to glory , by his stripes he healeth us , as the Prophet speaketh , Esa. 53.5 . and in that miracle that Christ wrought by anointing the blind mans eyes with clay , he restored him to sight , Ioh. 9.6 . So in the work of grace , he useth to bring his servants by hell to heaven , by doubting to faith , by much inward anguish and terror to abundance of peace , and consolation in Christ . By what meanes did the Lord bring Mr. Bradford , Mr. Glover , and sundry other of the blessed Martyrs to that strength of faith , & inward comfort , as even quenched the violence of the fire as the Apostle speaketh , Heb. 11.34 ? ( for though the Apostles words be there happily to be understood literally , yet may the phrase be fitly applyed to this also ) surely they were men that had bin much exercised with inward affliction of mind , as we may read in their story . And how did the Lord make Iacob so strong in faith , that whereas before he was afraid of his brother Esau as he complaineth in his prayer to God , Gen. 32.11 . I feare him lest he will come , and smite me , and the mother with the children ; now he became bold as a lion , and met him without feare , going on to meet him before the rest , Gen. 33.3 . Nay he was so full of confidence , and comfort in God , that he gloried , and boasted he had seene God face to face , and therefore called the name of the place Penuel the face of God , Gen. 32.30 . Surely before he came to this comfort , God had wrestled with him as an enemy , Gen. 32.24 . and made him ( out of the sense he had of Gods displeasure ) to pray , and weep bitterly he wept , and made supplication to him , saith the Prophet , Hos. 12.4 . And few there be that ever came to see God face to face , to behold the light of his countenance cleerely , and manifestly as Iacob did , with whom God hath not beene wont to wrestle sometimes as he did with Iacob .

Lecture XXVIII . On Psal. 51.1 , 2. Iune 13. 1626.

FOurthly , By this meanes God weaneth his children from the love of this world , and maketh them thinke of home , and of their fathers house ; As you know affliction , and nothing but affliction made the prodigall to do , Luke 15.16 , 17. If we should alwaies possesse that outward peace , those sweet joyes and comforts , which the light of the Lords countenance and sense of his favour worketh in our hearts , we should have our heaven upon earth , and be too ready to say and thinke as Peter did ( when he was ravished with joy in beholding the light of Christs countenance shining as the sun ) Mat. 17.4 . Lord it is good for us to be heere , and to abide heere still . These vicissitudes , and changes , these interruptions of our peace , and spirituall desertions we meet with heere , are a most effectuall meane to make us thinke of home , where we shall be out of the reach of Satan , and all his tentations , where we shall never weepe more nor be troubled with these terrours , and sorrowes that so much disquiet us , where all teares shall be wiped from our eyes , and there shall be no more sorrow , nor crying , nor paine as Iohn speaketh , Revel. 21.4 . These sorrowes wee meet with heere in this place of our pilgrimage , as David calleth it , Psal. 119.54 . this forrein country where wee are many times a long while , before wee can heare from our father , and the letters , and love-tokens , he sendeth us are oft intercepted by one or other , are most effectuall meanes to make us long to be with our father in whose presence ( and no where els ) is fullnesse of joy , and at whose right hand there are pleasures for evermore , as the Prophet speaketh , Psal. 16.11 .

Fiftly , by this meanes above all others the Lord worketh his people to a more high and pretious esteeme of his favour and of the comfortable assurance and feeling of it . For as it is with all other blessings of God , so it is with this , If we did not feele the want of it sometimes , we could never valew it to the worth . The Lord therefore hideth his face a great while sometimes , from his dearest children , and letteth them not see the light of his countenance that he might cause them . 1. To seeke him more diligently and never rest till they have found him againe . 2. To hold him faster when they once have recovered him ; and both these waies declare , that they highly esteeme of his favour indeed . Both these effects had Christs withdrawing himselfe from his Spouse , Cant. 3.1 — 4. For thereupon 1. She fought him 1 in her bed by secret prayer , and meditation ; 2 when that would not serve , she went about the city in the streets , and sought him by the helpe of the conference , and prayers of Gods people ; 3 when she could not yet finde him , she went to the watchmen , and Ministers of the Church , and sought him by the helpe of that ordinance of God ; she neglected no meanes she could possibly use to recover her comfort . That was the first effect I told you of . 2. When she had found him she held him , and would not let him goe . And certainely by daily experience we find this . 1. That none so thirst after Christ , none so esteeme of the meanes of grace , none take such paines for them , none use them so diligently , and constantly . 2. Christ , and his Gospell is not so sweet to any , none have so tender consciences , so fearfull to offend God in any thing , as those are , that have had experience of this affliction ; according to the old proverbe the burnt child will dread the fire . They that were stung by the fircy serpents ( and none but they ) made high account of the brasen serpent , no body needed to perswade them to run to it and fixe their eyes upon it , Num. 21.9 . and so it is in this case . And ( above all other men ) he that hath once tasted how gracious the Lord is , and hath felt the sweetnesse , and comfort that the assurance of Gods favour yeeldeth unto the soule , let him be deprived of it a while , and he would give the whole world , if he had it to recover this comfort againe . He will be ready to cry as David , Psal. 63.1 , 2. O God , thou art my God , early will I seeke thee , my soule thirsteth for thee , my flesh longeth for thee , to see thee so as I have seene thee in thy sanctuary . And when God shall have restored to such a soule , but the least glympse of the light of his countenance , ô how hee prizeth it ? How sweete is Christ , and his Gospel to him . That which the Apostle speaketh Romans 10.15 . is the voice of such a one , and of none other . O how beautifull are the feete of them which preach the Gospel of peace ?

Sixtly and lastly . By this meanes the Lord doth establish his people , and causeth them to be better rooted , and setled in a Christian course , and so also more fruitfull unto him , then otherwise they could be : And a singular benefit doubtlesse this is . The Apostle prayeth for the Colossians . Col. 2.7 . that they may be rooted , and built up in Christ , and established in the faith . And Peter for those he wrote to , 1 Pet. 5.10 . that God would make them perfect , stablish , strengthen , settle them . And God hath no such way to bring his people to this , as by exercising them sometimes with these spirituall desertions . They that haue layd their foundation upon the rocke , did digg deepe first . Luk 6.48 . That even as wee see the winds , and stormes , and frosts , that trees , and plants are subject unto , make them take deeper root , and so to be more fruitfull in due time ; even so it is with the Lords plants also , none are so steady , and constant in a Christian course , none so full of the fruits of righteousnesse , as those that have tasted deepest of this cup of inward affliction . And this the Prophet giveth for a reason , why the Lord doth breake the hearts of his people , and make them mourne so , and giveth them the spirit of heavinesse , Esa. 61.3 . that they might be called ( that is knowne , and acknowledged even by others apparantly , and notoriously ) trees of righteousnesse , the planting of the Lord , that he might be glorified . So that that which the Apostle speaketh of all affliction , may be most truly said of this . Heb. 12.11 . This chastisement for the present , seemeth not to be joyous , but grievous . ( lesse comfort it hath in it , then any other affliction , more bitter , and grievous it is then any other ) neverthelesse , afterward it yeeldeth the peaceable fruit of righteousnesse , unto them which are exercised thereby .

The fift and last consideration that may stay , and comfort Gods people in that case is this , That certainly they shall not be overcome of this tentation , because God hath bound himselfe by promise , to sustaine them in it , and give them the victory over it . Psal. 37.24 . Though he fall , he shall not be utterly cast down for the Lord upholdeth him with his hand . Deut. 33.27 . The eternall God is thy refuge , and underneath are the everlasting armes . So that I may boldly say to thee that art in this case , as Psal. 55.22 . Cast thy burden upon the Lord , and he shall sustaine thee . Yea , this affliction shall certainly have a comfortable issue , and end in much joy . Psal. 126.5 . They that sow in teares , shall reape in joy , and Ioh. 16.20 . Your sorrow shall be turned into joy .

And thus have I finished the first part of mine answer to the maine objection that Gods people that are in distresse of conscience , are apt to make against themselves . I have shewed you five props , that God in his word hath given them to stay them from being overthrowen by these winds , and stormes , and flouds , that beate upon them .

Answ 2. Now followeth the second part of my answer , wherein I must shew you how , and by what meanes they that are in this case , may recover their comfort , and get the victory over this tentation . And here I must deliver to you , 1. certaine caveats , and tell you what you must take heed of , and not do , 2. certaine directions , and shew you what you must do , if you desire to recover the comfortable assurance , and feeling of Gods favour , when you have lost it . 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 , not upon any outward , or inward signes of Gods favour , not upon any thing wee see or feele , but upon the word and promise of God onely . According to that of David , Psal. 119.114 . Thou art my hiding place , and my shield , and in thy word doe I trust . Wee must learne to beleeve and trust God , upon his bare word and promise , without any of these pledges , and pawnes of his , that are in our owne possession , else wee deale no better with him , then the most wretched usurer that is , will deale with the veryest beggar , or bankrupt , yea , the falsest , and dishonestest man in the world , hee dares not trust him on his word , nor on his oath , nor on his bond neither but upon a good pawne , and pledge he dare trust him . And for a most e●fectuall motive unto this , consider how fearefull a sin infidelity is , not to give credit to the word , and promise of God , to doubt of Gods love and mercy to thee in Christ . Iohn 16.9 . He shall convince the world of sin , because they beleeved not on me . No sin in all the world , is so hainous as that . Three things will make this evident to thee . First , consider the severity God hath shewed toward his dearest servants , for not giving credit to his word , even in such things as were most unlikely to come to passe . God had promised Moses and Aaron , that if they would speake to the rocke in the sight of the people , it should give forth water enough to satisfie the whole congregation , and their cattell too ( a most unlikely , and incredible thing ) yet because they did but doubt of this , God would not let them enter into the promised land . Numb. 20.8 , 12. God had promised Zachary , hee would give him a son , by his wife Elizabeth ( a thing most unlikely , in regard of the age of them both , and her barrennesse ) yet because he doubted of it , the Lord made him dumbe , Luke 1.20 .

Secondly , Consider the nature of this sin . As by faith we greatly honour God , and give glory to him . Rom. 4.19 , 20. we sanctifie and hallow his name , as the Lord speaketh , Num. 20.12 . Ye beleeved me not , to sanctifie me in the eyes of the children of Israel . So by infidelity , we rob God of his glory , and doe him the greatest dishonour and reproach that can be , 1 Ioh. 5.10 . He that beleeveth not God , hath made him a lyar .

Thirdly . Consider the odiousnes of this sin in the effects of it , which are three .

First , as faith is that that maketh us , and all our services acceptable , and pleasing unto God , when they are done out of a perswasion of his fatherly love towards us , By faith ( saith the Apostle , Heb. 11.4 . ) Abel offered a more excellent sacrifice then Cain . And he that would pray , must conceive of God as of his father . Mat. 6.9 . Yea , whatsoever ye doe in word or deed ( saith the Apostle , Colos. 3.17 . if ye would have God to accept of it ) do all in the name of the Lord Iesus ( that is , in this perswasion that through Christ God is well pleased with you ) giving thanks to God the father by him . So infidelity maketh us , and all our actions , prayers , preachings , almes , &c. odious unto God . Heb. 11.6 . Without faith it is impossible to please God .

Secondly , As faith purifieth the heart , keepeth it in a care to please God , in a feare to offend him , Acts 15.9 . So infidelity defileth the heart , maketh it lesse fearefull to offend him , lesse carefull , and willing to doe him any service , lesse to hate sin , and to love goodnesse , in a word more apt to decline , and fall from God any way . This is plaine by that caveat that the Apostle giveth Heb. 3.12 ( which it were good for Gods people that are in this tentation oft to thinke upon ) take heed brethren lest there be in any of you an evil heart of unbeliefe in departing from the living God . Marke 1. that it is infidelity that maketh the heart evill , and naught . 2. It is that , that maketh us apt to depart , and fall away from God .

Thirdly & lastly . As faith is the only Antidote , and defensative against all Satans tentations , the shield that wil quench all his fiery darts , Eph. 6.16 . So infidelity maketh us naked , & layeth us open unto every tentation . He that wavereth and doubteth ( saith the Apostle Iam. 1.6 . ) is like a wave of the Sea , driven of the winds , and tossed , So that to conclude this second caveat , I must say to every one of Gods children that is under this tentation , as the Apostle doth , Heb. 10.35 . Cast not away thy confidence , which hath great recompense of reward . And as the Prophet doth , Esa. 50.10 . Who is there among you that feareth the Lord , that walketh in darknes , & hath no light ? let him trust in the name of the Lord , and stay himselfe upon his God . As if he had said , If thou be of the number of them that feare to offend God , though thou have no comfort , no feeling of his favor , no light , nothing but darknes , yet trust in God still for all that , & because of his word and promise resolve that thou wilt beleeve , and be perswaded of his love , and put thy trust in him , though he do withdraw the signes , and sense of his favour from thee , and say with Iob. 13.15 . Though he stay me , yet I will put my trust in him .

Now if any shall object , Object . and say . How can we resolve that we will beleeve , and be perswaded of Gods love ? Is that in our power ? Do you not teach wee have no freedome of will at all to that that is good ?

I answer , & I speak it confidently upon cleare & certaine evidence of the word of God 1. Answ. 1. That there is no more freedome of wil in any naturall man to that that is spiritually good , then there is in a dead man or in a stone to move it selfe . In Adam when he was created , we all had it , in Adam when he fell , we all lost it . But 2. I say , that by the second Adam , we have recovered it againe , & he by his spirit , doth worke in all the regenerate , a freedome of will , and ability to move our selves to that that is good ; so as they can say , as Paul doth Rom 7.8 . To will is present with me . And as David Psalme . 119.115 . Depart from me yee evill doers , for I will keepe the commandements of my God . And certainely there is great force in this to preserve us from any tentation , if wee would thus before-hand set our wills , and ( as it were ) harden our faces against it , by resolving with our selves , wee will not yeeld unto it , as David did . Psalme 119.57 . O Lord I have said that I will keepe thy words , and sticke to it , and verse 106. I have sworne , and I will performe it , that I wil keepe thy righteous judgements .

Lecture XXIX . On Psalme 51.1 , 2. Iune . 20. 1626.

FOlloweth , that we now come to the directions , I promised to give , and to shew you what Gods servants that are in this case of spirituall desertion , are to doe to receive their comfort . And these directions are six principally .

First . They must enquire into , and labour to find out in themselves , the cause of this affliction , that by unfained repentance they may remove it . Thou must examine what sin it is , that is in thee , or hath beene in thee , that hath thus provoked God to with-draw the comfort of his spirit from thee . This is the wisest course to be taken in any affliction . David took this course in a grievous famine . 2. Sam. 21.1 . David enquired of the Lord . What he did enquire , may appeare by Gods answer , that is to say , what the speciall sinne was , that he or his people had committed , that provoked God to this . It is for Saul ( saith the Lord ) and his bloudy house , because he slew the Gibeonite . But in this kind of affliction of mind , this course is specially to bee taken . This course Saul ( before hee fell away from that goodnesse , hee had learned by being brought up in Gods Church ) tooke when hee had sought unto God , and could receive no answer from him . 1. Sam. 14.37 , 38. Draw ye neare hither , all ye chiefe of the people , and know , and see wherein this sinne hath bin this day . As if hee should say , Certainly , some sin of ours is the cause , why the Lord refuseth to answer us , let us find it out , and remove it . Thus did Iob when he was in this case we now speake of when hee had lost the feeling of Gods favour ( for that was doubtlesse his chiefe affliction ) he beseecheth God to helpe him to find out the cause of it in himselfe . Iob 10.2 . Shew me wherefore thou contendest with me . And 13.23 . Make me to know my transgression and my sinne . For 1. though not alway , yet usually this is the cause even of this affliction ; either some sin they have fallen into ( as in this case of David ) or some secret corruption they nourish in themselves , that choketh their peace and comfort , and like a thicke fog , or filthy vapour , rising up in their soules , keepeth the light of Gods countenance from shining on them ; according to that Esay 59.2 . Your iniquities have separated betweene you and your God , and your sinnes have hid his face from you . Now this , this speciall sin must be found out , Lam. 3.40 . Let us search and try our waies , and turne againe unto the Lord . 2. This is a sure way to recover our comfort , when wee can mourne more for this , that by sin we have departed from God , then that God hath by this spirituall desertion departed from us , and so by repentance returne to him againe , hee will certainly returne then to us , and restore to us our comfort . For this is his promise ▪ Mal. 3.7 . Returne unto me , and I will returne unto you saith the Lord of hosts .

The second direction is this . Thou must call to mind the times that are past , how it hath bin with thee formerly ; Hadst thou never any comfortable feeling of Gods favour , and of the worke of Gods grace in thy heart ? Didst thou never heare in thy selfe , that sweete voice of the spirit of adoption , witnessing to thy heart , that thou wert Gods child , & enabling thee to cry Abba Father ; of which the Apostle speaketh , Rom. 8.15 , 16. Examine thy selfe well , rub thy memory , and call this to mind . This direction the Apostle giveth the faithfull Hebrewes , when hee would perswade them to hold fast their confidence , and not to cast it away , Hebrewes 10.35 . Call to remembrance ( saith hee verse 32. ) the former dayes , in which after ye were illuminated , ye endured a great sight of affections , and what joy you found in your selves then , verse 34. Ye tooke joyfully the spoyling of your goods . This course David tooke in this very case , Psalme 77.5 , 6. I have considered the dayes of old , the yeares of ancient times , I call to remembrance my songs in the night , I commune with mine owne heart , and my spirit made diligent search , and verse 10. And ● said , this is mine infirmity , but I will remember the yeares of the right hand of the most High . By remembring the yeares of the right hand of the most High , that is , of the comforts hee had found in the assurance of Gods favour , hee came to perceive , that it was but his infirmitie to bee thus dejected now . This course hee also tooke at another time , when hee was in this case , Psalme 143.45 . My spirit is overwhelmed within mee , my heart within mee is desolate , I remember the dayes of old . Observe ( beloved ) and take notice therefore I pray you , of the working of Gods grace in your selves , of the sweete comforts you finde at any time , in the light of Gods countenance and assurance of his favour , in the hearing or reading of his Word , in receiving the Sacrament , in your prayers , and specially in your afflictions . Yea , doe as David did . Psal. 85 8. I will hearken what the Lord God will speake , for hee will ( certainely at one time or other ) speake peace to his people and to his Saints . Keepe a Register of these times , because the remembrance of them may stand you in stead , when a change shall come . For you may write ( as wee say ) and build upon this ; if ever thou wert in Gods favour , thou art still , if ever God by the spirit of adoption did say unto thy soule , I am thy salvation , thy God , thy father , Christ is thy Saviour , his body was broken for thee , his bloud was shed for thee , he is so still .

The spirit of God in the holy Scripture teacheth this expressely , Iohn 5.14 . Verily , verily , I say unto you , He that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life ; And Romans 11.29 . The gifts and calling of God , are without repentance ; that is , such gifts , and such a calling , as God vouchsafed to the fathers . Abraham , Isaac , and Iacob , ( for of those the Apostle had spoken ) the gifts of Election , justification , santification , effectuall calling , God never repented him of . This the Apostle Iames also teacheth , Iames 1.17.18 . that in those gifts of God that are good indeed , and perfect gifts , perfectly good , ( such as hee instanceth in the next verse , the gift of regeneration , to bee ) there is no variablenesse , nor shadow of turning in the Lord . Thus the Lord answereth his people that were in this very tentation , Ieremy 31.3 . The Lord hath appeared to mee of old , say they ( so it is to bee read , as in the Geneva ; As if they had sayd , but now hee hideth himselfe , and hath forsaken mee ) Yea , ( saith the Lord ) I have loved thee with an everlasting love , therefore with loving kindnesse have I drawne thee . As if hee should have sayd , I would never have drawne , and effectually called thee to bee my people , If I had not loved thee with an everlasting love , If I had meant ever to cast thee off againe . So that 1. this should make us all in love with Grace . Wisedome is the principall thing ( saith Solomon , Pro. 4.7 . ) therefore get wisedome , and with all thy getting , get understanding . For riches , and honor , are with her , yea , durable riches , and righteousnesse . Pro. 8.18 . and 2. thou that hast ever felt the worke of grace , & comfort of Gods spirit in thy selfe , mayest boldly from thy former experience conclude as David doth . Psalme 23. ● . Surely goodnes and mercy shall follow mee all the dayes of my life , and I shall dwell in the house of the Lord for ever . Iohn 8.35 . The servant abideth not in the house for ever , but the sonne doth . Though my love to God be changeable , yet Gods love to me is not . Esa. 64.5 . In those is continuance , and we shall be saved . Though therefore the comforter have withdrawne himselfe from thee for a time , be sure he will returne againe , and therefore wait for him . And that which the Prophet saith of his vision , may fitly be applyed to this purpose . Hab. 2.3 . Though it tarry , wait for it , for it will surely come , it will not tarry ; hee meaneth , one moment longer then the appointed time , the fittest time . Resolve with thy selfe , as the Prophet doth , Esay 8.17 . I will wait upon the Lord , that hideth his face from the house of Iacob ( even from his owne chosen people sometimes ) and I will looke for him . Certainely , of this sicknesse of thy soule I may say to thee , as Christ did of Lazarus , Iohn 11.4 . this sicknesse is not unto death , thou shalt surely recover it , thy sorrow shall be turned into joy , as our Saviour hath promised . Iohn 16.20 .

The third direction is this . Thou must well examine thy present estate , and thou shalt find , that though the spirit of adoption seeme to be gone , and thou canst not find that worke of the spirit in thy selfe , yet the spirit of sanctification abideth still in thee , and ( if thou wilt well examine thy selfe ) thou shalt find that worke of the spirit in thee . 1 Iohn 2.17 . The annointing which ye h●ve received of him , abideth in you , and 3.9 . Whosoever is borne of God , doth not commit sinne ( that is , as other men doe , or as himselfe did before ) for his seed remaineth in him . Examine thy heart well , and thou shalt find evident notes of this . First . Thou art afraid to doe anything that thou knowest would offend God , and whence commeth that ? from flesh and bloud ? No , no , of every naturall man , the Apostle pronounceth , Rom. 3.18 . There is no feare of God before his eyes . Secondly ▪ Thou lovest all that feare God , and this is a certaine signe Gods spirit abideth in thee . 1 Iohn 3.13 , 14. Marve● not my ●rethren , though the world hate you , wee know that wee have passed from death to life , because wee love the Brethren . Thirdly , even in this case , wherein now thou art , thou prayest still , and darest not neglect that duty , as David did , Psalme 31.22 . I said in my hast , I am cut off from before thine eyes , neverthelesse , thou heardest the voice of my supplications , when I cryed unto thee . Even then I plyed thee with supplications , and 61.2 . From the end of the earth will I cry unto thee , when my heart is overwhelmed . And whence commeth this I pray you ? Surely these prayers of all others , proceed from the spirit , as the Apostle teacheth . Romans 8.26 . The spirit helpeth our infirmities , for wee know not what wee should pray for as wee ought ; but the spirit it selfe maketh intercession for us , with groanings which cannot bee uttered . Fourthly , thou lovest God , though he doe hide his face , and frowne on thee , yea , this very sorrow , and anguish thou art in , is a certaine Symptome , and signe of thy love to God , that is the cause , that is the roote of it , thou couldest not bee troubled , as thou art with this , that thou wantest the sense of Gods love , if thou didst not dearely love him . Certainely , thou art sicke of love , as the Church was , Canticles 2.5 . When Christ withdrew himselfe a while from her , and shee sought him so carefully , shee bewrayeth , and could not conceale this to be the cause of her griefe . Cant 3.1 , 2 , 3. I ●ought him whom my soule loveth . I will go into the city , and seeke him whom my soule loveth . I said unto the watch-men , saw ye him whom my soule loveth ? And whence came it that Mary wept so , Luke 7.47 . She loved much . And whence commeth this I pray thee , that thou so lovest the Lord ? From flesh and bloud ? No , no , this can come from nothing , but from Gods spirit & saving grace ; as is plaine by that question thrice moved to Peter . Ioh. 21.15 — 17. Dost thou love me ? And by that of the Apostle , 1 Cor. 8.3 . If any man love God , the same is knowne of him . Fiftly and lastly . Thou dost at the least unfainedly desire to feare God , and to love him , and to call upon him , and to love his children , and it is a great griefe , and trouble to thy heart , that thou canst not doe it better . To will , is present with thee , as the Apostle speaketh , Rom. 7.18 . Certainely , this change that is wrought in thy will , these unfained desires of grace , doe prove evidently , that the spirit of God dwelleth in thee , Phil. 2.13 . It is God that worketh in you , both to will , and to doe , of his good pleasure . And Nehe. 1.11 . Nehemiah proveth himselfe to be Gods servant , even by this note , because hee desired to feare Gods name . Now from these five notes of Gods spirit dwelling in thee , thou mayest infallibly inferre these conclusions , for the recovering of thy comfort . 1. That thou hast faith , and art thereby united unto Christ . 1 Iohn 3.24 . Hereby we know , that hee abideth in us , by the spirit which he hath given us . And 4.13 . Hereby wee know that wee dwell in him , and he in us , because hee hath given us of his spirit . As the naturall spirit is in no member that is not united to the head ; so can the spirit of sanctification bee in none , that is not by faith knit unto Christ our head ; as the Apostle applyeth this comparison , Ephesians . 4.16 . And our Saviour , Iohn 15.4 . As the branch cannot beare fruit of it selfe , unlesse it abide in the Vine , no more can yee , except ye abide in me . 2. That thou hast just cause to bee comfortable , thou hast the roote , and ground of sound comfort in thy selfe , Psalme 32.11 . Bee glad in the Lord , and rejoyce ye righteous , and shout for joy , all ye that are upright in heart . 3. That it is thy great sin , for which thou hast just cause to checke , and blame thy selfe , that thou art not more thankefull , that thou rejoycest no more in thine estate . Is it thinkest thou 〈◊〉 blessing , or a common blessing to have Christ , to have Gods spirit dwelling in thee ? to have this blessed change wrought in thy soule ? Paul giveth thankes for this , Romans 6.17 . God bee thanked , that ye were the servants of sinne , but ye have obeyed from the heart , that forme of Doctrine , that was delivered unto you . And 1 Thessal. 3.9 . What thankes can we render to God againe for you , for all the joy wherewith we rejoyce for your sakes before our God . Yea , hee professeth . 2. Thessalon . 1.3 . that hee was bound to give thanks to God alwayes for them . And were not they ( thinke you ) much more bound to be thankefull to God themselves , and to rejoyce in their estate ? Certainely , Christians offend God much in this , and hinder not onely their owne comfort , but their growth in grace too , that they are alwayes poring , and musing upon , and mourning for their wants , and failings , and never cast an eye upon any grace God hath wrought in them , never joy in it , nor lift up their hearts to God in thankefulnesse for it . 4. and lastly . That seeing Gods spirit dwelleth in thee , certainely the comfort , and feeling of Gods favour , though it be gone for a time , will come againe . Psalme 37.37 . Marke the perfect man , and behold the upright ; for the end of that man is peace . And Malac. 4 2. Vnto you that feare my name , shall the Sunne of righteousnesse arise , with ●ealing in his wings . All your darkenesse , feares , discomforts , shall be dispelled , all the wounds , and sores of your soules , shall certainely bee healed one day . For it is the title , and most proper effect of the spirit , to be a comforter . Ioh. 14 ▪ 5 , 16. and an oyle of gladnesse . Heb. 1.9 .

Lecture XXX . on Psalme 51.1 , 2. Iune 27. 1626.

THe fourth direction I must give you for the recovering of your comfort , is this If thou canst not by this three-fold examination of thy selfe , find any thing in thy selfe , present , or past , that may yeeld thee comfort ; then take the help of some faithful friend , minister , or other , to whom thou maist make known thy estate . This course the Church took when she was in this case . Cant. 3.1 — 3. When she could not find him whom her soule loved , by her secret prayers , and meditations , or such like endeavours , she went abroad to seeke him , and came at length to the watchmen that went about the city . In this direction for the help of your understanding and memory , observe foure points .

First . It is not safe to smother , and keepe in this griefe too long , some ease it will bee to the heart , to let it have a vent . As Elihu speaketh in another case , Iob 3● . 19 , 20. My belly is as wine that hath no vent , it is ready to burst like new bottells , I will speake that I may be refreshed . It is not good for a Christian in this tentation , to keepe Satans counsell , it is good to bewray and utter it to some , not to wrestle with him alone hand to hand too long . In this case is that saying of Solomon found most true . Eccl. 4.9 , 10. Two are better then one , for if they fall , the one will lift up his fellow but woe to him that is alone when he falleth ; for he hath not another to help him up .

Secondly . Another ( yea though inferiour to thee in grace ) may be better able to judge of thy estate , then thy selfe canst doe in this case of tentation , and trouble of thy mind . Say not , can any man know mee better then I know my selfe ? 1. Cor. 2.11 . What man knoweth the things of a man , save the spirit of a man which is in him ? In this case hee may ; we have a proverbe , that a stander by , may sometimes see more then a gamster can . Passion of griefe and feare will blind the judgement , and make it unable to doe his office . When Naaman was in a passion , his servants could judge better what was sit for him to doe then himselfe . 2. Kin. 5.12 , 13.

Thirdly . In this case it will appeare , what a benefit it is to live among them that feare God , to have acquaintance with them that are soundly religious . A private Christian that is faithfull , and experienced , may in this case of tentation , stand the learnedest , and worthiest man in great stead . We read in the booke of Martyrs , that Iohn Carelesse a poore weaver , did in a letter he sent him , absolve Master Bradford , who was much subject to affliction of conscience ; and pronounced in the name of Christ that all his sinnes were forgiven ; and Master Bradford professeth hee received more comfort by that letter , then hee had had in all the time of his imprisonment before . And no marueil : for this is also Gods ordinance , that private Christians should yeeld helpe one to another , and receiue helpe one from another in this case . 1 Thes. 5.14 . I exhort you brethren , comfort the feeble minded ; and Iames 5.16 . Confesse your faults one to another , and pray one for another , that ye may be healed . ( He speaketh to them that were sicke , and in their sicknesse had trouble of minde for sin ) The effectuall feruent prayer of a righteous man ( be he Minister or private Christian ) availeth much .

Fourthly . Yet is the faithfull Minister the fittest to bee advised with in this case . Iames 5.14 . Is any man sicke , ( such sicke folke hee meaneth , as were also troubled in minde for sinne , as appeareth verse 15. ) let him call for the Elders of the Church , and let them pray over him . For the conscience of him that is in distresse , may more confidently rely upon the testimony , and sentence which according to the word they give of his estate , then upon the testimony and sentence of any other man . 1. Because they have their senses better exercised to discerne of good and evill , as the Apostle speaketh , Hebr. 5.14 . 2. Because of the speciall authority and commission God hath given them in this case , Iohn 20.23 . Whose soever sins ye remit , they are remitted unto them . As it was in the case of Leprosie ; As Mat. 8.4 . The Priest must pronounce him that had beene leprous , to be cleane before he could be clensed , though one would have though another might have done it well , there being so particular directions given in the Law . Levit. 11.2 , 3.37 49 and 14.2 .

The fift direction is , When neither by examining thy selfe , nor by the helpe of any other , thou canst recover thy comfort , yet seeke to God by fervent prayer , and depend upon him for it This course Gods servants have taken in all their afflictions , and have found ease and comfort in it . Thus Samuel when the people had exceedingly grieved him , by rejecting not his government so much as the ordinance of God . 1 Sam. 8.6 . hee betooke himselfe to prayer . So David . Psal. 109.4 . For my love , they are mine adversaries ; but I give my selfe unto prayer . So in this inward affliction of minde , ( which is strange ) even when they have lost the feeling of Gods favour , and that sweete peace , and comfort , that they formerly found in God , they have sought comfort by prayer also . Psal. 61.2 . From the end of the earth will I crie vnto th●e when my heart is overwhelmed . Five notable encouragements Gods poore people may have , to seeke comfort by prayer ( as in all other afflictions so ) in this especially .

First , The very opening of their griefe unto the Lord will be a great ease to their heart . Experience prooueth it to bee a great ease to ones heart that is in extreme griefe and perplexity , to have a faithfull friend 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 . ●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 revi●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 ; Object . 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 , Nota. 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 .

Doct. 12. 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 .

Branch 1 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 .

Branch 2 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 confession , and aggravating of the sinnes of that Church , and Nation .

And thus have you heard the Doctrine confirmed to you in both the branches of it . Now for the grounds , and reasons of it , they are worth the enquiring into ; why have Gods servants beene wont thus to confesse their sinnes , and that so fully , and at large unto God ? Yea , why hath God required them thus to do it and delighted in it ? Surely the Lord knoweth all our sins , better then our selves , and neede not have them discovered to him by us . O God ( saith David , Psalme 69.5 . ) thou knowest my foolishnesse ; and my sinnes are not hid from thee . And 1 ●9 . 2 — 4. Thou art acquainted with all my wayes , there is not a word in my tongue , but thou knowest it altogether , thou knowest my thoughts afarre off ; And why have Gods people so openly before men , discovered their owne shame , seeing wee are bound to have a care even of our neighbours good name , and not to publish his faults , Matthew 18.15 Tell him of his fault betweene thee and him alone , much more are wee bound to have care of our owne credit ?

I answer . Three reasons principally have moved Gods people to doe this .

First . Reason 1. The fulnesse and aboundance of their hearts . Their hearts have beene so full of the sight , and sense of their sinnes , that they could not containe themselves , they must needes give a vent to their heart , by confessing of them . Out of the aboundance of the heart ( saith our Saviour , Matthew . 12.34 . ) the mouth speaketh . This appeareth to bee one reason why David here bursteth forth in this confession , his sinne was ever before him . And this was one reason doubtlesse , why Iohn Baptists hearers , could not hold , but must needes in so publike an assembly burst foorth into a confession of their sinnes . Matt. 3.6 . Affection if it be full , and vehement , cannot bee kept close , but it will out ; as wee see in the example of Ioseph , Genesis 45 1. Hee could not refraine himselfe before all them that stood by , but hee must utter his affection to his brethren .

Secondly . They have done this , and God would have them do it to testifie the sincerity and unfeinednesse of their repentance . Reason 2 For as it is a signe a man loveth his sin , and it is sweete to him when hee hideth it under his tongue , and spareth it , as Zophar speaketh , Iob 20.12 , 13. So is this a good signe a man hateth his sinne and is desirous to leave it , when hee is willing to disclose , and confesse it freely . The sicke man that will not bee content to tell his Physician , what the meate was that hee surfetted of , never meaneth to forsake that meate , and that is the very cause why hee will not discover it . So is it in this case . Men by nature are full of selfe-love , and cannot abide to heare any evill of themselves , from their dearest friends , much more to speake any thing to their owne disgrace . And this hypocrisie , and selfe-love , is a chiefe cause of mens unwillingnesse to confesse their sinnes . So Tremellius and others , render that clause of Iobs words , Iob 31.33 . Hiding ( out of the love of my selfe ) my sinnes . So that this argueth , a man hath more in him then nature , when hee can freely confesse his sinnes . This is Davids meaning , Psalme 32.2 Blessed is the man in whose spirit there is no guile . As if hee should say , While I kept silence , I had a false heart , my spirit was full of guile , but when I became able , fully to acknowledge my sinne , then was my heart purged from that guile , and hypocrisie that was in it before . So Iob reckoneth this among the best arguments of his sinceritie , and uprightnesse of heart , that he could freely confesse his sins , Iob. 31.33 . He covered not his transgressions as Adam did , hiding his iniquity in his bosome .

Reason . 3 Thirdly and lastly , They have done this , and God hath required them to doe it , that they might give glory unto God . This reason Ioshuah giveth to Achan , Iosh 7.19 . My sonne , give I pray thee glory to the Lord God of Israel , and make confession unto him , and tell me now what thou hast done , hide it not from mee . 1. In confessing our sinnes to God , we give glory to him . For wee acknowledge the righteousnesse , and equity , both of his commandements , and threatnings , and this reason David giveth , verse 4. why he doth thus confesse his sins here . That thou mightest be justified when thou speakest , and cleare when thou judgest . 2. In confessing our sins before men , we give glory to God . For he is greatly glorified by our profession of repentance , when just occasion serveth , Matthew 5.16 . And therefore when Luke had said , Act. 19.17 . that the Name of the Lord Iesus was magnified in Ephesus , he bringeth this for the proofe of it , verse 18. And many that beleeved , came and confessed , and shewed their deeds .

Lecture XXXII . On Psamel 51.3 . Iuly 18. 1626.

IT followeth wee proceed to the uses that are to the be made of it , which are principally two , 1. To exhort us to seeke for this grace , 2. To direct us how to try and examine our selves , whether wee have yet attained to it or no.

The first use I say , is to exhort us , to seeke for this grace that is here commended to us in the example of David , Vse 1. he when God effectually touched his heart , with true sight and sense of his sins , did breake forth into a free and full confession of it ; so shall wee bee ready to doe , if ever wee attaine to true repentance , hee tooke this course to finde mercy with God , in the pardon of his sins , and so must wee doe , if ever we will hope to obtaine mercy , and comfort .

Three sorts of con●ession of sin . Now in this example of David , we have three sorts of confession of sin propounded , and commended to us for our imitation . 1. Hee confessed his sin to Nathan . 2. Samuel 12 , 13. David said unto Nathan , I have sinned against the Lord . 2. He confessed his sinne to the congregation , and Church of God , for hee directed this Psalme that containeth the discovery and confession of his sin to the chiefe Musician , for the use of the Temple , verse 1. and publisheth it for the vse of the Church , to the end of the world . 3. He confessed his sin chiefly , and most fully to the Lord himselfe , as appeareth verse 4. and sundry other verses of this Psalme .

For the first , Why did he confesse his sin unto Nathan his owne subject , and servant ? Why did hee not rather when his sin was effectually discovered unto him , betake him unto some secret place , and confesse and bewaile his sins unto God ? I answer . He saw it necessary to do it . 1. To make knowne , and approve his repentance unto the Prophet , who was better able to judge of it then himselfe . 2. That hee might receive comfort from the Prophet in the distresse , and anguish of his conscience . And surely every Christian , when hee is in Davids case , must ( if he be wise ) do as David did . Concerning this confession of our sin in private unto the minister , because , not the Papists onely , but some others among our selves also blame us , and note it as a great defect in our Churches , that we use it not ; I will therefore shew you how farre forth wee hold it to be lawfull , fit , and necessary to be done .

And this order I will observe in speaking of it . 1. I will shew you that it is not so necessary as the Papists , and some others hold it to bee . 2. That it is more necessary then most professours of the Gospell doe take it to bee .

The former of these will appeare in five points .

First . Every man is not bound to confesse his secret sin in private unto any man ( as both Papists , and some Protestant Churches also doe teach , and practise ) but such onely as are in distresse of conscience ; as David was at that time , when he went so to Nathan . As a man will not , need not discover the nakednes , and shame of his body unto another , unlesse some such infirmity in those parts , as requireth the helpe of another that is more skilfull then himselfe , compell him to it .

Secondly . Every man that is in distres of conscience , is not bound to confesse his secret sin unto any other , but such only as cannot by their owne humiliation , and prayers recover their comfort . Many of Gods servants have found comfort sufficient by confessing their sins unto God alone , without ever seeking the helpe of any man . So did David at another time , when he was in great distresse Psal 32.5 . I acknowledged my sinne unto thee — I said I will confesse my transgressions unto the Lord , and thou forgavest the iniquity of my sin .

Thirdly . The man that is in distresse of conscience , and cannot recover comfort by his private endeavours , but is enforced to seeke helpe of some other man , is not bound to discover , and confesse unto that man all his sins , but such only as doe burden , and trouble his conscience . As the man that is enforced to discover to the Surgeon the nakednesse and shame of his body , will not , need not discover any more of it then where the sore is that troubleth him . And this difference is very observable in the holy Scripture , betweene the confessions that are made to God , and those that are made to men . In them it is required , that we should confesse all that wee can remember . When Aaron was to make attonement for the people , he was to confesse over their sacrifice , all the iniquities of the children of Israel , and all their transgressions in all their sins , Levit. 16 21. In the confessions that were made to men , no such exact search , no such full examination of all their sins , was either enjoyned by the Lord , or practised of his people . When the people in Samuels time were in great feare and distresse , and came to him for comfort , they confessed their sins to him , but did not particularize all their sins , but that speciall sin whereby they had most offended , and which did most trouble their conscience . 1 Sam. 12.19 . Wee have added ( say they ) to all our sins , this evill , to aske us a King . When Peter saw Gods people in great distresse for their sins , and comming to him for comfort , Acts 2.37 . he saw what was the speciall sin that troubled them , hee requireth not of them a particular acknowledgement of all their sins . When the penitent Ephesians came to Paul for comfort , Acts 19.18 . they came , and confessed , and shewed their works ; all the sins of their thoughts and affections , they discovered not The Papists therefore in pressing upon the people , that upon paine of damnation , they must discover every one of their mortall sins , that they can possibly call to mind , with a●l the circumstances therof , unto the Priest ; yea , urging the necessity of this particular numbring of sins , much more in the confessions that are made to the Priest , then in those that are made to the Lord himselfe , have indeed provided most politikely for the strength of their owne Kingdome ( for by this meanes , they cast a snare upon men , as the Apostle speaketh , 1 Cor. 7.35 . they know the hearts and affections , and dispositions of all men , and know well how to make use thereof , for their owne purpose ) but in this they have provided very ill , for the comfort of the conscience of the poore sinner which must needs be cast into great perplexity , when he beleeveth and considereth this , that his confession is nothing worth , but he is still in his sins , and in the state of damnation , unlesse he have confessed all his mortall sins , with all the circumstances of them , unto the Priest : whereas no man is able to doe it according to that of the Prophet , Psal. 19.12 . Who can understand his errours .

Fourthly , Every man is not bound to seeke the testimony of another man , for the approving of his knowledge , repentance , or faith ; nor to make knowne to another his spirituall estate to that end : for some are able to get sufficient assurance thereof by that examination , and triall they can make of themselves . Therefore the Apostle exhorting the faithfull , to examine and finde out their spirituall estate before their going to the supper of the Lord , enjoyneth them not to goe to others for helpe in this case , but saith , 1 Cor. 11.28 . Let a man examine himselfe , and so let him eate of that bread , and drinke of that cup. and Gal. 6.4 . Let every man prove his owne worke , and then shall hee have rejoycing in himselfe alone , and not in another . Yea such as can resolve themselves sufficiently in their owne doubts , if they would take a little paines with their owne hearts , should make conscience of troubling their Pastours unnecessarily ; and to such a one it may be said as Mar. 5.35 . he said to Iairus , Why troublest thou the Master any further ?

Fifthly , and lastly , Every man that hath need to goe unto another either for comfort , and direction upon the confession of his sinne that troubleth his conscience , or for testimony and approbation of his knowledge , repentance or faith , is not bound to goe to his Minister and Pastour onely in this case ; but some may finde sufficient helpe and comfort by the advice , and prayers even of some private Christian that is experienced , secret , and faithfull : as under the Law , not the Priests onely , but even private men might in some cases , purifie them that were uncleane , Numb. 19.18 , 19. In which respect , the Apostle directeth such as have need of comfort in this case , not to the Elders of the Church onely , but even to private men , Iames 5.16 . Confesse your faults one to another , and pray for one another . As we finde in the diseases of the body , men run not alwayes to the Physitian , but receive that counsell and medicine sometimes from a neighbour , that hath had experience of the same infirmitie , that doth him more good , then he could have received from the most learned Doctour : So in the wounds and distempers of the soule , that helpe may sometimes bee found from a private Christian that hath had experience of the same tentation , that cannot bee had from many a learned and godly Minister . All Gods people have received comfort from the hand of God in their tribulation , that they might be able to comfort others that are in the like case with the comfort wherewith themselves were comforted of God , as the Apostle speaketh , 2 Cor. 1.4 . None so fit to comfort him that is in any tribulation , as hee that hath had experience of the same tribulation in himselfe .

And thus having shewed you , that some make this laying open of our spirituall estate , and confessing our sinnes in private , to men more necessary then indeed it is , it followeth that wee should now learne how farre forth it is necessary , and fit . And this will appeare in two cases .

First , It is profitable , and fit for him that doubteth concerning his spirituall estate , ( as whether his knowledge , faith , repentance , be sound and sincere , &c ) and cannot otherwise bee resolved , to seeke the helpe and advice of some faithfull Minister : For 1. So have Gods servants beene wont to doe . When David had a purpose to build a Temple , and doubted whether hee stood not guilty of great sinne in neglecting it so long , hee consulteth with Nathan , and seeketh to be resolved by him , 2 Sam. 7.2 . yea it appeareth by Nathans speech unto him 1 King . 1.27 . that hee was not wont to undertake any weighty matter , but he would advise with him about it , to know how it might stand with the will of God . Is this thing done by my lord the King , ( saith he ) and thou hast not shewed it unto thy seruant ? And of this minde was Iehoshaphat King of Iudah , he used to enquire of the Lords Prophets . Is there not heere a Prophet of the Lord ? saith he , 1 King . 22.7 . and 2 King . 3.11 . Is there not heere a Prophet of the Lord ? So when Gods people after the captivity were doubtfull about the continuance of their fasts , they sent to the Priests and Prophets that were in the house of the Lord , to bee resolved in this doubt . Zach. 7.3 . So they that by Peters ministery , were brought into great perplexity , touching their spirituall estate , Acts 2.37 . come to Peter and the rest of the Apostles for direction , and satisfaction , and say , Men and brethren what shall wee doe ? 2. The Lord himselfe hath directed his people vnto this course . The people should seeke the Law at the Priests mouth : ( saith the Lord , Mal. 2.7 . ) for hee is the messenger of the Lord of hostes , and Hag. 2.11 . Aske now the Priest concerning the Law . This God typified unto his people in that law , wherein he commanded that the man that was cleansed of his leprosie must goe to the Priest to approve of the cure , Mat. 8.4 . Goe shew thy selfe to the Priest . Gods people should make use of their Ministers , not at Church onely , but at home , not of their publike ministery onely , but of their private advice , and helpe also in resolving the doubts of their consciences if need so require . 3. The testimony of a faithfull minister should be of great authority with every good Christian , as for the staying , and terrifying of him from any evill way , Galat. 5.2 . Behold , I Paul say unto you , If ye be circumcised , Christ shall profit you nothing ; so for the satisfying , and comforting of him in the doubts hee hath concerning his spirituall estate : thus Paul comforteth the godly Hebrewes , Heb. 6.9 . Beloved wee are perswaded better things of you , and things that accompany salvation : So Anna was greatly comforted , when Ely approved and was well perswaded of her , 1 Sam. 1.18 . She went away , and did eate , and her countenance was no more sad . If any shall object , Object . That the examples of the Prophets , and Apostles that were extraordinary men , and of the Priests ( especially the high Priests that were types of Christ ) are impertinently alleadged , and tell mee there is not that respect to be given to , nor comfort to bee received by that testimony wee can give of any mans spirituall estate , Answ. as there was to theirs . I answer , 1. There may bee much , and more then to any private mans testimony , and approbation , though not so much as to theirs . 2. Though our persons be far inferiour to the Prophets and Priests , our function is greater , and more to be respected , Mat. 11.11 . Notwithstanding , he that is the least in the kingdome of heaven , ( that is the new estate of the Church ) is greater then he . 3. The holy Apostles themselves , doe oft gaine authority to their exhortations , and consolations they deliver to the Churches , not from the title of their Apostleship only , but from this also , that they were the servants of Christ , Rom. 1.1 Tit. 1.1 . yea , sometimes they leave out that , and mention this onely , that they were the servants and Ministers of Christ , Phil. 1.1 . Iames 1.1 . And this is the first case , wherein the discovering and opening our estate in private unto a Minister , is profitable and fit .

The second case is this , When a Christian is troubled in conscience for sin , and cannot by any other meanes finde comfort , it is profitable , and fit for him to goe to some faithfull Minister , and to confesse and lay open his sin that troubleth him . Thus wee finde Gods people have oft done , thus did the people to Samuel , 1. Sam. 12.19 . thus did David to Nathan , 2 Sam. 12.13 . thus did Iohn Baptists hearers to him , Mat. 3.6 . And there bee three reasons that may make it evident , that it is fit Gods people that are in this case , should take this course for their comfort .

First , In respect of the gifts and abilities God hath given his faithfull Ministers to this end . The Lord God hath giuen me the tongue of the learned , ( saith our Saviour the chiefe Pastour , Esay 50.4 . but not for himselfe onely , but for such as he sendeth to be in his stead , Eph. 4.8 . ) that I should know how to speake a word in season to him that is weary .

Secondly , Because Gods faithfull Ministers have a speciall commission from God , and promise also that they shall yeeld comfort to his people in this case , 2 Cor. 5.19 . He hath committed to us the word of reconciliation . Iohn 20.23 . Whosoeuer sins ye remit , they are remitted unto them . Why how doe Ministers remit sins ? I answer , by assuring them out of Gods word , that beleeve , and repent that their sins are forgiven . Why. So much every private Christian may doe : I answer , True it is , hee may . But , 1. It is evident this promise is peculiar to the Ministers of the word , this power is specially appropriated to them , both in this place , and Mat. 16.19 . and 1● 18. 2. The meaning thereof must needs bee this , that Christ promiseth that hee by his spirit will give more efficacy to the word of his Ministers in this case then to the word of any private man , as in their publike Ministery , so in this case also ; according to that promise , Mat. 28.10 . Loe I am with you to the end of the world .

Thirdly and lastly , Because the prayers of Gods faithfull Ministers may prevaile more with God for the comfort of any Christian that is in distresse , then any other mans . God sent Abimelech to Abraham with this reason , Gen. 20.7 . He is a Prophet , and he shall pray for thee and thou shalt live . Therefore Hezekiah in that great distresse himselfe and his people were in , sendeth to the Prophet Esay with this request , Esay 37.4 . Lift up thy prayer for the remnant that is left . And the Apostle directeth to this helpe , Iames 5.14 . Is any man sicke among you ? let him call for the Elders of the Church , and let them pray over him . See the respect God had to the prayers of the Priests and Levites , Ier. 27.18 . If they be Prophets , and if the word of the Lord be with them , let them now make intercession to the Lord of hosts . and 2 Chron. 30.27 . The Priests the Levites arose , and blessed the people , and their voice was heard , and their prayer came vp to his holy dwelling place , even unto heaven .

Lecture XXXIII . On Psalme 51.3 . Iuly . 25. 1626.

IT followeth now that we make some application of that that hath beene said , and it serueth to admonish , 1. my selfe , and my brethren of the ministery , 2. you all that are Gods people .

First , It serveth to admonish us : For if Gods people must depend on us not onely for publike instruction , Appli . 1 but for private direction also , in all the doubts and troubles of their consciences that they cannot otherwise be resolved , and comforted in ; if God have committed to us the word of reconciliation , and the keyes of the kingdome of heaven , if our prayers should prevaile more with God for his people , then any other mans ; alas what manner of persons had we neede to bee ? Have wee not just cause to crie out with the Apostle , 2 Cor. 2.6 . and who is sufficient for these things ? When Elihu speaketh but of one of these workes , that is to say , the comforting of a man that is afflicted in mind , he saith he had need to bee a rare man , one among a thousand that should doe it well , Iob. 33.23 .

First , We had neede be rare men for learning and gifts : in respect . 1. Of knowledge in the Scripture , they that should be able to admonish others , had need to bee filled with all knowledge , Rom. 15.14 . 2. Of full assurance and certainty in themselves , of the truths they should enforme others in , Prou. 22.20 , ●1 . 2 Tim 3.14 . 3. We had neede plye our bookes , and study hard , and not suffer our selves to be distracted with other cares , 1 Tim. 4.13 , 15. 4. We had need have our knowledge not in our bookes onely , or in our braines , but in our lips also , Mal. 2.7 . and be ready Scribes in the Law of God , Ezra 7.6 . 5. Wee had neede have ability to enforme others , in that that wee know our selves , Ioh 33.23 .

Secondly , Wee had need be rare men for our lives and conversations : the Minister is oft called the man of God , 2 Tim. 3.17 . Wee should not onely be free from open blemishes , that men may note us for , ( according to the meaning of that Law , Levit. 21.17 . ) but we had neede inwardly and unfainedly to feare God ; Exod. 19.22 . Levit. 22.3 . 1 Cor. 9.27 . For 1. hee that hath no care of his owne soule , can never heartily and tenderly take care for the soules of others , 1 Tim. 3.5 . 2. Admit he could be carefull , he shall never be able to doe it sufficiently , Psal. 25.14 . 3. Admit he were both able and willing to doe Gods people good , yet hee can have little hope that God should worke with him , and blesse his endeavours . For as the successe of our endeavours depends not upon our goodnesse , but upon the blessing of God only . Neither is he that planteth any thing , ( saith the Apostle , 1 Cor. 3.7 . ) nor he that watereth , but God that giveth the encrease : so God useth to blesse , and worke with them that doe unfainedly feare him , God blessed Levies Ministery so as he did turne many away from iniquity , Mal. 2.6 . and the Lord giveth this for the reason why hee did so blesse his labours verse 5. It was for the feare wherewith hee feared me , and was afraid before my name . So it is said of Barnabas , Acts 11.24 . much people were added to the Lord by his Ministery , and this is given as a reason of it , for he was a good man , and full of the holy Ghost , and of faith . And thus Iehoshaphat encourageth the Levites to their duty , 2 Chron. 19.11 . The Lord shall be with the good . Thinke not therefore that when we teach this Doctrine of your dependance upon us , that we seeke our selues in it , and doe it to magnifie our selves , or out of a desire to be sought unto ; no , no , were it not for your sakes , and that it is profitable and necessary for you , to know this , wee would never teach it . This Doctrine tendeth not to puffe us up , but to abase and humble us , to worke feare and trembling in us , 1 Cor. 3.3 . For who is sufficient for these things ? 2 Cor. ● . 16 . Certainely there is no godly Minister that rightly considereth this , but it ministreth to him matter of great feare and humbling : this made Moses and Ieremy , and many a good man more , so fearefull , and unwilling to enter upon this function : Nay , the Apostle saith , Heb. 5.4 . No man ( he meaneth no godly man , no man that is well advised , and knoweth what he doth ) taketh this honour upon him , but he that is called . And our Saviour biddeth us pray to the Lord of the harvest that he would thrust foorth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) labourers into his harvest : as if he had said , He will never have faithfull labourers else , Mat. 9.38 . And thus have I finished that part of the admonition which concerneth us , which I have beene the briefer in , because I see there are but few of my brethren here at this time .

Now for that part of the admonition that concerneth you , Appli . 2 something I must say unto you by way of exhortation and advice , and something by way of reproofe . And there be three things I must exhort you unto .

First , Esteeme reverently of our calling , and take heede you despise it not . This , this is that that I exhort you to take heede of ; let nothing cause thee to despise our calling and function , for that is certainely worthy of reverence and esteeme .

First , In respect of the dignity of it in it selfe , it is a calling that the Sonne of God himselfe did not disdaine to live in , Luke 4.18 . He hath anointed me to preach the Gospel . It is a calling great and honourable in Gods sight , as the Angell Gabriell said of Iohn Baptist , Luke 1.15 . He shall be great in the sight of the Lord . And yet his calling was not so great as ours is , Mat. 11. He that is least in the kingdome of heaven is greater then he . It is a calling so great , as the best and holiest man that lives , should thinke himselfe unworthy of , Iohn Baptist thought so of himselfe , Marke 1.7 . The latchet of his shooe I am unworthy to stoope downe , and unloose . Paul thought so of himselfe , 1 Cor. 15.9 . I am not worthy to be called an Apostle .

Secondly , It is worthy of all reverence in respect of the necessity of it : there is a saying , Honour the Physitian because of necessity , or because of the use you may have of him ; and surely there is no calling under heauen so usefull , so necessary as the Ministery is . All the good you receive by any other calling in the world is but in humane and carnall things , for the welfare of your body , but the good you receive by this calling , is in spirituall and divine things for the salvation of your soules , Heb. 5.1 . We are ordained for men in the things pertaining to God . 1. From us you receiue the meanes whereby God hath ordained to bring you to salvation ; To us is committed the word of reconciliation , and wee are his ambassadours sent with commission and authority about the weightiest businesse that ever was taken in hand , even the concluding of a peace betweene God and your soules , as the Apostle speaketh , 2 Cor. 5.19 , 20. To us is committed the administration of the Sacraments , and we are the keepers of Gods seales , so as you cannot have them but from our hands , 1 Cor. 4.1 . Let a man so account of us , as of the stewards of the mysteries of God ; yea to us are committed the keyes of the kingdome of heaven , Mat. 16.19 . We have that authority from God to assure you in his name ( upon your faith and repentance ) of the pardon of those sinnes that doe trouble your consciences , as no man in the world hath besides . Yea , 2. This is not all the good you receive by vs , ( though these bee great things ) for you doe not onely receiue the outward meanes of your salvation from us , but ( that which is a great deale more ) by us God giveth you his spirit , and saving grace also , and conveyeth it into your hearts . God hath made us able Ministers ( saith the Apostle , 2 Cor. 3.6 . ) of the new Testament , not of the letter , but of the spirit : insomuch as I may confidently say unto every one of you ; that if you be regenerate . If you be converted , if there be any truth of grace , any faith , any repentance in you , some minister or other was the spirituall father to beget it in you . Observe what grounds I have to be so confident . One is in that speech of the Apostle to the Galathians . 3.2 . This onely would I learne of you ( saith he ) how came you by the spirit ? Was it by any other meanes , then by the hearing of faith ? The other is in that strange speech of the same Apostle , Rom. 10.14 . How shall they beleeve in him of whom they have not heard ? and how shall they heare without a preacher ? And this is the first of those things I told you I would exhort you unto , In any case esteeme reverently of our calling , take heed yee despise it not . The other two I will bee briefer in because I will hasten unto the reproofe .

The second thing then that you are to bee exhorted unto is this , that you would every one of you resolve with your selves that you will never live without the benefit and comfort of a faithfull ministery , which is so vsefull so necessary . It was Davids resolution , Psal. 23.6 . that he would dwell in the house of the Lord for ever ; and 27.4 . that it should be his onely sute to God in which he would have no nay , that he might dwell in the house of the Lord all the dayes of his life . And what was it that made the house of the Lord so amiable unto him , and other of Gods servants ? Surely we shall finde in that speech of Abiam against Ieroboam . 2 Chron. 13.10 , 12. it was the sound , and faithfull ministry that was to be enjoyed there . Resolve with thy selfe therefore that what other comforts soever thou want , thou wilt not live without a faithfull Minister whom thou mayest depend upon , whom as thy spirituall father thou mayest reverence and obey , whom thou mayest boldly acquaint with the secrets of thy soule . If thou have such a one , count it a singular blessing , and be thankefull for it : For certainely he liveth without God in this world that hath not such a Minister to depend upon ; as Azariah the Prophet saith unto Asa , 2 Chro. 15.3 Now for a long season hath Israel beene without the true God , and without a teaching Priest , and without the Law .

Thirdly and lastly , You are to be exhorted that so many of you as doe enjoy this benefit of a sound ministery , would make your full use of it ; not onely by resorting to us in publike , by hearing us ( for so doth many a one that hath no such relation to us , as to count us their fathers in Christ ) but 1. In receiving , and admitting that spirituall authority that God hath given him over thee , without which , it is impossible thou shouldst receive all that benefite by him that thou oughtest . Receive us , saith the Apostle , 2 Corinthians 7.2 . hee hath authority to deale particularly with thee , either by admonition or reproofe , receive him in this , Hebrewes 13 . 2● . I beseech you suffer the word of exhortation . Hee hath authority to examine , and enquire into your sprituall estate , receive him in this . See how willing Hezekiah the King was to be examined by the Prophet , Esay 39.3 , 4. 2. Make use of thy faithfull ministers gifts in private , aswell as in publike , by moving the doubts of thy conscience unto him , as conveniently thou mayest . It is said of the Queene of Sheba ( and our Saviour commendeth her for it , Matt. 12.42 . ) that hearing of the knowledge , and wisedome that was in Solomon , shee came a great way to make use of it , and when shee was come ( saith the text , 1 Kings 10.2 . ) shee communed with him of all that was in her heart . 3. In approoving thy repentance , and thy spirituall estate unto him , Gods people are bound to live as their ministers may discerne their obedience , and the fruits of their labours in them , and bee encouraged thereby . Hebr. 13.17 . Obey them that have the rule over you , and submit your selves ; for they watch for your soules , that they may doe it with joy . And it is noted for a sin in Zedekiah the King , 2 Chronicles 6.12 . that hee did not humble himselfe before the Prophet Ieremy ; who as hee was a witnesse of his sin , so should hee have approved his repentance to him especially . 4. and lastly . In resting upon , and receiving satisfaction from that which hee shall in Gods name , and by warrant of his word deliver unto thee ; as Anna did in the testimony of Ely , 1 Sam. 1.18 . Whosoever ( saith the Lord , Deut. 18.19 . ) will not hearken to my words , which the Prophet shall speake in my name , I will require it of him .

How little the testimony that Gods faithfull ministers do give of our wayes is regarded , Appli . may appeare in many particulars , which by evidence of Gods word they declare to be sins .

And seemeth it nothing to you , to doe a thing that all Gods faithfull servants doe testifie , and inveigh against , by warrant of his word in so earnest manner . Well bee you assured of this . 1. That what wee all with so unanimous consent say of the hainousnesse of any sin , and of the vengeance that will light upon you , if you continue in this sin , God will ratifie it in heaven , and make it good upon you , Matthew 18.18 , 19. 2. That if you shall after you have heard so much spoken against it upon such cleare warrant of the word , and in such a manner , still continue in it , you shall make your selves a great deale more lyable to the wrath of God then you were before , Ieremy 44.4 , 6. Nehemiah 9. ●9 30. And this is that , that I have to say unto you by way of exhortation .

Now in speaking to you by way of reproofe , I might be , and should be indeed very large , but the time is so passed , that I am constrained to abridge all that I have to say in a few words .

First . Few or none of you , no not of the better sort of you , do in your hearts esteeme of , and reverence the ministers of God , no not your faithfull , & conscionable ministers , for you shew no more respect , and kindnesse to them to encourage them in their ministery , then you would doe to the basest fellow that is in a country . Nay , he is counted the wisest ( and never the lesse honest ) man among you , that can shew the most cunning , in spoyling , and defrauding your painfull ministers of that that is their due .

Secondly , Many of you care not what ministery you live under ; you will not commit your beasts , nor your sheepe , nor your swine , to any to keepe or tend , but you will know him to have some skil , and some care to looke to them ; onely your soules you are indifferent what hee bee that takes charge of them ; If he be a good one , so it is , if he be a bad one , you are well enough content , and never seeke further .

Thirdly . Such of you as have good ones , learned , and painefull , and conscionable men , what use make you of them ? If at any time they use any sharpenesse in reproving your sins , according to that power that God hath given them for your edification , and not for destruction , as the Apostle speaketh , 2 Corinth. 13.10 . O how snappish are you , how apt to quarrell with them .

Lecture XXXIIII . on Psalme 51.3 . Sept. 5. 1626

IT followeth now , that wee come to the second kind of confession that hath bin commended unto us in this example of David , he made publike confession of his sin to the congregation , and church of God . For we see in the title of this Psalme , 1. that he committed this Psalme ( that containeth the acknowledgement of his sin , and profession of his repentance ) to the chiefe musician to bee published in the Sanctuary and Temple . 2. That in this publication of his repentance , he hideth not from the Church his sinne , nor cloaketh it at all , but expresseth in particular the speciall sin , that hee had beene so troubled for , when hee made this Psalme , hee made it when Nathan the Prophet came unto him , after hee had gone in to Baths●eba . 3. He maketh this publication of his sin , and repentance , not to the Church , that then was onely ( though first and chiefly to that ) but to that , that should come after him , and committeth it therefore to the chiefe Musitian , to bee kept in the Temple as a monument of his repentance , for the use of the Church , to the end of the World .

Quest. And why did David this , may you say ? Why was he being so great a King , so carelesse of his honour , and reputation among his subjects ?

Answ. 1 I answer . First . His sinne was become publike , and notorious , for beeing a King , the eyes of all Israel were upon him , as it is said in another sense , 1. Kings 1.20 . That which our Saviour saith of Ministers , Matth. 5.14 . may be also said of Magistrates , and all men in eminency , they are as Cities set upon an hill , their actions cannot bee hid , or concealed . Besides , it is expressely sayd by Nathan , that the enemies of God tooke notice of these sinns of his ▪ and blasphemed God for them ▪ 2 Sam. 12.14 .

2. Secondly . He had offended , and wronged the whole Chruch by his sin , and that two wayes .

First , By giving so great cause of griefe unto them , through the scandall his sinne had given to the enemies of God , and the dishonour God received by it . Nothing grieveth a godly man more . The reproaches of them that reproached thee , are fallen upon mee , saith the Prophet , Psalme 69.9 . Secondly , By endangering the whole Church of God , and making it obnoxious to the wrath of God through his sinne . For the Lord hath oft for the sinne of one member , plagued even whole Churches and congregations . Thus speaketh Phinehas to the two Tribes and an halfe , Ioshuah 22.20 . Did not Achan the son of Zerah commit a trespasse in the accursed thing , and wrath fell on all the congregation of the children of Israel , and that man perished not alone in his iniquity . Specially for the sinnes of a King , ( as David was ) God hath beene wont to plague a whole nation , and Kingdome , as is plaine in the example of David himselfe , whose one sinne in numbring of the people , was the death of seventy thousand of his Subjects , 2 Samuel●4 ●4 . 15 . And in Ieremy 15.4 . I will cause them to bee removed into all kingdomes of the earth ; because of Manasseh the sonne of Hezekiah King of Iudah , for that which hee did in Ierusalem . See how just cause Gods people have to pray , not formally onely , but heartily for their Kings and Princes . And this consideration certainly wrought much upon David , when hee made this Psalme , and made him willing thus to publish his repentance , as appeareth by his prayer for the Church , verse 18. Doe good in thy good pleasure unto Sion , build up the walles of Ierusalem . As if hee had said , Lord , let not thy wrath fall upon Sion , let not Ierusalem fare the worse for my sinne . Hee feared that the whole Church under his government , should smart for his sinne .

We have then from this example of David to learne .

That they , Doctr. whose sins God hath detected , and brought to light , whose sins are publike , and notorious scandalous , and offensive to the congregation where they live , ought to be willing to confesse their sins publikely , to make their repentance at publike and notorious as their sin is .

Now before I come to the proofe of this point , three things must be premised to prevent the mistaking of it .

First . That this publike confession of sinne unto a congregation , though it carry shew of a farre greater measure of selfe-denyall , and mortification ; then the secret confession of our sins unto God doth ; yet is it not so certaine a signe of unfained repentance , nor so availeable to the comfort of a sinners conscience , as that is . Of Iudas we reade , that hee attained unto this , that voluntarily ( not dragged to it by any authority of man ) hee did open penance , and made publike , and particular acknowledgement of his sin , Matth. 2● . 3 , 4. but hee never had the grace to goe to God in secret , and lay open his sins before him .

Secondly . This publike confession of sin to a congregation , is not of that absolute necessity , that secret confession unto God is . So that though we may boldly say , no man hath truly repented , nor can hope to find mercy with God , that confesseth no● his sins unto God . Prov. 28.13 . Hee that covereth his sins shall not prosper ; but who confesseth and forsaketh them shall have mercy . Yet can we not say , but many a one whose sins have beene publike , and notorious to the congregations where they have lived , have truly repented of these sins , and obtained assurance of the pardon of them , though they never made publike confession of them unto the Church . The sins of that woman of whom wee read , Luke . 7. were publike and notorious ; all the towne where she lived , tooke notice what the lewdnes of her life had bin , as appeareth verse 37.39 . and that woman certainly did repent , as appeareth by the teares that she ( out of love to Christ ) shed so aboundantly , verse 38. and she attained also to sound assurance of the pardon of her sins , for our Saviour giveth his word for that , verse 48. and verse 50. telleth her , her faith had saved her , and biddeth her goe in peace . Yet we find not , that either she ever made publike confession to the congregation , or that our Saviour enjoyned either her , or that woman taken in adultery , Iohn 8.11 . or Zacheus Luke 19.9 . or any other penitent sinner that he did convert , to goe and make this publike confession of their sins , which doubtlesse hee would have done , if this had bin of absolute necessity , and that without it , there could bee no true repentance , nor comfortable assurance gotten , of the pardon of such publike and notorious sins .

Thirdly . It is not fit and expedient , that any should make , or offer himselfe to make this publike confession of his sinne in the congregation , that is not required to doe it , by the discipline of the Church . For all things in the Congregation should bee done decently , and in order , 1 Cor. 14.40 . And there are masters of the assemblies appointed of God , Ecclesi. 12.11 according to whose direction all things are to be ordered that are done in the publike assemblies , and not according to the spirit , and devotion of any private man . And this may seeme to be the reason why our Saviour enjoyned not this publike confession unto those notorious sinners I told you of before , because through the extreame corruption of those times , and neglect of the discipline of the Church , it was not required , but growne out of use in those dayes .

All this notwithstanding , the point I taught you , doth remaine a certaine and undoubted truth , that they whose sins are publike , and notorious , scandalous , and offensive unto the congregation , ought to be willing to confesse their sins publikly , when they shall bee required to doe it by the discipline of the Church , ( yea , I say more ) they ought to desire that they may doe it , they should desire to make their repentance as publike , and notorious , as their sinnes have beene .

Proofe . The truth of this will appeare , 1. By the practise of sundry of Gods servants . 2. By the reasons that moved them to do it , and upon which , this their practise was grounded .

And for the first , we have the example first of three publike persons , two great Kings and an Apostle , such as of all others were most bound to be tender of their reputation , and good name ; such as because they were subject to no superiour power , that could enjoyne it unto them , tooke it upon themselves , and did voluntarily make publike acknowledgements of their sins to the Church of God . David was one of these Kings , whose example we have in this Psalme . And Solomon his son was another , who after hee had fearefully , and scandalously fallen , made the booke called Ecclesiastes , wherein hee doth as publikely professe his repentance to the whole Church ; as his father did in this Psalme . The Apostle that did thus , was blessed Paul , who doth oft take occasion publikely to confesse his sinne . This hee did before a great multiude , Acts 22.4 . I persecuted this way unto death , binding , and delivering into prisons , both men , and women . Thus hee did againe in every solemne audience , before Festus and Agrippa , Actes 26.11 . I punished them oft in every Synagogue , and compelled them to blaspheme ; and being exceedingly mad against them , I persecuted them even unto strange Cities . Thus hee did againe in that Epistle hee wrote unto the Corinthians , 1 Corinthians 15.9 . I am not worthy to bee called an Apostle , because I persecuted the Church of God . And in that to Timothy , 1 Tim. 1.13.15 . I was a blasphemer , and a persecutor , the chiefe of all sinners . You see he cared not . 1. How many witnesses he had of his confession , and repentance . 2. Nor what manner of persons they were , great or small , good or bad , friends or enemies . 3. He thought he could never make this publike confession too often . 4. Nor that he could disgrace himselfe too much in it , or speake too odiously of his sin . And these are the three publike persons I told you of

Wee have also an example of a private person , which though it bee not of so great authority as the other three , yet it is in this respect , as fit as any of them , to give us direction in this case , because he made his publike profession of his repentance , being enjoyned to doe it by the authority of the Church , or rather by authority of the Apostle , who gave order to the Church in this case , by that Divine Commission , and warrant , hee had received from God . This man I speake of , was the incestuous person in Corinth , who being for his scandalous sin censured , & excommunicated by the Church according to that direction the Apostle gave . 1. Cor. 5.4 . did give that satisfaction to the Church by the profession of his repentance , as the Apostle was faine to intreat them to forgive , and receive , and comfort him , as you may see , 2. Cor. 2.6.8 .

Reason . Now the reasons that have moved Gods people thus to publish their repentance even before men for their publike and scandalous sins , have bin principally three . They have done it 1. Out of a respect unto God . 2. Out of a respect unto themselves . 3. Out of a respect unto other men .

First . They have done this out of a respect unto God , and his glory , whom by their sin they have dishonoured . This reason Ioshuah pressed Achan with , Ioshuah 7.19 . when he perswaded him to make open confession of his sin , not onely to the Lord , but also to him , and to the whole congregation , My sonne , I pray thee give glory to the Lord God of Israel . For as by our sinnes wee dishonour God ( specially by the sins committed in the Church , 2 Samuel 12 14. ) and the more open , and notorious our sins are , the more wee dishonour him , Ezek. 24.7 , 8. Shee hath set her blood ( her bloudy sins ) upon the top of a rocke , shee powred it not on the ground to cover it with dust ; that it might cause fury to come up to take vengeance . So by our repentance wee doe honour and glorifie God . Phil. 1.11 . All the fruits of righteousnesse , are by Iesus Christ , to the glory and prayse of God . And the more open , and notorious our repentance is , the more is God honoured by it , Matthew 5.16 . Let your light so shine before men , that they may see your good workes , and glorifie your father which is in heaven . This consideration hath beene of great force , to make Gods people forward unto this duty , and hath armed them against the chiefe impediment that useth to hinder , and keepe men from it ; that is to say , the carnall respect to their credit , and reputation among men . When Michal had told David , how hee had disgraced himselfe , by leaping , and dauncing before the Arke , he answereth her , 2 Samuel 6.21 , 22. It was before the Lord , and I will bee more vile then thus , and will bee base in mine owne sight ; and of the maid-servants which thou hast spoken of , of them shall I bee had in honour . Two parts there are of his answer . As if hee had said . 1. What tellest thou mee of disgracing my selfe , I did it in honour to God ; and to gaine honour to him , I will bee willing to endure any disgrace among men . 2. I know well , that by disgracing my selfe in this kind , I shall loose no manner of credite or reputation at all ; nay this is the only sure way , unto true honour , and reputation , even with men . For thus God hath bound himselfe by promise , 1 Samuel 2.30 Those that honour mee , I will honour . And Luke 14.11 . Hee that humbleth himselfe , shall bee exalted . And that which our Saviour saith of our life , may bee sayd also of our credite , and good name . Matthew 16.25 . Whosoever will save his credite , shall loose it , and whosoever will loose this credite for my sake , shall find it .

Secondly , Gods people have bin thus forward to publish their repentance out of a respect they have had to themselves , and to their owne comfort , that so they might both have the better evidence to themselves , of the unfeinednesse of their repentance , and set it forward also , and further it by their willingnesse , to take shame upon themselves in this sort . So that the thing that keepeth other men from it , ( I will not confesse my sinne to the congregation ( saith hee ) because I will not shame and disgrace my selfe ) is a chiefe thing that draweth the true penitent to it , I will therefore confesse my sin to the congregation ( saith hee ) because I will take shame upon my selfe . For , 1. No man hath truly repented , that doth not judge himselfe worthy of shame and disgrace for his sinne . This is the voice of the true penitent Daniel 9.7 . O Lord , to us belongeth confusion of face ; open shame . And againe , verse 8. O Lord to us belongeth confusion of face , to our Kings , to our Princes , and to our fathers , because wee have sinned against thee . And the Apostle maketh this a note of true repentance , 2 Cor. 7.11 . when a man is willing to take revenge upon himselfe ; which is no way better done , then by taking shame upon our selves in this sort . 2. This shame is not only a signe of true repentance , but a a great helpe and furtherance to the increase of it . And therefore the Apostle speaking of the end he aimed at , in enjoyning that publike penance to the incestuous person , saith , 1. Cor. 5.5 it was for the destruction of the flesh , ( mortifying of his corruption ) that the spirit might bee saved in the day of the Lord . And surely this respect to themselves , even to the peace and comfort of their owne consciences by testifying the truth of their repentance , and furthering it this way , hath mightily prevailed with many of Gods people , to draw them even to a voluntary confession of their sins , and profession of their repentance in publike . This was it that drew Iohn Baptists hearers to it , Matthew 3.6 . and Pauls at Ephesus . Acts 19.18 . and in the time of the ten persecutions , so many to publike confession , that the Church was faine to make a law to restraine them from it . They could not satisfie their consciences , unlesse they had done it , they found much peace in doing of it . And this peace of God passeth all understanding , as the Apostle speaketh . Phil. 4.7 . and is such a jewell , as they that want it , will not stand upon termes of reputation , but will bee content to redeeme it with the losse of their reputation among men , or with enduring any disgrace can be put upon them in the world .

Thirdly , and lastly . Gods people have beene willing to publish their repentance thus , out of a respect they have had unto others . And their respect to the Church , they declare by it three wayes .

First . In shewing their obedience to the Church , that hath enjoyned them this duty . Every member of the Church , though hee were never so great a man , is bound to submit himselfe unto the discipline of the Church , and to shew himselfe obedient unto it in all lawfull things . You know the commandement , Hebr. 13.17 . Obey them that have the rule over you , and submit your selves , for they watch for your soules ; and Matt. 18.17 . If he neglect to heare the Church , let him be to thee as an heathen man , and a Publican . Esteeme him no Christian , no member of Christs Church , that will not obey the Church in all lawfull things .

Secondly . In shewing their care to edifie others , by this their good example , and to keepe them from sin . For this open shame that is done unto sin , hath great force to stay , and terrifie others from sinning in the like kind . Them that sin ( saith the Apostle , 1 Tim. 5.20 . he meaneth that sin scandalously , and to the offence of others ) rebuke before all , that others also may feare .

Thirdly and lastly . In giving this way satisfaction to the Church for the wrong and offence they have done unto it . No man may say in this case , when his grosse sin is come to light , and become notorious , I have offended God by my sin , and to him I will confesse it , and humble my selfe ; and abuse the words of the Prophet here , verse 4. Against thee , thee alone have I sinned , but as for the congregation , I have done them no wrong , nor no satisfaction will I give them . For by sins of this nature , not the Lord only , but the Church , and congregation wherein they are committed is wronged . For 1. they give all Gods people just cause of griefe and feare . Lots righteous soule was vexed from day to day , by the sins of the place he lived in . 2 Pet. 2.8 . And the Apostle telleth the Corinthians . 1 Cor. 5.2 . that they ought to have mourned for the sin of the incestuous person . And David complaineth Psal. 119.53 . Horrour hath taken hold upon mee , because of the wicked that forsake thy law . 2. They are of a contagious , and infectious nature , and if they be not publikely repented of , they will increase unto more ungodlinesse , and spread over the whole body of the congregation , like a Gangreene . This the Apostle putteth the Church of Corinth in mind of , 1 Cor. 5.6 . Know yea not that a little leaven leaveneth the whole lumpe ? And alas a wofull experience have we of the truth of this , both in this towne , and in many other places ? 3. They put the whole congregation in danger of Gods wrath , and heavy judgements . Did not Achan the sonne of Zerah ( saith Phinehas . Iosh. 22.20 . ) commit a trespasse in the accursed thing , and wrath fell on all the congregation of the children of Israel , and that man perished not alone in his iniquitie ? So that you see by these kind of sins , there is an offence and wrong done to the whole congregation , where they are committed . And when by our sins we have offended , and wronged men , it is not sufficient to confesse our sins unto God , and seeke reconciliation with him , but wee must endeavour to give satisfaction unto men whom wee have wronged . To God wee can make no satisfaction , to men whom we have offended , wee may , wee must make satisfaction , yea , without willingnesse , and desire to doe it , there is no hope of finding mercy with God . This is evident by those two Lawes , Levit. 6.5 , 6. and Numbers . 5.6.8 . where God plainly taught his people , that their trespasse offering which they brought to him to seeke pardon of any sin , whereby they had wronged any man , should not be accepted , till they had first made satisfaction to the party to whom the wrong was done . And lest we should thinke those lawes concerned the Iewes only , our Saviour himselfe giveth this in charge , Matthew 5.23 , 24. If thou bringest thy gift to the Altar , and there remembrest that thy brother hath ought against thee ; leave there thy gift before the Altar , and goe thy way , first bee reconciled to thy brother , and then come and offer thy gift . And if there be such necessity of making satisfaction to any one brother , that hath ought against us before we can get assurance of our reconciliation with God , what necessity is there of making satisfaction to a whole Church and congregation , that we have given just cause of offence unto ? In this case it is not sufficient to approve our repentance and truth of heart to God , we must bee willing also , and desirous to appoove it to the congregation and Church of God , that wee may say as the two Tribes and halfe said ; Iosh. 22.22 . The Lord God of Gods hee knoweth , and Israel bee shall know .

Lecture XXXV . On Psalme 51.3 . Octob. 3. 1626.

IT followeth that wee make some application of this point . Appli . For it serveth for the just reproofe of three sorts of men . 1. Of such as neglect to doe what lyeth in them , to bring open shame upon open , and scandalous offendors by detecting them unto such as have authority to censure them . 2. Of such as having authority to censure such offendors , when they are detected , neglect to enjoyne them publike repentance for the satisfying of the congregation . 3. Of such as being for publike offences , enjoyned to give publike satisfaction to the congregation , refuse to doe it .

In the first of these rankes come to be reproved , not those officers only which every congregation hath , and who stand bound by oath to doe this , but many others also . Many are guilty of this sin . This is a point so needfull in these dayes and in this place to be insisted upon , that I have willingly suffered my meditations to enlarge themselves in it , and pray you to give diligent , and conscionable attention to that which I shall say .

It is the generall complaint of all men , that sin did never more abound then it doth now . That in these times of so great light , and in the places where the Gospel is most plentifully preached , blasphemy , drunkennesse , whoredome , and such like grosse sins are more common , and growne to a greater height then ever . Three great mischiefes grow from hence .

First . It maketh the preaching , and professing of the Gospel , odious to Papists , and worldly men ; As Iacob saith of Simeon , and Levi , Genes. 34.30 . Yee have made me to stinke among the inhabitants of the land .

Secondly . It hindereth the fruit , and successe of all the endeavours , that either the state , or other of Gods people do use for the good of our Church and nation . Never had nation more experience of the benefit of fasting and prayer , then wee have had the last yeere in the marveilous staying of the pestilence , and this yeere in the no lesse marveilous stay of unseasonable weather , and preventing the dearth that was generally feared . But the fasting and prayers of Gods people had certainely prevailed much more , had it not been for this , that these foule sinnes doe so much abound every where . There bee many good things Gods people cannot yet obtaine ; many great evils they cannot yet get remooved . Yea , though Noah , Daniel and Iob were in this land to fast , and pray for it , it is much to be feared they should not bee able to prevaile for it , as the Lord speaketh , Ezek. 14.14 . And why so ? The Lords hand is not shortned that it cannot save , ( as the Prophet speaketh , Esa. 59.1 , 2 ) neither is his eare heavie that it cannot heare , but our iniquities have separated betweene us and our God , and our sinnes have hid his face from us , that hee will not heare . This huge increase of grosse sins every where standeth up as a wall of partition betweene us and our God , that the prayers of Gods people cannot fully prevaile with him . Though Ioshuah himselfe pray for the good successe of Gods people in their battels against such enemies as were under Gods curse , and pray never so fervently , fast and pray , as we see he did , Iosh. 7.6.9 . yet received hee this answer from God , verse 13. O Israel thou canst not stand before thine enemies , till ye take away the accursed thing from among you .

Thirdly , It threatneth grievous plagues to every place , yea , a generall and universall destruction to our Church and nation . The plentifull preaching of the Gospell in this land , and the worthy young men that God daily raiseth up in all parts of it , is in it selfe ( surely ) an excellent blessing , but when wise men consider what fruits follow the Gospell in all places , they see just cause to feare that this plentifull preaching in such variety , and excellency of the gifts of Gods servants is but a signe and fore-runner of some fearefull judgement and destruction intended against us . A little before the destruction of Ierusalem , and that whole nation , the Gospell was more plentifully preached then ever before , Mat. 24.14 . This Gospel of the kingdome shall be preached to all the world for a witnesse unto all nations , and then shall the end come . And Revel. 6. before the red , blacke , and pale horses ( which signified the sword , and famine , and pestilence , that God would bring upon the world ) went forth ; we reade in verse 2. that the white horse ( which signified the preaching of the Gospel ) was sent forth conquering and to conquer , the Gospel was preached with great evidence and demonstration of the spirit . And the Apostle telleth us , Heb. 6.7 , 8. that the earth that drinketh in the raine that falleth oft upon at and bringeth forth thornes and bryers , is neere unto cursing . There is therefore just cause that we should all take to heart this great increase of all grosse sinnes amongst us . David did so , and we are sure hee did no more in it then hee was bound to doe , Psal. 119.53 . Horrour hath taken hold upon me , because of the wicked that forsake thy Law . Phinehas , and all Gods people with him did so , Iosh. 22.18 . Ye rebell to day against the Lord , and to morrow he will be wrath with the whole Congregation of Israel . And marke the reason , verse 20. Did not Achan the son of Zerah commit a trespasse in the accursed thing , and wrath fell on all the Congregation ; and that man perished not alone in his iniquity .

Object . If any man say , How can this stand with the justice of God , to punish us for other mens sins , to lay to our charge the drunkennesse , blasphemies and whoredomes committed by other men in the towne and country where wee live ? Considering what Abraham saith to the Lord , Gen. 18.25 . Farre be it from thee to stay the righteous with the wicked , and that the righteous should bee as the wicked that bee farre from thee ; shall not the Iudge of all the world doe right ?

Answ. I Answer , God never punisheth any for the sins of others , but when they are some way or other guilty of other mens sins . A man may make himselfe partaker of other mens sins , though hee commit not those sins himselfe . Bee not partaker of other mens sins , saith the Apostle , 1 Tim. 5.22 . Yea , wee shall finde that a whole towne , nay , even a whole land is oft in Scripture said to be guilty of a sin , and defiled with it , that was committed but by some private man that lived in it . So it is said of murder , Num. 35.33 . Bloud defileth the land , and the land cannot bee cleansed of the blood that is shed therein , but by the blood of him that shed it . And againe , Deut. 19.13 . Thine eye shall not pitty him , but thou shalt put away the guilt of innocent blood from Israel . So when the Lord had reckoned up many great sinnes that were committed by the inhabitants of Canaan , Levit. 18. hee bids his people they shall not doe so : for by these ( saith he verse 25. ) the land is defiled . So it is said of the man that would take againe the wife that he had once put away , and another man had married her , Deut. 24 4. He may not take her againe after that shee is defiled for that is abomination before the Lord , and thou shalt not cause the land to sin . The whole towne and countrey you see , may become guilty of a sinne which one man hath committed in it . And surely this is a just cause of feare , that we shall all smart for these foule sinnes committed amongst us , because wee have drawne upon our selves the guilt of these sinnes , we have made them our owne and that five wayes especially .

First , By applauding and loving men the better for these sins . He that never was drunke in his life , nor ever sware oath , nor committed whoredome , yet if he love them that are addicted to these sins , he maketh himselfe guilty of these sins ; yea , he is more culpable before God for taking pleasure in them that commit these sins , then for committing them himselfe . Therefore the Apostle maketh this the height of sinne , in them that God hath given up to a reprobate minde , Rom. 1.32 . They not onely doe these things , but have pleasure in th●m that doe them . But are there any so wicked ? Surely there have beene such even in Gods Church , Mic. 3.2 . that hate the good , and love the evill , even eo nomi●● , because they are good they hate them , and because they are evill they love them . And ( alas ) some such there bee still in every place that take great ioy and solace in the sins of others , Hos. 7.3 . And on the contrary , there are some to whom it is meate and drinke , to mocke at goodnesse , Iere. 15.17 . I sat not in the assembly of the mockers nor rejoyced .

Secondly , By not shunning but maintaining unnecessary familiarity , and friendship with these grosse sinners , we make our selves guilty of their sinnes . I know a man may converse with them . 1. Vpon necessary occasions in the affaires of this life , to buy , and sell , eate , and drinke with them occasionally , and be no way guilty of their sinnes , 1 Cor. 5.10 . 2. I know the joyning with them in Gods service maketh us not guilty of their sinnes , as some have erroneously conceited . For the faithfull continued daily with one accord in the Temple , and worshipped God there , Acts 2.46 though a great number of those that joyned with them were Pharisees and Sadduces , and such as had betrayed and murdered the Lord of life . But to be too familiar with such men , to converse as much with them as with any other , to bee as merry in the company of such as of any other , ( as many of you are ) doth doubtlesse make you partakers of their sinnes . Have no fellowship with the unfruitfull workes of darkenesse , ( saith the Apostle Eph. 5.11 . ) but rather reproove them . A companion of fooles shall be destroyed , saith Solomon Pro. 13.20 . and 2 Iohn 11. Hee that biddeth him God speed is partaker of his evill deeds . I will not sit with the wicked . ( saith David Psal. 26.5 , 6. and what followeth ) I will wash mine hands in innocency , and so will I compasse thine Altar . As if he had said , If I should sit and converse with lewd men , I could not be innocent , and free from their sinne . Ieremy taketh great comfort in this , that he had not sat in the assembly of the mockers . Ier. 15.17 . For this greatly hardeneth them in their sinnes : because they see no man liketh the worse of them for it . If all honest men would shunne their company , certainely it would be of great force to make them ashamed of their sins , and so to bring them to repentance : for this is Gods ordinance , 2 Thes. 3.14 . Have no company with him , that he may be ashamed .

Thirdly , If we do not professe and shew our dislike and hatred to such sins as farre as in us lyeth , we make our selves guilty of them . Therefore Solomon maketh this a note of them that keepe the Law , Pro. 28.4 . that they will set themselves against the wicked . And Christ commendeth it as a singular grace in the Angel of the Church of Ephesus , Reu. 2.2 . that he could not beare with them that were evill men . They that doe not so , make themselves guilty of their sins , Iacob thought he should have beene guilty of the sinne of Simeon and Levi , and beene esteemed with God as one of their counsell , if hee should not have professed his detestation to it , Gen. 49.6 . I hate the worke of them that turne aside , ( saith David , Psal. 10● . 3 ) It shall not cleave to me . As if he should say , If my heart rise not against such sinnes , if I should not hate them and shew my dislike to them , certainely they would cleave to mee , I should become guilty of them . And when the Lord describeth them , that were not partakers in the sins of Ierusalem , and should not be partakers in their plagues , though they lived there , he describeth them by this property , that they did not onely inwardly mourne , but cry out exclaime , and protest against the abominations that were done in the midst thereof , Ezek. 9.4 . And where is the man that sheweth dislike to these foule sins that are committed among us .

Fourthly , If we be not troubled and grieved to see and heare of these sinnes , if we cannot mourne for them , we make our selves guilty of them . It is noted oft , and commended as a speciall grace in sundy of Gods Saints , that they haue beene greatly troubled in themselves at the dishonour done to God even by the sinnes of others . See this in Christ himselfe , Marke 8.12 . See it also in his servants , Deut. 9.18 , 19. 2 King . 18.37.19 ▪ 12. Ezr. 6.3 . Psal , 119 . 1●8 , ●59 . 2 Cor. 2.4 . Ier. 23.9 . None of us can doubt but that these men did well , and therefore wee may be sure that we ought also to bee thus affected , and though we cannot attaine to that measure of grace that was in them , yet we should endeavour and strive after it . I shewed you at the last Fast , that no man ever mourned sincerely for his owne sins , & out of a respect to God , that could not mourne for the dishonour that is done unto God by the sins of other men . I say more now , he that cannot grieve for the dishonour that is done to God by the foule sins of others , maketh himselfe guilty of their sins . Why was not Lot consumed in the destruction of Sodom ? though he sinned greatly in leaving Abrahams family , and going to dwell in so wicked a place , yet the righteous man dwelling among them , in seeing and hearing , vexed his righteous soule from day to day , with their unlawfull deedes , as the Apostle speaketh , 2 Pet. 2.8 . And why were not the grosse sins of Ierusalem immediately before the captivity imputed to the faithfull that lived there at that time ? They were such as used to sigh , and mourne for all the abominations committed in it , as we have heard , Ezek. 9.4 . Wee reade , 1 King . 21.12 . of a Fast was proclaimed in Iezreel upon occasion of a foule sin Naboth was charged to have committed there . I know this came from the devilish policy of Iezabel that wicked woman : but surely that pretence of holinesse that she then made , argueth it had beene a custome in Israel , for Gods people when any had sinned among them , in any outragious and extraordinary manner , to humble themselves in this extraordinary manner , to put away from themselves the guiltinesse of such a sinne . And if this were ever a just cause for Gods people to keepe a Fast , how can Gods servants wheresoever they live , want just occasion to keepe fasts in these dayes ? It is a chiefe reason ( as we have heard ) why open and notorious sinners should make open and publike acknowledgement of their sins , and profession of their repentance , that the Congregation and people of God whom by their sins they have grieved and offended , might have satisfaction given unto them . But , alas , if there were no other reason for it but this , this publike repentance might well enough bee ( as it is for the most part ) quite laid downe now a dayes . For where shall wee finde a Congregation or any members of it almost that are offended or grieved at these things , that have any need of satisfaction to be given unto them , such a coldnesse and deadnesse of heart is fallen upon us , as no dishonour that wee see done to God , doth trouble us at all . Well , let every one of us labour to recover our selves out of this fearefull disease . If wee doe not grieve unfainedly for these sins that breake out among us , wee make them our owne . If we can grieve unfainedly for them , God will not impute them unto us . Many have made scruple to bee present in our Church assemblies , where the Minister hath worne a surplice , or used the signe of Crosse in Baptisme , because they have thought their presence hath beene an approbation of these things , and so a partaking in those supposed corruptions . And some there are that doe applaud these men in this , and say , they are farre honester men then such as disliking these Ceremonies , will yet joyne in Gods worship with our Congregations that use them . But both these are greatly deceived . For admitting these Ceremonies which the Minister doth use to be monuments of Idolatrie , and as great corruptions in Gods worship , as any man can imagine them to be , admit I say this , yet so long as the worship I goe unto , is ( for the substance of it ) pure , and according to Gods ordinance , and such as I am bound by the commandement of God to use , the corruptions and sins which another brings into it , cannot defile it unto me , nor shal be imputed unto me at all , so long as I shew my dislike unto them so far as I may , keeping my selfe within the compasse of my calling ; and do unfainedly grieve and mourne for them . This is evident in the example of Elkanah and Anna the parents of Samuel who did constantly worship God in the Tabernacle at Shiloh , when Hophne and Phinehas were Priests there , 1 Sam. 1.3.7 who not onely were themselves most wicked men , 1 Sam. 2.22 . but did also bring into the very worship of God ( as you shall find 1 Sam. 2.13 — 16. ) such corruptions , and direct violations of the Lords ordinance as were farre greater then ( thanks be to God ) any of our ceremonies are supposed to be , even in the judgement of them that are greatest adversaries unto them . I pray you therefore hold fast this truth that another mans act ( which is not in thy power to hinder ) specially in the worship of God ( which is not left free to thee to use or not to use ) can never defile thee , so long as thou professest thy dislike to it and mournest for it . And that which the Prophet speaketh to them that for some blemishes , and faults they discerned in their wives would put them away , and give them a bill of divorce , Mal. 2.16 . The Lord God of Israel saith , that he hateth putting away ; may by good proportion bee truely said of this leaving any part of the true worship of God , or any true Church for those corruptions , wherein other men onely are agents , not wee our selues , The Lord God of Israel saith that he hateth this seperation , and never gave the least allowance to it . But in any case nourish in thy heart a sorrow for all such as are corruptions in deede , ( specially in the worship of God ) and professe also outwardly upon all just accasions thy dislike unto them , or else thou wilt be in danger to be defiled by them , as the Apostle telleth the Church of Corinth , 1 Cor. 5.6 . that the whole lumpe was in danger to be leavened , because they did not mourne for the sin of the incestuous person , and for the want or neglect of the discipline of the Church in that case ; as appeareth in the fourth verse .

Lecture XXXVI . On Psalme 51.3 . Octob 10. 1626.

FOlloweth now the fifth and last way , whereby we make our selves guilty of all the grosse sins committed in the places where we live ; and that is by neglecting to doe our best endeavour , to bring these scandalous sinners to open shame and punishment for their sins . We reade of Ely that the Lord pronounced him guilty of all those foule sins which his sons Hophny and Phinehas had committed , 1 Sam. 2.29 . Wherefore kicke ye at my sacrifice , and at mine offerings , to make your selves fat with the chiefest of all the offerings of Israel my people . How could that be ? was Ely so prophane himselfe ? No , but because his sons did so , and he brought them not to that open shame and punishment which their foule sins deserved , God imputeth their sinnes to him .

Object . If any man shall object , and say , What it that to us ? Ely was a Iudge , and magistrate , he judged Israel , 1 Sam. 4 18. and therefore had power to have restrained them from these sins , by deposing and punishing them ; This the Lord chargeth him with , 1 Sam 3.13 His sons made themselves vile , and hee restrained them not . He had a calling to doe it ; but we are no magistrates , wee have no power to restraine or punish these lewd persons ; we are private men , wee have no calling to doe it . There are officers that haue a calling , and are bound by their oath to present such offendours ; let them looke unto it . It is through their negligence and default that these sinnes doe so much abound amongst us .

Answ. My answer unto this objection , that hath ( as you see ) great colour of reason in it shall co●sist of two parts . 1. I will grant that these officers are indeed in greatest fault or this , and shew you reasons why it must be so . 2. I will shew you , that not they alone are in fault for this , but that Christians of all sorts are deeply guilty this way .

First therefore , they that by their office , and oath stand bound to detect unto authority , and to present these infamous persons , if either out of negligence or partiality they wincke at any of them , stand guilty of greater sin then they are aware of . This we shall finde spoken of as one great cause of the captivity , Ier. 5.28 . that they did overpasse the deedes of the wicked ; they winked at them , and made no reckoning of them ; and what followeth in the next verse 29. Shall I not visit for these things saith the Lord ? Shall not my soule be avenged on such a nation as this ? See the hainousnesse of their fault in three things .

First , They sinne against the place where they live , because they are a chiefe cause of the encrease of those foule sins in it , that will provoke God to wrath against it . If sinners were brought to open shame and punishment , sin would not be so rise as it is . This the Lord expresly teacheth oft in his Law ; when he commandeth open punishment to bee executed upon open offenders , hee giveth this reason for it . Deut. ●9 . 9 , 10. So shalt thou put evill away from among you ; and those which remaine shall heare , and feare , and shall henceforth commit no more any such evill among you . The sparing of those whom God would have to be punished , is a great wrong to the whole towne and countrey where they live , even a meanes to bring Gods wrath upon it . This is plaine , Num. ●5 . 4 . Take all the heads of the people , and hang them vp , that the fierce anger of the Lord may be turned away from Israel ; and verse 11. Phinehas hath turned away my wrath from the children of Israel ( while he was zealous for my sake among them ) that I consumed not the children of Israel in my jealousie . And how can they be punished ▪ and brought to open shame , if these officers winke at them , and present them not ?

Secondly , They sinne against the soules of those poore sinners whom they seeme most to favour and love . For the bringing of them to open shame , and sp●cially to confesse their sin , and professe their repentance publikely , is a meanes appointed of God to bring them unto repentance , and so to obtaine of God assurance of the pardon of their sins . That which Solomon saith of one kind , may be said of all kinds of correction which God hath sanctified , Pro. 22.15 . Foolishnesse is bound in the heart of a child , but the rod of correction will drive it away . And of the censures of the Church which Christ hath appointed , it may most truely be said as the Apostle speaketh , 1 Cor. 5.5 . They tend to the destruction of the flesh , that the spirit may be saved in the day of the Lord . In winking therefore at such offendors , they deprive them of the meanes ordained of God for their repentance , and so for the salvation of their soules . And what love call you this ? This is indeed hatred , and not love , Levit. 19.17 . Hee hateth his brother in his heart , that letteth his sinne to lye upon him .

Thirdly and lastly , They sin against God , and against their owne soules , in that light account they make of the oath that they have taken . 1. Let all men take heed before they take an oath , that they binde not themselves thereby to doe that that is evill , as they did that bound themselves by an oath that they would neither eat nor drinke till they had killed Paul , Acts 23.12 . An oath must not be Vinculum iniquitatis . 2. When any man hath bound himselfe by oath to doe that that is evill , let him repent of that sin , and not double it by keeping that oath . When the wise men had bound themselves to Herod if not by an oath , yet by a very solemne promise certainely ( for Herod said they had mocked him , and was in exceeding rage for that , Mat. 2.16 . ) to bring him word where Christ was ; yet perceiving afterward that the performance of that oath or promise was against the will of God , and tended to the hurt of Christ , they durst not performe it , Mat. 2.12 . And when Herod had unadvisedly taken an oath , which afterward he perceived tended to the destruction of one whom in his conscience he knew to bee a good man , it is noted to have beene his great sin , that he made such conscience of keeping that oath , Mat. 14.9 . For we ought not to doe any thing to the open hurt of those whom God hath commanded us to be a shelter and a covert unto , Esay 16.3.4 Hide the out-casts , bewray not him that wandereth , What out-casts meaneth hee ? Let mine out-casts dwell with thee Moab , be thou a covert to them from the face of the spoyler . Let all men therefore take heede what oathes they take ; let no man thinke himselfe tyed in conscience to doe any thing that is evill , because he hath bound himselfe by an oath to doe it : but when a man hath bound himselfe by his oath to doe that that is lawfull ( as to detect , to present to those in authority such as hee knowes to bee offendors ) let him take heed how hee breake that oath . Every lawfull oath is a great bond unto the conscience , Numb. 30.2 . If a man sweare an oath to binde his soule with a bond . David maketh this one of the speciall markes to know him by that shall goe to heaven , Psal. 15.4 . He that sweareth to his owne hurt , and changeth not . Though after he hath taken his oath he shall perceive that the keeping of it will procure him such enemies as may doe him much hurt , yet dareth he not change his minde , but will keepe his oath . And Solomon maketh this a speciall note of a godly man , that he feareth an oath , Eccles. 9.2 . which words are not to be understood of private and voluntary oathes onely , but chiefely of those oathes that are taken before a magistrate , for they are the greatest and heaviest oathes , a godly man is afraid of such oathes , afraid to take them , and afraid to breake them when he hath taken them . See a notable example of this , both in Abrahams servant , who asmuch as he loved and respected his master , before he would take the oath that his master ministred unto him is carefull first to know , and consider with himselfe whether he might be able to keepe it , or no , Gen , 24 . 5-9 And in those spies that Ioshuah sent to view Iericho who would not bind themselves by oath to Rahab rashly ( though shee had saved their lives ) till they got her consent to such an interpretation , and to limit it with such conditions , as they might bee able to keepe it . Iosh. 2.17.21 . See also an example of this feare to breake their oath after they had taken it , Iosh. 9.20 . And alas if this bee a note to know a godly man by , how few godly men have we then in these dayes ? What cause have we to complaine with David , Psalme 12.1 . Helpe Lord , for there is not a godly man left ? How many oathes are ministred daily to Churchwardens , Constables , jurors , and witnesses , at every Assise , and Sessions , in every Court , Baron , and Leet , in every Commission , whereby men bind themselves to doe things that are lawfull enough , yea , oft such as tend much to Gods glory , and the good of the Common-wealth , and no man regardeth them any more then the taking up of a straw ; they thinke it is no more then the laying on the hand , and kissing of the booke . Tush thinks every man the taking of these oathes is a matter of nothing , all my neighbours have taken them before me , and made no reckoning of them . O but remember , that the holy Ghost saith , hee that hath any goodnesse in him , will feare these oathes . And there is great reason for it . An oath is not to be estemed of according to the matte● wherein it is taken ( which in our account may seeme somtime triviall , and small ) nor according to the person of the man , unto whom or before whom it is taken ( though whatsoever the person be that ministreth the oath unto us , the authority to minister an oath , is derived to him from the supreame magistrate ) but according to the greatnesse , and dreadfull majesty of God , in whose name , and before whom in a speciall manner ( for the magistrate is his Deputy , and in his stead , 2 Chron. 9.8.19 6. ( Rom. 13.4 . and the judgement and course of justice is the Lords , Deutero. 1.17 . ) the oath is given . Therefore an oath ( specially taken by a magistrate ) is called an oath of the Lord , Exodus 22.11 . 1 Kings 2.43 . For every oath hath a curse implyed in it . And the Hebrew word Alah , that signifieth an oath , signifieth a curse also , an oath with a curse . Therefore it is said of Gods people , when they bound themselves by an oath , Nehemiah 10.29 . they entred into a curse , and into an oath to walke in Gods Law . So Iudges 21.18 . The children of Israel had sworne , saying , Cursed bee hee that giveth a wife to Benjamin . When you therefore take an oath ( specially before a magistrate ) you wish that if it bee not true which you speake ( in an oath assertory ) if you performe not that which you speake ( in an oath promissory ) Gods curse may light upon you and pursue you . And bee you sure of this , that if you performe not your part , God will performe his ; if you doe not that which you bind your selves to do by your oath , God will bring that curse upon you , which you have wished to your selves , as hee did bring upon the Iewes that curse which they wished to themselves , Matthew 27.25 . All the people said , his bloud bee upon us , and upon our children , and his bloud ( wee see ) hath lyen heavy upon all that people , and nation ever since . When Zedekiah had broken his oath to the King of Babylon , see what the Lord saith of him , Ezekiel 17.15 . Shall hee prosper ? Shall hee escape that doth such things ? Shall hee breake the covenant , and bee delivered ? And verse 18. Seeing hee despised the oath , hee shall not escape . Know you therefore that these oathes which you make so light account of , will lye heavy upon you one day . They will bring Gods curse into your houses , Zachary . 5.4 . I will bring foorth the curse saith the Lord of hostes , and it shall enter into the house of him that sweareth falsely by my name ; and it shall remaine in the midst of his house , and shall consume it with the timber thereof , and the stones thereof . Yea , these oathes so commonly taken , and broken in all places , have brought , and will further bring Gods curse upon the whole land Iere. 23.10 . Because of swearing , the land mourneth . And thus have I finished the first part of my answer to this objection , and shewed you that they that by office and oath are bound to enquire and present to the magistrate these lewd offendors , and do it not , are chiefly guilty of their sins .

But now for the second part of my answer , Answ. 2. I say that these are not only guilty of the blasphemies , and whoredoms , & drunkennes , wherby God is dayly dishonored & provoked amongst us , but this contagion is spread farther then so , there are very few or none of you that have not this way drawn upon your selves the guiltines of these sins , & made them your own , because you have neglected to do that that in you lieth , to bring these offendors to open shame , & punishment . Notable good lawes have beene made of late yeeres against swearing , breach of the Sabbath and drunkennes , but they do little or no good at all , because nobody wil have any hand in detecting these offendors to the magistrate , and in furthering the execution of these wholesome lawes , no , though the whole benefit of the penalty doe accrew to the poore in every parish , and so every member of the parish should have some ease by it . Yea , some that are very bote and open-mouthed against others , for not observing some Canons and constitutions about matters of lesse moment , and urge the execution of the Law against them , pretending this for the ground of their earnestnesse against them , that they will not observe the Kings Lawes . Some men I say that are so zealous for those lawes , have no zeale at all for these Lawes that his majestie hath enacted against Idolators , swearers , refusers to come twice of a Sabbath to Church , followers of lewd sports and pastimes on the Sabbath day , drunkards , ale-houses that keepe disorder in them , for these lawes ( I say ) they have no zeale , they like no man the worse for breaking of these lawes , they never urge the execution of the law against them . Those are good subjects and good neighbours though they dayly provoke God to wrath against the Towne , and against the Land . I speake nothing against any Canon , or constitution of the Church , but wish with all my heart , many of them were better observed then they are , but this I say , there is no man that hath the heart , and face of a Christian , but hee will esteeme more of those Lawes that are made for the observation of Gods owne expresse commandements , then of those that are made for the observation of the constitutions of men , how lawfull or convenient soever they be .

But you will say unto me . What would you have us that are private men to doe in this case ? Object . What can wee doe for the punishment of these offendors ? What calling have wee to meddle with them ? Would you have us to be promoters , and enformers ? It is an odious thing for a Christian to bee a busie-body . Let none of you suffer ( saith the Apostle . 1 Peter 4.15 . ) as a busi-body in other mens matters .

I answer . Answ. This is very true , but I require no more of you then you may doe , then you ought to doe , then you have a calling to doe .

First . Every man hath a calling to oppose himselfe to sin , & to do what he can to suppresse it , and get it banished , Pro. 28.4 . Such as keepe Gods law , set themselves against wicked men , contend with them , and are willing to shew themselves against them . Specially such grosse sinners , as by their sins endanger not themselves only , but the whole towne where they live . As when a fire is begun in a towne that threatneth danger to the whole towne , every man hath a calling to doe what he can to quench it .

Secondly . Every man hath a calling from God to reprove sin that is committed in his sight , and hearing , Levit. 19.17 . Thou shalt not hate thy brother in thine heart , thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him .

Thirdly . Every man may , and must , and hath a calling to beare witnes ( being required ) even before a magistrate , against a grosse , and incorrigible sinner . And he that refuseth to do it , maketh himselfe guilty of great sinne . Leviticus 5.1 . If a soule sin , and hégare the voice of swearing , and is a witnesse whether he hath seene , or knowne of it ; if he doe not utter it , then he shall beare his iniquity . If a man should heare the words of treason against the Prince , and not to utter it to some magistrate within foure and twenty houres , he becommeth guilty of treason himselfe . And is there no danger thinke you in concealing words of treason and blasphemy against the Majesty of the most high ? Surely there is as you shall find , Prov. 29.14 . Who so is partner with a thiefe , hateth his owne soule ; he heareth cursing , and bewrayeth it not . Marke in these words . 1. It is a sin to be an eare-witnesse of blasphemy , and not to be willing to bewray it . 2. That hee that doth so , maketh himselfe partner with that sinner whom hee so beareth with . In which respect , God made a law . Levit. 24.14 . that all that heard the blasphemer should lay their hands upon his head , before hee was to be stoned , as the manner was to doe upon the sacrifices that they brought . Why did they so ? Surely they did so discharge upon himselfe the guiltinesse of his sinne , which otherwise they had contracted by hearing of him , if they had not witnessed against him , and brought him to punishment .

Fourthly and lastly . Every man hath a calling to informe against , and complaine of lewd and incorrigible men unto the Magistrate , and to require justice against them . This is a great sin that God complaineth of by the Prophet , Esa. 59.4 . that none called for justice . It is sometimes the part of a discreet Christian to informe against , and complaine of wicked men , either to the minister or to the magistrate , or to any such as have more power then our selves , to reforme or punish them . There were some in Corinth , and in Thessalonica too , that did informe the Apostle of the disorders that were among their neighbours , in those Churches , 1 Cor. 11.18 . 2 Thes. 3.11 . and he blameth them not for it . And Ioseph informed his father of his brethrens faults , Gen. 37.2 . Yea , every man hath received a commandement from Christ , to enforme the governors of the Church , of such a brother as cannot otherwise be reformed , Mat. 18.17 . Tell the Church .

Neither shall a private Christian , not tyed by office and oath , in doing this , need to feare the odious name of a busie-body , a pick-thanke , a tale-bearer , if in doing it he observe these foure rules .

First . That he bee not apt to enforme against , or complaine of an offendors , for every small fault , but such as are grosse , and scandalous , Eccles. 7 21. Take no heed to all words that are spoken .

Secondly . That he complaine not of any offendors to the Magistrate , till no private admonition , nor other meanes will prevaile , this rule our Saviour giveth Matth. 18.15 , 16.

Thirdly . That hee enforme not against an offendor as a backbiter secretly , but bee willing to shew himselfe , and be seene in this duty , as they of the house of Cloe were , when they enformed Paul of the disorders that were in Corinth. 1 Cor. 1.11 .

Fourthly . That he in complaining of a lewd man , seeke neither private revenge , nor the hurt , and defamation of the party , but onely the glory of God , either in the amendment of the sinner himselfe , or in the preventing of sin in others by his punishment . For want of this , God esteemed of Iehu ( though hee were a magistrate , and seemed to shew wonderfull zeale against the sins of Ahab and Iezebel ) no better then of a murderer , and saith Hosea 1.4 . I will avenge the blood of Iezreel , up●● the house of Iehu . To conclude , what pretence soever men make for this , why they will do nothing to further the punishment of sin , I will shew you the true cause of it .

First . They will do nothing , because they have no love unto , nor care of the soules of poore sinners , whether they sinke or swim , but say in their hearts with Cain , Genes 4.9 Am I my brothers keeper ? Or as the chiefe Priests to Iudas , Mat. 27.4 . What is that to us ? see thou to that .

Secondly , they will do nothing , because there is in their heart no hatred of any sin , A certaine signe of an ungracious heart , Psal. 36.4 . He abhorreth not evill .

Thirdly . They will do nothing , because there is in them no love to God , nor zeale to his glory , Ps. 97.10 . Ye that love the Lord hate evill . For thus standeth the stipulation , and contract betweene God , and his people that are in covenant with him . God bindeth himselfe on his part , that he will be a friend to our friends , and an enemy to our enemies , Exod. 23.22 . I will be an enemy to thine enemies , and an adversary to thine adversaries . So doe Gods people for their part bind themselves to God , that they will love them that he loveth , and hate them that he hateth , Psal. 139.21 , 22. Doe not I hate them O Lord that hate thee , and am I not grieved with those that rise up against thee , I hate them with a perfect hatred , I count them mine enemies .

Fourthly and lastly . They will do nothing to further the punishment of lewd men , because they have no faith to beleeve Gods word , & threatnings , that these sins being winked at , & unpunished , will bring Gods curse and judgments upon the whole town , upon the whole land . What made the king & people of Nineveh so zealous in reforming their land ? Ion. 3.8 . Let every man turne from his evill way , & from the violence that is in his hands . The reason is given ver , 5. The people of Nineveh beleeved God , that which hee had threatned against the land by the ministery of Ionah . And what made good Iosiah so zealous in reforming his land ? 2 Chr. 34.33 . He tooke away all the abominations out of all the countryes that pertained to the children of Israel . The reason is given verse 27. That when he had heard what curses God in his law had threatned against the land for such sins , his heart was tender , and he did humble himselfe before God ; he undoubtedly beleeved Gods word and threatning . And doubtlesse ( on the other side ) the infidelity , and atheisme that is in mens hearts , is the cause why no man sheweth any zeale gainst sin , no man seeketh to have it punished .

Lecture XXXVII . on Psalme 51.3 . Octob. 17. 1626.

THe second sort that are to be reproved by this doctrine are such as having authority to enjoyne publike repentance to scandalous sinners for the satisfying of the congregation , when they are detected & presented unto them , refuse , or neglect to do it . This reproofe I will be briefe in , because they that offend in this kind , are not here present to heare me . Yet it is profitable for you to heare somewhat of it , that you may take notice of one chiefe cause why sin so aboundeth every where , & be affected with it , and pray heartily unto God for the reformation of this great evill . We see that now adayes this publike acknowledgement of scandalous sins in the congregation is almost grown quite out of use . And this fault is imputed by some to our whole Church , & to the discipline of it , but they are to blame , and do great wrong to our Church , that judge and speake so . The Canons of our Church ( Can. 26. ) straitly charge every minister , that he shall not in any wise admit to the communion , any of his flocke which bee openly knowne to live in sin notorious without repentance . And the booke of common prayer , in the Rubricke before the communion , commandeth that if any be an open , and notorious evill liver , so that the congregation by him is offended , the minister shall call him , and advertise him in any wise , not to presume to the Lords table , till he hath openly declared himselfe to have truly repented , that the congregation may therby be satisfied , which were afore offended . So that you see the lawes and discipline of our Church , require that open & scandalous sinners should do open & publike repentance , yea give power to the minister to repell & keep back such from the communion that refuse to doe it . Where is the fault then , may you say ? Surely in the covetoūsnes , & corruption of those officers that are put in trust with the execution , and exercise of the discipline of our Church , who when they seeke themselves only , & not the reformation of any thing that is a misse among Gods people ; and by their illegall commutations of repentance , doe neglect the use of publike repentance in the Church of God . Of such that abuse the trust committed to them by our Church , to their owne gaine , wee may justly complaine as the Lord doth , Hosea 4.8 . They eate up ( that is , feed on , and live by ) the sinnes of Gods people , and lift up their soule ( as it is in the originall , that is , earnestly desire , and long after , for so much that phrase signifieth , as we shall find Ier. 22.27 . Deut. 24.15 . ) unto their iniquities . They earnestly desire , that sin may increase among the people , that so their fees , and gaine may increase . See the foulnesse of the sins of these men in three points .

First . They sin against God and his glory , in being a chiefe cause of the increase of sin in all places , and consequently that religion thriveth not , the best preaching that is doth so little good in any place . When the Lord speaketh of the great care and paines hee tooke to make his Vineyard , and Church fruitfull , hee saith , Esay 5.2 . hee fenced it , and gathered out the stones thereof . If Gods Vineyard have no fence , but every swine , and dog may approach to the holy things of God , to the Sacraments , and priviledges of Gods people without restraint , if these stones of offence , these scandalous sinners , be not taken out , how should the Lords Vineyard be fruitfull unto him ? Certainly the neglect of discipline is the cause , why these stones doe multiply as they doe , why sin doth so increase in all places . For the hope of impunity hath great force to encourage , and embolden men in sin , Ecclesi. 8.11 . Because sentence against an evill worke is not executed speedily , therefore the heart of the sonnes of men is fully set in them to doe evill , and for pecuniary punishment , it hath no such force to reforme them and bring them unto repentance , at least to restraine from sin , as the bringing of them to open shame hath . It is open punishment , of which the Lord speaketh so oft in his law , Deut. 22.21.22 , 24. ( and elsewhere oft ) so shalt thou put away evill from among you . And this is noted for a chiefe use , and benefit of Magistrates , Iudg. 18.7 . to put to shame for sin . Fill their faces with shame ( saith David , Psal 83.16 . ) that they may seeke thy name , O Lord .

Secondly , Those that against intent of Law , and Canon , privily compound for mens faults , they sin against the congregation , and Church of God , in depriving it of that right , that by the ordinance of God , is due unto it , namely , that they that have wronged & given offence to it by their sin , should give it satisfaction by their repentance . This right these men spoile , and rob the congregation of . And as the Pharisees taught children to say to their parents that required any reliefe of them , Marke 7.11 . It is Corban ▪ that is to say , a gift by whatsoever thou mayest bee profited by mee ; as if he should say , I have given to the treasury , and therfore looke for no duty from me ; so these men teach grosse sinners to say to the ministers , and congregations that require satisfaction from them by their publike repentance ; I have satisfied the Court , and to you I will give no satisfaction at all . If in any other Court of justice it should bee said to any that were impleaded for wrong done to any one man in his body , or goods , or good name , give somewhat to the Court , and care not for the party that thou hast wronged , hee shall have no satisfaction from thee , all men would cry out , and say , this were extreame wrong and injustice ; and is it no sin thinke we for any man to wrong a whole Church and congregation thus ?

Thirdly . They sin against the soules of poore sinners , whom by this means , they deprive of a speciall means appointed of God to bring them to repentance , and so unto salvation . The corruption , and injustice that is done in other courts toucheth but the goods , or good names , or bodies of men ; these are called , and should bee indeed spirituall courts , but if corruption be used in them , there is merchandise made of the soules of men . And of all covetousnesse , of all filthy lucre that is most damnable , that is gotten by the sale of the soules of men ; as the holy Ghost mentioneth it for the last , and worst of all the commodities , that Antichrist did traffique in Revelation 18.13 . He made merchandise of the soules of men . And thus have I done with the second sort of men that are to bee reproved by this Doctrine .

The third and last sort , that by this Doctrine of publike confession are to be reproved , are such as having sinned publikely , & scandalously , refuse to make publike acknowledgement of their sin , and profession of their repentance , when they are required to do it . It is strange to see what paines men will take , yea , what cost and charges they will be at to avoid this . And that not the richer sort only , but even the poorest and basest of the people . Now these poore men in doing thus , offend three wayes .

First and chiefly , against the Lord in refusing to give glory unto his name , and submitting themselves unto his ordinance . For by confessing our sins even before men , when God would have us to doe it , wee give glory unto God , as wee have heard in that speech of Ioshuah to Achan , Ioshuah 7.19 . And it is his ordinance , that you should obey them that have the rule over you , and submit your selves , hee meaneth the ministers and governours of the Church . Heb. 13.17 .

Secondly , they sin against the Church , and people of God , in refusing to give them satisfaction by their repentance , when they have given them offence by their sin . When Gods people had but taken offence at Peter , without any just cause of offence given unto them , when hee had by the commandement of God gone to Cornelius , and there conversed with the Gentiles , see how that great Apostle doth not scornefully resolve them , and aske them what had they to doe with his actions , but is very carefull to give them satisfaction , and to recover their good opinion , by shewing them at large the reason why he did so . Actes 11.4 . It is a perilous signe of an ungracious heart , to make no reckoning what Gods people thinke of him . Do you not know ( saith the Apostle , speaking of this very sin , even of making light account of the judgement of Gods people . 1 Cor. 6.2 . ) that the Saints shall judge the world . It is a great meanes of peace to our consciences , when wee can approve our selves , our repentance , and conversion not unto God and our owne consciences onely , but unto the Church and people of God , Shew unto them ( saith the Apostle , 2 Cor. 8 24. that is to Titus , and the brethren that are with him ) and before the Churches , the proofe of your love . And ( on the other side ) it is a great trouble to the heart that hath grace in it , to have the censure , and hard opinion of Gods people . So it was to Anna , to be ill thought of by Ely , ô how carefull was the poore soule to give him satisfaction , 1 Sam. 1.15 , 16. And it was a great trouble to that good woman that powred the box of precious ointment on Christs head , when she saw that the Apostles were much offended with her for it . Why trouble yee the woman ? saith our Saviour , Matth. 26.10 . And should it not then trouble any such sinner , as hath grieved all Gods people in the congregation by his sin , and caused them to thinke ill of him ? Will he not desire , if he have any grace in him , to recover their good opinion by making knowne unto them his repentance ? If thou have given offence to any one of thy neighbours ( even the meanest of them ) thou art bound in conscience to make him satisfaction , and to seeke reconciliation with him , Matth. 5.24 . Goe thy way , first bee reconciled to thy brother , &c. Neither is he bound to thinke well of thee againe , till thou hast professed thy repentance unto him . Luke 17.4 . If thy brother that hath trespassed against thee , turne againe to thee , saying , I repent , thou shalt forgive him . And are not men much more bound to give satisfaction to a whole congregation whom they have offended , and to seeke reconciliation with it , then with any one man ? Is the congregation bound , or can it thinke well of him that hath given publike offence unto it , till hee turne againe unto it , and professe his repentance ? This despising of the congregation , and the people of God is a greater sin then most men are aware of . Take heede ( saith our Saviour , Mat. 18.10 . ) that yee despise not one of these little ones . What ( saith the Apostle speaking of a particular Congregation , 1 Cor. 11.22 . ) despise ye the Church of God ? for the contempt done to Gods people thus , resteth not upon them , but reacheth unto Christ himselfe ; as the Apostle plainely teacheth , 1 Cor. 8.12 . When ye sin so against the brethren , ye sin against Christ .

Thirdly and lastly , These men that refuse to professe their repentance before the Congregation , sin therein against their owne soules , and ( as the Prophet speaketh in another case , Ion. 2.8 . ) forsake their owne mercie ; that is , the meanes to assure them that notwithstanding their sins , the mercy of the Lord belongeth unto them . For 1. no man can ever obtaine the assurance of the pardon of his sin till he have repented , Luke 24.47 . Repentance and remission of sinnes must bee preached in Christs name . And this repentance must not be such a one as we fancie , and frame to our selves , but such as God in his word hath appointed , and that is , ( as we have heard ) that for publike sins , we repent publikely . He that refuseth to doe this , forsaketh ( you see ) his owne mercy . 2. In the offences we have done to men , we can haue no benefit of Christs sacrifice for the pardon of them , till we have first endeavoured to give satisfaction unto them , whom we have offended . This is plaine by that law , Levit. 6.5 . and by the speech of our Saviour , Matt. 5.24 . Leave there thy gift before the Altar , and goe thy way , first bee reconciled to thy brother , and then come , and offer thy gift . He then that refuseth to satisfie the Congregation that he hath offended , and to seeke reconciliation with it , doth in this respect also forsake his owne mercy , and barreth himselfe from having benefit by the sacrifice of Christ . Thus have I shewed you how hainous the sin of these men is , now let me endeavour to remove the maine impediment that keepeth men from this duty ; and that I will doe briefly , and so conclude .

Object . I could be content to doe this , but that it will be such a shame and reproch unto me . Can any man , that hath the spirit and heart of a man in him be willing to make himselfe a gazing and laughing stocke to a whole Congregation ? And surely it is lamentable to see how the devill , who made men impudent and shamelesse , when he tempted them to sin , overwhelmeth them , and stoppeth their mouthes with shame , when they should confesse their sin , and so finde mercy with God . Certainely this is Satans worke , and till God bee pleased to deliver men from the power of Satan , it will never be better with them . But as it is said of the man that was possessed with a dumbe spirit , Luke 11.14 . When the devil is once gone out of them , the dumbe will speake , and speake so freely and frankly in the acknowledgment of their sins , that men will wonder to see it .

Answ. I answer . 1. It will be no reproch unto thee at all . 2. If it were , yet must thou be willing to doe it .

First , It will be no encrease of shame or reproch to thee at at all . For. 1. hereby thou publishest not thy sin ( which is the onely true cause of shame , man never knew what shame meant , till sin entred into the world , Gen. 3.7.10 . ) nor makest it open that was secret before , but thy repentance onely ; and that is a worke of Gods grace , no matter of shame , but of glory . The spirit of glory and of God resteth upon you , saith the Apostle , 1 Pet. 4.14 . Indeed ungracious men are ashamed of nothing so much , as of religion , to be thought to have any piety or grace in them ; but what a height of wickednesse is this ? Certainely religion will be a glory to him that hath it . O yee sons of men ( saith David Psal. 4.2 . ) how long will yee turne my glory into shame ? 1. Admit some lewd men will mocke thee for it , all good men will esteeme the better of thee for it . When Gods people saw Pauls repentance , they never reproched him for his former blasphemies , but glorified God for it , as he speaketh , Galat. 1.24 . Yea , there is more joy in heaven ( where God and Christ , and the elect Angels , and the blessed spirits are ) over one sinner that repenteth , then over ninety nine just persons that need no repentance , as our Saviour himself assureth us upon his word , Luke 15.7.3 . It is not possible thou shouldest loose any credit and reputation by obeying God , and so honouring him . Who thinketh the worse of Moses , or David , or Peter , or Paul for the foule sins that they were guilty of ? And who is the author of all true credit and reputation , even with men ? Is it not the Lord. Both riches and honour come of thee , saith David , 1 Chron. 29.12 . and Psal. 33. Thou ô Lord art my glory , and the lifter up of my head . And God hath bound himselfe with promise that no man shall loose but gaine reputation and credit by serving him and doing his will , 1 Sam. 2.30 . Them that honour me I will honour ; especially that no man shall loose credit and estimation , by humbling and taking shame upon himselfe in the way of unfained repentance ; as our Saviour promiseth upon occasion taken from his speech of the humiliation of the Publicane , Luke 18.14 . He that humbleth himselfe shall be exalted .

Secondly , I answer , that admit thou couldest not thus publikely confesse thy sin , but it would make thee ridiculous , and bring a perpetuall reproch and infamy upon thee , yet should not this stay thee from this duty . For 1. thou canst never have assurance thou hast truly repented that thy heart is truely changed and turned unto God , till thou canst deny thy selfe , and prefer the honour of God before thine owne credit with men . If any man will come after mee ( saith our Saviour , Luke 9.23 . ) let him deny himselfe . While we are so farre in love with our selves , our owne reason , our owne will , our owne pleasure , or profit , till we can crosse our selves , in that that is so deare unto us , as our credit is , and with the foure and twenty Elders , Reu. 4.10 . cast downe our crownes before the throne of God , and at his feet , till we can say with David 2 Sam. 6.22 . I will yet bee more vile then thus , and will be base in mine owne sight , we can never know what true repentance meaneth . 2. Thy peace with God , the peace of thy conscience , is more worth then thy credit with all the men in the world . Take the blessed Apostle for an example in this point who having spoken Phil. 3.4 — 6. of many priviledges he had to glory in , that tended greatly to gaine him credit in the world , professeth verse 7 , 8. he counted them all losse , that is , he was contented to loose them all for Christ . For whom ( saith he ) I have suffered the losse of all things , and doe count them but dung that I may winne Christ . Certainely thy credit will be a losse unto thee , but thou shalt be a greater looser by the bargaine , if for love of it , thou loose thy peace with God . O how hard penance will many of the poore seduced Papists endure to pacifie their consciences ( they will goe bare foot and bareleg to Tyburne , &c. ) and yet it is but a false peace that is gotten that way , all their labour is spent upon that that satisfieth not , as the Prophet speaketh , Esay 55 , 2. And shall we be unwilling to crosse our selves a little in submitting our selves to that course of repentance which God himselfe hath prescribed , and which will therefore certainely procure to our hearts that peace of God which passeth all understanding , as the Apostle speaketh , Phil. 4.7 ?

Lecture XXXVIII . On Psalme 51.3 . Octob. 31. 1626.

IT followeth now that we proceed to the third and last kind of confession which we are to be exhorted unto , from the example of David , if we desire to finde mercy with God as David did ; we must above all things be willing and ready to confesse our sins unto the Lord himselfe . Of all the three kinds of confession that have beene commended unto us in the example of David , this is the principall , this all Gods people must strive to make most conscience of . This is that kind of confession of sins , that Gods Saints have most practised , and found comfort in . I acknowledged my sin unto thee , ( saith David Psal. 32.5 . ) I said I will confesse my transgressions unto the Lord . I will arise ( saith the prodigall Luke 15.18 ) and goe to my father , and will say unto him , Father I have sinned against heaven , and before thee . This is the confession which the holy Ghost in Scripture doth most urge , and commend unto us , and for one word he speaketh of the other two kinds , he speaketh twenty of this . Which is worthy to be observed , that even by this one point wee may discerne , how contrary the doctrine of the Church of Rome is unto the doctrine of the spirit of God in the holy Scriptures : For what is that confession of sins that the Papists speake so much of in all their Catechismes , which they urge as a matter of so great necessity , which they call a Sacrament , which they make one of the three essentiall parts of true repentance , without which they say no man can receive absolution and remission of his sins , nor entrance into the kingdome of heaven ? Surely it is not the confession of sins that is made unto God , but that which is made in the eares of a Priest ; unto which they ascribe all this . And though they cannot deny but that inward confession of our daily sins unto God is good , yet neither doe they account it sufficient for any mans salvation , nor doe they urge it as a matter of so great necessity , or profit as the confession of sins to a Priest is .

Now of this confession of sins that is made unto the Lord , there be two kinds . For , first we confesse our sins unto God both in our publike prayers ordinary , and extraordinary that we make in the Congregation , and in our private prayers likewise both ordinary and extraordinary . And this confession of sins made unto God thus , is ( doubtlesse ) both profitable and necessary to be used , for it is a principall part of our prayer , comprehended under the name of supplication , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 1 Tim. 2.1 . and enjoyned us in the fift petition of the Lords prayer , Mat. 6.12 . as that indeed that maketh all the rest of our prayers the more acceptable unto God . This is that kind of confession that is mentioned by Nehemiah 9.2 and enjoyned by Ezra 10.11 . with this in our Liturgie ( according to the direction of the holy Scripture ) we begin our publike prayers , and all Gods people that desire the benefit of the prayers of the Congregation , should make conscience of this , to come so soone to the Church , that they may joyne with the Congregation even in that .

Secondly , There is a confession of sins that we make unto God in secret , when we have none other witnesse of it , but the Lord himselfe . And this is that which our Saviour chiefely commendeth unto his people , under that direction which he giveth us , Mat. 6.6 . When thou prayest , enter into thy closet , and when thou hast shut to the doore , pray to thy father which is in secret ; and verse 18. Shew thy selfe to fast and to be humbled for thy sins to thy father which is in secret . And this is that confession of our sins unto God , which we must labour to bring our hearts unto , and even to exercise our selves unto it , according to that phrase of the Apostle , 1 Tim. 4.7 . Exercise thy selfe unto godlinesse . All other outward exercises of mortification , as fasting , and setting taskes of devotion unto our selves , of reading so much , saying over so many prayers , confessing of our sins to a Priest , have no such force as this , to bring our hearts either to mortification or comfort , but are like those bodily exercises of which the Apostle speaketh , 1 Tim. 4 8. Bodily exercise profiteth little .

Now for the further enforcing of this exhortation , and working in us all more conscience of this duty of confessing and bewailing our sins in secret unto God . 1. I will give you certaine motives to provoke you unto it . 2. I will shew you some helpes and meanes whereby you may be enabled to doe it . And the motives shall be but three . 1. From the necessity of this duty . 2. From the conveniencie of it . 3. For the fruit and benefit that is to be reaped by it .

And first for the necessity of it . We know that all men , the civilest yea the holiest man that is , is bound to make confession of his sins to God . So did Nehemiah , Neh 15. and Daniel , Dan 9.5.7.8 . If wee ( saith the Apostle 1 Iohn 1.8 . — 10. ) say wee have no sinne ; that is , ( as is plaine by the antithesis that he maketh verse 9. ) if we cannot in our prayers to God finde in our selues sins to confesse unto him , wee deceive our selves and the truth is not in us , yea , wee make him a lyar , and his word ( whatsoever profession we make of it ) is not in us ; that is , in our hearts wee receive it not , wee beleeve it not . Yea , no man can have hope God will pardon his sin , till he can bring his heart to confesse it unto God ; nor have so comfortable assurance of the pardon of any sin , that he never yet particularly confessed and accused himselfe of before , as he may have of the other . For the promise of mercy ( at least of the comfortable assurance of mercy from God ) is made upon this condition . Returne thou back-sliding Israel , saith the Lord , ( ●●re . 3.12 , 13. ) and I will not cause mine anger to fall upon you , for I am mercifull saith the Lord , onely acknowledge thine iniquity . This is plaine in that prayer Solomon maketh for Gods people that should bee in captivity . 1 King . 8.47 . — 50. If they shall bethinke themselves and repent , and make supplication unto thee , saying wee have sinned and have done perversly , wee have committed wickednesse , then heare thou their prayer , and forgive thy people that have sinned against thee . And thus runneth the promise also , 1 Iohn 1.9 . If we confesse our sinnes , hee is faithfull and just to forgive us our sins . If we confesse them we have assurance of the forgivenesse of them , but not else . Now every man hath some personall and particular si●s , that cannot be confessed in any of the prayers that we make with others , either in publike or private . If any other man be our mouth to God , he cannot confesse them , because he knoweth them not , 1 Cor. 2.11 . What man knoweth the things of a man , but the spirit of man that is in him ? If we our selves doe conceive the prayer , we will not ( neither is it fit we should ) discover it before others , at least not aggravate it by the circumstances of it ; as we shall heare it is fit we should doe . There is therefore a necessity we should doe it in secret .

The second motive is from the conveniencie of it . For we make confession of our sins in secret unto God , much more effectually then any other way wee can doe . And that in two respects .

First , We may powre out our hearts more fully and freely unto God in secret , then we can doe in the presence of any other man . For we are all of us apt to thinke , that if we should in a particular manner utter and expresse how vile wretches we are before those that love vs , and thinke best of us , they would never thinke well of us againe while we live , but account vs ranke hypocrites . And indeed it may be so they would . In which respect we reade Zach. 12.12 . that the husband should mourne apart , and the wife apart , they should not disclose their sins one to another . But there is no such thing to stay or hinder us from being free , and open hearted in secret . For 1. we can say no worse by our selves then the Lord knoweth already , better then our selves ; according to that speech of David , Psal. 69.5 . O God , thou knowest my foolishnesse , and my sins are not hid from thee . and 139.2 , 3. O Lord thou understandest my thought afarre off , thou compassest my paths and my lying downe , and art acquainted with all my wayes . 2. We may be sure he will not like the worse , but the better of us for confessing and opening of our sins unto him , if we accuse our selues he will be the readier to absolve us . According to that we have heard , 1 Iohn 1.9 . If we confesse our sins , he is faithfull , and just to forgive us , and 1 Cor. 11.31 . If we would judge our selves , wee should not bee judged . Yee people ( saith David , Psal. 62.8 . ) powre out your hearts before him ; God is a refuge for us . As if he had said , ye have no cause to feare , or be ashamed to open your hearts to him , the more you can lay to your owne charge , and accuse your selves of , the more ready you shall finde him to bee a refuge and a comfort unto you . There is no cause of feare for an humbled soule to goe to him . Will hee plead against me with his great power ? ( saith Ioh 23.6 . ) no , but hee would put strength in mee . Iames 1.5 . Hee giveth to all men liberally , and upbraideth not .

The second respect , wherein the conveniency of secret confession may appeare is this . That wee may in secret use more helpes of voice and gesture , and confesse our sins , and make our complaint against our selves with more expressions of griefe , then we can doe in the presence of others . A man that would be ashamed to shed teares before men in the acknowledgment of his sins , may be bold to doe it before the Lord . As Iob speaketh of himselfe , Iob 16.20 . Mine eye powreth out teares ( that is weepeth aboundantly ) unto God . Thus did Iacob when he was alone , Hos. 12.4 . And I tell you , even this maketh our confession of sins the more effectuall with God , when we can doe it with teares . As appeareth by that speech of God to Hezekiah , 2 King . 20.5 . I have heard thy prayer , and seene thy teares . And this second respect may seeme to have moved David when he fasted and prayed for the child , to goe in to doe it 2 Sam. 12.16 . and both other of Gods servants , and our blessed Saviour himselfe too , make choice of a secret place for their devotions . So did Elizeus , 2 King . 4.33 . So did Peter , Act. 10.9 So did our Saviour , Mar. 1.35 . They knew they might have more liberty for voice and gesture and teares there , then they could have had in the company of men .

The third and last motive that may provoke us unto this duty , is the consideration of the fruits and benefits that are to be received by it . And those are two principally .

First , This will give a man farre greater assurance of the truth and uprightnesse of his heart , when he can confesse and bewaile his sin in secret unto God , then any confession of his sin in the presence of others is able to doe . This is one of the arguments wherby Iob proveth himselfe to have bin no hypocrite ( as his friends charged him ) because he had not been wont to cover his transgressions from God , as Adam did , not to hide them in his bosome , but had beene wont freely and ingeniously to confesse them unto God Iob 31.33 . This argueth there is no guile in the spirit when a man can acknowledge his sins unto God , and confesse his transgressions unto him , Psal. 32.2 , 3.5 . And our Saviour perswading his disciples to take heed of hypocrisie in performing religious duties , prescribeth this for an antidote to preserve them from it , to learne to make conscience of doing them in secret , Mat. 6.5 , 6. Be not as the hypocrites , for they love to pray in open places , where they may be seene of men , but thou when 〈◊〉 prayest enter into thy closet . For it is strange to see how far an hypocrite may go in performing religious duties in the presence of others ; as our Saviour there sheweth , they love to pray ( saith he ) standing in the Synagogues . They will seeme to shew great delight and zeale in good duties so long as they have men to be witnesses of it . Yea in this very point of making confession of their sins before men , hypocrites and gracelesse men have gone very far . Pharaoh did this to Moses and Aaron sundry times , Exod. 9.27 . and 10.16 . and Saul unto Samuel , 1 Sam. 15 24.30 . ( auricular confession unto a Priest you see a rancke hypocrite may make ) and Iudas made confession of his sin before the Priests and Elders publikely in the Temple . Yea , to the party he hath wronged an hypocrite will be able to confes his sin , as Saul did to David , 1 Sam. 24.17 , 18. and 26.21 . But of none of these you can read , that ever they could go to God in secret and powre out their hearts before him . So that you see this is one benefit a man shal receive by it , it will give him a confortable assurance of the sincerity & uprightnes of his heart before God .

Secondly . It will give great assurance to a man of mercy from God , in the pardon of his sins . Gods people have bin wont to find as great ease to their consciences by confessing their sins to God , as ever stomack that was sick , and oppressed did by casting up the meat that offended it ; or sore that was impostumated by giving vent to the filthy matter , that put it unto paine . David professeth of himselfe , Ps. 119.25 , 26. that when his soule cleaved to the dust ( that it was quite cast downe , and dejected , as one foyled , and wounded by his enemy , and ready to give up the Ghost ) he tooke this course to relieve himselfe , and found comfort in it , hee declared his wayes unto God , and he heard him . And in another place having spoken of his owne experience in this case , how hee being in extreame anguish of mind , and unable to find case any other way , by betaking himselfe to this course , found comfort , and assurance of mercy from God , Ps. 32.5 . I acknowledged my sin unto thee , and mine iniquity 〈◊〉 I not ●id . I said I will acknowledge my transgression unto the Lord , and thou forgavest the iniquity of my sin . He inferreth thereupon , ver. 6. For this cause shall every one that is godly pray unto thee ; that is , every one that is godly that is truly humbled for his sin shall be encouraged by my example , to seek the same way for mercy that I have done And what followeth ? Surely to the flouds of great waters , they shall not come nigh unto him . As if he had said , He that taketh this course , let his afflictions and sorrowes be never so great , he shall not be overwhelmed with them , hee shall bee sure to find comfort in them . And it cannot otherwise be , but they take this course must needs find comfort in it , for God hath bound himselfe by promise to it , Pro. 28.13 . H● that confesseth and forsaketh his sins shall find mercy . 1 Ioh. 1.9 . If we confesse our sins , God is faithfull , and just to forgive us our sins , and to cleanse us from 〈◊〉 unrighteousnes . So Ioh 33.27 , 28. If any say , I have sinned , and perverted that which was right , and it profited me not , he will deliver his soule from going into the pit , and his life shall see the light . Yea , he hath bound himselfe by promise to his people , that though they be never so much oppressed , & burdened in their minds either with the sense of their sins , or with any judgements that for their sins are fallen upon them , though they even pine away in their iniquity , as he speaketh , Lev. 26.39 . ( foretelling the case his people should be in , in the time of their captivity ) yet saith he ver 40.42 . If then they shall confesse their iniquity , and the iniquity of their fathers , with their owne trespasse which they have trespassed against me , and that also they have walked contrary unto me , then will I remember my covenant . And as these promises are made to all Gods people that can confesse and complaine of their sins unto him , so specially to such as can acquaint themselves with God , and accustom themselves to do this in secret , according to that speech of our blessed Saviour , Mat. 6.6 . Pray to thy father which is in secret , and thy father which is in secret will reward thee openly , and ver. 18. Shew thy selfe to fast , and to be humbled to thy father which is in secret , and thy father which is in secret , shall reward thee openly . I speake not thus much to encourage any hypocrite that is apt to blesse himselfe in his profane neglect of praying with his family , and of joyning with Gods people in prayer either ordinary or extraordinary , and say , though I doe not joyne with others in these duties , yet I use to pray , and confesse my sins in secret unto God upon my bed , & that is the best of al. For to these I say as our Saviour doth , Mat 23.23 . This ought ye to do , and not to leave the other undone . And if thou didst indeed of conscience towards God , & in a conscionable manner pray in secret , & cenfesse thy sins in secret , thou wouldst also joyne with Gods people in these duties , because God hath aswell commanded the one as the other . For whosoever shal keep the whole law , & yet offend in one point , is guilty of al , Iam. 2.10 But I have spoken all this to so many of you as feare the Lord , that use to pray and confesse your sins with your families , and joyne with Gods people in the publike confessions that are made in the congregation , do so stil in Gods name , but rest not in that ; learne to do this duty in secret also ; get thee into thy closet to do this ; yea , if thou have no place private enough in thine house to do it in , do as yong Isaac did , Gen. 24.63 . and our Saviour , Luke 5.16 . get thee into the field sometimes to do it ; Doe as David did , Psal. 22.2 . in the nights upon thy bed . And when thou art alone , poure out thy heart unto God , lay open thy sins before him in particular , and aggravate them with the circumstances , whereby they are made more hainous , worke thy heart to do it with sorrow , and with teares , seeke ease to thy heart , and comfort this way , when thou art in greatest heavinesse , remember the promises God hath made , to shew mercy to them that can doe so , stay thy faith upon them , expect the performance of them , and challenge it as his hand , and doubtlesse thou shalt find comfort in it .

Lecture XXXIX . on Psalme 51.3 . Novemb. 7. 1626.

NOw it followeth , that we proceed unto the meanes , whereby we may attaine unto this grace . And those are five principally .

First . He that would be able to confesse his sins aright unto God , must seeke knowledge , and understanding in the word of God , without which no man can tell what is sin , and what is not , Rom. 3.20 . By the Law commeth the knowledge of sin , and Eph. 5.3 . All things that are reproved , are made manifest by the light . And though there be light sufficient in nature to discover unto us some sins , specially in the outward breaches of the second table , Rom. 2. ●5 . The worke of the Law is written in their hearts , their consciences also bearing witnes , and accordingly accusing , or excusing them . Yet are there two defects in that light . 1. It will not discover to us all our sins ; nay there be many foule sins , and such as of all other most provoke God against us , which the naturall man cannot discerne by that light to be sins . The way of the wicked is as darkenesse ( saith Solomon , Pro. 4.19 . ) they know not at what they stumble . That which Paul saith of concupiscence , the root of all sin , may be said of many other , Rom. 7 7. I had not knowne lust ( that is to say , not to be sin ) unlesse the Law had said , thou shalt not covet . 2. Those sins that it doth discover to us , it doth not discover them effectually , so as to humble us , and drive us to God thereby , but either dimly by the halves , so as they never affect or trouble us . As our Saviour speaketh , Pro. 10.23 . It is a sport to a foole to doe mischiefe , or else to make us inexcusable , and overwhelme us with despaire , as Genesis 3.8 . But that knowledge of sin that is effectuall to humble us , and drive us unto Gods mercy-seat , commeth not by the light of nature , but only by the word . It is that only that doth so convince a man of sin , and manifest to him the secrets of his heart , as maketh him fall down on his face , and worship God , as the Apostle speaketh , 1 Cor. 14.24 , 25. In which respect Paul saith , Rom. 7.7 . I had not knowne sinne , but by the Law : As if hee should say , I had not knowne sinne effectually ( for doubtlesse , hee did by nature know many sins ) or to my good and comfort , but by the Law . The word is a lampe unto our feete , and a light unto our pathes , as David calleth it , Psalme 119.105 . It is a glasse that will discover unto us , what manner of men wee are , Iames 1.23 , 24. Let us therefore even for this cause , desire not onely to live where wee may have this light , but to increase also in the knowledge of the Word . Let us therfore make this use of the light we live in , and use the word as a glasse that we may know our sins better , the more light wee have , the better we may discerne what is amisse about us . It is made the property of a wicked man to hate the Word for this , and refuse to come at it , because it discovereth to him his sins , Iohn 3.20 . Every one that doth evill , hateth the light , neither commeth bee to it , lest his deeds should be reproved . And on the contrary , it is said of every one that hath grace , that he loveth the Word the better , even for this cause , Iohn 3.21 . He that doth truth ( that is , practiseth what he knoweth , and maketh conscience of his waies ) commeth to the light , that his deeds may be made manifest

Secondly . He that would be able to confesse his sins unto God aright , must observe his own waies well , & bethink himselfe well before hand , or when he doth ought , whether it be lawfull or no. He that never mindeth nor regardeth what he doth , whether it please God or no , how should he ever know his sins , or confesse them aright unto God ? We are therfore oft commanded to set our minds and hearts upon that wee doe . Pro. 4.26 . Ponder the path of thy feet , & Hag. 1.5 . Consider your wayes . And the godly man is described by this property , Pro. 14.15 . The prudent looketh well to his going . Yea , this is spoken of , as a speciall mean , and help unto repentance , Ps. 119.9 . Wherwith shall a young man cleanse his way ? By taking heed thereto , according to thy word ; & ver , 59. I thought on my wayes , and turned my feete unto thy testimonies . And on the other side , this is made a chiefe cause ( why men commit many sins , and never see them , nor are troubled with them , that they go rashly on in their waies , & at all adventures ) Keri , Levit. 26.21 . that they never consider what they do , Esa. 1.3 . that they despise their wayes , regard them not ; as if they should never be called to account for them , Pro. 19.16 . And yet as light account as thou makest of them , know , God will reckon with thee for them one day , Matt. 12.36 . If men would thinke and consider what they do , it would either keepe them from doing evill , or when they had done amisse , they would be able to discerne it , and make their peace with God . Solomon saith of the wise man , Eccl. 2.14 . that his eyes are in his head . and in your worldly businesses , when you buy or sell , or do any worke in your calling , you will mind that you goe about , that you receive no hurt by your carelesnes and want of taking heed . O that wee could learne to bee as wise for our soules , to mind , and set our hearts upon every thing wee doe , least wee offend God by it . This is required of us , not only in our recreations , and in the ordinary affaires of our calling , but even in the services we doe unto God Take heed how you heare , saith our Saviour , Luke 8.18 . Take heed to thy foote ( saith Solomon , Eccle , 5.1 . ) when thou entrest into the house of God . As if hee had sayd , Marke what thou dost , and consider , whether thou performe thy service to God as thou shouldest doe , and be more ready to heare , then to offer the sacrifice of fooles , for they consider not that they doe evill . As if hee should say , this is the cause why most men offer such foolish sacrifices unto God , they consider not what they do .

Thirdly . He that would be able to confesse his sins unto God aright , must use to take a dayly account of himselfe , and of his wayes . This examination of our selves , wee find oft prescribed in the word , as a speciall meanes , and helpe to bring us unto true repentance , Lamentati . 3.40 . Let us search , and try our wayes , and turne againe unto the Lord . Psalme 4.4 . Tremble , and sinne not , examine your owne heart upon your bed . And on the other side , the neglect of it , is mentioned as a chiefe cause , and signe of impenitency , Ieremy 8.6 . No man repented him of his wickednesse , saying , what have I done ? And as this examination of our selves is profitable , and necessary , so the oftener wee use it , the more profitable it will be . Three notable benefits wee shall receive by it , if wee would accustome our selves to use it every day . 1. It would be a good meanes to bridle us , and restraine us from sin , when wee considered this with our selves , this I must account with God , and mine owne conscience for before I sleep , As the dayly thinking of the generall account wee must one day come to , is most effectuall this way , as is plaine in that speech of the Apostle , 2 Corinth. 5.10 , 11. so would the thought of this particular account wee bring our selves to , doe us great good also . 2. It would free us from the feare of sudden death , which may befall any of us , and we would be prepared for it , when we suffer no sin to lodge with us all night , that we have not repented of . Watch yee therefore ( saith our Saviour , Marke 13.35 , 36. ) for yee know not when the master of the house commeth , lest comming suddenly , hee find you sleeping . When a man hath made his peace with God , he may sleepe quietly , he need not feare death . Psal. 4 8. I will both lay me downe in peace , and sleepe . 3 By this meanes a man may remember his sins , and the circumstances of them much better , and so , more fully , and effectually confesse them unto God . Whereas , if wee suffer our selves to runne long upon the score , wee shall bee apt to forget much , and not bee so sensible as when our sins were fresh in memory . In this case we may say as Iob. 13.12 . ( though he speaketh it there in another sense ) our memories are like unto ashes .

Fourthly . Hee that would confesse his sinnes in an effectuall manner unto God must not onely observe , and call himselfe to an account for his daily sins , which happily will not much affect him , but keepe in mind , and call oft to remembrance his old sins , & such as he hath most fouly offended God by in times past , that he may renew his repentance for them Deut. 9.7 . Remember , and forget not , how thou provokedst the Lord to wrath , in the wildernes . Thus doth David remember the sins of his youth , Psal. 25.7 .

Fiftly and lastly . He that would fully and effectually confesse his sins to God , must beg grace , and helpe of God to doe it . For wee have heard , it is a singular gift , and grace of God , to bee able to confesse our sinnes aright . Iames 1.17 . Every good gift is from above . Therefore Iob beggeth this of God , Iob 13.23 . How many are mine iniquities and sinnes ? make me to know my transgression , and my sin .

Lecture XL. On Psalme 51.3 . Novemb 14. 1626.

IT followeth now , that we proceed unto the second use and that is for direction , to try whether wee have yet attained to this grace or no. And this is surely an use of as great profite , and necessity as the former . For if we will call to mind , and consider 1. What promises God hath made to them that can confesse their sins aright . 2. That no man can have assurance , and hope to obtaine pardon of his sins , till he confesse them . 3. How farre many hypocrites have gone in making confession of their sins , as we have seene in the examples of Pharaoh , and Saul , of Cain and Iudas ; it cannot be , but it will worke in us a desire both to learne how we may confesse our sins in such a manner , as wee may not loose our labour in it , and how we may try and discerne , whether we have gone any further in this duty , and attained to more grace this way , then ever any hypocrite was able to do . Now there be five properties whereby a sincere confession of our sins may be differenced , and distinguished from that which is counterfeit .

First . The sincere confession of sins is particular . Concerning this first property , three cautions must be premised , to prevent the mistaking of it .

First . That may bee a good confession of sins , which is made in generall words , so that the heart of him that maketh it , doe therein particularize with God . Such was that of Gods people in their publike fast , 1 Sam. 7.6 . Wee have sinned against the Lord . And that of the Publican , Luke 18.13 . God bee mercifull to mee a sinner . These words were very generall , but the great affection wherewith they were uttered , doth argue , that in their heart , and feeling their confessions were particular , though in words they were not . Secondly , it is not possible for the best man in his confession , to reckon up unto God , and mention all his sins particularly Who can understand his errours ? saith David , Psalme 19.12 . and 40.12 They are moe in number then the haires of our h●ad . Thirdly , For hidden and unknowne sins , a generall confession may suffice to give a man comfort , and assurance of the pardon of them ; as we may see in that prayer of David , Psal. 19.12 . Cleanse thou me from secret faults . Yet doth this remaine a certaine truth , that one speciall property to distinguish the sincere confession from the counterfeit , is this , that it is particular , & so is not the other . And this will appeare to you in foure points . 1. All men are bound to do their best endeavour to know , and find out their most secret sins , that so they may lay them open in particular unto God . This is plaine by that speech of the Prophet , Lam. 3.40 . Let us search and try our wayes . What needs that , but to find out sins that are unknown or forgotten ? And in that speech of Elihu , speaking of a sinner humbling himselfe in confession of his sins , Iob 34.31 , 32. Surely it is meet to be said unto God , that which I see not , teach thou me . All men should beg this of God , to discover to them their secret and unknown sins . 2. The more particular a man can bee in the confessing of his sins , the more of his sins hee can confesse against himselfe , the more comfort he may have in his confession . It is with us in our dealing with God in this case , as it is in the clyent or patient , that dealeth with his Lawyers or Physician for counsell , the more particularly ( we know ) that a man dealeth with his lawyer , in laying open his case unto him , and with his Physician , in discovering his disease unto him , the more good he may receive from him , yea , the concealing of some one circumstance from them , may oft times tend to a mans undoing . Even so it is in our laying open our sins unto God , the more particular we can be , the better it will be for us . This is plaine by that direction the Lord gave to the high Priest in the confession he was to make of the peoples sins , upon the day of atonement ▪ Lev. 16.21 . Aaron shall lay both his hands upon the head of the live goat , the sacrifice ( that was to beare & take upon him all the iniquities of Gods people , as it is said ver. 2. a most lively figure of Christ and of the sufferings which hee endured in his soule for our sins ) and confesse over him all the iniquities of the children of Israel , and all their transgressions in all their sins . 3. Vnlesse we can in our confessions , mention some particular sins , wherin we have offended God , we shall never be able to performe this dutie feelingly , and to the purpose . See this in that commandement God giveth to his people for confession , and the manner of it . Iere. 3.13 . Onely acknowledge that thou hast transgressed against the Lord thy God , and hast scattered thy wayes to the strangers under every greene tree ; as if hee had said , confesse thine idolatry . See this property also in the confessions of Gods people , commended to us in the holy Scripture , Iudges 10.10 . Wee have sinned against thee , both because we have forsaken our God , and also serued Baalim . And 1. Sam. 12.19 Wee have added to all our sinnes , this evill to aske us a King . In this manner also did David confesse his sin in the time of the great plague , 1 Chron. 21.17 . Is it not I that have commanded the people to be numbred ? even I it is that have sinned . 4. and lastly . Though it be profitable for us ( as we heard the last day ) when we would humble our soules in the confession of our sins , to call to mind , and confesse unto God some of our most hainous sins . As Paul did , 1 Tim. 1.13 . & at many other times . I was a blasphemer and a persecutor . Yet ( that we may be particular enough in our confession ) it must not content us to do so , but even those sins that seeme smallest , as our worldlines , peevishnes , aptnes to surmise , & speake evill of others , passionatnes , choler , evill thoughts , formality in religious duties , & such like ) must also be remembred , confessed and bewailed before God . Davids heart smote him , 1. Sam. 24.5 . even for cutting of the skirt of Sauls garment . Cain could confesse ( when God had charged him with it ) & cry out upon his murder , & say his iniquity was greater then could be pardoned , Gen. 4.13 but his hating & envying of his brother , because he had more grace then himselfe , his formality & want of faith , & feeling in the offrings he brought to God , that he could not confesse or complain of . So could Iudas confesse & cry out of his grosse & capital sin . Mat. 27.4 . I have sinned in betraying innocent blood , but his covetousnes , & his hypocrisie in comming with a bad heart to the Lords passeover , which were the roots of the other , he could not confesse & complain of . And indeed mens carelesnes in smaller sins , is a great cause why God giveth men over unto foule , and grosser sins , Ps. 19.12 , 13. Cleanse thou me from secret faults keep back thy servant from presumptuous sins , let them not have dominion over me ; then shall I bee upright , and I shall be innocent from the great transgression .

They therefore that though they can say and confesse in grosse , and generall , that they are sinners , Applic. yet cannot in particular say how or wherein they have sinned but are like to Nebuchadnezar Dan. 2.5 . that could say he had dreamed and was troubled with it , but what his dreame was he could not tell ; may justly suspect their confession not to be sincere but counterfeit .

Secondly , The sincere confession is free , and full without all desire to cloak or to extenuate , and minse his sinne . See this property also laid open in three points .

First , The true confessour doth so lay open the hainousnesse and odiousnesse of his sins , as it may appeare , that he thinketh basely and vilely of himselfe for them . I am vile saith Iob 40.4 . See this in Solomons prayer , 1 King . 8 47 , 49 , 50. If they shall say , wee have sinned , wee have done perversly , wee have committed wickednes ( as if they should say , ô we cannot expresse how hainous our sins are ) then heare thou their prayer , & forgive them . Such a confession was Pauls , Acts 26.10 , 11. Many of the Saints did I shut up in prison , when they were put to death I gave my voice against them , I punished them oft in every Synagogue , and compelled them to blaspheme , and exceeding in madnesse against them , I persecuted them ( going beyond my commission ) even unto strange cities , and 1 Tim 1.15 . Of whom I am the chiefe . As if he had said , No mans sin is so great as mine was . Secondly , To this end he weigheth the circumstances whereby his sin is aggravated , and the hainousnesse of it encreased . Thus did Daniel , Dan 9.5.6 . Wee have sinned and have committed iniquity , and have done wickedly , and have rebelled , neither have wee hearkened to thy servants the Prophets . As if he had said ; we haue sinned against great meanes of grace . So Ezech. 9.7 — 9. in his confession aggravateth their sins by this circumstance that they had beene committed against manifold experiments they had had both of the severity , and also of the mercy of the Lord . So it is said of Peter , Mar. 14.72 . that weighing that with himselfe he wept . He could never have brought his heart to be so deeply affected with and humbled for sin , if he had not weighed with himselfe the circumstances , whereby it was aggravated . No more can any of us certainely , unlesse we take the like course . Thirdly and lastly , The true confessour presenteth himselfe before God as one that standeth wholly at his mercy , and judgeth himselfe worthy of the curse and hatred of God for his sin . It becommeth us when we goe to God to confesse our sins , to come before him as Benhadads servants did unto Ahab , 1 King . 20.32 . they came to him with ropes about their neckes as men judging themselves worthy to dye . Thus did Daniel make his confession , Dan. 9.7 . O Lord righteousnesse belongeth ●nto thee but unto us confusion of faces . As if he had said , thou art righteous in all that thou hast done against us , yea , if thou shouldest confound us for ever , thou shouldest bee righteous in that also . So did the prodigall confesse , Luke 15 21. Father I have sinned against heaven , and in thy sight , and am no more worthie to bee called thy sonne .

Applic. Now in this second property the hypocrite is also ( for the most part ) grosly defective ; for even when he seemeth most humbled , and most willing to confesse against himselfe his wickednesse , yet hath he a desire to hide somewhat to cloake and extenuate his sin , and with the unjust steward , Luke 16.6 . for an hundred to set downe fifty . Though he can confesse himselfe to be a sinner , yet that he is an hainous sinner , or in any great danger for any sin that he is guilty of , that he cannot believe . Sundry conceits he hath whereby he is apt to keepe his sins off from comming to neere his heart , or lying too heavy vpon it . Some few of them I will name unto you . 1. Though I bee a sinner ( saith hee ) and have my faults , yet am I not so bad as such , and such , I thanke God . This conceit spoiled the Pharisee , Luke 18.11 . God I thanke thee I am not as other men are . 2. Though I be a sinner , ( saith he ) alas , I cannot helpe it , it is my nature , I am flesh and bloud aswell as others , I am not the first that did so , neither shall I be the last ; who is it that doth not sin , and for this he is apt to pervert the Scripture to his owne destruction , Iames 3.2 . In many things wee offend all . 3. Though I have fouly fallen sometimes , yet I thanke God it was not out of any disposition or liking I had in my selfe to that sin , it was company that drew me to it . Thus said Adam even to the Lord himselfe , Gen. 3.12 . The woman whom thou gavest me drew me to it . 4. and lastly , If he can lay the fault no where else , he will to extenuate his sin , lay it upon the deuill , as Eve did , Gen. 3.13 . The Serpent beguiled mee , and I did eate . Whereas indeede , our sin is our owne , and no body in so much fault for it , as our selves . Iames 1.14 . Every man is tempted when he is drawne away of his owne lusts , and enticed . From within ( saith our Saviour , Marke 7.21 . ) out of the heart of men proceed evill thoughts , adulteries , &c. But let us all take heed of this subtilty of Satan , and of this deceitfulnesse of sin , and whensoever we goe to confesse our sins unto God , let us remember what is said , Pro. 28.13 . He that covereth his sins , shall not prosper .

Thirdly , Sincere confession is hearty , it is made with feeling and affection , and is not verball and formall onely . When we confesse our sins to God , we must worke our hearts to doe it with feeling , with hearts touched and troubled with sence of sin , with shame and sorrow and indignation of heart against our selves for our sins . O my God ( saith Ezra , Ezr. 9.6 . ) I am ashamed and blush to lift up my face to thee , for our iniquities are encreased over our heads . So the Publican in that confession which our blessed Saviour giveth such testimony unto , Luke 18.13 . for shame would not so much as lift up his eyes to heaven ; and in indignation against himselfe smote upon his brest . So did Iob 42.6 . I abhorre my selfe , and repent in dust and ashes . The true confessour feeleth his sin to be a burden to his conscience . Mine iniquities ( saith David , Psal. 38.4 ) are as an heavy burden , too heavy for me to beare .

And surely this griefe of heart for sin even without words , Applic. is a more effectuall confession in the sight of God , then all the most excellent words in the world , without an humble heart . Such as was Mary Magdalens , of whom it is plaine by Christs answer to her , Luke 7.48 . He said unto her thy sins are forgiven , that she had confessed and complained of her sins , yet spake she never a word , but wept and sobbed aboundantly , verse 38 , And on the other side , this is that that maketh the confessions the hypocrite doth make of his sins odious unto God ; yea , that maketh the confessions most of us make , utterly fruitlesse and uncomfortable unto us , that they are verball onely , and from the teeth outward , our hearts are not at all affected with that we say . We declare our iniquities often unto God ( as David said he would doe , Psal. 38.18 . ) but wee leave out the other , and I will bee sorry for my sin . And what man would not thinke himselfe mocked , and scorned by him that had done him wrong , and will pretend a desire of reconciliation , and confesse the wrong he had done him , but without all shew of sorrow for it ?

Fourthly , The sincere confession is holy , and honest , joyned alwayes with an unfeigned hatred of sin , and resolution to forsake it . The true confessour doth as heartily desire to be disburdened and delivered from the power and dominion of his sins , as from the sting and punishment of them . Marke this in the confession that good Shecaniah maketh , Ezra 10.2 , 3. Wee have trespassed against our God , and taken strange wives , now therefore let us make a covenant with our God to put away all these strange wives . See this also noted by Elihu in the description that he maketh of a true confessour that humbleth himselfe before God , Iob 34.31 , 32. Surely it is meet to bee said unto God , I have borne chastisement , I will not offend any more , that which I see not , teach thou mee , if I have done iniquity I will doe no more . This is also very observable in that antithesis that Solomon maketh , Pro. 28.13 . The covering of sin , and not confessing it , is enough he saith to bring Gods curse upon a man , he that covereth his sin , shall not prosper : but the confessing of sin is not enough to obtaine mercy from God , hee that confesseth and forsaketh them , shall finde mercy .

Applic. And on the other side this doth greatly discover the hypocrisie of most men , in the confessions they make of their sins to God . 1. They confesse them but they forsake them not ; they returne with the dog , ( as the Apostle speaketh , 2 Pet. 2.22 . ) greedily to those very sins which they seemed to loath and cast up . Thus did Saul , he confesseth his sin against David sundry times , and that with teares , 1 Sam. 24.16 , 17. and yet Chap. 26.2 . he pursueth him againe as eagerly as ever he did . 2. Yea , many a man emboldneth himselfe to sin the more freely , even by this because he is perswaded that by confessing his sin , ( as the drunkard by his vomiting ) he shall be eased of all , and freed from the burden of his sin . This is the confidence that the dissolute Papist putteth in his confession , and I would that none did so but they . Surely the Lord in his justice doth use to punish an hypocriticall confession of sin this way , even by giving men up to sin with more greedinesse after it , then they did before . See an example of this in Pharaoh . Ye read of an ample confession he made of his sin , Exod. 9.27 . but verse 34. of the same Chapter , you shall finde he became worse after that confession then ever he was before , he sinned yet more ( saith the text ) and hardened his heart , he and his servants .

Fiftly and lastly , The sincere confession is filiall , and groweth not from slavish feare but from love to God , and hope of his mercy . He goeth to God in confession of his sin not as the felon to the Iustice , who knoweth if he confesse , he shall die for it ; but as the sicke man to the Physitian , who by laying open his griefe unto him , looketh for health and comfort by it . Thus did Daniel in that large confession he maketh , Dan. 9.9 . To thee O God belongeth mercy and forgivenesse , though we have rebelled against thee . Thus did Shecaniah , Ezr. 10.2 . We have transgressed against our God , and have taken strange wives , yet now there is hope in Israel concerning this thing . So the prodigall , though he had so despised and provoked and forsaken his father as he had done , yet goeth in this manner , and with this affection of heart unto him , Luke 15.18 . I will arise , and goe to my father , and will say to him , Father I have sinned . And indeed it is the spirit of grace onely that maketh us able to supplicate , and confesse , and humble our selves in a right and kindly manner . As you may see , Zach. 12.10 . I will powre upon them the spirit of grace , and of supplications , and they shall looke upon me whom they have pierced , and they shall mourne .

Applic. On the other side , If a man never confesseth his sins but when it is extorted from him by some judgement of God , by feare of death , and damnation ; like the traitor that will confesse nothing but upon the racke ; though he crye never so much out of his sin then , ( as you shall heare some on their death beds doe ) it is a shrewd signe that it is but counterfeit . Thus did Pharaoh as wee have heard . Thus did cursed Baalam when he saw the Angell stand before him with a drawne sword , Num. 22.34 . cry out , I have sinned . 2. If a man confesse never so much against himselfe , and aggravate his sin , yet if hee conceive not of God as of his father , if he have not hope of mercy , his confession is counterfeit . So was Cains , Gen. 4.13 . And so was that of Iudas , Mat. 27.4 ,

Lecture XLI . On Psalme 51.3 . Novemb. 28. 1626.

NOw followeth the second part of the verse , the thing that moved David thus to confesse his sin , & to make supplication to God for the pardon of it . My sin ( saith he ) is ever before me . Nota. Where we must observe . 1. That his sin was ever in his eye , hee could not avoid the thinking of it , nor put it out of his mind , night and day , at home , and abroad , at all times , and in all places , it was ever before him . 2. That it represented it selfe unto him now , not as it had done before , but in the true proportion , in that shape as it troubled & disquieted his heart , and gave him no rest till he had got further assurance of the pardon of it . This he expresseth thus , in another place , Psal. 38.17 . My sorrow is continually before me . It was before him as a matter of sorrow . And Ps. 38.3 . There is no rest in my bones , because of my sin . And as a thorne in a mans joynt will force him to seeke to some that may get it on t , so did his sin here , by vexing , and disquieting his heart , drive him to God to confesse and seeke pardon of it . 3. That his sin did thus represent it selfe unto him , and trouble him , after God had pardoned it , and reveiled so much to him by Nathan the Prophet . The Lord hath put away thy sin ( saith Nathan to him , 2 Sam. 12 , 13 ) thou shalt not dye . 4. and lastly , How came this to passe ? Surely his conscience being awakened by the ministery of Nathan , did ever and anon , lay his sin in his dish , and put him in mind of it , dogd him , and met him in the face , whither-soever he went , and would give him no rest , till it had driven him to humble himselfe before God , and to get further assurance of the pardon of it . Now from these points thus observed , in this speech and example of David , we have this to learn for our owne instruction .

That they that have truly repented , Doct. 13 cannot easily forget their sins , but are apt to thinke oft of them , and to bee much troubled for them . See the proofe of this .

First . In the generall profession , the Church maketh , Esa. 59.12 . Our sins testifie against us for our transgressions are with us ; whither-soever we go , whatsoever we are doing , they are ever with us .

Secondly . See it in sundry particulars , Iob professeth of himselfe , Iob 13.26 . that the Lord made him to possesse the sins of his youth , he could not leave thinking of them , and being troubled with them And of David we oft read , not in this place only , but in sundry other places , that he was oft in this case , his sins were ever in his eye and thought , ●sal. 38 3. — and 40.12 . — and 25.7 , 11 , 13.

If any shall object , Object . that these examples prove not the point , for these men were in trouble of mind , who are apt to thinke more of their sins , then they should doe .

I answer , Answ. That even with such as God hath beene reconciled unto , and who have had a comfortable assurance their sins have bin pardoned , it hath bin thus , their sins have beene ever before them , they could not forget them See this in Paul , who though he knew he had obtained mercy and pardon of that wrong he had done to Gods people before his conversion , as himselfe professeth , 1 Tim. 1.13 , 14. yet was that sin all the dayes of his life ever fresh in his memory , and would not out , and therefore ever and anon , he doth take occasion to speake of it , Acts 22.4 , 5 — 26.10 , 11. 1. Cor. 15.9 . Gal. 1.13 . Ephes. 3.8 . 1 Tim. 1 . 1● . When the Lord upon their repentance doth pardon the sins of his people , their sins are then quite blotted out of his debt-booke , as the Lord speaketh Esa. 43.25 and cast behind his backe , Esay . 38.17 . hee remembreth them no more , Iere 31.24 but though they bee pardoned , that blotteth them not out of their remembrance , nor causeth them to cast them behind their owne backs , but they keepe them ●ti●l in mind , and cannot forget them for all that . So the Lord saith of his people , Ezekiel . 16.60 , 61. that when hee shall have stablished with them an everlasting covenant , then they should remember their wayes , and be ashamed . and Ezekiel 36.27 , 28 , 31. when hee had said verse 27 , 28. I will put my spirit within you , and ye shall bee my people , and I will be your God , he addeth verse 31. Then shall yee remember your owne evill wayes and your doings that were not good , and shall loath your selves in your owne sight for your iniquities .

Object . If any shall yet object . The sins of David and Paul , and of those people that Ezekiel speaketh of , were hainous and grosse sins , no marvell though such stucke long in their mindes , and were before them . But it followeth not from thence that all Gods people should have their sins in their remembrance alwayes , and be troubled with them .

Answ. I answer , That it hath beene thus not onely with such as have beene guilty of grosse sins , but even with them that have lived most unblameably , their sins have beene much in their minde , and have beene ever before them , they have thought of nothing more , nor have beene troubled more with any thing then with their owne sins and corruptions . Take two examples for this . 1. Iohn the Baptist , who though he had the worke of grace begun in him sooner then any meere man wee can reade of , and were sanctified in his mothers belly , Luke 1.44 . As soone as the voyce of thy salutation sounded in mine eares , the babe leaped in my wombe for joy ; yet were his sins and corruptions ever before him , he was never without sight and sence of his sins , or else he would never have said unto Christ as he did , Mat. 3.14 . I have need to bee baptised of thee . 2. Paul even after his conversion , had his sin ever before him , and was much exercised with the sight and sence of his corruptions , as you may see in that large complaint he makes , Rom. 7.15 . What I would that doe I not , but what I hate , that doe I ; verse 18. I know that in me ( that is in my flesh ) dwelleth no good thing ; and verse 23. I see a law in my members , warring against the law of my minde , and bringing mee into captivity to the law of sin ; and verse 24. O wretched man that I am . You see all Gods people of all sorts , such as have beene in affliction of minde , and such as have had most comfortable assurance of Gods love , such as have beene guilty of grosse offences , and such as had lived most unblameably , yet all of them have knowne sin by themselves , and have much thought of their corruptions , and beene troubled with them .

Now if we shall enquire into the grounds and reasons of this , we shall finde three causes of it .

Reason . The first is their owne conscience which God hath set in the soule , to be 1. A faithfull register to record all our doings , and is therefore compared to a booke Reu. 20.12 . 2. To bee a faithfull witnesse against us , Rom. 2.15 . 3. To be a controuler and censurer of us , to rebuke and scourge us for our sins . So it was said that Davids heart smote him diverse times , 1 Sam. 24.5 . 2 Sam. 24.10 . I speake not of all the offices of conscience , but of those that concerne this matter in hand . Now though every man hath this faculty placed in his soule ; and most men are never troubled with their sins , though they have more sins recorded in those bookes then Gods servants have , the difference ariseth from this , that the consciences of most men are sencelesse and feared , as the Apostle speaketh , 1 Tim. 4.2 . but the consciences of Gods people are sanctified , as Paul saith of himselfe , 2 Tim. 1.3 . Heb. 13.18 . and the image of God according to which they were first created is renewed in it , to doe the offices that God placed it in the soule for ; their conscience is wakefull and quicke sighted , and tender as the apple of the eye . This we shall see in David , his conscience was so wakefull , that the least knocke would awaken it , so soone as 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 , Reason 2 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 , Reason 3 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 , Quest. 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 , Answ. 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 , ●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. ●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. ●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 , ● ) 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 , Vse 1. 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 great pleasure , or great advantage , if we would yeeld unto it . Sinne deceived mee ( saith Paul , Rom. 7.11 . ) and so slew me . But when it shall be brought againe by our conscience into our mind , and set before us , it will appeare unto us , as an enemy , and a tormentor , and the sight of it will be grievous , and terrible unto us . It is therefore fitly resembled by the harlot Solomon speaketh of . Proverbs 5.3 , 4. The lips of a strange woman , drop as an hony combe , there is the first comming of sin , when it commeth to tempt , and allure us , but what followeth ? Her end is bitter as worme-wood , sharpe as a two edged sword . There is the second comming of sin into our mind , when it commeth to accuse , and torment us . It is like unto those locusts Iohn saw in his vision , and whereby he doth testifie , and represent the Popish fryers , and Iesuites , Reve. 9.7.8.10 . Their faces were as the faces of men , and their haire , as the haire of women . There is the shape that sin appeareth in , when it first representeth and offereth it selfe unto us ; but their teeth were as the teeth of Lyons , and they had tailes like unto Scorpions , and there were stings in their tayles . There is the latter comming of sin , and the bitternesse , and anguish it will put us unto , when our conscience shall set it before us , and accuse us of it . And certainly , no paine or anguish in the world in comparable to that , which the strokes , and wounds of the conscience will put a man unto . A wounded spirit who can beare ? Pro. 18.14 . To have unquietnes at home , to have her unquiet with thee , that is continually with thee at board and in bed , is justly estemed one of the greatest miseries in this life . Solomon compared it . Pro. 19.13 . to a continuall dropping , that will wast the hardest stone in the world . But to have our own conscience brawle , and exclaime , and be unquiet with us , is a misery unspeakably greater then the former can be . O then , let us be afraid to sin even in this respect , because our conscience will be so apt to fall out , and be unquiet with us , if wee do ; so apt to cast it in our teeth , to accuse , yea , to smite , and wound us for it ,

Thirdly , The time when our conscience will begin thus to set our sins before us , thus to rebuke , to check , and wound us for them , or when it hath once begun , when it will make an end , or in what degree , or measure it will doe it , no man but God alone , that setteth it a worke doth know . This kind of affliction ( as all other is ) is compared to a cup , or potion . Mark . 10.39 . Ye shall indeed drinke of the cup that I drinke of . Now this cup the Lord keepeth in his own hana ( as it is said . Ps. 75.8 . ) & he powreth out of the same , Every man shall drinke of this cup , when the Lord seeth good to minister it , and hee shall drinke of it in that measure , as the Lord shall see good to appoint . But no man hath cause to looke for any long truce with his conscience , or that i will give him any long day . If thou dost not well ( saith the Lord to Cain . Gen. 4 . ● ) sin ( that is the punishment , and sting of sin ) lyeth at the doore , that is , is neere , even at the doore as the same phrase is rendred , Mat. 24.33 .

Fourthly , and lastly . There is no comparison betweene the pleasure or profit that any sin can yeeld us , and the anguish , and paine which our conscience will put us unto , when it shall accuse and smite us for it . 1. The pleasure , and joy that sin yeeldeth us , is but overly in the fa●e , rather then in the heart ; as the Apostle speaketh , 2 Cor. 5 . 1● . There is no soundnesse in it , it is mixed for the most part with inward gripings , Pro. 14.13 . Even in laughter the heart is sorrowfull . But the sorrow , and anguish that our conscience will put us unto , when it accuseth , and smiteth us for si● , ô that is a soaking and deep sorrow , It is bitter , and reacheth unto the heart , as the Prophet speaketh , Ieremy . 4.18 . 2. The pleasure or profit that any sinne can yeeld us , is but momentany , and of very short continuance . That made Moses make so light account of all the pleasures of sin , because he knew they endured but for a season . Heb. 11.25 . They are therefore compared Eccl. 7.6 . to the crackling and blaze that thornes make under a pot . But the sorrow that sin will bring us unto , when our conscience shall charge us with it , is durable , and no man knoweth how long it will last . That sin that may bee committed in an houre , or in farre lesse space , may cost a man deepe sorrow and griefe of mind all the dayes of his life after . For a conclusion therefore of this first duty , that from this doctrine wee are exhorted unto , certainly if we could rightly consider of this worke of our conscience , how apt it will be when God shall awaken it , to bring our sins to our remembrance , in this manner as you have heard of , it would make us afraid to sin . See the truth of this in three notable examples The first is of Iob. My righteousnes ( saith he Iob 27.6 . ) I hold fast , and will not let it go ; yea , he professeth ver. 3 , 4. All the while my breath is in me , and the spirit of God 〈◊〉 in my nostrils , my lips shall not speake wickednes , nor my tongue utter deceit . And why so ? My heart shall not reproach me so long as I live . As if he had fail , I will not give my conscience occasion to brawle with me ; whatsoever I doe , I will have care to keepe peace there . The second is of Abigal , that wise and gracious woman , who perswadeth David , not to revenge himselfe of her husband Nab●l , by this argument , 1 Sam. 25.30 , 31. It shall come to passe , when the Lord shall have ap●ointed thee ruler over all Israel ; that this shall bee no griefe to thee , nor offence of heart unto my Lord , either that thou hast shed blood causelesse , or that my Lord hath avenged himselfe . As if shee had sayd , if thou shou'dst doe it , thy conscience will be apt one day to checke , and smite thee for it , even when thou shalt be King , and in thy greatest pompe ; doe it not therefore , that thou mayst prevent the accusation of thy conscience . The third is of Paul , who giveth this reason , why he was so afraid of every sin , whether it were against the first or second table , even the care he had to keepe his conscience cleare , and quiet . Act. 24.16 Herein do I exercise my selfe to have alwayes a conscience void of offence towards God , and towards men . And so much of the first use that this Doctrine serveth unto .

Secondly , Vse 2. it serveth for reproofe of such as never thinke of never are troubled with any of their sins , they could never say as David doth here , my sin is ever before me . Of this sort , the world is full in all places . Observe the truth of this in three degrees .

First , the greatest part of men were never troubled in their mind for any sin in all their lives ; yea , the greatest sinners are of all men least troubled in mind for sin . They are not in trouble ( saith the Psalmist , Psal. 73.5 . ) as other men . Nay their conscience is so senslesse , so fast asleep , as nothing will waken it . Such thundring Sermons they oft heare , as one would think , might break the rockiest heart that is , and yet they never stirre these men . But they are like Iudas , who though he heard Christ so speake of his sin , as made all his fellowes exceeding sorrowfull , Mat. 26.22 . though he heard him so particularly apply his speech , as he could not choose but understand hee was the man hee meant ; for our Saviour said , Iohn 13.26 . Hee it is to whom I shall give a sop , when I have dipped it , and when hee had dipped the sop , hee gave it to Iudas . And when hee asked Christ as the rest had done , Master is it I ? Christ said unto him , Thou hast said . Mat. 26.25 . Though he had heard Christ with his powerfull voice denounce that fearefull woe against him , Mat. 26.24 . Woe unto the man by whom the sonne of man is betraied , it had beene good for that man if hee had never beene borne . Yet did not all this move him one whit , but hee became worse , and worse after all this , Iohn 13 27. After the sop Satan entred into him . And alas , how many have we that are like to Iudas in this point ? No sermon will move them , nay the Lord oft times layeth such stroakes upon them , scourgeth them with such afflictions , as one would thinke might pierce the most seared conscience in the world , and bring their sins unto remembrance , and yet you shall see these men when they are most vexed with paines and diseases in their bodies , with troubles and perplexities in their outward estate , yet as quiet in their consciences , as free from all remorse and trouble of mind for sin , yea as confident of Gods love toward them in Christ as the holiest man in the world . So God speaketh of Israel , Hos. 8.2 , 3. When they had cast off the thing that is good , and for that cause the enemie the Assyrian should pursue them , yet even then in that great affliction they should crye unto God , My God we know thee . Certainely this is the case of many a man , no afflictions will awaken their consciences even upon their death beds , you shall not be able to perceive that any of their sins doe trouble them , but even ( as Iob speaketh Iob 21.23 . ) they are wholly at ease and quiet , that is wonderfully quiet in their conscience . The strong armed man keepeth the pallace ( as our Saviour speaketh Luke 11.21 ) and all his goods are in peace .

Secondly , Nay many , though they can be content in generall to confesse that they and all men are sinners ▪ yet can they not discerne any particular sin to charge themselves withall , and if any other man should charge them with it , they would be ready to justifie themselves as Ephraim did , of whom the Prophet speaketh , Hos. 12.7 , 8 , who though he were as a false merchant , and the ballances of deceit were in his hand , he used deceit in his weights and in his measures , yet he justifieth himselfe and saith in all my labours , and tradi●g they shall finde none iniquity in me , which is sin . As if he had said , Though I have done a little wrong sometimes to men in my trading , in my weights and measures , and shewed my selfe my crafts-master in making my wares seeme better then they were , tush that is nothing , all of our trade doe so , and must doe so , or else we could not live , tush that is no sin . Alas the world is full of such blind wretches , as being notorious sinners ; yet doe secure and blesse themselves in their estate , even upon this ground , that they know nothing by themselves that deserveth to be counted a sin , at least a mortall sin . They are Papists in this ( as in many other ) point ; either they have no sin at all , or if any none but veniall sins . These mens case is notably set forth by the Lord , Ier. 2.34 , 35. In thy skirts is found the bloud of the soules of the poore innocents . I have not found it by secret search , but upon all these . As if he had said , Every thing that was about them , their garments , their houshold-stuffe , their faire houses , &c. were monuments of and carried the print of their oppression ; see how grosse sinners they were , and yet in the next words marke their extreame blindnesse and security , yet thou sayest , because I am innocent surely his anger shall turne from mee . In times of greatest danger they feared nothing , out of this conceit , that they were so innocent . But what followeth ? Behold I will plead with thee because thou saist , I have not sinned .

Nay thirdly , The most men count it a great happinesse to forget their sins , and never to thinke of them , and therfore they even study the art of oblivion in this point , shunning all meanes carefully , that might bring their sinnes into their remembrance , as Ahab did Micajahs ministery , 1 Kings 22.8 . and Felix , Pauls . Acts 24.25 . and they greedily hunt after all the meanes they can devise or thinke of , that they may put their sinnes out of their thoughts . According to that speech of Solomon , Ecclesiast. 7.4 . The heart of fooles is in the house of mirth .

Now unto these men I have three things to say .

First , If Iob , and David , and Paul were in a blessed estate , then must the case of these men surely be most miserable . Their sin ( as we heard the last day ) was ever before them , came oft into their remembrance , troubled their minds much , and thou never thinkest of any of thy sins , art never troubled with any such matter . They counted it a great happinesse to have such friends , to heare such ministers as would rouse , and waken their sleepy consciences , & put them in mind of their sins . Ps. 141.5 . Let the righteous smite me , and let him reprove me . Yea , they prayed to God for this , Iob 13.23 . Make me to know my transgression , and my sin . And thou cryest , God blesse me from such preachers that should so disquiet my mind

Secondly , the blindnes , and senslesnes of thy conscience , is no such benefit as thou imaginest ; O no , it is a fearefull judgement , & curse of God upon thee , for it maketh thee unable to repent , it keepeth thee from all comfort and benefit by Christ , Ioh. 12.39 , 40. Therefore they could not beleeve , because ( as Esaias saith ) he hath blinded their eyes , & hardned their hearts , left they should be converted , and I should heale them . This is a judgement wherby God punisheth other grievous sins , and of all punishments the most fearefull . Psal. 81.11 , 12. My people would not hearken unto my voice , Israel would none of mee , so I gave them up to the hardnes of their hearts . As they did not like to retaine God in their knowledge ( saith 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 . Object . 1 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 . Answ. 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 .

Object . 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 .

Answ. 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 reconciliation with God , so long as it driveth thee to acknowledgement & humbling thy selfe before God , is not the way to desperation , 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 .

Object . 3 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 ?

Answ. 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 Ieremy 2.19 . ) and thy backslidings shall reprove thee ; know therefore and see , that it is an evill thing and bitter ; that thou hast forsaken the Lord thy God , and that my feare is not in thee , saith the Lord God of hostes . Be thou sure , conscience will find thee out , and reprove thee sharply for thy sins , sooner or later , at one time or other . Shall Gods people ( thinke we ) and his dearest servants be the only men whose sins shall be set before their eyes , who shall be vexed and disquieted with the sense of their sins , whose consciences shall accuse and smite , & wound them for sin ? No , no , if David , and Iob , and Peter have bin so troubled , and put to such anguish of mind for their sins , bee ye sure the reprobate , and sinner shall feele much more , If this be done to the greene trees , that had much sap of grace , and goodnesse in them , what shall be done to the dry ? As our Saviour speaketh , Lu. 23.31 . The sorrow that Gods people endure for their sinnes , it is nothing if it be compared with that that the reprobate shall feele . The dregs of the cup of the Lords wrath , all the wicked of the earth shall wring them out , and drinke them . as the Psalmist speaketh Psalme . 7.5 , 8. As senslesse , and benummed as Iudas his conscience was , before he had betrayed Christ , so as Christs powerfull ministery ( as you heard ) could not awaken it , yet did it not alwayes continue so , but presently after he had committed his sin , it was awakened with a witnesse , and did his office upon him , as you may see , Matth. 27.3 , 5. This the Lord threatneth to such sinners as have beene least troubled with their sins , and most confident of his love , Psalme 50.21 . These things hast thou done , and I kept silence , thou thoughtest that I was altogether such a one as thy selfe , but I will reprove thee , and set them in order before thine eyes . And when God shall set thy sins before thee , thou shalt not be able to avoid the looking , and thinking of them no more then Belshazzar was the hand writing upon the wall . Dan. 5.5 .

And when will God doe this , may you say ? When shall the consciences of all wicked men be awakened ? Quest.

I answer . Answ. 1. God can do it even in the time of our best health , and greatest jolitie , as he did with Belshazzar . 2. He doth it usually in the time of sicknesse , or some sharpe affliction , as he did with Iosephs brethren , Genes. 42.21 . And 3 If thy conscience doe not awaken before , certainly , so soone as thou commest to judgement , either generall or particular , thy conscience will then awaken , and doe his office upon thee , even the office of an accuser , of a witnesse , and of a tormentor . At the day of the declaration of the just judgement of God , the conscience of every man will doe his office , as the Apostle speaketh , Rom. 2.15 , 16. Then the bookes shall bee opened , Revelat. 20.12 . Every mans conscience wherein ( as in a booke ) all the actions of his life , and words of his mouth , and thoughts that have beene in his heart , are faithfully recorded ; and which were in many men all the dayes of their lives , like such a clasped , or sealed booke , as is spoken of Esa. 29.11 . that they could never read nor see what was written in it ; shall then be layd open before him , that he may read , yea , hee shall then be compelled to read what is written in it . Then will the Lord bring the hidden things of darkenesse to light ( as the Apostle speaketh , 1 Corinth. 4.5 . ) and will make manifest the counsels of mens hearts unto them . Then shall all men clearely see , not onely what they have done , but also whether it have bene good or evill , lawfull or unlawfull that they have done . The eyes of their consciences are now so blind , that they cannot see , nor perceive by the clearest light of the Word , in the plainest ministery that is , that to neglect prayer in secret , and in their families , to spend the greatest part of every Sabbath irreligiously , to neglect the hearing of the Word upon the Lecture day , upon every trifling occasion , to live in malice , to use fraud in their dealings with men , to spend their time unprofitably , &c. are any sinnes ; but when that day commeth , the scales will fall from the eyes of their consciences , and they shall clearely see , that they are sinnes , and grievous sins too . Then their conscience will beare witnesse according to the worke of the Law that is written in their hearts . Romans 2.15 , 16. And that which he saith of the knowledge of the Elect in that day , is true also of the knowledge that the reprobate shall have then , 1 Corinth. 13.12 . Now they see but as through a glasse , darkely , but then face to face ; now they know but in part , but then they shall know , even as they are knowne . And as the Lord speaketh in another case , Ier. 23.20 . it may be said unto all men in this case , In the latter dayes ye shall understand it plainly ( which now you cannot be perswaded of ) that these are sinnes .

LECTVRES ON PSAL. LI. 4 .
Lecture XLIII . on Psalme LI. 4 . Decemb. XII . MDCXXVI . Against thee , thee only have I sinned , and done this evill in thy sight ; that thou mightest be justified when thou speakest , and bee cleare when thou judgest .

WEe have heard that in the former verse David maketh confession of his sin in generall ; it followeth now that we proceed to shew how he doth it in this and the next verses more fully and particularly . For 1. Hee maketh confession of the speciall actuall sin that he had offended God by at this time , and which Nathan had charged him with in this verse , I have done this evill . 2. He amplifieth and aggravateth this his sin by three arguments . 1. By the person against whom this sin was committed in this verse , Against thee , thee onely have I sinned , and done this evill in thy sight . 2. By the fountaine and roote from whence this sin did spring , that is to say , his naturall corruption verse 5.3 . By the knowledge and truth of grace that he had received from God , before he fell into this sin , in the sixth verse .

Now in this verse that I have now read , there are two things principally to be observed . 1. How David accuseth himselfe before God heere , and amplifieth his sin against himselfe in these words , Against thee , thee onely have I sinned , and done this evill in thy sight . 2. The reason why he doth so in the last words of the verse , Nota. That thou mayest be justified when thou speakest , and be cleare when thou judgest .

Now then , ( to begin with the first part of the verse ) for the opening of the words , that the Doctrine may the more cleerely arise from them for our instruction , Quest. 1 and lest he should seeme by this manner of speech , to extenuate rather then to aggravate his sins , foure questions must be briefly resolved .

First , was this foule act that he committed an offence against God onely , was it not also an offence against man ? Answ.

I answer , Ceatainely it was a grievous offence even against man , and not against the Lord onely .

First , Against himselfe , against his owne body . He that committeth fornication sinneth against his owne body . 1 Cor. 6.18 . Against his owne peace , and the comfort of his life ; for because of these sins , the sword neuer departed from his house , God raised up evill against him out of his owne house , as the Lord threatned by Nathan , 2 Sam. 12.10 , 11. But chiefly against his owne soule , Pro. 8.36 . He that sinneth against me , wrongeth his owne soule . O what wounds did he give to his owne soule by these sins ?

Secondly , His sin was a grievous offence against his neighbour , and that sundry wayes , and not against the Lord onely . 1. He wronged Vriah in an high degree , by the adultery he committed with his wife . He that committeth this sin doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods , and possessions whatsoever . In which respect , the Lord hath in the Decalogue placed the commandement against adultery , as a greater commandement , before that against theft . Exod. 20.14 , 15. And Solomon Pro. 6.30 — 35. maketh the adulterer a far worse man then a thiefe ; and giveth this reason for it among other , that the thiefe may make satisfaction to a man for the wrong he hath done him , so cannot the adulterer doe . 2. He wronged the whole Common-wealth by endangering it , and laying it open to the wrath of God by his foule sins . For thus hath the Lord beene wont for the sins of Kings and Princes to plague all their subjects grievously . See what a famine God brought upon the whole land for the sin of Saul , 2 Sam. 21.1 . So Ahaz by his sins is said to have brought Iudah low , and to have made it naked , because hee transgressed sore against the Lord , 2 Chron. 28 19. So the evill that Manasseh did in Ierusalem is said to be a chiefe cause of the captivity , Ier. 15 4. though Manasseh himselfe were dead and buried long before , yea , though he had unfeinedly repented before hee died . But what need wee to seeke further for examples to cleere this point then to David himselfe ? What a plague did hee bring upon the whole land by a farre lesse sin of his then these were , that he had now committed , even by his commanding the people to be numbred . 2 Sam. 24.15 . And to these very sins that now he committed all the blood of his owne subjects that was shed , and all the civill warre and sedition that was raised both in the rebellion of Absalom , 2 Sam. 15.12 . and 18.7 . and of Sheba the son of Bichri 2 Sam. 20.2.14 . was to bee imputed . So great cause have all Gods people to pray heartily unto God for their Princes , according to the example of the Church , Ioh. 1.17 . Psal. 20.1 . — 4. and 72 1. and the expresse commandement of God , 1 Tim. 2.1 , 2. And so great cause have we also to give hearty thankes unto God , for giving us good Kings and governours that rule us in the feare of the Lord , as Huram did for Solomon , 2 Chron. 2.11 , 12. 3. Besides this , he had by his murder in a higher degree wronged not Vriah onely , and those that were slaine with him , 2 Sam. 11.17 . but all their friends also , and kinsfolke that were left alive , who were bound in conscience to esteeme this such a wrong , as they might take no satisfaction for it , as is plaine , Numb. 35.31 . 4 and lastly . The sin that he committed reached not onely to the murdering of the bodies of many men , but to the destruction of the precious soules of all them that were drawne into fearefull sins by his meanes . 1. Of the soule of Bathsheba whom he drew to whordome , 2 Sam. 11.4 . 2. Of the soules of all those servants of his , whom he used as his panders and bawdes for the effecting of his lust , 2 Sam. 11.4 . 3. Of the soule of Io●b , whom hee made his instrument for the murdering of Vriah and the rest , 2 Sam. 11 15.16 . 4. Of the soules of those enemies of the Lord to whom he gave occasion to blaspheme his most holy name . 2 Sam. 12.14 . For though all these that by his meanes were drawne to these foule sins , did not perish eternally , ( for of Bathsheba it is certaine that shee repented ) yet was that no thanke to him , who had given their soules a mortall wound , and cut the throat of them , though the mercy and skill of the heavenly Chirurgion kept them from perishing of those wounds .

Thirdly and lastly , The sins that he committed were so farre from being an offence against the Lord onely , that indeed they were not directly and immediately committed against the Lord , but against man onely ; for they were sins not against the first , but against the second table of the commandements of God .

Then the second question is this . Quest. 2 Did he then thinke , that though by these sins if they had beene committed by an other person , great offence had beene done unto men , yet being done by him , no man could complaine , because a King hath that absolute power as whatsoever hee doth to men , hee can doe them no wrong ?

I answer , No verily David was far from all such conceits . Such thoughts might well beseeme such a Princesse as Iesabell was , Answ. who though her husband Ahab was no King unlesse he might doe what he list ; unlesse he might by force contrary to law take away Naboths vineyard , 1 King . 21.7 . Dost thou now governe the kingdome of Israel ? But David was not such a Prince . He knew well enough the charge that God had given in his Law concerning the King that should raigne over his people , Deut. 17.18 , 19 , 20. 1. He must have the booke of the Law ever with him , and acquaint himselfe well with it . 2. He must governe his subjects according to Law , and not turne aside from it either to the right hand or to the left . 3. He must take heede his heart be not lifted up above his brethren , to despise them or thinke he might use them as hee listed . He was not ignorant of that charge that God had given unto him in particular , when that he was first made King , which he mentioneth , 2 Sam. 23.3 . The God of Israel said , the rocke of Israel spake to me , he that ruleth over men , must bee just , ruling in the feare of God . He knew therefore full well that notwithstanding any royall prerogative he had , that which he had done to Vriah , and the rest , though they were his subjects , was a shamefull wrong , as Nathan also in his parable had shewed it to be . 2 Sam. 12.4 .

The third question is , How then if he knew his sin was a wrong , and offence against man , Quest. 3 and not against the Lord onely , did it not in that respect trouble him at all at this time , now he seeketh pardon and peace with God , or are these words thus to be understood , as if he should say , Against thee , thee onely have I sinned ; as for any offence I have committed against men , or wrong I have done to them , I regard it not , that never troubleth me .

I answer , Answ. No no , it was farre from him to thinke so . The wrong hee had done to men by these his sins , did trouble his conscience at this time exceedingly , as appeareth in the 14. verse . Deliver mee from blood-guiltinesse O God , thou God of my salvation . From bloods , it is in the originall in the plurall number . The blood of Vriah , and of all that were slaine with him lay heavy upon his conscience . Nay he knew full well he could have no hope to finde mercy with God at this time by his prayer , if hee had not beene troubled in conscience for the wrong hee had done unto men by his sin , nay if hee had not unfainedly desired to the utmost of his power to give them satisfaction , and make them amends for the wrong hee had done unto them . Wee know the rule of Christ which is doubtlesse a morall law , and was well knowne to David , and written in his heart , Mat. 5.23 , 24. If thou bringest thy gift to the Altar , and there remembrest that thy brother hath ought against thee , leave there thy gift before the Altar , and goe thy way , first be reconciled to thy brother , and then come , and offer thy gift . Hee knew full well that the wrong that is done to the basest subject , or tenant , or servant that any man keepeth will cry to God for vengeance against him , and that God will not be appeased till satisfaction be made ( or at the least endeavoured to be made ) to the party that was wronged by him . When the blood of the poore Gibeonites was unjustly shed by Saul , God would not be appeased with the land till the Gibeonites ( though they were but poore snakes and slaves ) had satisfaction given unto them , as you may read , 2 Sam. 21.1 . — 3.

Quest 4 Now followeth the fourth and last question . Why then doth he say heere that he had sinned onely against the Lord ? Why doubleth hee his speech thus pathetically , Against thee , thee onely have I sinned .

Answ. I answer , His words are to be taken as spoken not simply , but comparatively . As if he had said , Though by my sins I have many wayes offended against man and wronged him , yet the wrong I have done in this to any man , is nothing in comparison of the wrong , the dishonour , the contempt I have done to thy Majesty . Though I bee deepely wounded for the wrong I have done to men by my sin , yet the griefe and trouble of minde I conceive for that , is nothing in comparison of that anguish , I finde in my soule for my despising of thee , and that light account of thee , and of thine eye that hath beene vpon me . By the like phrase the captivity is called , Ezek. 7.5 . An evill , an onely evill ; that is the greatest evill that ever befell that nation .

So then the Doctrine that ariseth from these words thus opened is this .

Doct. 14 That the offence we have done to God by our sin , though it bee not the onely , yet it is the chiefe thing above all other that should make us to hate sin , and to mourne for it .

Two branches you see there are of this doctrine , and both of them grounded upon that which you have now heard observed unto you in this example of David . 1. It is not the onely cause why sin is to bee hated and mourned for . 2. It is ( yet ) the chiefe cause of all other .

Branc. 1 The former branch shall be confirmed unto you in two points .

First . The very consideration and respect we have to the evill consequents of sin , and the punishments that God hath threatned in his word , and doth daily exercute upon us for sin , may be a just cause even to a faithfull and good soule to move him to be afraid of sin , and to hate it and mourne for it . If the tokens we discerne of judgements imminent over the nation , bring our sins into our remembrance and breed feare and sorrow in us for them ( as they are apt oft to do with sundry of Gods best servants ) that is no signe of an heart void of faith . David professeth it was so with him . Psal. ●19 . 120 . My flesh trembleth for feare of thee , and I am afraid of thy judgements . Iosiah is commended of God even for this , 2 King . 22 ▪ 19. Nay it is no evill signe to be afraid of sin , and troubled with feare and griefe for it ▪ by the thoughts wee have of our death , and of the judgement to come , and even of hell it selfe . Knowing the terrours of the Lord , ( saith Paul , having spoken of the judgement to come , 2 Cor. 5.11 . ) wee perswade men , and are made manifest unto God . And our Saviour chargeth us to feare God , even out of this consideration , that he hath power to cast both the body and soule into hell . Luke 12 5. Neither is it unlawful to mourne for sin , even because of those scourges and corrections we receive from the hand of God for it in this life . All our afflictions should bring our sins into our remembrance and humble us for them . Our sins are the onely things that keepe good things from us , as the Prophet speaketh , Ier. 5.25 . Our sins are the onely causes of all miseries we are subject unto , how bitter and extreme soever they be . Because thy sins are increased ( saith the Lord , Ier. 30.15 . ) I have done these things unto thee . All the evils therefore that wee endure should worke vpon us as they did upon Gods people , Lam. 5.15 , 16. The ioy of our heart is ceased , our dance is turned into mourning , the crowne is fallen from our head , woe unto us , that wee have sinned . And it is certainely a grievous sin , and an argument of a strange stupidity and hardnesse of heart in us , that the Lord scourging us so oft , one way or other by his judgements , we mourne no more for our sins , that are the causes of it . By every judgement and affliction God calleth us to sorrow for our sin . In that day ( saith the Prophet , Esay 22.12 . did the Lord call to weeping , and to mourning . And Mic. 6.9 . The Lords voice cryeth to the City ( & so unto the towne , to the family , to the person whom he smiteth with any of his corrections ? ) And what doth it cry ? Surely the effect and summe of that cry is set down , Lam. 3.39..40 . Man suffereth for his sin , & therfore search and try your wayes , and turn againe to the Lord . He is therefore a wise and happy man that stoppeth not his eare at this cry , but heareth the rod , and who hath appointed it .

Secondly , The consideration of the hurt we have done unto others by our sins doth also give great weight to our sins , & may be a just cause of sorrow , & trouble to our minds for them . Even the hurt wee have done them in temporall things . O how it wounded Davids heart , when he saw what a pestilence he had brought among his subjects , 1 Chron. 21.17 . Let thy hand I pray thee ô Lord my God be on me , and on my fathers house , but not on thy people , that they should bee plagued . And see how long and how heavily the wrong that he had done lay upon Pauls conscience , he could never forget it . 1 Tim. 1.13 . I was a persecutor and injurious . And so it will do upon every one of our consciences one day , if we have bin injurious to any man , howsoever we sleight it now , and make nothing of it , upon pretence either of the basenes , or of the badnes of the parties we have done wrong unto . Remember what I told you of the Gibeonites ; and how Davids heart smote him for wronging Saul , as bad a man as could live , 1 Sam. 24.5 . But of all the hurts and wrongs we have done unto men by our sins , the hurt that we have done them in their soules , if we have bin any way the cause of their eternall perdition , that may be to us a just cause of sorrow , and trouble of mind for our sins . O the bloud of soules which wee have destroyed by our sins , will lye heavy , and give an intollerable weight to our sins , when God shall charge us with it . And that we may , and many doe make themselves guilty of diverse wayes . Not only 1. by drawing and forcing others to sin , by our authority ; as David did here , both the messengers he sent to bring Bathsheba unto him , 2 Sam 11,4 . and Ioab whom he commanded to make away Vriah , 2 Sam. 11.15 . and as Absalom did his servants , to murder Amnon , 2 Sam. 13.28 . and as Paul had done , upon whose conscience this lay a long time , that he had compelled many to blaspheme , Act. 26.11 . And 2. by drawing others unto sin , either by our example , or perswasion ; as David and his messengers did Bathsheba here , 2 Sam. 11.4 and as full many a one dayly doth , by being the authors , & beginning of sin unto others , as the Prophet speaketh , Mica . 1.13 . But even 3. by with-holding from any the helpe and meanes that God hath charged us to afford them , for the preserving of their soules from perdition . As you all will account that nurse that famisheth the child , by with-holding the breast , and food from it , to have bin a murderer of it , as much as if she had poisoned , or cut the throat of it . And surely many of us have just cause to feare , God will one day say to us concerning the soules of any that have perished in our flocks , that are ministers , or in our families , that are parents or masters , as he doth to the Prophet Ezek. 3.18 . His bloud will I require at thy hand .

Now for the second branch of the Doctrine . Branch 2 Though our sins may justly trouble us in all these respects , yet the chiefe thing above all others , that should move us to hate sin , and to mourne for it , is the consideration of that offence , we have committed by our sins against the Lord our God . Observe the proofe of this in three points .

First , This is that , that hath had chiefe force in keeping Gods people from sin , when they have bin tempted unto it ; As we see in the example of Ioseph , Genes. 39.9 , How can I doe this great wickednesse , and sin against God ? He considered not so much the wrong he should do his maister ( though that he knew was very great ) as the offence he should commit against God . So David professeth Ps. 19.11 . I have hid thy word in mine heart , that I might not sin against thee . The cause why he loved Gods word so much , and tooke such paines by meditation , & prayer , to make it his owne ; was , that he might bee kept from sinning against God .

Secondly . This is that that hath broken the hearts of Gods people , and caused them to melt in sorrow for sin after they have committed it , that they have done the thing that God is displeased with , that hee is grieved , and dishonoured by . This was Davids maine griefe here . And so in the confession he maketh to Nathan , 2 Sam. 12.13 . I have sinned against the Lord . And Psal. 41.4 . Lord be mercifull unto me , heale my soule , for I have sinned against thee . This was the maine thing that troubled the prodigal child that he had displeased his father , Lu. 15.18 . I will go to my father , and will say unto him , father , I have sinned against heaven , and before thee . Against thee , thee only have I sinned , and done evill in thy sight .

Thirdly , and lastly , this is the principall thing that distinguisheth the obedience & repentance , and sorrow for sin , which is sincere , from that that is counterfeit . An hypocrite we know may make great shew of obedience , & of doing the will of God , 2 Chron. 25.2 . Amaziah did that which was right in the sight of the Lord , but not with a perfect heart . The main thing that approveth the truth , & sincerity of our obedience , is this , when in doing the good things we do , we respect the Lord himselfe ; we doe that that we doe , because we would not offend him , because we desire to please and honour him . When we live not to our selves , but to the Lord , Rom. 14.7 , 8. Thus the Apostle proveth the sincerity of heart that was in those weak Christians that did make conscience , both of using , & not using the meats prohibited by the law of Moses , that both of them did it to the Lord , Rom. 14.6 . So an hypocrite may be able to mourn deeply for sin , and wish with all his heart , it were undone , in respect of the mischiefe & punishment of sin , that either he feeleth or feareth . As we see in the examples of Cain , & Saul , and Ahab , & Iudas . But this is a certaine note of Gods child , when the chiefe thing that maketh us mourne for sin , is , that we have displeased & grieved our father by it . Therfore is true repentance called by the Apostle , Act. 20.21 . Repentance toward God . Such a repentance as the respect we have unto God hath wrought in us . And the sorrow for sin that causeth repentance unto salvation , is called , 2 Cor. 7.10 . A sorrow that is according to God . So it is said of Gods people , that they lamented after the Lord . 1 Sam. 7.2 . This sorrow proceedeth not from selfe love , as the other doth , but from love to God , when though a man know himselfe to be reconciled to God , and delivered from the wrath to come ; yea because he doth so , and hath the spirit of grace that assureth him of Gods favour ; therfore he mourneth , & is troubled in heart , that he hath by his sins offended , & grieved so good a father . This is that sincere sorrow that God promiseth to worke in the hearts of his people . Zac. 12.10 . I will powre upon the house of David , and upon the inhabitants of Ierusalem , the spirit of grace , and of supplications , and they shall looke upon me whom they have pierced , and they shall mourne for him ( not for themselves ) as one mourneth for his only sonne .

Lecture XLIIII . On Psalme 51.4 . Decemb. 26. 1626.

Reason IT Followeth now that wee proceed unto the grounds and reasons of the Doctrine , & so unto the uses that are to be made of it . Now the grounds , and reasons of the Doctrine are principally two . The one taken from the consideration of the nature of sin , the other from the consideration of the nature & attributes of the Lord himselfe . And in the nature of sin two things are to be considred . 1. that every sin is a transgression of the law of God , 2. that every sin is a contempt done unto God

For the first . What is it that maketh any thought or word or action to be a sin ? Not the offending or hurting of our selves , or any other man by it , but the offending of God , and breaking of his Law . As no good duty I performe to any man , is a good worke unlesse in doing it , I respect the Lord , and do it in obedience to him . As Paul saith to Christian servants , Colos. 3.23 , 24. Whatsoever ye doe , doe it as to the Lord , and not unto men , knowing that of the Lord ye shall receive the reward of the inheritance , for ye serve the Lord Christ . So no wrong I can do to any man , is a sin , but in respect of the disobedience , & contempt I shew unto God and his Law , by doing of it . This is plain , Lev. 6.2 . If a soule sin , & commit a trespasse against the Lord , & lie unto his neighbour in that that was delivered him to keepe , or in fellowship , or in taking away by violence , or hath deceived his neighbor . No sin can be more directly committed against our neighbour , then cosenage , & theft , and robbery are , and yet ye see , that that maketh a man a sinner in these things is this , that in doing of them , he hath committed a trespasse against the Lord . Thus the Apostle when he had said every one that hath a true hope to be saved , & to go to heaven , doth purifie himselfe from all sin & corruption , & so maketh himselfe fit to go thither , giveth this for the reason of it , 1 Ioh. 3.4 . because sin is a most hainous & dangerous thing , and why so ? Whosoever committeth sin , transgresseth also the law , for sin is the transgression of the law . That that maketh sin so dangerous a thing , that that maketh Gods people so fearfull to sin , so careful to purifie , & cleanse themselves from their corruptions , is this , that by sinning , they transgresse the law of God . So the Apostle Paul teacheth us , 1 Cor. 15.56 . The sting of death is sin , & the strength of sin is the law . What is it that maketh death so painfull & terrible as it is unto men ? Surely nothing but sin , that giveth the sting unto it , and what is it that maketh sin so strong to condemne them and cast them into hell , to sting and torment the conscience as it doth ? Surely nothing but the law that giveth the strength to sin , that the law of God hath bin transgressed by it . This is the plain meaning of that which the same Apostle saith , Rom. 4.15 . The law worketh wrath , for where no law is , there is no transgression . What is it that brings Gods wrath upon man in this life , or in the life to come , that stingeth the conscience with the sense of it ? Why sin ( you will say ) and in saying so , you say truly , for so saith the holy Ghost . Ephes. 5.6 . Because of these things commeth the wrath of God upon the children of disobedience . Yea , but what is the cause that sin bringeth the wrath of God upon man ? Surely nothing but this , because by it , Gods law is transgressed , the law worketh wrath , saith the Apostle .

Secondly , this is also to be considered in the nature of sin , that by every sin that we commit , we do not only transgresse Gods law , but we also despise him & do an injury and contempt unto him . For as it is among men , when ye invite a man of worship and worth unto a feast , if you give him not his due in placing of him , though his cheere be never so good , though the place he sits in be otherwise never so convenient , though in words , & entertainment you neglect no complement towards him , yet if you place him not according to his degree , if you set one that is known to be his inferior above him , in stead of a kindnes that you have pretended , he wil esteeme that you have done a great disgrace , & indignity unto him . So is it much more in this case , If we set not the Lord in the highest roome of our hearts , if we prefer our owne will before his ( as in every sin we do ) if we sleight any commandement of his , & thinke it is no great matter to transgresse it , this is a plain contempt done unto God , & a despising of him . So the Lord doth not only esteeme of grosse sinners , that they cast him behind their backs , as he tells Ieroboam , 1 kin. 14.9 . But even of his own people , when they sin against his law . So he telleth David twice , that in committing these sins of adultry , & murder , 2 San. 12.9 , 10. he had despised his commandement , he had despised him . So he telleth Ely that in neglecting to shew that severity to his lewd sons , that he ought to have done , he despised him , 1 Sam. 2.30 . And he telleth Moses , & Aaron , that they had rebelled against him . Num. 20.24 . And so much for the first reason & ground of the doctrine .

The second reason is taken from the consideration of the nature and attributes of God , Reason . 2 the person , whose law is transgressed by our sins . Foure attributes there be in the Lord , which if we consider well , we shall easily beleeve that we are to hate our sins , and mourne for them out of this respect chiefly , that we have offended God by them .

The first is his omnipresence , & omniscience , he is present with us whersoever we are , his eye is upon us , he beholdeth us , whatsoever we are doing . Can any hide himselfe in secret places , that I should not see him saith the Lord ? ( Ier. 23.24 . ) do not I fill heaven & earth saith the Lord ? Attribute 1 & Pro. 15.3 . The eyes of the Lord are in every place , beholding the evill & the good . This was a main thing Nathan laid to Davids charge , & whereby he aggravated his sin , 2 Sam. 12.9 . Wherfore hast thou despised the commandement of the Lord to do evill in his sight ? And this was it that at this time lay so heavy upon Davids conscience , O Lord I have done this evill in thy sight . As if he had said , all my care was to be secret , to hide my sin from the eyes of men ( thou didst it secretly saith the Lord to him . 2 Sam. 12.12 ) but all this while , thine eye was upon me ; when for the committing of my filthines I had shut all out of my chamber , I could not shut out thee , when I did it in the darke , the darknes hid me not from thee ( as he speaketh , Ps. 139.12 . ) but the night shineth as the day , the darknes , and the light are both alike with thee . This is that that did even fil his heart with shame , & sorrow , when he considered that he had done so lewdly , the Lord being by , the Lord looking upon him . And surely so will this work upon every one of us also , when God shall be pleased to awaken , & touch our hearts as he did his . It is a matter of extreame shame , and trouble of mind , even to most wicked men , to know that any man hath seene them , and bin privy to that which they have done . If one know them ( saith Iob 24.17 ) they are in the terrors of the shadow of death . How much more must it trouble the heart of Gods child , when he considereth the Lord saw , & was an eye-witnes of all the foulest sins , that ever he committed . All men by nature would be much restrained from many sins , if they knew of any body , though it were but a child that were by them , to see what they did . And thus the murderer , and adulterer , are brought in by Iob 24 5. emboldening themselves , No eye shall see me . As if he had said , If they knew there were any eye to see them , they durst not do it . And they are noted for men grown to an extraordinary height in sin , that feare not at all , nor are restrained from sinning by the eye of man , that are so impudent , as they care not who see , or know , what lewdnes they do , Esa. 3.9 . Such as declare their sin as Sodom , that hide it not . Such as are like Absalom , who spread his tent upon the top of the house , and went in to his fathers concubines , in the sight of all Israel , 2. Sam. 16.22 . And will not this appeare to the child of God , when God shall open his eyes , a far greater impudency , & height of sin , that he in sinning , regarded not , nor feared the Lords eye , that he durst do such , & such things , when the Lord looked upon him ? Surely to David it did here . O Lord I have done this evill in thy sight . And so it will do to every one of us , when God shall be pleased to give us such hearts as he did unto David . For thus doth the Lord oft aggravate the sins of men . Esa. 65.12 . Therfore wil I number you to the sword , & you shal al bow down to the slaughter , because when I called , ye did not answer , when I spake ye did not heare , but did evill before mine eyes , and did choose that wherein I delighted not .

The second attribute of God , the consideration wherof , setteth forth the hainousnes of sin is his infinite holines , and the dislike he beareth unto sin . This is a chiefe attribute of his , & that wherein his glory doth principally consist . This is plain , Attribute 2 by that song of the blessed Angels , Esa. 6.3 . Holy , holy , holy , is the Lord of hosts , the whole earth is full of his glory . And in the first petition of the Lords praier , where when our Saviour would have us to pray , that Gods name may be glorified , he teacheth us to expresse it in these termes . Hallowed be thy name , let holines be ascribed unto thee . Now the Lord being thus infinitely holy , 1. He hateth and disliketh sin , there is nothing so contrary , and opposite to his nature , as sin is . No man doth hate any thing in the world , no mans heart doth so much loath or rise against any thing , as the Lords doth against sin . Hab. 1.13 . Thou art of purer eyes then to behold evill , & canst not looke on iniquity . He cannot abide to looke upon it , Ier. 44.4 . I sent unto you all my servants , the Prophets rising early . & sending them , saying , do not this abominable thing that I hate . The Lord in the ministery of all us his servants , doth in the most patheticall manner he can , perswade and entreat you to be afraid to sin , to repent of your sin , even for the Lords sake , even for this cause , because his soule doth so much hate and loath sin , Oh do not this abominable thing which I hate , 2. Because the Lord is infinitly holy , he must needs be grieved with sin . Nothing grieveth the Lord so much as sin doth . It is a great griefe to any ingenuous mind , and a thing that of all others we can worst brooke , to see our selves despised , and contemned by any . David complaineth oft of it , and prayeth against it . Ps. 119.22 . Remove from me reproach & contempt . But never was man so much grieved to see himselfe despised , as the Lord is to see men despise and sleight him , as I told you we all do , when we sin against him . Grieve not the holy spirit of God , by your corrupt communication saith the Apostle . Eph. 4.30 . As if he had said , Because he is holy , sin must needs grieve him . 3. Because the Lord is infinitly holy , sin must needs anger , disquiet , and vexe his spirit . Nothing in the world can so much provoke a man unto anger , nothing can so cut him to the heart , so vexe & disquiet his mind , as the Lord is provoked , cut to the heart , & vexed with our sins , Esa. 63.10 . They rebelled , and vexed his holy spirit . & Eze. 16.43 . Thou hast fretted me in all these things . Now when Gods child doth consider well of this , his sin must needs trouble him more in this respect , that he hath done that , that God so loatheth , & hateth , that he hath grieved and vexed him so much by it , then in respect of any evill , or punishment he hath brought upon himselfe by it . So did it David here , Against thee , thee only have I sinned . And so wil it the senslessest heart here , when God shal touch him as he did David here . O that we could consider how God may complaine of us as Ps. 95.10 . Forty yeeres long was I grieved with this generation . How long have we grieved the Lord , some of us by living in one sin , & some in another . O that we could say to our own hearts , as the Prophet doth to Ahaz , Esa. 7.13 . ô my soule is it a small thing for thee to grieve men by thy sins , that thou wilt also grieve my God ?

The third attribute of God that setteth forth the hainousnes of our sins , Attribute 3 is the infinite greatnes & majesty of the Lord Great is the Lord ( saith David Ps. 145.3 ) & greatly to be praised , his greatnes is incomprehensible . And indeede this is the beginning and foundation of all religion , and piety to esteme the Lord to be higher then the highest . Eccl. 5.8 , and to acknowledge in our hearts this infinite greatnes and majesty of the Lord , Ascribe ye greatnes to our God , saith Moses , Deut. 32.3 . And thus did the blessed Virgin , Lu. 1.46 . My soule doth magnifie the Lord . Every transgression even among men , is more or lesse hainous , according as the person is , against whom it is committed . He that doth smite his father or his mother , or but curse & revile them , shall surely be put to death , saith the Lord in his Law . Exo. 21.15 , 17. Whereas the reviling , yea , or wounding , or maiming of another man , was not so great a sin , nor to be punished in so severe a manner , as you may 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.

Attribute 4 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 refuge for us . Gods people have no other refuge to flye unto in all their distresses , but him alone . Yea , nature hath taught this to all men ; as wee may see both in Scripture , Ion. 1.5 . and in dayly experience , how the worst will looke towards God in their extreame sicknesse , and send for the minister then to pray for them . For that which Solomon saith of riches , Prov. 11.4 . may bee said of pleasures , and friends , and all other things wee have most set our hearts on , they will not availe us in the day of wrath . Loe , thus good and gracious the Lord hath beene to every one of us , even in the things that concerne this mortall life , but 2. he hath shewed much more goodnesse to our soules , then all this commeth to . For as our soules are farre more excellent then our bodies , so the Lord hath much more care of them , then of our bodies . Hee is in a speciall manner called the father of spirits , Heb. 12.9 . and hath doubtlesse a fatherly care of them in a speciall manner . Let me therefore say to you as the Prophet doth , Ps. 6● . ●6 . Come and heare , all ye that feare God , & I will declare what hee hath done ( not for my soule onely , but ) for every one of your soules . Neither will I speake of those bounties of the Lord , that are peculiar to some choice servants of his , but of those that are common to all that doe unfeinedly feare him , even to the meanest of them . Nor of all them neither , but of three of them only , which may sufficiently serve to demonstrate this point .

First . When wee had lost our selves by the voluntary transgression of our first parents , and made our selves the children of his wrath , and slaves of the Devill : hee bought us againe with no meaner a ransome , then the bloud of his only Sonne , Iohn 3.16 . So God loved the world , that he gave his onely begotten Sonne : that whosoever beleeveth in him , might not perish , but have life everlasting . And how did he give him ? The Apostle telleth us , Rom. 8.32 . Hee spared not his owne sonne , but delivered him up for us all . He did not remit unto him the least jot of those torments that were due in his justice to our sins , but made him a curse for us , as the Apostle speaketh , Gal. 3.13 . Hee dranke at the hand of the Lord , the cup of his fury ( as the Prophet speaketh in another case , Esa. 51.17 . ) He drunke the dregs of the cup of trembling , and wrung them out . This amplifyeth greatly the goodnesse , and bounty of the Lord to his people , that this ransome was paid for them , in a speciall manner , Esa. 53.5 . Hee was wounded for our transgressions , he was bruised for our iniquities , and verse 12. He hare the sins of many . He prayed not for the world , Iohn 17.9 . Oh what a goodnesse of God was this to us , that passing by , and neglecting the greatest part of the world , he should thinke upon us in a speciall manner , to pay such a ransome for us . Oh what cause have every one of us to admire this mercy of the Lord , and to say with Iob 7.17 . What is man that thou shouldest magnifie him , and that thou shouldest set thine heart upon him ? What was I , that thou shouldest make so precious account of me , that thou shouldest pay such a ransome to redeeme my soule ?

Secondly , when we lay snorting in our sins without all regard either to our owne wretched condition , or to the ransome that was paid for us , he awakened us , and called us to the knowledge of our selves , and of Christ . Hee cryed to us , as Cantic 6.13 . Returne returne ô Shulamite , returne returne , that wee may looke upon thee ; He besought us to bee reconciled to him , as the Apostle speaketh , 2 Cor. 5.20 . stood long at our doore , and knocked , Rev. 3.20 waited long and endured many a repulse from us , as he saith , Rom. 10.21 . All the day I have stretched out my hands unto a rebellious and a gaine saying people ; and at last overcame us with his kindnesse , changed and converted our hearts , and made us new creatures . When the Apostle had said , Ephes. 2.5 . Even when wee were dead in sins he quickned us ; he addeth , by grace yee are saved . Nothing but grace , nothing but the goodnesse of God was the cause of it . He wrought such a change in us , as is mentioned , Esay 11.6 . The wolfe shall dwell with the lambe , and the leopard shall lye downe with the kid , and the calfe and the young lyon and the fatling together , and a little child shall leade them . And this also doth greatly amplifie the goodnesse of God towards us in our conversion , if we shall consider how rare a mercie it is . 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by farre . He sheweth his word unto Iacob ( saith the Psalmist Psal. 147.19 , 20. ) his statutes and his judgements unto Israel . He hath not dealt so with any nation , and as for his judgements , they have not knowne them . 2. How few of those that the Lord vouchsafeth the outward calling unto , receive grace to believe , and obey the truth ; as our Saviour speaketh , Mat. 22.14 . Many are called , but few are chosen . How many our selves may observe of our owne kindred , of our owne neighbours , of them that have as long as we obtained the same meanes , of our betters every way , of them whose lives have beene far more civill and unblameable then ours , whom yet God vouchsafeth no such grace unto . So that I may say to you as the Apostle doth , 1 Cor. 1.26 . You see your calling brethren , how that not many wise men after the flesh , not many mighty , not many noble are called . This consideration was the thing that bred such zealous love in Davids heart toward the Lord , 2 Sam. 6.21 . It was before the Lord ( saith he to scoffing Michall ) which chose me before thy father , and before all his house , to appoint mee ruler over the people of the Lord , over Israel , therefore will I play before the Lord . This was that that moved our blessed Saviour to rejoyce so in his spirit , in the behalfe of the faithfull in his time and ascribe it all meerely to the free grace and goodnesse of the Lord . Luke 10.21 . Thou hast hid these things from the wise and prudent , and hast revealed them unto babes .

Thirdly , When after he had thus converted and called us , wee have beene apt through our frailty and corruption ever and anon to fall away from him againe ; we are kept by the power of God unto salvation , as the Apostle speaketh , 1 Pet. 1.5 . he will not suffer his to take such falls as shall breake their neckes , or to fall into such pits , as we should never get out of againe . Hee will keepe the feet of his Saints from such falls , as Hannah speaketh , 1 Sam 2.9 . Hee hath beat us for falling , and haply for our carelesnesse , left us to take such falls as have bruised us fore , or broken an arme or a leg of us , but he 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 ret●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 are to be made of this point . And those are foure principally . 1. For instruction . 2. For the triall and examination of our selves . 3. For exhortation . 4 , For reproofe .

Vse 1. And first for instruction , To teach us how to judge of the hainousnesse of sin , that no sin is small or light to be accounted of , every sin even that that we thinke to be the least is a dead worke , as the Apostle calleth it , Heb. 6.1 . deserveth eternall death . This is a point of great use . 1. To worke in us more feare of sin , and to arme us against a conceit that usually emboldneth us to many sins and hardeneth us in them , because wee thinke that they are but small ones . 2. To confirme us against the error of the Papists , who to maintaine many other of their false doctrines the better , their doctrine of possibility to keepe the whole Law , their doctrine of merit , their doctrine of Purgatory , and such like ; doe teach that all sins are not in their owne nature mortall , nor doe deserve eternall death , but that some transgressions of the Law of God are onely veniall sins .

Foure things there bee that will make the truth that wee maintaine against them in this point , evident unto you .

First , Consider the father that begetteth and engendreth it in us , and that is the devill , who is the father of every lye , not of the pernicious lye onely , but of every lye , Ioh. 8.44 . and of every vaine and petry oath , Mat. 5.37 . Whatsoever is more then these ( that is then yea in affirming any thing , and nay in denying ) cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked one ; that is from the devill , as the same phrase is used , 1 Iohn 3.12 .

Secondly , Consider the punishment that the righteous God hath inflicted upon men , even for the smallest sins . And that not onely upon such as wee have no cause to doubt but that they were reprobates , as upon Saul who for sparing of Agag , and saving the fattest of the oxen , and of the sheepe for sacrifice was utterly rejected of God , 1 Sam. 15.23 . and upon Ananias and Saphira , who for dissembling in a small matter were suddenly strucken dead , Acts 5.3 . But even upon such as we have no cause to doubt , but they were his elect children ; as upon Lots wife who for looking backe ( out of a loathnesse to leave the profits and pleasures of Sodom ) was turned into a pillar of salt , Gen. 19.26 . 2. Vpon fifty thousand men of Bethshemesh who were slaine for looking into the Arke , 1 Sam. 6.19 . 3. Vpon Vzzah for touching and staying the Arke when it was in danger to have fallen , 2 Sam. 6.7.5 4. Vpon the young Prophet , who being deceived by the old Prophet , did but eate and drinke in Bethel , which God had forbidden him to do , 1 King . 13.24 . 5. Vpon the man that was slaine by a lyon for refusing to smite a Prophet of the Lord , when God had commanded him , 1 King . 20.36 . 6. Vpon Moses himselfe whom God would have slaine in the Inn for delaying the circumcision of his child , Exod. 4.24 . 7. Vpon many of the elect Corinthians , that for this very cause were smitten with death , because they came unpreparedly unto the Lords table . 1 Cor. 11.30 .

If any man shall object that these examples of Gods marvellous severity upon men for small sins , Object . prove not that every small sin deserveth eternall death . For we are not to thinke that any of these seven sorts , that have beene brought for examples died eternally .

I answer , Answ. It is true . But these corporall deaths that the Lord smote them with in this manner , were evident documents and demonstrations that every one of them were worthy of eternall death for these sins . For so the Apostle proveth that infants that never committed actuall sin are worthy of condemnation , because they also doe die , Rom. 15.14 — 16. And indeed this is the due desert of all sin , Rom. 6.23 . The wages of sin is death . What death ? That appeareth by the other member of the verse , But the gift of God is eternall life through Iesus Christ our Lord . And thus runneth the sentence of the most righteous law of God , Galat. 3.10 . Cursed is every one that continueth not in all things that are written in the booke of the law to doe them . The least breach of the Law , the least omission of any duty commanded in it , maketh men liable to the curse of God . And to all that are under the curse of God , eternall death belongeth ; according to that , Mat. 25.41 . Depart from me ye cursed into everlasting fire prepared for the devill and his Angels .

Thirdly , Consider the price whereby we are redeemed from the punishment that is due unto us for the least offence that ever we committed against the Law of God , and it will appeare that the least sin deserveth no lesse then eternall death . If it were true that a man might be cleansed from the guilt of the least transgression of Gods Law by the sprinkling of a little holy water , or by entring into an hallowed Church , or by a knocke upon the brest , or by a Bishops blessing ( as the Papists teach ) then it might well be granted that some sins are veniall , and doe not deserve eternall death . But the Scripture teacheth that it is the blood of Christ that cleanseth us from all sin , 1 Iohn 17. from the least aswell as from the greatest . And therefore Gods people under the Law that had committed any sin against any of Gods commandements , though they had done it ignorantly , must bring their sacrifice unto the Priest or else there could be no atonement made betweene God and them , Levi. 5.17 , 18.

Fourthly and lastly , Consider the reason of this , which hath beene at large delivered in the handling of the doctrine ; namely , that neither our obedience nor our sin is to be valued according to the greatnesse or smallnesse of the thing that is commanded or forbidden , nor according to the greatnesse or smallnesse of the good or hurt that is done to man by it , but according to the greatnesse and authority of the person that doth command or forbid the thing . So when Saul thought that that hee had done , if it were any fault was but a very small one , Samuel telleth him , 1 Sam. 15.23 . Rebellion is as the sin of witchcraft , and stubbornesse is as iniquity and idolatry . As if he should say , Thou wilt acknowledge witchcraft and idolatry to bee very hainous sins , and I tell thee Saul thy rebellion , and stubbornesse against Gods Law is no lesse a sin then that . Why , but Saul might have said , alas I did not this out of a rebellious and stubborne minde , wilfully to offend God , I did it out of a good intent , and the people perswaded me to it , and I thought it a shame for me to be lesse forward and zealous to provide for Gods worship then they . Yea , but saith Samuel thou hadst the commandement of God to the contrary , thou hast sleighted , and set light by Gods commandement , and the Lord accounteth this neglect of his commandement , no lesse then rebellion , and stubbornesse , then witchcraft and idolatry .

Object . 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 ?

Answ. 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. ● , 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 , Applic. 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 .

Vse 2. 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 ; Vse 3. 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 that is in reputation for wisedome , and honour .

And this must needs be so , 1. Because in giving our selves liberty in the least thing that we know God hath forbidden , we break the bond & cord that should restraine us from any sin , namely the conscience of the commandement of the Lord against it . If this yoke be once shaken off , if once this bond be of no force with us , but we grow in the least thing to say , as Psal. 2.3 . Let us breake their hands asunder , and cast their cords from us , what can be of force to hold us fast to the Lord , or to bind or restraine us from the foulest , and grossest sins ? 2. Because it is the naturall effect of sin ( specially being wittingly committed ) to make a man apter to sin , to go further in sin . Rom. 6.19 . You have yeelded your members servants to uncleannes , and to iniquity unto iniquity . 3. Because God in his just judgement is wont to punish sin by sin , to punish mens carelesnes , and loosenes , and security in smaller sins , by leaving them to themselves , & giving them up to grosser sins , 2 Thess. 2.10 , 11. Because men received not the love of the truth ( professed it formally , but joyed not , tooke no comfort in it ; a common sin ( God knoweth in these dayes , and such as most men count a very small sin ( if any sin at all ) for this cause God shall send them strong delusion , that they should beleeve a lie ; For this God giveth men up to popery : The surest way then for a man to keepe himselfe from falling into grosse sins , is to be afraid of , and make conscience of the smallest sins . This is plaine in that prayer of David , Psal. 19.12 , 13. Cleanse thou me from secret faults , keepe back thy servant also from presumptuous sins , let them not have dominion over me , then shall I be upright , and I shall be innocent from the great transgression . So Iob to preserve himselfe from fornication , and adultery , made a covenant with his eye , and with his thought also , bound them to the good abearing , Iob 31.1 . resolved with himselfe to make conscience of , and to abstaine from all wanton lookes , and thoughts also ; and so long as he did so , hee was safe enough from falling into those grosse sins . On the contrary David giving himselfe liberty in idlenesse , and wanton lookes , 2. Sam. 11.1 , 2. was left to himselfe to fall to those foule sins , he so much bewaileth and complaineth of in this psalme . This is then the first motive to perswade us to make conscience even of the smallest sins , because else we shall bee in danger to fall into grosse and most hainous sins .

The second motive unto it is this , that by these small sins we bring our selves into greater danger ( in some respects ) then by committing of those that we do account greater . For great sins are more easily discerned , and felt , and repented of , and consequently pardoned , then these smaller sins are . These without great circumspection and watchfulnesse , we shall hardly take notice of , or be troubled at all for them , but go on in them without repentance , and consequently without any assurance of the forgivenesse of them . In this respect , we find that the civill , honest , and morall man that hath lived unblamably in respct of any grosse sin all his life time , is in farre worse case then many a one that hath bin a notorious evil liver , as our Saviour telleth the Pharisees , Mat. 21.31 . Verily I say unto you , that the Publicans and the harlots go into the kingdome of God before you .

The third and last motive is this , that hee that giveth liberty to himselfe in the least sin , doth not abstaine from the grossest out of conscience towards God , because God forbiddeth it , and is offended with it , but out of some hie respects . Thus the Apostle proveth , that he that giveth himselfe liberty to offend against any one point of the law , though he seeme to keepe all the rest , is guilty of all , and doth not indeed with any uprightnes of heart , keep any one of the commandements of God , Iam. 2.10 , 11. Because he that said , do not commit adultery ; said also , do not kill . He that said , Levit. 24.16 . Hee that blasphemeth the name of the Lord , shall surely be put to death , sweare not great oathes , hath said also , Matt. 5.34 . Sweare not at all . He that hath said , Levit. 19.17 . Thou shalt not hate thy brother in thy heart ; hath said also , Col. 3.8 . Put away anger , yeeld not unto , please not thy selfe in this , that thou art so apt to be angry . He that hath said , Exo. 20.10 . on the Sabbath thou shalt doe no manner of worke , hath said also , Esay . 58.13 . Thou mayest not follow thy pleasures on my holy day — nor speake thine owne words . He that hath said , we must use to pray , and God will powre out his wrath upon the families that call not on his name , Ieremy 10.25 . hath said also , Iohn 4.24 . God is a spirit , and they that worship him , must worship him in spirit , and in truth and Exodus 20.17 . The Lord will not hold him guiltlesse , that taketh his name in vaine . He that hath sayd , Esay 1.16 . Cease to do evill , do nothing that is evill , do no hurt to any , hath said also in the next verse , Esay 1.17 . Learne to do well , and Matthew 25.30 . Cast the unprofitable servant ( him that hath done no good , whose life hath beene no way usefull nor profitable unto others ) into utter darkenesse , and Ephes. 5.16 . Redeeme the time , make conscience of spending it unfruitfully . Lastly , He that hath said , 1 Pet ▪ 1.15 . Bee ye holy in all manner of conversation ; that is , in all outward actions and words , hath said also , Prov. 2.23 . Keepe thy heart with all diligence . So that if a man make no conscience of his thoughts , how vaine , wanton , malicious , worldly they bee , that never troubleth him , certainly he is not restrained from any wicked speeches , or actions out of conscience to Gods commandement , but out of some other respects , and consequently there is no truth of heart in him .

Object . One thing there is that our foolsh hearts art apt to object against this exhortation . We are apt to thinke that this precisenesse , this strictnesse to watch , and take heed to our selves , that wee offend not in the least thing , putteth such a yoke upon a Christians necke , as no man is able to beare , maketh the life of a Christian , a meere drudgery , a most painfull , and uncomfortable life . Wee have an old proverb , Qui medicè vivit miserè vivit If a man have so crazy a stomack , that if in eating or drinking , he swerve never so little from the rules of Physicke , or from his ordinary dyet , hee will straight be much out of temper , surely that mans life must needs be very uncomfortable unto him . And so many men thinke it is with them whose consciences are so tender , and nice , that the least sin will trouble them . Answ.

To this I answer . 1. That a Christian life is certainly very painfull to flesh and blood , and if we will admit of no duty to be enjoyned us , but that which is easie , we must never looke to come to heaven . Wee know who it was that said , Matth. 7.14 . Strait is the gate , and narrow is the way that leadeth unto life , and few there be that finde it . And though it be an evill temper and constitution of the body , to be too tender ; yet cannot the conscience be too tender : the best temper and constitution of the conscience , is to be sensible of the least sin . Keepe my law ( saith the Lord , Proverbs 7.2 . ) as the apple of thine eye . The conscience of Gods child towards Gods commandements , is as tender a thing as the apple of the eye , the least thing will offend it . 2. This precisenes in making conscience of the least sin , will not make a Christian life wearisome and uncomfortable unto him ; nay , it is the onely way to make our lives comfortable unto us indeed , if we could bring our hearts to this , to make conscience of the least sin . It is a certaine truth which Solomon speaketh of all the wayes of true piety , Prov. 3.17 . Her wayes are wayes of pleasantnesse , and all her pathes are peace . Certainly , every yoke of Christ is easie , and every burden that he layeth upon us is light ; as he telleth us that cannot deceive us , Matth. 11.30 . His commandements are not grievous , saith the Apostle , 1 Iohn 5.3 . The strictnesse , and precisenesse of obedience that the Lord requireth of us in this case , is not a legall strictnesse , and precisenesse of obedience , but an Evangelicall , 2 Cor. 8.12 . If there be first a willing mind , it is accepted . God requireth no more of us , but that we wittingly give not our selves liberty in the least sin , but that we doe our unfeined endeavour to keepe our selves from the least sin , and not to suffer the least of our corruptions to passe without a censure , no not a thought , no not a dreame that favoureth of corruption , as it appeareth by the equitie of that law which wee find . Deuteron. 23.10 , 11. This precisenesse ( and nothing without this ) will give us assurance of the uprightnesse of our hearts , and this assurance will breed that peace , and soundnesse of joy in us , as nothing in the world besides is able to doe . So it is said of the people in Davids time , 1 Chron. 29.9 The people rejoyced , for that they had offered willingly , because with a perfect heart they had offered willingly . This is that that worketh true confidence , and security in the conscience of a Christian , as David speaketh , Psal. 119.6 . Then shall I not be ashamed , when I have respect unto all thy commandements . Such need not feare their sins , nor the curse of the law due to sin ; For against such there is no law , as the Apostle speaketh , Gal. 5.23 .

The fourth and last use that this doctrine serveth unto , Vse 4. is for reproofe of such as blame many of Gods servants , for nothing more then this , that they are so precise in trifles , in matters of very small moment . This they taxe them for , as for a very foule fault . They love ( say they ) to be singular , and to shew themselves more holy then all other men in matters of nothing . Forsooth they will not do as other men do . Nay , they will not speake as other men speake . O , they may not sweare , no not by faith & troth . This ridiculous precisenes in toyes & trifles ( say they ) we cannot abide . And this is certainly one chiefe ground of all the contempt & hatred that most men do beare unto the servants of God , they esteem us all to be no better then hypocrites because of this . Now unto these men , I have three things to say , 1. That there is a kind of precisenes in smal matters , that is indeed to be blamed as a certain note of hypocrisie . 2 That all precisenes is not so . 3. How men should carry themselves towards such as they so much mislike .

And for the first , I will give you two notes to try it by . 1. Why men are strict , and precise , and place religion and holinesse in such things as God hath given no such commandement nor direction for in his word . The strictnesse , and precisenesse of the Pharisees in observing their purifications our Saviour calleth hypocrisie ; because they had no ground for their conscience therein , but onely the commandement and traditions of men , Matth. 7.6 , 7. The precisenesse of the Papists in keeping their Lent , and abstaining from meat , upon opinion of holinesse , the Apostle calleth hypocrisie , because there is no warrant for it in the Word . For every creature of God is sanctified , ( and the use of it allowed unto us ) by the Word , 1 Timothy 4.2.5 . And certainly there are a world of such Popish hypocrites , that are exceedingly scrupulous , and precise , and zealous in observing the traditions of men ; that doe observe sundry rites , and customes of the Church , not onely out of obedience to the authority , whereby they are enjoyned , but even out of conscience , to the things themselves , and perswasion that neither of the Sacraments would doe them or their children good , if they should be received without those ceremonies that the Church hath enjoyned ; their feare towards God , is taught by the precepts of men , as the Prophet speaketh , Esa. 29.13 . that will urge and presse their ministers much more for the observation of these things , then either for preaching , or any other dutie of his ministery , that God hath enjoyned him . These precisians are grosse hypocrites certainely . 2. Admit we have a commandement of God against these things that we are so scrupulous , and precise in , yet if we make more conscience of the commandements of God , touching these smaller things , then we doe of the greatest and weightiest of them , this is also a certaine note of an hypocrite . For so our Saviour proveth the Pharisees to be hypocrites , because they were so precise in tithing of Mint , and Annise , and Cummin ( which yet they had a commandement from God to doe ) and yet omitted the weightier matters of the law , as judgement , and mercy , and fidelity ; they strained at a gnat , and swallowed a camell . Mat. 23.23 , 24. And this is the first thing I have to say unto these men ; there is a kind of precisenesse in small matters that is no better then hypocrisie .

Secondly , I say that all precisenes even in small matters is not hypocrisie . It is no folly nor fault in a Christian , to be precise in avoiding , and making conscience of the least thing , that God hath forbidden us . Nay it is certainly the fault of the best of us , that we are not so strict , and precise that way , as we ought to be . This I will make plaine unto you , both by examples , and by precepts . The examples are three . Daniel was precise even in a matter of ceremony , Dan. 1.8 . H● purposed in his heart , that he would not defile himselfe , with the portion of the Kings meate . Our Saviour was so precise , even in a matter of circumstance in Gods worship , as that because God had commanded the passeover should bee celebrated upon the fourteenth day of the first moneth , Numb. 9.3 . he was content to be singular , and to differ in his judgement , and practise from the whole Church , rather then he would swerve from Gods commandement even in so small a matter . And for this cause , though the whole Church did put of the passeover that yeare , from the fourteenth , to the sixteenth day of the first moneth , because that was the Sabbath ( and by a tradition of the Elders , they were forbidden to keepe two such festivities so neere together ) yet durst not our Saviour doe so , but kept his passeover two dayes before them , as appeareth , Ioh. 19.14 . the day that hee was crucified on ( which was you know the day after his passeover ) was the day before theirs , the day of the preparation of the passeover . The last example is Mordecayes , of whom we read , that he durst not do the smallest thing , no not so much as yeeld a formall complementall curtesie to Haman ( being forbidden of God ) no not to prevent the destruction of the whole Church , that was likely to have ensued upon it , as you may see Ester 3.2.6 .

The precepts , and rules we have in Gods word to guide us in this case , are likewise three . 1. We may not commit the least sin for the preventing of the greatest danger that may possibly ensue , if we doe it not . We may not do evill , that good may come of it . Rom. 3.8 . 2. We may not wittingly commit , or consent to the least sin , no not for the preventing of a farre greater and fouler sin . Neither can Lot be excused , who to keepe the Sodomites from committing the sin against nature , offered them his two daughters to commit adultery withall . Genes. 19.8 . There can bee no such necessitie layd upon Gods child at any time , that hee must needs doe either the smaller sins or the greater . But in these two cases of exigency , when there seemeth a necessity of sinning for the preventing of danger , or for the preventing of greater sin , we must follow the counsell of the Prophet , Psal. 37.5 . Commit thy way to the Lord , trust also in him , and he shall bring it to passe . Rest upon the power , and promises of God , who can deliver us out of these perplexities , without the helpe of any of our sins . As Peter perswading Christian women from vanity , and pride in their attire , answereth a secret objection they might make against this ; Alas ▪ our husbands being infidels will hate us , and misuse us , yea , and bee ready to fall to a liking of other women , if we do not platt our haire , and make our selves as brave as we can , and paint us , and follow every fashion : to this he answereth by propounding to them the example of holy women of old time , and telleth them how they armed themselves against this ; they trusted in God , and were not afraid of any amazement , and so doe you , 1 Pet. 3.5 , 6. Thirdly , and lastly . Wee may not dare to doe any thing that we see cause to doubt that God hath forbidden it to be done , Rom. 14.23 . He that doubteth is damned if he eate . As if the Apostle had said ; even this is sufficient to condemne a man ( if he repent not of it ) that he hath given liberty to himselfe , to doe that that he doubted was unlawfull , and forbidden of God .

The third and last thing I have to say unto these men , is to advise , and warne them to take heed how they hate , and scorne any ( whom otherwise they can take no exception unto ) for their precisenesse in such things , as themselves account trifles , and toves . But first enquire into their grounds and reasons , why they doe so . And if you find they have good warrant in the word , to doe as they doe , commend them , encourage them , imitate them , and say with David , Psal. 119.63 . I am a companion of all them that feare thee , and of them that keepe thy precepts . But if you shall find , that through their weakenesse and ignorance , they mistake their grounds , and have no good warrant for that they doe , but are more scupulous , and doubtfull in these things , then they have just cause to be ; yet pity them , instruct them with meeknesse , and shew them their errour ; persecute them not , nor hate them for the errour of their judgement , but beare with them , till they may be better informed . We that are strong ( saith the Apostle , Rom. 15.1 . ) ought to beare with the infirmities of the weake , and not to ple●se our selves . And though they be in errour , yet love them for this , that they dare not do anything , that they doubt would offend God . Certainly this is a thing not to be derided and scorned , but to bee beloved , and commended , whersoever we see it . For this the Apostle loved the Iewes in his time , and professeth Rom. 10.1 , 2. that his hearts desire , and prayer to God for them , was that they might be saved : because he saw , and hare them record , that they had the zeale of God , though it w●re not according to knowledge . Take heed of hating any for this , for this is a part of the image of God , and worke of his spirit , and therefore to hate this in any ( though I dare not say it is the sin against the holy Ghost ) yet do I confidently affirme , that it is a neere neighbour unto it ; and though it be not impossible , yet will certainly be found a very difficult and rare thing , for any to be renewed by repentance that shall fall so farre .

Lecture XLVIII . On Psalme 51.4 . Febru. 6. 1626.

NOw followeth the reason , why David professing his repentance , and suing to God for mercy in the pardon of his sins , doth make confession of his sin , and accuse himselfe before God for it , not only in generall termes , but in particular ; and the reason is contained in these words . That thou mightest be justified when thou speakest , and be cleare when thou judgest . For these words have reference , not to those that go immediatly before them in this verse , as if his meaning should be , I have therefore sinned against thee , and done this evill in thy sight , that thou mightest be justified when thou speakest , &c. But these words have reference to the third verse , and his meaning is this . I acknowledge my transgressions , and accuse my selfe in this manner , that I may justifie thee , and give glory unto thee and acknowledge thy righteousnesse , both in that which thou hast spoken and threatned against me by thy servant Nathan , and in those judgements also which thou hast already executed upon me , in taking away my child , and which thou shalt also hereafter be pleased to lay upon me for my sinne .

So that you see there be two parts of this reason , why David doth thus confesse his sinne . 1 That God might be justified in whatsoever he had spoken . 2 That God might be cleared in the judgements he had already , or should further execute upon him .

Nota. So that the first thing we have heere to observe , is this ; that though the message the Lord had sent unto him , that which he had spoken to him by Nathan , were in it selfe very sharpe and dolefull ; as you shall see it recorded , 2 Sam. 12.10 — 12. namely , 1. That the sword shall never depart from his house , 2. That he would raise up evill against him out of his owne house , 3. That his wives should be defiled , and abused by his owne son , and that before his owne eyes , that is , himselfe should know it , 4. That all this should be done openly , all Israel should take notice of it ; yet doth David 1 justifie the Lord in all this , yea 2 he professeth heere that he did therefore thus accuse himselfe , that he might justifie the Lord , in all this that he hath said against him .

From whence this Doctrine ariseth for our instruction .

Doct. 15 The Lord must be justified in whatsoever he hath spoken . The man that it truly humbled for his sinns dareth not gaine say or murmur against any thing , that the Lord hath spoken , but is apt to justifie him in it . Before I come to the confirmation of the Doctrine the tearmes of it must in a word be explaned by answering two questions .

Quest. 1 First , How doth the Lord speake unto men ?

Answ. I answer , In old time God spake to his people . 1. Sometimes openly by a lively , and audible voice ; thus he delivered to them the ten commandements the summe of the law ; In which respect they are called lively oracles , Acts 7.38 . 2. Sometimes secretly by dreames and visions , Acts 18.9 . God spake to Paul by night in a vision . Now also God speaketh to his people but after another manner . 1. By the holy Scriptures , for by them the spirit of God is said to speake to the Churches , Rev. 2 7. They are therefore called the Oracles of God , Heb. 5. ●2 . 2. By the ministery of his servants that speake to us by authority , and commission from him , and by warrant of his word . As that which Nathan spake heere , David saith God spake . So saith our Saviour , Luk. 10.16 . He that heareth you , heareth me .

Quest. 2 Secondly , How may men be said to justifie the Lord in whatsoever he speaketh ▪

Answ. I answer , 1. When they beleeve it to be true , and give credit unto it . 2. When they yeeld consent to it , and allow it to be just , and equall . 3. When they take it to heart , and submit themselves unto it . Thus must God be justified in whatsoever he hath spoken , in every part of his word . The word of God we shall finde consisteth of foure parts . 1. There is the word of Doctrine , and history , sundry truths are delivered , and affirmed in the holy Scripture , that are neither precepts , nor promises , nor reproofes or threatnings . 2. There is the word of precept or commandement . 3. There is the word of promise . 4. There is the word of reproofe and denunciation of Gods judgements against sinne .

First , We must undoubtedly beleeve , and give credit to whatsoever God hath spoken ; though the thing seeme never so unlikely , never so much against reason , yet when once God hath spoken it , when we have his word for it , we must make no do doubt nor question of it . See this 1 in the word of Doctrine and history in all truths taught us in the holy Scripture . As that the world was made of nothing , onely by the word of God . Heb. 11.3 . Through faith we understand ( know , and are fully perswaded ) that the worlds ( this , and that that is to come ) were framed by the Word of God . And that the bodies of all men howsoever they died , shall rise againe at the last day , Iob 19.26 . I know ( and am fully perswaded ) that though after my skin the wormes destroy this body , yet in my flesh I shall see God . See it 2 in the word of precept . What a strange commandement was that that Abraham received from God , Gen. 22.2 . to sacrifice his owne sonne , and that that Paul received , that he that had beene so bitter a persecutor , and so infamous for it , throughout the whole world should goe and preach the Gospell both to the Iewes , and Gentiles ? How many reasons might they have alledged against these commandements ? yet when God had once spoken it , they were fully perswaded they must doe it , and went about it presently , without all reasoning or disputing against it . And as Paul saith , Gal. 1.16 . Immediatly ( so soone as I had received this commandement ) I conferred not with flesh , and bloud . See this also 3 in the word of promise . What a strange promise was that which God made to Abraham when hee was an hundred yeares old that he would give him a seed and posterity that should be as innumerable as the stars in the firmament , Gen. 15.5 . and that by Sarah an old , and a barren woman , Gen. 17.16 . How many things might they both have objected against this ? Yet they did not , but undoubtedly beleeved it should be , even as God had spoken , they justified the Lord when he had spoken the word . As Paul saith of Abraham , Rom. 4.20 , 21. He staggered not at the promise of God through unbeleefe but was strong in faith , giving glory to God , and being fully perswaded that what he had promised , he was able also to performe . And of Sarah he saith , Heb. 11.11 . She judged him faithfull who had promised . 4 and lastly , See a proofe of this first degree in the word of reproofe , and threatning ( which most directly suiteth with my Text heere , though the words be so generall , as they may not be restrained to that onely ) What likelihood was there in that reproofe , and threatning which God delivered to Noah , and would have him to preach , and publish to the whole world . Gen. 6.13 . The end of all flesh is come before me , for the earth is filled with violence through them ; and behold I will destroy them , with the earth ? And how would God destroy them ? By a floud , verse 17. I even I do bring a floud of waters upon the earth , to destroy all flesh . How unlikely , how impossible would this seeme to all wise men in the world ? How would they scorne and deride Noahs preaching of such a doctrine as this ? Yet did Noah verily beleeve this and preached this , 2 Pet. 2.5 . Why ? Because God had said it , he justified the Lord in that he had spoken . As the Apostle saith , Heb. 11.7 . By faith Noah being warned of God of things not seene as yet , moved with feare , prepared an arke . So what likelihood of truth was there in the reproofe and threatning of vengeance that Ionah preached to the Ninivites , Ionah 3.4 . He cryed and said yet forty daies and Niniveh shall be overthrowne . Yet because God had said this ( though he spake this to them not immediatly , nor by an Angell neither , but by a man , a stranger , a weake man ) they verily beleeved it would be so , if they by extraordinary repentance , and humiliation did not prevent it . For so it is said , Ionah 3.5 . So the people of Nineveh beleeved God , and proclaimed a fast . Thus you see the confirmation of the doctrine in the first degree of proofes ; we must beleeve whatsoever God hath delivered to us in his word without all reasoning against it ; we must justifie the Lord , in whatsoever he hath spoken .

The second degree wherein God must be justified in whatsoever hee hath spoken ▪ is this . We must not onely beleeve every thing to be undoubtedly true which God hath spoken , but also allow , and approve of it as most just and equall without all murmuring against it . See the truth of this 1 in the word of Doctrine , and of all those truths that God hath revealed to us in his word . Psal. 19.9 . The judgements of the Lord ( by which he meaneth the whole word , not the law onely as appeareth plainely by the effect of them mentioned vers. 10. ) are true ( and not so onely but ) righteous altogether . According to that which the Lord speaketh of them , Pro. 8.8 . All the words of my mouth are in righteousnesse , there is nothing that is froward or perverse in them . There is not one Doctrine taught , nothing appointed , but it is most holy and pure , and good . Thus must we justifie the Lord , in whatsoever he hath spoken . 2 In the word of precept , even those commandements of God which are most against us , and those corruptions that are strongest in us . So speaketh David , Psal. 119.128 . I esteeme all thy precepts concerning all things , to be right . And Paul Rom. 7.12 . The law is holy , and the commandement is holy , and just , and good . 3 So must we also justifie the Lord in all his reproofes , and threatnings how sharpe soever they have beene . So did the King , and Princes of Iuda when they were sharply reproved and menaced by Semajah the Prophet they replyed not , nor fretted against the Prophet but confessed 2 Chron. 12.6 . The Lord is righteous . And Hezekiah when Esay dealt roundly with him in the name of the Lord , for shewing all his treasures to the King of Babilons Embassadours , 2 King . 20.19 . Good is the word of the Lord , which thou hast spoken . Yea the Lord requireth this of all his people , that they say Amen , and set their seale to every curse of his law , and that upon paine of his eternall curse . Deut. 27.26 . Cursed be he that confirmeth not all the words of this law , and all the people shall say Amen .

The third , and last degree wherein God must be justified in whatsoever hee hath spoken , is this , we must receive , take to heart , and submit our selves to the word in all things . So it is said of Iohns hearers , Luk. 7.29 , 30. All the people that heard him and the publicans justified God , being baptized with the baptisme of Iohn , ( they tooke to heart the things that God spake by him , and submitted themselves to Gods ordinance in his ministery ) but the Pharisees and Lawyers ( that did not so ) rejected the counsell of God against themselves . See this 1 in the word of doctrine . Of Peters hearers it is said that they received the Word with gladnesse , Acts 2.41 . they found sweetnesse in it . Every truth revealed in the Word , is sweet to a good heart , Psal. 119.103 . O how sweet are thy words unto my tast ? yea sweeter then any hony unto my mouth . 2 See it also in the word of precept . Though we be not able to obey some commandements of God exactly , and in all points , yet must we love all Gods commandements , and delight in them , and be glad God hath given us such lawes to curb our corruptions , and to guide us ; and we must endeavour to keepe them . As Paul speaketh of himselfe , Rom. 7.22 . I delight in the law of God , in my inner man . 3 See this in the word of promise . We must not onely beleeve every promise to bee true , but we must be affected with Gods promises , and take comfort in them . So Paul speaketh of the faithfull , Heb. 11.13 . Having seene the promises ( concerning Christ ) a farre off , and being perswaded of them , they embraced them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed them , and hugd them . 4 and lastly . See this in the word of reproofe , and threatning ; we must be moved and affected with the rebukes , and menaces of the word . So it is said of Noah when God had revealed to him his purpose for the destruction of the world . Heb. 11.7 . He was moved with feare and prepared the arke for the saving of his house . And of Iosiah , 2 Chron. 34.27 . That his heart was tender , and he did humble himselfe before God when he heard the law but read , and what God had threatned to bring upon that place .

The reasons , and grounds of this Doctrine why we should in this manner justifie the Lord in whatsoever he speaketh even by his servants , and Ministers , to beleeve it as most true to allow of it , and subscribe to it as most just , & righteous , and consequently to take it to heart , and submit our selves to it ; are two

The first respecteth the speaker himselfe . Reason 1. It is the Lord , saith Ely , 1 Sam. 3.18 . when Samuel a child declared to him , what God had threatned to bring upon him , and his house . As if he had said , It becommeth me to beleeve this , it becommeth me not to murmur against it , it becommeth me to humble , & submit my selfe unto it It is the Lord . In every truth that is taught us , in every commandement that is pressed upon us , in every reproofe that is given us , in every threat that is denounced against us , if it be done by warrant of the Word ( whosoever the messenger be ) it is the Lord that speaketh unto us ; as David heere acknowledgeth in that that was spoken by Nathan . It is God that cryeth out against us , and our sinnes in the ministery of his Word , the preachers are but his voice as Iohn the Baptist saith , Iohn 1.23 . And it becommeth us all to justifie God when he speaketh . How shall we escape ( saith the Apostle , Heb. 12.25 . ) if we turne away from him that speaketh from heaven ?

The second reason respecteth the things themselves that are spoken . Reason . 2. For whatsoever the Lord hath spoken in his Word , be it doctrine or commandement , or reproofe , or threat , it is spoken in love to all his people , and it is for our good , that he hath spoken as he hath done . Doe not my words ( saith the Lord , Mic. 2.7 . ) do good to him that walketh uprightly ? As if God should say , Is there any thing in all my Word that is not wholsome , and profitable unto my people ? This moved Hezekiah to receive that sharpe message so well , 2 King 20.19 . Good is the Word of the Lord which thou hast spoken .

The use that this Doctrine serveth unto is for reproofe principally . Vse . For this is a common sinne , yea a mother sinne , and cause of most other sinnes , that men do not justifie God when he speaketh , give not that honour to the Word of God that is due unto it . Foure sorts of men especially there be , that offend this way .

First , Such as though they heare , and read the Word ordinarily yet give not credit unto it ; but after many yeares enjoying of the Word , are not fully perswaded of many truths , many articles of the faith , that are clearely revealed and taught in the Word ; many duties that the Word enjoineth , they cannot be perswaded that they are bound unto them ; many sinnes that the Word reproveth , they cannot be perswaded that they are sinnes . Before I shew the danger that these men are in I will give you certaine cautions , to prevent the mistaking of it .

First , A man is not bound to beleeve every thing , that commeth under the title , and name of Gods Word ; not every thing that the best Minister doth teach because he teacheth it , and you are well perswaded of him . But you may , yea you ought to try before you trust in this case , examine how we ground that we teach upon the Word , before you beleeve us . 1 Thess. 5.21 . Prove all things : and then hold fast that that is good . It was a noble disposition ( as the Holy Ghost saith , Acts 17.11 . ) in the men of Berea that they were not so servi●ely addicted to any teachers , how excellent soever their gifts were , as to receive any thing upon their credit but they searched the Scripture daily to see whether the Doctrine were sound , and true which they did teach , and yet they are said to have received the Word with all readinesse of mind for all this . God requireth no greater readinesse then this of any of his people , in receiving or beleeving his Word .

Secondly , it is no signe of infidelity for a man , to move questions and to have doubts in himselfe of some things that he hath heard , and read in Gods Word , so he do it with reverence , and out of an humble desire to be instructed and resolved in the meaning of them . For so did the blessed Virgin doubt , and make a question of that which the Angell Gabriel had said unto her , Luke 1.34 . How shall this be seeing I know not a man ? This questioning , and moving of doubts was used in the Church of the Iewes , and our blessed Saviour approved it by his owne example , Luke 2.46 , 47. He sat in the midst of the Doctours , and both asked them questions , and answered the questions they propounded unto him . This was the course the Apostles much practised , they moved questions to the people , and gave them liberty to propound their doubts unto them . So it is said of Paul , Acts 17.2 . that he reasoned with the Iewes , out of the Scriptures . A happy thing it were , if Gods people now adaies were more given then they are , to these doubts , and questions .

Thirdly , it is no signe of infidelity nor of an ungracious heart in a man , to have thoughts rising sometimes in his heart to doubt of the most cleare and evident truths that are revealed in the Word , thoughts of infidelity , of atheisme , of blasphemy . For they may come sometimes from the tentation , and suggestion of Satan . And such evill motions of Satan our blessed Saviour himselfe was subject unto , he was tempted by the divell to make away himselfe , Mat. 4.6 . and to fall downe , and worship the divell , Mat. 4.9 . And they may come sometimes from the corruption of our owne heart . And such evill motions the holy Apostle was subject unto , 2 Cor. 12.7 . he felt a thorne in his flesh ; which hee calleth the messenger of Satan , because he stirred up this corruption of his heart , and furthered it . Neither is it an argument of an heart void of grace , to be borne downe for a time by the violence of these motions of infidelity and suddenly to yeeld unto them . For Sarah was so , Gen. 18.12 , 13. when shee laughed within her selfe and said , Shall I that am so old have a child ? And David was so when Psal. 116.11 . he said in his hast , all men are liars . These Prophets will lie as well as other men . Provided alwaies that they that have these motions of infidelity 1 Do abhor them , resist them , and not yeeld unto them . For so did our Saviour , Mat. 4.10 . Get thee hence Satan . 2 Do mourne and are humbled for them as for a great affliction , and judgement of God upon them . For so did David when he had a motion of Atheisme to doubt of Gods providence and to think Psal. 73.13 . Verily I have cleansed my heart in vaine . This did so trouble him that he saith verse 21. His heart was greeved , hee was pricked in the reines . And so did Paul when he felt the evill motions of his flesh it was unto him as a thorne in his flesh , it pained and grieved him exceedingly , he besought the Lord thrice that it might depart from him , 2 Cor. 12.7 , 8. Yea he saith that this was given him of God of purpose to humble him . And so may I say to every child of God that is thus troubled with these motions of Atheisme and blasphemy , certainely they are given thee of God to humble thee ; be of good comfort , God intendeth to do thee good by them .

But now to come to these that I told you were to be reproved by this Doctrine , that man that cannot beleeve nor give credit to the Word of God , nor be certainely perswaded of any truth , that is clearely revealed in it , can never grow to any certainty in religion , cannot justifie the Lord when he speaketh , and is never troubled for this , never striveth to beleeve , never prayeth against his infidelity ; as ( alas ) this is the case of most men ; and he is certainly in a most dangerous , and damnable estate . For thus our blessed Saviour speaketh of such , Iohn 8 ▪ 46. If I say the truth , why do ye not beleeve me ? Then he addeth , verse 47. shall I tell you the cause ? Ye therefore heare not ( that is beleeve not ) because ye are not of God ; and 10.26 . Ye beleeve not because ye are not of my sheepe , as I said unto you ; and 12.39 , 40. Therefore they could not beleeve , because he hath blinded their eyes , and hardned their hearts .

The second sort that are to be reproved by this Doctrine , are such as give themselves liberty to gainsay , and dispute against many things that God hath spoken in his Word , they that call into question many main points of our Christian religion , clearely revealed in the Word , because they see not how they can stand with reason , that turne all religion into disputation , they that do thus , do not justifie God when he speaketh , rest not upon the authority of his Word , but accuse and condemne him rather . These men are guilty of most heinous sinne . These mens case the Apostle layeth downe plainely , 1 Tim. 6.3 , 4 , 5. Of these men that consent not to wholesome words , even the words of our Lord Iesus Christ , and to the doctrine which is according to godlinesse , he saith that they are proud , and know nothing , but dote about questions and strife of words , &c. The man that hath truth of grace , and hath felt the saving power of Gods Word in himselfe , hath his thoughts captivated , as the Apostle saith , 2 Cor. 10.5 . and will say as 2 Cor. 13.8 . We can do nothing against the truth , but for the truth . And is apt to say of Gods Word as David doth of Gods corrections , Psal. 39.9 . I was dumbe , and opened not my mouth , because thou hast spoken it . No man should dare to oppose , or reason against any truth that God hath in his Word taught , and revealed , but it becommeth all men to lay their hands upon their mouthes in this case ; according to the speech of the Prophet , Hab. 2.20 . Let all the earth keepe silence before him .

And with these disputers we may fitly rancke the most of our people that can well endure to heare the religion they professe , any truth of God that they have heard , and received to be gainsaid and contradicted ; that have no greater delight then this , to heare any point of religion wittily opposed , and disputed against by any man be he Papist , or Anabaptist , or whatsoever he be . Whereas if we ever learned to justifie God when he speaketh , and to beleeve undoubtedly that which God hath revealed and to receive it with love , it would be a matter of extreme griefe and trouble of mind unto us to heare any thing that should give us cause to doubt of our religion ; as it was to the two Disciples that went towards Emaus , Luk. 24.17 . Yea , and although difference in judgement about smaller matters ought not to cause that alienation of affection , and strangenesse either among Ministers or people , as with many it doth ; to the great hinderance of the growth of the Gospell ; yet towards such as oppose themselves against the truth in main , and fundamentall articles thereof , Christians are bound to shew themselves strange , to shun all voluntary , and unnecessary familiarity with them , to shew them no countenance . If we shall receive such into our houses , or bid them God speed we make our selves partakers of their sinnes , 2 Iohn 10 , 11. Such we are bound to shew our detestation unto and to hold them accursed , though they had the gifts of Angels , Gal. 1.9 . If any man should goe about to touch or undermine you in your freehold , and to find holes in your leases or evidence whereby you hold your lands , your hearts would rise against him , and you would count him as your utter enemy , that seeketh your undoing . And he that esteemeth not more of his religion , and of the truth of God , the evidence whereby he holdeth his interest to heaven , and his eternall salvation , did never yet find any sound comfort in it . According to that saying of David , Psal. 1●9 . 111 . Thy testimonies have I taken as an heritage for ever , for they are the rejoycing of mine heart .

The third sort that are to be reproved by this Doctrine are they that cannot endure the word of reproofe . Of such also our Congregations are full that though their sins be reproved with never so good warrant and evidence from the Word of God , yet cannot submit themselves to it , nor justifie the Lord in that which he speaketh against them , but storme , and rage against the Minister , and cannot abide him for it . This was wont to be counted a dangerous sin , This people ( saith the Prophet , Hos. 4.4 . ) is as they that strive with the Priest .

The fourth and last sort that are to be reproved by this Doctrine are they that heare constantly , and do professe they beleeve what they heare , but take nothing to heart ; that as they feele no sweetnesse at all in any of the promises of God , so do no reproofes or threatnings of the Word , work any sorrow or feare in their hearts . The judgements God hath threatned against any nation where such sins abound as do in ours ; that is to say , Ier. 5.22.29 . & Num. 35.31.33 . & Ier. 17.27 , &c. yea those that God hath threatned against such sins as themselves live in , as Zac. 5.4 . & 1 Cor. 6.9 , 10. & Mat. 11.24 . & Rev. 21.8 . do not move them at all to humiliation , to sorrow or feare , or to any care to make their peace with God .

But these two last sorts I doe but point at , the time being past I must leave them to be inlarged in your owne meditations .

Lecture XLIX . On Psalme 51.4 . Febru. 20. 1626.

IT followeth now that we proceed unto the second reason why David doth in this manner confesse his sins , accuse , and condemne himselfe before God which is contained in these words , And be cleare when thou judgest .

Nota. Now for the understanding of the words , foure questions are to be briefly propounded , and answered .

Quest. 1 First , How is the Lord said heere to judge any ? To which I answer , that ( not to trouble you with any other acception of this word ) by Gods judging David heere meaneth Gods correcting of men ; Answ. So that his meaning is , as if he should have said , that thou mayst be cleare when thou correctest . And so is this word used , 1 Cor. 11.32 . When we are judged we are chastened of the Lord , and 1 Pet. 4.17 . Iudgement must begin at the house of God .

Quest. 2 The second question is this . What correction or chastisement of God hath David speciall reference unto , in this place , wherin he desireth to cleare the Lord ?

Answ. Whereunto I answer , That he meaneth . 1. That correction which the Lord had already taken of him , both in smiting the child he had begotten in adultery , with grievous sicknesse first , and then in taking it away by death , 2 Sam. 12.15.18 . 2. Those fearefull plagues , God had told him by Nathan he would bring upon him afterward ; which I mentioned unto you the last day out of 2 Sam. 12.10 , 11. Yea 3 howsoever God should be pleased to judge him ( for he limits not his speech either to that , that the Lord had already done upon the child , or to that that Nathan threatned he would further do , but speaketh indefinitely ) as if he should have said , Whatsoever thou shalt inflict upon me , thou art cleare when thou judgest me .

Quest. 3 The third question is , How is God said to be cleare when he judgeth ?

Answ. I answer , 1. He is cleare in himselfe from the least spot , or stain , or mixture of injustice in any of the judgements or corrections he layeth upon men . Ps. 119.137 . Righteous art thou , O Lord , and upright are thy judgements . 2. He will be cleared , and acknowledged to be righteous in the judgement of all men , even of them that are most apt to cavill at his judgements . For so the Apostle citeth this place , and interpreteth the meaning of it , Rom. 3.4 . That thou mightest be justified in thy sayings , and mightest overcome when thou art judged .

Quest. 4 Then the fourth , & last question is , How could David by confessing his sin heere , make the Lord cleare from al injustice in his judgements , Answ. & corrections upon him ?

I answer , He could not thereby make the Lord ever a whit more cleare from injustice ; for though he had not confessed his sin at all , though he had continued , and beene hardned in it , the Lord should have beene neverthelesse cleare , and pure in judging of him . And thus do the Angels of God professe of the plagues that God prophesieth he would bring upon the bloudy Papists , and persecuters of his Saints , Rev. 16.5.7 . Thou art righteous O Lord — because thou hast judged thus , for they have shed the bloud of thy Saints , and Prophets , and thou hast given them bloud to drink for they are worthy ; and I heard another out of the altar say , even so , Lord God Almighty , true , and righteous are thy judgements . But yet David by accusing himselfe thus , and confessing his sinne may be said to cleare the Lord , that is to acknowledge the Lord to be cleare when he judged him ; for this made him able heartily and unfeinedly to acknowledge the righteousnesse of God in correcting him , when he considered his sins , and what he had deserved thereby . And indeed till men see their sins , and can confesse them , and bee soundly touched and humbled with the sense of them , they can never heartily acknowledge Gods righteousnesse in correcting of them , but from the teeth outward ; till we can accuse our selves we can never justifie the Lord . So it is said 2 Chron. 12.6 . The Princes , and King of Iudah were humbled in themselves before they could acknowledge the Lord is righteous . Nay till a man be soundly , and throughly humbled for his sin , he can never soundly , and throughly acknowledge Gods righteousnesse in his corrections upon him , specially if they be sharpe indeed , and more then ordinary ; but there will be still in him some doubting of Gods righteousnesse , some secret murmuring , and repining against him . This is plaine in the Lords speech to Iob 40.8 . Wilt thou also disanull my judgement ? wilt thou condemne me that thou maist be righteous ? How could Iob be charged to do thus ? He was in some measure humbled and did confesse his sin as appeareth vers. 4. Behold I am vile , what shall I answer thee ? I will lay my hand upon my mouth . But he had not yet done it so throughly , and sufficiently as after he did , Iob 22 1 — 6. He had in himselfe a secret conceit that he was not so sinfull as to deserve such afflictions as he had endured . And all this while he did not cleare the Lord but disanulled his judgement ; and did indeed condemne the Lord to have dealt unjustly with him . Thus therefore David did heere by confessing his sin cleare the Lord , thereby he was brought heartily to acknowledge Gods justice in correcting of him . And when we do in this manner acknowledge the Lord to be just , we are said in the Scripture phrase , in Gods acceptation to justifie , and cleare him , to make him just , and cleare . So Gods people are said to sanctifie the holy one of Iacob , Esa. 29.23 & to glorifie him , Mat. 9.8 & to magnifie him in their soule , Luk. 1.46 . & to justifie his wisdome , Luk. 7.35 .

The words then being thus opened , this Doctrine ariseth from them for our instruction .

That the man that truly knoweth his sins , Doct. 16 and it humbled for them will be ready to cleare the Lord from all injustice , and cruelty , from all aspersion of rigor , and extreamity in any of his judgements , executed either upon himselfe or others . Thus did David heere ; And this is oft noted in the holy Scripture for a fruit , and signe of true humiliation , and repentance , in other of the servants of God , as well as in David heere . This is that passive obedience that God requireth of all his children ; and whereunto he bringeth all such as unto whom he hath effectually discovered their sins ; whose hearts he hath conquered , subdued , and humbled by his Word , and Spirit , he maketh them apt to cleare him when he judgeth them . See the proofe of this in these foure degrees .

First , They have bound themselves to silence in this case , so as they durst not give liberty to their tongue or thought , to murmur or repine against any of Gods judgements . Who will say to him ( saith Iob 9.12 . ) what doest thou ? And as David saith , 2 Sam. 16.10 . Who dare say wherefore hast thou done so ? See an example of this in Aaron when God had executed a very strange judgement on his two eldest sonnes that were Priests , and that for a very small sin , as a man would have thought ; because they had offered incense with strange fire , God devoured them suddenly with fire from heaven . How did Aaron their father brooke this ? The text saith , Levit. 10.3 . Aaron held his peace ; not a word durst hee speake against this . See another example of this in Iob , whose afflictions you know were very strange , and such as asmuch exception might have beene taken against Gods righteousnesse in them , as in any wee can ever read of . And indeed so extreame they were , that they wrung from him some speeches of impaciency ; but he pleased not himselfe in it , but blamed himselfe for , and strove against it as a great corruption , as you may see , Iob 40.4 , 5. I will lay mine hand upon my mouth , once have I spoken , but I will not answer ; yea twice , but I will proceed no further . See a third example of this silence in David , when some affliction was upon him , that was so grievous , as that hee cryeth out unto God , Ps. 39.10 . Remove thy stroake away from me , I am consumed with the blow of thine hand . Yet even then he professeth , ver. 9. I was dumbe , I opened not my mouth , because thou didst it . Nay we must not only bind our tongues to silence , from daring to speake impatiently against the Lord , when he correcteth ; but our hearts also from inward fretting , and repining a gainst any thing the Lord doth . Truly my soule ( saith David , Psal. 62.1 . ) keepeth silence unto God .

Secondly . We must be ready even to subscribe , and give testimony unto the righteousnes of God , in his sharpest corrections upon us , & heartily to acknowledge all is just , and righteous that the Lord hath done . See an example of this in David , Psal. 119.75 . I know ô Lord that thy judgements are right , and that thou in faithfulnes hast afflicted me . The Babilonish captivity was the heaviest judgement that ever God had inflicted upon any people under heaven , as appeareth by that which is said of it , Lam. 1.12 . and Dan. 9.12 . yet the Church speaking of it professeth , Lam. 1.18 . The Lord is righteous , for I have rebelled against him . and Neh. 9.33 . Thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly .

Thirdly . We must submit our selves unto Gods corrections , & patiently , and willingly beare them out of this perswasion , that they are most just , and equall . And as it is said of our blessed Saviour , Esa. 50.6 . that in obedience to God , hee gave his back to the smiters , and his cheeks to them that plucked off his haire , he hid not his face from shame , and spitting . and Ioh. 18.11 . Shall I not drink the cup that my father giveth me ? So must all the members of Christ , in their measure , willingly drink the cup , that their heavenly father giveth them , acknowledge it is never a whit too much , nay not so much as they have righteously deserved . So it is said of Gods people Lev. 26.41 . when their uncircumcised hearts are humbled , they shall then accept of the punishment of their iniquity . 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 , Reason 1 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 .

Reason 2. 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 . Vse 1. 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 . Vse 2. 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 of this exhortation will appeare to us in three things .

First , There is never a one of us can assure our selves for any one day that we shall be exempted from crosses , and afflictions in one kinde or other , in one degree or other . God judgeth the righteous , ( saith the Prophet , Psal. 7.11 . ) and is angry with the wicked every day . And our Saviour , Mat. 6.34 . Sufficient for the day is the evill thereof . Every day ( for the most part ) bringeth with it some evill , and affliction , some crosse , and occasion of griefe or other . Specially this falleth out to be so , with them that live in the Church of God , and professe his truth . The just God ( saith the Prophet , Zeph. 3.5 . ) is in the midst thereof ; every morning doth he bring his judgement to light ; he faileth not . Yea the better proceedings that any of us have made in Christs Schoole , the more grace is in us , the more sure shall we be to meet with crosses every day . All the day long ( saith David , Psal. 73.14 ) have I beene plagued , and chastened every morning . So that in this respect , you see this exhortation unto patience , and submitting our selves humbly to the will of God , in all his corrections , is of daily use for every one of us .

Secondly , Admit we were for the present never so free from troubles , and crosses , yet have we all cause to looke for troublesome , and evill times ; We ( I say ) even we in this land , if ever people in the world had cause so to doe . We have enjoyed a long summers day of light , of peace , and prosperity ; but if we consider our great sinnes , to us may now be applyed that speech of the Prophet Ier. 6.4 . Wo unto us , for the day goeth away for the shadowes of the evening are stretched out . Many signes there be that our day will not last long , that our night approacheth apace . In the morning ( saith our Saviour , Mat. 16.3 ) ye say it will be soule weather , for the skie is red , and louring ; O ye hypocrites ye can discerne the face of the skie , but can ye not discerne the signes of the times ? Certainly our skie is now red , and louring , and he is a senslesse , and secure hypocrite that doth not expect some great storme , and tempest . In this respect therefore wee have also need of this exhortation every one of us . It is wisdome in summer to provide for winter ; as the Lord teacheth us by the example of the Pismire , Pro. 6.8 . She provideth her meat in the summer , and gathereth her food in the harvest ; and to get our weapons in a readinesse , and skill also to use them well , before the time of warre do come , as the Apostle teacheth , Ephes. 6.13 . Take unto you the whole armour of God , that ye may bee able to withstand in the evill day .

Thirdly , and lastly , The necessity of this exhortation will appeare , if wee consider well how hard a lesson this is to learne , how prone the best of us all are to impatiency and murmuring against the corrections of God . Affliction is in its owne nature as bitter as any gall to flesh , and bloud ; our nature abhorreth nothing more . No chastening ( saith the Apostle Heb. 12.1 . ) for the present seemeth to be joyous , but grievous . It is no easie thing , when we shall feele Gods stripes to smart indeed , to keepe downe our unruly passions , and to beare them without some repining , and murmuring against God . Our afflictions are called our infirmities , 2 Cor. 11.30 . the best are apt to bewray weakenesse in them . Even where the spirit is most ready , the flesh will shew it ●elfe to be weake , as our Saviour speaketh , Mat. 26.41 . Specially it will be hard for such as we are , that have enjoyed so long peace , and ease , and prosperity to endure any sharpe affliction , such as our poore brethren in the Palatinate , Bohemia , Germany , and France have done . This made the crosse a great deale heavier to the Church then otherwise it would have beene , as she complaineth unto God , Psal. 102.10 , Thou hast lifted me up , and cast me downe . As if she had said , If thou hadst not lifted me up so high , with many favours , and blessings of thine that I did enjoy , my fall would not have beene halfe so painefull unto me as now it is . We have therefore all need of this exhortation to patience under Gods corrections , of what kind soever they shall be , in these three respects as you have heard ; yea we have need to have it pressed upon us in the most forcible , and effectuall manner that may be .

And to this end I will endeavour to force it upon my selfe , and you all . 1. By shewing the notes , and properties of true patience whereby it may be discerned from that , that is counterfait . 2. By giving you certaine motives that may stirre us up , and perswade us to seeke for this grace . 3. By directing you to the meanes that are to be used for the attaining to it . For the first then , I must give you seven notes , whereby we may know what true patience is and whether we have yet obtained this grace .

First , True patience is a fruit , and effect of repentance , and humiliation for sinne . So it was heere in David . If then their uncircumcised hearts be humbled , ( saith the Lord , Levit. 26.41 , ) and they then accept of the punishment of their iniquity . It is not a signe of true patience to be unsensible under Gods judgements ; though many please themselves greatly in this , they have had such , and such crosses , and they never murmured ( they thanke God ) nor were disquieted with them . This is a great sinne not to take notice of Gods judgements when they light upon us . Esa. 42.25 . He hath poured upon Iacob the fury of his anger , and the strength of battell , and it set him on fire round about , yet he knew it not ; and it burned him , yet he laid it not to heart . When God sheweth himselfe to be angry with us by smiting , and correcting us , shall we thinke this a vertue in us , not to be affected with it . Oh no , this is a grievous sinne . Ier. 5.3 . Thou hast stricken them , but they have not grieved . If our mortall parents should shew themselves displeased and angry with us , would it not trouble and humble us ? Num. 12.14 . how much more when God sheweth himselfe so ? This is an extreame height of rebellion , to despise Gods judgements , Esa. 22.12 — 14. The man that is truly patient is very sensible of Gods strokes , and of his sinnes that made God to strike him , and yet he beareth them patiently ; and therefore he beareth them patiently , because he knoweth his sin is the cause of them . See an example of this in the mirrour of true patience , blessed Iob , even when he shewed his patience most , and could say Iob 1.21 . Naked came I out of my mothers wombe , and naked shall I returne thither : the Lord gave , and the Lord hath taken away , blessed be the name of the Lord ; Yet was hee deepely humbled with the strange judgements of God ; verse 20. He rent his mantle , and shaved his head , and fell downe upon the ground , and worshipped God .

Secondly , True patience is a fruit of faith . 2 Thess. 1.4 . Paul gloried of the Thessalonians in the Churches of God , for their patience , and faith in all their persecutions , and tribulations that they did endure . And he desireth the Hebrewes , Heb. 6.12 . that they would be followers of them that through faith , and patience inherit the promises . And Iam. 1.3 . The trying of your faith , worketh patience . True patience riseth out of this perswasion that the crosse that befalleth us , is from God , that he hath a speciall hand and providence in it . This was the root of Davids patience , 2 Sam. 16.10 . The Lord hath said to him , curse David . Yea that this God that sendeth the crosse , is our God , and loving father in Christ , and that maketh the child of God beare it patiently . Iohn 18.11 . The cup which my father hath given me , shall I not drinke ? The man that wanteth this faith though he be never so quiet under any crosse , yet if his quietnesse grow from this conceit it is but his ill fortune , and destiny , as the Philistines said , 1 Sam. 6.9 . It was a chance that happened to us , hee cannot bee said to bee truly patient .

Thirdly , True patience is a fruit of our obedience unto God , and of an heart subdued , and made able to yeeld unto God in all things ; yea it is indeed a chiefe part of our obedience unto him . So speaketh the Apostle , of the patience our blessed Saviour shewed in all his sufferings . Phil. 2.8 . He humbled himselfe , and became obedient unto the death . Because he knew it was the will of God he should suffer those things , though he were deepely sensible of them , how grievous , and intollerable they were , therefore he did so patiently endure them . His patience was a willing subjecting of his owne will , to the will of his father , Mat. 26.39 . O my father , if it be possible , let this cup passe from me ; neverthelesse , not as I will , but as thou wilt . So then , that quietnesse , and temper that many shew in great afflictions which riseth onely out of a naturall courage , and stoutnesse of heart , and out of this manly resolution I see no way to avoid this crosse ; sorrowing and fretting at it is but a childish , and womanish thing , and will do no good at all , and therfore I must , and will endure it ( as the Iewes are said to speake , Ier. 10.19 . Truly this is a griefe , and I must beare it ) this hardning of a mans selfe in sorrow as Iob speaketh , Iob 6.10 . this patience perforce as we use to call it , without all reference to the will of God , and respect of their obedience unto him , deserveth not the name of true patience .

Fourthly , True patience consisteth not in bearing of some crosses , and afflictions but of those that the will of God is to exercise us by , whatsoever they be . We have a proverbe that beggers must be no choosers . If we be truly patient we must learne to beare our owne crosse . If any man will come after me ( saith our Saviour , Luk. 9.23 . ) let him denie himselfe , and take up his crosse daily . I have learned ( saith the Apostle , Phil. 4.11 ) in whatsoever estate I am , therewith to be content . They therefore that will be their owne carvers , and can say if my crosse were but as such or such a ones is , I could well beare it , but alas no man is in my case , none could endure that that I do , are farre from true patience . He that is truly patient , will do the Lord that honour , as to judge that the fittest , and best crosse for him , which he thinketh good to lay upon him . And resolve with Moses , Deut 32 4. His worke is perfect ( it could not have beene better done ) for all his waies are judgement .

Fiftly , True patience will make a man more desirous to profit by his affliction then to be rid of it , it will keepe a man from desiring to shake it of till God have finished his worke , that he intended to do upon him by it . Let patience have her perfect worke saith the Apostle , Iam. 1.4 . We should be of Iacobs mind , Gen. 32.26 . we should be unwilling that God , when he hath beene wrestling , and striving with us by his corrections , should depart from us , till he have left a blessing behind him . No wise man will desire to get from under the Surgeons hand , till he be cured of his wound or past all danger . That which the Prophet saith Esa. 28.16 . He that beleeveth , shall not make hast , may fitly be applyed even unto this case . This was Asas sinne , 2 Chron. 16.12 . he sought to the Physicians to be cured of his disease , but not to the Lord to be cured of his sinne , which was the cause for which that disease was laid upon him .

Sixtly , True patience will make a man able , so to depend upon the will of God in all his afflictions , as he dares not ease himselfe of his crosse by any unlawfull meanes , by any other way then such as the Lord hath appointed , or permitted him to use . The Apostle speaking of the faithfull that endured most grievous persecution under Antiochus in the daies of the Maccabees , saith of them , Heb. 11.35 . that they would not accept of deliverance ( he meaneth upon unlawfull conditions ) that they might obtaine a better resurrection . And we have a notable example of this in David , 1 Sam 26.8 — 11. who when God had delivered Saul his enemy into his hand , and Abishai offred him with one blow to have eased him of him , and all the extreame miseries he endured by his meanes , would by no meanes accept of it but answereth him thus , verse 10 , 11. As the Lord liveth the Lord shall smite him , or his day shall come to die , or hee shall descend into battell , and perish ; the Lord forbid , that I should stretch forth my hand against the Lords anointed . And what patience is there then in those men that ( how quiet soever they seeme in their afflictions ) will neglect no meanes that either themselves can thinke of or others shall suggest unto them ( though it be by a witch or wizard , that is , by the devill himselfe ) to helpe themselves by , as Saul did , who in the height of his impiety ( as the greatest sin that ever hee committed ) sought to the witch of Endors devill and familiar spirit for helpe and comfort , 1 Sam. 28.7 .

Seventhly , and lastly . True patience whereby wee obediently submit our selves to the will of God in our afflictions , will moderate our passions , and make us more meeke spirited even towards men , yea towards such men as have had any hand , or beene any instrument in our afflictions . This property of Christian patience , is commended to us in the example of our blessed Saviour , 1 Peter 2.23 . Who when he was reviled , reviled not againe , when he suffered , he threatned not , but committed himselfe to him that judgeth righteously . The Apostle perswading unto patience , hath these words , Iam. 5.9 . Grudge not one against another brethren ( he saith not rage not , raile not , revenge not ) lest ye be condemned ; behold , the Iudge standeth before the doore . See two notable examples of this in David ; The one Psalm . 38.12 , 13 , 14. When they that sought after his life , laid snares for him , and they that sought his hurt , spake mischievous things , and imagined deceits all the day long : yet was hee as a deafe man that heard not , and as a dumb man that opened not his mouth ; hee was as a man that heard not , and in whose month there was no reproofes . The other example of his , is that in Shemeies case , 2 Sam. 16.10 , 11. O how meeke was hee towards that wretched man ? hee would not be revenged of him , hee would not suffer him to be chidden or reproved for that hee did . And what was the cause of this his mildnesse of spirit towards such enemies ? Certainly his patience , and humble submission of heart to the will of God in these judgements , was the only cause of it . They therefore that pretend they acknowledge God to be righteous in all their afflictions , and patiently submit themselves to his hand in them , but they can beare nothing at the hands of men , they are apt to breake out into choler and wrath , into rage , and fury against men , that shall doe them the least wrong , they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them ; these men ( I say ) doe miserably deceive their owne soules , if their hearts did indeed patiently submit themselves to the will of God , in any of the crosses that are upon them , they would then bee more patient towards men , who are but the Lords instruments , and rods , whereby hee afflicteth them . Thus spake David of the worst enemies he had , Psal. 17.13 , 14. Deliver my soule from the wicked , which is thy sword , from men which are thy hand O Lord . Certainely it is the rebelliousnesse of our hearts towards God , that wee cannot stoupe to him , nor humble our selves under his mighty hand , in his judgements that are upon us , that maketh us so froward , and impatient towards men , so desirous to bee revenged of them that have done us any wrong . And these are the properties whereby true patience may be knowne , and discerned ; these are the notes whereby we may try whether wee have yet obtained this grace , whether wee have yet learned to cleare the Lord , when hee judgeth us .

Lecture LI. On Psalme 51.4 ▪ March 6. 1626.

NOw for motives that may perswade us , to submit our selves patiently to the will of God in all things , that may befall us , there be very many , but I will insist but upon these three considerations onely . 1. The unavoidablenesse of affliction . 2. The hurt we doe our selves by impatiency , and the good that commeth to us by patience . 3. The hand that God hath in all our afflictions .

For the first . Every child of God must looke for affliction , even for much affliction ; it should not seeme strange to us , when it commeth upon us , it should rather seeme strange to any of us , that wee have beene so long free from any great affliction . This motive the Apostle Peter useth , 1 Pet. 4.12 . Beloved , thinke it not strange concerning the fiery triall — as though some strange thing happened unto you . It cannot be avoided but ( if we belong to God ) we must endure affliction , at one time or other , in one degree or other . This was the Doctrine that Barnabas and Paul taught in all Churches , and whereby it is said they did confirme the disciples soules ( that is , prepare them for trouble , and arme them with patience to beare it , when it should come ) Acts 14.22 . that wee must through much tribulation enter into the Kingdome of God . 1. The way to heaven is through tribulation ; 2. Yea through much tribulation . 3. Yea , wee must , a necessity is laid upon us , either that way wee must goe to heaven , or wee shall never come thither . And why must wee doe so ? 1. Because it is the immutable decree of God , it should be so , 1 Thess. 3.3 . No man should be moved by these afflictions , for your selves know , that wee are appointed thereunto . 2. Because it is the way , that all Gods people have gone to heaven by , 1 Peter 5.9 . Knowing that the same afflictions are accomplished in your brethren that are in the world . Yea the best and choisest of them , and those that have bin most deare to God , have gone to heaven through many tribulations . Take my brethren ( saith the Apostle Iames 5.10 . ) the Prophets who have spoken in the name of the Lord , for an example of suffering affliction , and of patience . So that indeed we have so small cause to be dismayed with our afflictions ( which be they what they can be , are but flea-bitings in comparison of those that the choicest of Gods servants have endured ) that on the contrary side , we should have just cause to doubt , and suspect our owne estate , if we were not subject to them . If ye bee without chastisement ( saith the Apostle , Heb. 12.8 . ) whereof all are partakers , then are ye bastards and not sonnes . As they that desire to find Christ in this life , where hee seedeth , where hee lyeth at noone , must goe their way forth by the footsteps of the flocke , as our Saviour directeth his spouse , Cant. 1.8 . So they that would goe to heaven , must goe also by the footsteps of the flocke , they must goe in that way that Christs faithfull flocke and people have troden , and beaten before them , or certainely they shall never come there . 3. and lastly , Because this is the way whereby Christ himselfe our head and Saviour went to heaven , even the Captaine of our salvation ( as the Apostle speaketh , Heb. 2.10 . ) was made perfect ( that is , brought unto glory ) through sufferings . And God hath decreed , that all his members should be conformed , and made like unto him in this point , as the Apostle teacheth , Rom. 8.29 . Whom he did sore-know , he also did predestinate to bee conformed to the image of his sonne . So that in these three respects , it must needs bee , that through much tribulation , wee must enter into the kingdome of God .

The second motive , is the consideration of this , that we can no way ease or help our selves in any crosse , by impatiency , and fretting , the way to make our crosse easie , is to beare it quietly and patiently . First . Impatiency will not ease us at all , but make our crosse more grievous unto us ; as striving and strugling doth with the foule that is in the snare , and with the beast that is in the yoke . There is no father , but if he see his child shew stubburnesse , and rebellion , while he is in correcting him , he will beate him the more , and not give him over , till he see him humbled . And even so is it with our heavenly father . No sin will provoke him more , then our murmuring against his corrections . When the people complained ( saith Moses , Numb. 11.1 . ) it displeased the Lord , and the Lord heard it , and his anger was kindled , and the fire of the Lord burnt among them . And ver. 10. Moses heard the people 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 thing● ( 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 lov●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 , R●vel 1● . 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 us good at our latter end ; as Moses speaketh , Deut. 8.16 . In which respect it may be said by the Lord , to every child of his , whom he doth correct , as it was said by Christ unto Peter , when he would wash his feet Ioh. 13.7 . What I do , thou knowest not now : but thou shalt know hereafter . Let the Lord alone till he have done his worke upon thee , and thou shalt know it will be for thy good , that he doth thus afflict thee . 3. Admit thou couldst never bee able to discerne , how thy afflictions have done thee any good , yet is it enough for thee , that the holy Ghost so oft hath said , that the afflictions of the faithfull shall certainly do them good , Iob. 5.17 . Behold , happy is the man whom the Lord correcteth : therefore despise not thou the chastening of the almighty . And Psal. 94.12 . Blessed is the man whom thou chastenest O Lord . And Iam. 1.12 . Blessed is the man that endureth tentation . And 5.11 . Behold wee count them happy that endure . Object not thou then , that thou canst perceive no such thing , learne thou to walke by faith , and not by sense , 2 Cor. 5.7 . And know assuredly the Lord by afflicting thee , intendeth to do thee good , if thou be his , and will do thee good in the end certainly . This way of teaching us ; and bringing us to grace , & glory , is of such necessity , as few or none ever attained to it any other way Who teacheth like him ? saith Eliphaz , Iob 36.22 . There can be no good expected , when there are no rods walking . This is noted to be a cause of the ungraciousnes of many , that they have had no affliction . Ps. 55.19 . Because they have no changes , therfore they feare not God . And on the other side of the faithfull it is said . Esa. 43.10 . I have chosen thee ( that is approved , declared thee to be one of my chosen ) in the fornace of affliction . And of David himselfe it is said , that though he had bin well taught from his youth . Ps 71.17 . O God thou hast taught me from my youth ; yet had even he need of affliction , and learned by it much better to know God and himselfe , then he could have done without it , as he professeth , Ps. 119.71 . It is good for me that I have bin afflicted : that I might learne thy statutes . And this is the second point wherin the Lords love in afflicting us , doth appeare , he afflicteth us for our own good ; And who would not willingly endure some paine for his owne good ?

The third point wherin the love of God in afflicting his people , doth appeare , is this , that whatsoever losse they have sustained by the affliction he hath laid upon them , he useth to recompense it unto them , so as in the end they shall no way be loosers by it . This the Lord doth principally performe in those losses that his servants have sustained for his sake and the Gospels , but not in that case only . See the promise that God doth make unto his people upon their repentance , Ioel 2.25 . I will restore unto you the yeeres that the locust hath eaten . Hereupon the Church grounded that prayer , Psal 90.15 . Make us glad according to the dayes wherein thou hast afflicted us , and the yeares wherein we have seene evill . And so speaketh David , 2. Sam. 16.12 . It may bee the Lord will looke on mine affliction , and that the Lord will requite good for his cursing this day . God hath beene wont in this kind of restitution , to keepe a just proportion to pay them againe in good measure . Luke 6.38 . Insomuch as he hath used to recompense extraordinary afflictions , with extraordinary comforts , and blessings in the end . See two examples of this , in the case of the people of Israel . Great was their oppression in Aegypt , but observe the manner of their deliverance , and you shall find it was recompensed to the full . 1. They went out like conquerours in a triumphant manner , Exod. 14.8 . — and 13.18 . 2. They went away with the ●poiles of their enemies , laden with their silver , and gold , and principall jewells , Exod. 12.35 , 36. 3. Their oppressors sued to them , requested , and urged them to be gone , Exod 12.33 . 4. They grew to be in great credit , and high favour with their enemies , before they went , Exod. 11.3 . 5. They saw all their enemies lie dead upon the sea shore , Exod. 14.30 , 31. whereas there was not one sicke or feeble person in all their tribes , Psal. 105.37 . So likewise , great was the feare and perplexity that all Gods people were brought ●nto by the decree that Haman had procured against them ; but marke their deliverance , and you will say that the Lord made them full restitution and satisfaction for it . 1. By the strange honour , and advancement that Mordecai was raised up unto , Est. 6.11 . & 8.2.15 . 2. In the shamfull end God brought Haman their proud enemy unto , Est. 7.10 . 3. In the hand they had over all the rest of their enemies , Est 9.2 , 3. 4. In the abundant joy and comfort that God gave to all his people , Est 9.18 , 19. Yea the Lord hath beene wont to restore with great advantage , all such losses as they have sustained by the afflictions that he hath laid upon them . For your shame you shall have double , saith the Lord to his people , Esa. 61.7 . And thus dealt he with Iob 42.10 . The Lord gave Iob twice as much as he had before . And upon this promise did David ground his prayer , Psal. 71.20 , 21. Thou which hast shewed me great , and sore troubles , shalt quicken mee againe , and shalt bring me up againe from the depths of the earth ; thou shalt increase my greatnesse , and comfort me on every side . And this is the third point wherein Gods love in afflicting his people doth appeare . And who would not be willing to endure the losse of any comfort , from the hand of such a God as is both able , and willing so abundantly to recompense whatsoever losse wee sustaine from his hand ; as the Prophet told Amaziah the King of Iudah which took thought , how he should do for the hundred talents he had disbursed upon the Israelites , 2 Chron. 25.9 . The Lord is able to give thee much more then this .

The fourth point wherein God sheweth his love in afflicting his people is this , that he doth moderate all their troubles ; both for the time how long , they shall endure , Ye shall have tribulation ten daies , Rev. 2.10 . Yea he hath set the very houre both for the beginning , and ending of them . Iohn 7.30 . His houre was not yet come . As also for the measure , and quantity of them . The cup is in the Lords hand , Psal. 75.8 . He correcteth them not in his anger but in judgement , and discretion , Ier. 10.24 . Proportioning his corrections by the strength of the party , that he doth correct ; laying greatest tryals upon them whom he hath made strongest to beare them , 1 Cor. 10.13 . For he knoweth the weakenesse of any of his servants , Psal. 78.38 , 39. He did not stirre up all his wrath , for hee remembred that they were but flesh . And 103.13 , 14. Like as a father pitieth his children , so the Lord pitieth them that feare him , For he knoweth our frame , he remembreth that we are dust . He will so correct his children , as he will not lose the weakest of them , either through the continuance , or the extreamity of any affliction , he layeth upon them , Psal. 125.3 . The rod of the wicked shall not rest on the lot of the righteous : lest the righteous put forth their hand unto iniquity . I will sist the house of Israel ( saith the Lord , Amos 9.9 . ) even as corne is sifted in a sive , yet shall not the least graine fall upon the earth .

Fiftly and lastly , The Lord when he hath brought his people into the bryers of affliction , leaveth them not there , nor forsaketh them , but he will be sure to be with them , in all their troubles , and never sheweth himselfe to be more graciously present with them , then when they are in that case , I will be with him in trouble , saith the Lord , Psal 91.15 . And how will he be with them ? 1. To take notice of their wrongs , and miseries , his eye is then specially upon them to that end , Acts 7.34 Psal. 56.8 . Psal. 31.7 . 2. To assist and strengthen them that they may not be overcome of them , Psal. 37.24 . Esa. 41.10 , 13 , 14. & 43.2 . So as though they may be moved and shaken with their afflictions , they shall not greatly be moved , Psal. 62.2 . 2 Cor. 4.9 . And though God doe discover their weaknesse to them , and they feele themselves ready to faint yet even then he will strengthen them , Esa. 40.29 . He giveth power to the saint , and to them that have no might , he increaseth strength . Insomuch as they have beene able to say they never felt his strength more in susteining them then when they have felt themselves most weake , 2 Cor. 12.10 . 3. To comfort them in all their distresses , and heavinesse , Acts 23.11 . Mica 7.8 . 2 Cor. 7.6 .

Lecture LII . On Psal. 51.4 . March 20. 1626.

IT followeth now , that we proceed unto the meanes that God in his Word hath directed us to use , for the obtaining of this grace to beare the crosse patiently to beare all kinde of affliction patiently and comfortably , whensoever God shall be pleased to exercise us by it . And those I find to be eight principally .

First , He that would beare trouble , and affliction patiently , and comfortably when it commeth must oft thinke upon it , and expect it , and prepare for it before it come . Thus did Iob 14.14 . All the daies of my warfare ( for so I render it with Arias Montanus ) will I wait , till my change come . He thought of , and looked for a change continually . Neither did he thus onely in the time of his misery , looke for a change and alteration of his estate into the better , but when he was in greatest prosperity he lived in continuall expectation of trouble , and of a change of his estate ; as he professeth , Iob 3.25 . The thing which I greatly feared in come upon me , and that which I was afraid of , is come unto me . Gods people should in the time of their best health thinke oft of death , in the time of their greatest peace and prosperity thinke oft of trouble . O that they were wise , ( saith the Lord of his people , Deut. 32.29 . ) that they would understand this , that they would consider their latter end . This is an high point of wisdome . To this purpose tendeth that counsell of Solomon , Eccle. 11.8 . If a man live many yeares , and rejoyce in them all , yet let him remember the daies of darknesse ( the time that he must spend in the grave , and in the state of the dead ) for they shall be many . A longer time by farre then he hath spent in this life ( in which respect we call our grave , our long home ) and therefore it is fit wee should oft thinke of our future estate . True it is these thoughts of death , and of trouble will breed feare , and heavinesse in the hearts of men , as you heard they did in Iob 3.25 . But the feare and heavinesse that these thoughts breed is very wholsome and profitable for us . In which respect Solomon saith , Eccl. 7.2 , 3 , 4. It is better to go into the house of mourning , then to go to the house of feasting ; for that is the end of all men , and the living will lay it to his heart . Sorrow is better then laughter : ( this sorrow he meaneth that groweth from the thought of our death ) for by the sadnesse of the countenance , the heart is made better . And thereupon he inferreth , The heart of the wise is in the house of mourning ( even when his body cannot be with them , that mourne for the sicknesse or the death of their friends , for the miseries they are subject to through persecution , banishment , imprisonment , warre , yet his heart is with them , he thinketh oft of them ) but the heart of fooles is in the house of mirth .

Three notable benefits we may receive by thinking oft of our death , and of the times of trouble , and affliction , that we have cause to looke for . 1. It would season all our pleasures , and earthly contentments , so as we should not surfet , nor take hurt by them , so much as usually we do . Our Saviour being at a great feast in Bethany ( a great feast I say for there was such costly ointment bestowed at it , for the anointing of his feet , as a pound of it cost above three hundred Romane pence , which amounteth to above nine pound seven shillings , and sixe pence of our money , insomuch as not Iudas onely but the rest of the Disciples were much troubled , for to see such wast , and superfluity , Mat 26.8 . Mar. 14.4 , 5. ) at this great , and sumptuous feast I say our Saviour fell into a meditation , and speech of his death and buriall , Iob. 12.7 , 8. to teach us , that thoughts of our death , thoughts of the troubles , and miseries that Christ in his members doth endure , thoughts of our owne dangers , and of the troubles our selves have cause to looke for , are very seasonable , even at our greatest feasts . In which respect the Prophet noteth this for a great sin in his time , Amos 6.6 . that at their feasts they drunke wine in bowles , and anointed themselves with the chiefe ointments , but had no thoughts of the miseries of Gods Church , they were not grieved for the affliction of Ioseph . This benefit it appeareth Ioseph of Arimathea made of the meditation , and remembrance of his death . The Sepulcher that our blessed Saviour was buried in , was his ( as you know ) he had newly made it for himselfe as you may read , Matth. 27.60 . But where made Ioseph this honourable man his tombe ? Even in his garden the place of his delight , and pleasure , and refreshing as you shall find Iohn 19.41 . And so had other great men done before him , 2 King 21.18 . And why in their gardens ? Surely that when they were taking their pleasure , delighting and refreshing themselves , they might be put in mind of their death , and so kept from exceeding in that kind .

The second benefit we may receive , by thinking oft of our death , and of the change , and alteration of our estate , that we have cause to looke for , is this , that it would have great force to restraine from sinne , and breed in us a care to please the Lord in all our waies . This is plaine in that prayer of Moses , Psal. 90.12 . Teach us so to number our daies ( that is to consider how few they are ) that we may apply our hearts unto wisdome . And on the other side , Nothing hath more force to corrupt our hearts , and lives , then the putting out of our mind , all thoughts of our death , and of the evill day . When David discribeth the most wicked man , of whom he saith God is not in all his thoughts , he is a very Atheist towards God , his waies are alwaies grievous , he is an oppressour , and tyrant towards men , Psal. 10.4 , 5. He giveth this for the reason of it , verse 5 , 6. Thy judgements are farre above , out of his sight . He never discerneth nor thinketh of any judgements of God that are approaching . He hath said in his heart I shall never be moved , I shall never be in adversity . And thus speaketh the Prophet also , Amos 6.3 . The putting farre away the evill day was the cause why they approached to the seate of violence .

The third , and last benefit we may receive , by thinking oft of our change of the evill day , and of the troublesome times we have cause to looke for , is this , that it will make our afflictions , and trialls , yea death it selfe lesse bitter , and terrible unto us , it will make us better able with comfort , and patience to beare them , when they shall come . For the suddennesse , and unexpectednesse of any judgement , maketh it farre more grievous , and intollerable , then otherwise it would be . And so it is oft threatned as a circumstance , that doth greatly aggravate Gods judgements upon wicked men , Pro. 6.15 . His calamity shall come suddenly , suddenly shall he be broken , without remedy . And 1 Thess. 5.3 . When they shall say peace and safety : then sudden destruction commeth upon them . So our Saviour having foretold the destruction of Ierusalem , and of the Temple , charged his Disciples ( of whom he did foresee some should live unto that day ) to take heed Luk. 21.34 . that that day came not upon them at unawares . Therefore also he so oft foretelleth them of his death , and of the heavie times and troubles they were to looke for . Matth. 24.25 . Behold , ( saith he ) I have told you before . And why did he foretell them ? Surely that this knowing , and thinking of them before , might make them the lesse grievous unto them when they should come . Iohn 16.4 . These things have I told you , that when the time shall come , ye may remember that I told you of them .

And surely this is to be acknowledged as a great mercy of God , Applic. that he striketh us not suddenly with our deadly stroke ; but hath given us many warnings , he hath threatned us oft , and shaken his rod at us fearefully ; hee hath long given us , and doth daily give us so palpable signes of a desolation approaching , as every naturall man that hath any braines in his head , can take notice of it himselfe , and speake of it to others . But what is the use that we should make of all these warnings , and of all these signes that God giveth us ? Surely , wee should so thinke of the evill times that are at hand , that wee may prepare our selves for them , and fit our selves to beare them with patience , and comfort when they shall come . According to the speech of the Holy Ghost , Pro. 22.3 . A prudent man forseeth the evill , and hideth himselfe ; provideth for his owne safety , and comfort in the evill day . And how that may be done you shall heare in those seven directions that follow .

Secondly , He that would beare great troubles , and afflictions patiently , and comfortably when they shall come , must before hand labour to weane his heart from the love of all earthly things , and inure himselfe to beare patiently those ordinary losses , and crosses that he is subject to in them . If any man will come after me , ( saith our blessed Saviour , Luk. 9.23 . and the Text saith , he said these words to them all ) let him deny himselfe , and take up his crosse daily , and follow me . The denying of our selves , and taking up of our daily crosses will make us fit to follow Christ through thick , and thin , and even to endure the fiery triall for his sake . It is good for a man ( saith the Church in their miserable captivity , Lam. 3.27 . ) that he beare the yoke in his youth ; that he have beene accustomed before great troubles come , to beare small crosses , to crosse , and denie himselfe in his earthly contentments . The holy Apostle professeth of himselfe , 1 Cor. 15.31 . that he did die daily ; by the daily crosses he did endure and willing forsaking of the comforts of this life , he did learne to die , and to part with them all willingly . And he counselleth Timothy , 2 Tim. 2.3 . To endure hardnesse , as a good souldier of Iesus Christ . Nothing maketh us so unwilling to die , or to suffer any thing for Christs sake , or to endure any great affliction , as the overmuch love that we do beare , unto these earthly things . Therefore we shall find that our blessed Saviour , when hee would prepare his Disciples for those heavie times that should come upon them after his death , did beat upon no point so much , in all his Sermons as this , Mat. 10.37 . He that loveth father or mother more then me , is not worthy of me ; and he that loveth son or daughter more then me , is not worthy of me . And Luk. 14.26 . If any man come to me , and hate not his father , and mother , and wife , & children , and brethren , and sisters , yea and his own life also ( that is love them not lesse then me , or carry himselfe not towards them , when they prove draw-backs from me , as he would doe towards the thing he most hateth ) he cannot be my Disciple . True it is we cannot be without these earthly comforts . Your heavenly father knoweth that ye have need of all these things , saith our Saviour , Mat. 6.32 . The Lord alloweth us the use yea the liberall use of them , 1 Tim. 6.17 . He giveth us richly all things to enjoy . But the love of these things , is a deadly enemy to grace , specially to this grace of Christian patience . The love of money ( saith the Apostle , 1 Tim. 6.10 . and that which he speaketh of the love of money , may be said likewise of the love of any worldly thing , as appeareth by comparing with this place that of 1 Iohn 2.15 . The love of peace , of ease , of pleasure , of credit , of friends , of good cheere , and good cloathes ) is the root of all evill , which while some have coveted after , they have erred from the faith , fallen quite from religion , rather then they would suffer any thing for it .

Applic. If we would therefore make our selves fit , either to die willingly , or to endure persecution , and trouble patiently and comfortably , we must take heed of setting our hearts upon any earthly comfort , of admiring and affecting it much , and labour to bring our hearts to a more meane conceit of these things , to bee more indifferently affected towards them . If riches increase , set not your heart upon them , saith David , Psal. 62.10 . And describing the man that shall go to heauen , he saith , Ps. 24.4 he is such a one as hath not lift up his soule to vanity . No man that warreth ( saith the Apostle , 2 Tim. 2.4 . ) entangleth himselfe with the affaires of this life . And 1 Cor. 7.31 . They that use this world must take heed of over-using it , they must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the fashion of this world passeth away . We must part with all these things , and the faster our hearts do cleave , and are glued to them , the more painefull will it be unto us to part with them . In which respect certainely , as it may be said of our whole land that if the Lord should bring these miseries upon us , which the Palatinate , and Bohemia , and Germany have long endured , we should be farre worse able to beare them , then they or any other nation under heaven , because we are so tender and delicate by the long peace , and aboundance of all things we have enjoyed . So may I say to every one of you that are rich , and to you that are given to ease and to pleasure , that the crosse , and persecution , the troubles , and afflictions we have cause to looke for , will be more heavie and intollerable to you , then to others of Gods people . If Moses had not learned to make light account of riches , and of pleasures , hee could never have so willingly , and patiently endured to suffer affliction with the people of God , as the Apostle observeth , Heb. 11.25 , 26.

Thirdly , He that would be able patiently , and Christianly to endure troubles , and afflictions of what kind soever they be ; must before hand acquaint himselfe well with the Word of God , he must be well seene , and exercised in it . And indeed , this is one principall cause why the Lord hath given us his holy Word in wri●ing that by it he might prepare us for affliction , and breed true patience , and comfort in us . Whatsoever things were written asore time ( saith the Apostle , Rom. 15.4 . ) were written for our learning ( what learning may you say ? What is it that God would have us learne by them ? ) that we through patience , and comfort of the Scriptures might have hope . Many of the Philosophers have given in their writings excellent rules , and grounds of patience , but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and patience that was wrought in men by their precepts , and rules was stupidity , and senslessenesse rather then true patience ; the patience , and comfort of the holy Scripture is the onely true , and Christian patience . In which respect our Saviour giveth this title to his holy Word , he calleth it the Word of his patience , because ( saith he , Rev. 3.10 . ) thou hast kept the Word of my patience , I will also keepe thee from the houre of temptation . The holy Scriptures are fitly resembled , and typified by that tower of David ( mentioned , Cant. 4.4 . ) builded for an armoury , wherein there hang a thousand bucklers ( under which a man may without feare , and with great safety encounter with the strongest , and fiercest temptation , and affliction that can assault him ) all shields of mighty men ; all armour of proofe , such as all the Lords Worthies ( Iob , and David , and Paul , and the rest ) have had good proofe , and triall of in all their afflictions . Heare what Iob saith of this armour , Iob 23.12 . I have esteemed the words of his mouth , more then my necessary food . As if he should say , No food ( no not my necessary food ) did ever so susteine , and strengthen me , so refresh , and revive my fainting body , as the Word of God , hath my soule in all my afflictions . Heare what David saith of this ( who was also a man of sorrowes , one that was much exercised with afflictions of all kinds ) Psal. 119.50 . This ( that is to say , the Word of God of which he had spoken in the former verse ) is my comfort in my affliction , for thy Word hath quickned me . And verse 92. Vnlesse thy law had beene my delights : ( he speaketh in the plurall number , As if he had said instar omnium in stead of all manner of delights unto me ) I should then have perished in mine affliction . And verse 143. Trouble , and anguish have taken hold on me , yet thy commandements are my delights . As if he should say , In my greatest trouble in the extreamest anguish of my soule , thy Word yeelded comfort unto me . Therefore also you shall find he cryeth for nothing so earnestly in all his affliction , as for understanding , and knowledge in the Word . Psal. 119. When hee had spoken verse 143. of the trouble , and anguish he was in he cryeth in the next verse , Give me understanding ( in thy testimonies he meaneth ) and I shall live . And verse 169. Let my cry come neere before thee , O Lord ; give me understanding according to thy Word . And verse 171. My lips shall utter praise , when thou hast taught me thy statutes . See also the proofe that Paul had of this armour , of the patience , and comfort of the Scriptures in all his afflictions . For speaking 2 Cor. 6.4 , 5. that he , and all the rest of the Apostles did in all things approve themselves as the Ministers of God , in much patience , in afflictions , in necessities , in distresses , in stripes , in imprisonments , in tumules ; he telleth how , and by what meanes he attained unto this grace to endure so much misery with so great patience , he reckoneth verse 6 , and 7. this for a principall , by knowledge ( saith he ) and by the word of truth .

Applic. And surely 1 if there were nothing els to breed in our hearts an high esteeme of the Word of God , to cause us to seeke the knowledge of it , to exercise our selves with delight in the reading and hearing , and meditation of it , this were sufficient to do it , even the patience & comfort it will yeeld us in all our afflictions . The remembrance of one sentence of holy Scripture , will be more effectuall to yeeld us comfort in the evill day , in the houre of temptation , will have more force to repell Satan in his fiercest assaults , then is in all the wisdome of the world , in all the counsell of our friends , that shall be then about us . For it is the sword of Gods spirit ; as the Apostle calleth it , Ephes. 6.17 . It is the onely weapon whereby Christ our Saviour , the Captaine of our Salvation , did overcome the divell , and drive him away as you may see in the story of his temptations , Matth. 4.4 , 7 , 10. Therefore also our Saviour when he promiseth his Disciples to send them the Comforter , after his departure from them , he telleth them how , and by what meanes he should comfort them , Iohn 14.26 . He shall teach you all things , and bring all things unto your remembrance , whatsoever I have said unto you . By giving them understanding in the Scriptures , and bringing the Word unto their remembrance , he should be their Comforter . 2. And for a conclusion of my speech touching this third meanes of patience , let me say to such as are despisers of the Word , that have not so much as a Bible in their houses ; or if they have , take no delight in the reading or hearing of it , but say unto God in their hearts with the Atheist in Iob 21.14 . Depart from us , for we desire not the knowledge of thy waies ; if persecution should come , and the sword of the enemy , with what patience , and comfort will you suffer that have no grounded knowledge out of the Word , whether the religion you professe be the truth or no ? No man can with comfort suffer for the truth , that is not certaine it is the truth . When Paul prayeth for the Colossians that their hearts might be comforted , Col. 2.2 . he prayeth that God would give them all riches of the full assurance of understanding , to the acknowledging of the mystery of God . He that is fully assured , with understanding that that is the truth of God that he suffereth for , he may suffer with comfort , and none but he . Nay I will say more unto you , what patience or comfort can such as you , that make no more reckoning of the Word , have on your death beds whensoever that houre shall come ? Certainely none at all , for ( as you have heard ) there is no true patience , nor comfort , nor hope to be found , but in the knowledge of the Scriptures . And therefore it is spoken of as the very upshot of the misery of a wicked man , Pro. 5.23 . He shall die without instruction . O they are in a miserable case that die without instruction ; and ( alasse ) how many thousands are miserable this way ? Let me therefore say to every one of you , as Solomon doth , Pro. 19.20 . Heare counsell , and receive instruction , that thou mayest be wise in thy latter end . If nothing else will cause you to esteeme of the Word , yet let this do it , that you may die with comfort , that you may finish your course with joy .

Fourthly , He that would be able patiently and meekely to beare afflictions , and to submit himselfe obediently to the will of God in them , must labour to get a true knowledge and sense of his owne sinnes . Nothing hath more force to tame the heart of man , and to breed patience in it under the crosse , then this hath . I will beare the indignation of the Lord , ( saith the Church , Mic. 7.9 ) Because I have sinned against him . This is also plaine in the order of the three first Beatitudes , Mat. 5.3 — 5. Blessed are the poore in spirit , and then blessed are they that mourne , and then blessed are the meeke . Poverty of spirit , sight , and sense of sin will cause mourning , and humiliation , and these two will make us as meek as lambs under the corrections of the Lord . It is the privie pride of our hearts , and the having too good a conceit of our selves , that is the chiefe cause of all our impatiency and murmuring under the crosses that lye upon us . If we knew our sins well , and were truly humbled for them , we would easily acknowledge , that that which we endure is nothing to that that we have deserved at Gods hands , we would say with David , Psal. 103.10 . He hath not dealt with us after our sins ; nor rewarded us according to our iniquities . And with holy Ezra 10.13 . Thou our God hast punished us lesse then our iniquities deserve . It was the sense that David had of his sins , that made him thus to cleare the Lord when he so sharply judge , and corrected him , and to beare it so patiently as we have heard he did . Let us all therefore when Gods judgements lie heavie upon us , hearken to that counsell which the Church in her extreame affliction from her owne experience doth give us . Lam. 3.39 , 40. Wherefore doth a living man complaine , a man for the punishment of his sins ? Let us search , and try our waies and turne againe to the Lord .

But some will object . Object . This is bad counsell certainely . If when the Lord hath cast me downe by any of his judgements I should also cast downe my selfe by calling my sins to remembrance , this were the way to bring me to despaire ; to make me utterly unable to beare any thing , to make me to faint and to sinke under mine affliction . And from this conceit it groweth , that men cannot abide ( no not upon their death beds ) that either themselves or their friends , should be put in mind of their sins .

But to these I answer , Answ. that the sight of sin when it is joyned with true sorrow and humiliation of soule for it , is not the way to despaire , it is the onely way to bring us unto true comfort . He is worthy to be beleeved that said so , Mat. 5.4 . Blessed are they that mourne ( for the poverty of their spirits he meaneth , for that want of grace , and aboundance of corruption they find in themselves ) for they shall be comforted . God that comforteth those that are cast downe ( saith the Apostle , 2 Cor. 7.6 . ) comforted us .

Let me apply this ( in a word or two ) to you al that are now shortly to go to the Lords Table . Applic. This holy Sacrament is a Feast wherein every Christian soule may receive more sound joy , and comfort then by any meanes that God hath given us under heaven besides . It is said that at the receiving of the Passeover in Hezekiahs time , 2 Chron. 30.25 , 26. all the congregation rejoyced , and there was great joy in Ierusalem . And yet that Sacrament was not so effectuall a mean to breed joy and comfort in the hearts of Gods people , as ours is . It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptisme , Acts 8.39 . He went away rejoycing . And yet there is not so much comfort to be received by that Sacrament neither as by this . This is the Supper of the Lord wherein the Body and Bloud of our blessed Saviour is represented , and exhibited by the elements of Bread , and Wine , creatures that God hath given ( above all things ) to strengthen and make glad the heart of man , Ps. 104 15. But ( alasse ) how few are there that receive any sound comfort by this holy Sacrament , or that go away rejoycing from it ? Would you know the true cause of it ? Certainely this it is , we go not to it with soules humbled and mourning for our sins , and how then should we go away comforted from it ? Christ was anointed , and appointed of God to bind up the broken-hearted to comfort such as mourne , Esa. 61.2 , 3. and not such senslesse creatures as we are . He biddeth such to come to him as labour , and are heavie laden , Matth. 11.28 . and promiseth to give them rest . He never promised to give rest , and comfort to such as we are , that when we come to him never feele our sinnes , to be any burden unto us . In time of Popery at this time of the yeare all men held themselves bound in conscience to confesse all their sinnes to the Priest , and they had directions given them to helpe them in calling to mind their sins . I know God required no such thing at their hands , and it was but a counterfeit humiliation , and repentance that was wrought that way . But surely they did not so much offend in superstition then , as we do in profanesse now . No man holdeth himselfe bound now to call his sinnes to remembrance , and make a particular confession of them unto the Lord , before he goeth to the Sacrament , and that is the cause why we find no more comfort in it . I therefore heartily pray every one of you , that desire to receive Christ in the Sacrament to the comfort of your soules , that you would hearken unto and make conscience to do as the Apostle chargeth you to do , 1 Cor. 11.28 . Let every man examine himselfe . And verse 31. If we would judge our selves , we should not be judged of the Lord . If you would receive comfort by it , you must examine your selves , and finde out your speciall sinnes ; you must judge and afflict your owne soules for your sinnes ; if you will not doe this , you shall be so farre from receiving comfort by the Sacrament , as you shall become the worse by it , God will judge and afflict you for comming unworthily unto it .

Lecture LIII . On Psal. 51.4 . April 3. 1627.

FIftly , He that would attaine unto this grace of true patience , and be able to cleare the Lord ( as David doth heere ) when he shall judge him , to beare patiently and comfortably whatsoever troubles , and afflictions God shall bee pleased to exercise him withall , must ( before that time commeth ) get a true , and a lively faith , even a comfortable assurance of his reconciliation with God through Iesus Christ . This power that there is in faith , to make a man able patiently , and comfortably to beare afflictions , of what kind or degree soever they be ; is plentifully taught in the holy Scriptures , and confirmed to us by the experience of the Saints of God . The holy Apostle speaking of all the parts of the Christian armour , and among the rest of that whereby the feet and legs are to be defended , he calleth it Ephes. 6.15 . The preparation of the Gospell of peace . His meaning is , that when once we are assured of our peace and reconciliation with God , which is wrought by the Gospell , then are we prepared to follow Christ through thicke and thin , through the most hard and stony , the most sharp and thorny way , of any persecution , and trouble whatsoever . Being justified by faith ( saith the same Apostle , Rom. 5.1 . ) we have peace with God , through our Lord Iesus . And what followeth upon that ? Why when once we are justified from our sinnes , and have peace with God , then verse 3. We glory in tribulations . And so doth the Apostle make this the ground of the strange patience of the Saints in the daies of the Maccabees , when they were tortured , and were tried with mockings , and scourgings , with bonds and imprisonment , when they were some stoned , and some sawne in sunder . What made them able to endure such things , and not to accept of deliverance when it was offered unto them if they would have yeelded a little ? Surely their faith as you shall find Heb. 11. 33.37 . by faith they attained to this strength , to this measure of patience . I shewed you in the handling of the Doctrine , that Gods servants and Martyrs could not be overcome , nor made to yeeld unto adversaries , when they endured such torments as were impossible for flesh and bloud to endure , but became conquerours yea , more then conquerours in them all , as the Apostle speaketh Rom 8.37 . But would you know how they came to this valour , to this admirable strength to heare , and to overcome such intollerable torments ? Surely it was their faith , whereby they were assured of their peace with God , that made them able to doe it , as the Apostle speaketh in the same place , and in the very next words . For I am perswaded ( saith he verse 38 , 39. ) that neither death nor life , nor Angels , nor principalities — nor any other creature , shall bee able to separate us from the love of God , which is in Christ Iesus our Lord . He that is so confidently perswaded of Gods unchangeable , and everlasting love towards him in Christ , no marvell though no affliction be ever able to overcome him , though he become more then a conquerour in the greatest tribulations that can befall him , So when it is said of the holy Martyrs , Rev. 12.11 . that they overcame the great Dragon , in all the bloudy , and extreame persecutions that he raised up against them , under the cruell Emperours , and Popes of Rome , the meanes is also mentioned whereby they got such strength , and patience to endure , and overcome him . They overcame him ( saith the holy Ghost ) by the bloud of the Lambe . The faith they had in the bloud of Christ , which was sprinkled upon their hearts , made them able to beare , and overcome so bitter torments as they did endure ; and so will it certainely doe any of us in the like case . This is the victory that overcommeth the world , even our faith , saith the Apostle , 1 Iohn 5.4 . And this is the promise of God , wee shall find Psal. 91.9 . Because thou hast made the Lord which is my refuge , thy habitation , marke what followeth ver. 13. thou shalt tread upon the Lyon , and adder , the yong Lyon , and the Dragon thou shalt trample under thy feete .

You see what testimony the holy Scripture giveth to this fift meanes , that is to say , that faith will worke patience , and make a man able to endure any thing ; consider also three effects of it , and you will easily discerne it must needs ●ee so .

For first . Faith worketh in the heart that hath it , a light esteeme of all worldly things , and he that is brought to that once , will be easily able to suffer , yea , even to dye , it is the over-much love we beare to these earthly things , that maketh us so unwilling to dye , or to endure any trouble . By Christ ( saith the Apostle , Galat. 6.14 . ) the world is crucified unto mee . They in whose hearts Christ dwelleth by faith , the World becommeth base and contemptible unto them , they feele the love , and high esteeme of worldly things , decayed in them .

Secondly . Faith certifieth the heart that hath it , of Gods love , and he that is sure of that will bee able to endure any thing with patience , from Gods hand . Thus doth Iob stop the mouth of his impatient and foolish wife . Iob. 2.10 . What ( saith he ) shall we receive good at the hand of God , and shall we not receive evill ? Shall we that have enjoyed so many moneths , and yeeres , of great prosperity and comfort , thinke much to endure affliction , and trouble for a few dayes ? We that have received so many demonstrations of Gods fatherly and unchangeable love , shall we thinke much to receive correction from him ? Thus did our blessed Saviour confirme his owne heart in patience , against those intollerable sufferings he was to endure for us , Iohn 18.11 . The cup which my father hath given me , shall I not drinke ? When we are once assured God is our father , wee shall be made well content to take the bitterest potion from his hand . And thus doth the holy Apostle reason , Rom. 5. for when he had said , that being justified by saith , wee are able even to glory in tribulations , hee giveth this for the reason of it verse 5. Because the love of God is shed abroad in our hearts , by the holy Ghost that is given unto us . As if hee had said ; When once the love of God is shed abroad in our hearts , and soaketh into them , so as we have a comfortable sense and feeling of it , how can we choose but beare tribulations patiently , and even glory in them ?

Thirdly and lastly . Faith maketh the heart that hath it , undoubtedly certaine of those promises God hath made to his people in their afflictions ( of which we heard when I spake of the motives unto this duty ) as namely . 1. That they shall tend to our good in the end , Heb. 12.10 Hee correcteth us for our profit . And 2. that in the meane time , he will not forsake us in them , but assist and support us , Psal. 91.15 . I will be with him in trouble , I will deliver and honour him . These promises ( I say ) faith maketh the heart certaine of , Heb. 11.1 . Faith is the evidence of things not seene . And he that is sure of these promises , how can he choose but beare affliction patiently ? And say with David . Psal. 56.4 . In God will I praise his word ( as if he should say , I will praise God for his word and promise ) And what followeth in the same verse ? In God have I put my trust , I will not feare what flesh can doe unto me .

Let me apply this briefly , 1. By way of exhortation . 2. By way of comfort .

Applic. 1 First . Seeing faith will stand us in that stead in the evill day , and yeeld us that strength and comfort in all afflictions , it standeth us upon , to get it in time , and to looke well to our selves , that that faith we thinke we have , be such as will abide the tryall in the fornace of affliction , such as will not deceive us in the evill day . It is the exhortation of the Apostle , 2 Cor. 13.5 . Examine your selves whether you be in the faith : prove your owne selves . For , alas , if we have no true faith , no sound assurance that we are in Christ , when death shall come , when the troublesome time of persecution , when the sword of the bloody enemy shall come , what shall we doe ? How shall we be able to beare it ? What patience , what comfort can wee looke to have in that day ? 1. Extreame affliction is wont to awaken the conscience , and set it on worke , to bring a mans sins to his remembrance , that he never thought of , nor was troubled with before . As you have heard from the example of Iosephs brethren . Gen. 42.21 . And what will quiet the conscience when it falleth on brawling , and exclaiming upon a man ? Certainly nothing but faith that sprinkleth the bloud of Christ upon it , as the Apostle teacheth us , Heb 9.13 , 14. 2. In the evill day , Satan will be apt to cast into mens soules , his darts of desperation , his fiery darts , as the Apostle calleth them . And what is it that will quench these darts ? Surely nothing but faith , as the Apostle teacheth , Ephe. 6.16 . Above all , take the shield of faith , whereby yee shall be able to quench all the fiery darts of that wicked one . Let us therfore looke well to our faith , sith our patience and comfort in affliction dependeth so much upon it . Two notes I will give you to try it by .

First . By the meanes and manner how it was wrought in thee . How camest thou by it ? Did the Lord worke it in thee by the ministery of his word ? Did thy saith come by hearing . Rom. 10.17 . Canst thou say , that before ever Christ came into thy heart , Iohn Baptist came before him to prepare his way ? Mark . 1.2 . That the ministery of the law , that effectually discovered thy sins and miserable condition unto thee , was thy schoolemaster to bring thee to Christ ? Gal. 3.24 . That before the Lord spake peace to thy heart , by the still soft and sweete voice of his Gospel , he prepared thy heart to receive it , as he did Eliahs , 1 Kin. 19.11 , 12. by great terrour ? This is certainly the ordinary way , whereby God bringeth his elect to faith ; If thou came not to thy faith this way , but in some other more extraordinary manner ( as I doe not deny but it is possible thou mightest , for who can limit the holy one of Israel , Psal. 78 41. or tye him to certaine rules ? ) thou hast the more cause to suspect it , and to try it the more diligently by the second note , and that is this .

Secondly . Try it by the effects of it in thy selfe . How hath thy faith thou sayest thou hast in Iesus Christ , wrought with thee ? What change hath it made in thee ? Wee have all of us very lately renewed our faith , and made solemne profession of it , and confirmed it in the holy Sacrament ; In it we have by faith , fed upon the Lord Iesus , or els that bread we did eate at the Lords Table , will be as gravell betweene our teeth one day , as Solomon speaketh in another case . Prov. 20.17 . that cup we drunke of there , will be as a cup of deadly poison unto us . As therefore I exhorted you the last day to examine your selves well before you went to the Lords table , so do I now exhort you to an after examination of your selves . Hast thou Indeed by faith fed upon the Lord Iesus so lately ? Then certainly 1. Thou shalt find some abatement of the strength of thy corruptions , and lusts . Where Christ is by faith received , he will purifie the heart , Act. 15.9 . The woman that had the bloody issue , when she had by faith touched but the border of his garment , she felt such vertue comming from him , as dryed up & stanched the issue of blood , as you shall find , Luke 8.44 . And is it possible that wee should have by faith , not only touched his garment , but eaten and drunke his very body and bloud , and yet feele no vertue at all come from him to dry up the fountaine of our corruption , but it runneth as fresh and freely , as ever it did ? 2. If thou hast by faith fed upon the Lord Iesus , some increase of spirituall strength to resist tentation , and to walke in Gods wayes , is wrought in thy foule by it . Didst thou ever with a good appetite eate thy corporall food , but thou receivedst some refreshing , and strength by it ? Arise and eate ( saith God to Eliah the second time , 1 Kin. 19.7 , 8. ) for thou hast a great journey to goe , and he arose , and did eate , and drinke , and went in the strength of that meat , fourty dayes , and forty nights . And is there not as much vertue in the body & blood of Christ being fed upon by faith , to give , and increase strength in the soule , as ever there was in any corporall food to strengthen the body ? My flesh is meat indeed ( saith our Saviour , Ioh. 6.55 , 57 ) and my bloud is drink indeed ; he that eateth me , even be shall live by me . Wilt thou say then thou hast fed on Christ , that hast received no strength by this food to resist tentation , that hast not bin able to go in the strength of that meat forty dayes , nor forty houres ? No , no , trust not to such a faith as this , this will never abide the fornace of affliction , nor beare thee up in it .

Secondly , Let me apply this to the comfort of the weakest soule among you ; even to thy comfort , that because of the weaknesse of thy faith , tremblest when thou hearest of the troublesome times we are to looke for , tremblest when thou thinkest of death ; ô sayest thou , I shall never be able to endure in the evill day Yet hast thou truth of faith in thee , though in great weaknes , For 1. thou mournest unfeinedly for the weakenes of thy faith , and desirest to beleeve all the promises of God , and neglectest no meanes , wherby thy faith may grow , like to that poore man , Mar. 9.24 . 2. This weake faith of thine hath drawne vertue from Christ , whereby the issue and fountaine of thy corruption beginneth to be dryed up , and is not so strong as once it was ; and wherby also thou hast received some strength even to resist tentation , as Ioseph did , Gen. 39.9 . Be thou of good comfort , certainly if thou hast the least measure and degree of true faith in thee , thou shalt be able to beare troubles when they come , much more patiently , and comfortably then thou thinkest . For be thou assured . 1. That Christ will not so overcharge thee with tryals , and afflictions , as to smother and put out those weak beginnings of grace , that he hath wrought in thee , but will tender & nourish them , Mat. 12.20 . 2. The strength wherby any of Gods people are enabled to stand in the day of tryal , is not their own , but the Lords only . Be strong in the Lord , & in the power of his might , Ephe. 6.10 . In the deepest sense of thine own weaknes , learn to flie out of thy selfe , & to rely wholly upon the Lord , & on the power of his might . Know his grace is sufficient for thee , 2 Cor. 12.9 . Yea , thou shalt be holden up , for God is able to make thee to stand . Rom. 14.3.3 . Remember the promises God hath made unto his people in this case , Ps. 29.11 . The Lord will give strength to his people . The Lord delighteth to shew his might most in them that are weakest in their owne sense , 2 Cor. 12.9 . Gods power is made perfect in weaknes . So it is said of the holy Martyrs , in the dayes of the Maccabees , Heb. 11.34 . that by faith out of weaknes they were made strong . And that made the Apostle say from his owne experience , 2 Cor. 12.10 . When I am weake , then am I strong . And if Peter had bin weaker in his owne sense before-hand , he had had more strength in the day of triall , then he had , Mar. 14.31 .

Lecture LIIII . On Psalme 51.4 . Aprill . 17. 1627.

THe sixt meanes to attaine unto true patience , is Hope . He that would with patience , & comfort , stand in the evill day , must get assurance before-hand , that when he dyeth , he shall go to heaven . He that knoweth not what shall become of this soule when he dieth , whether it shall go to heaven or to hell , can never endure any great afflictions , and troubles , with patience and comfort . Such men must needs be through feare of death ( as the Apostle speaketh , Hebr. 2.15 . ) all their life time ( but specially when any great troubles shall come upon them ) subject unto bondage , & miserable slavery . But on the other side , he that knoweth death is the worst that can befall him , in the most troublesome times , and that death will make him a happy man , he that can say to his soule , as Pro. 23.18 . Surely there is an end , and thine expectation shall not be cut off ; that man must needs be patient and comfortable in any affliction that can befall him . We rejoyce even in tribulations ( saith the Apostle , Rom. 5.23 . ) in hope of the glory of God . And 12.12 . Rejoycing in hope , patient in tribulation . What maketh Gods people , not onely so patient , but even so comfortable , and full of joy in all tribulations ? Surely the hope they have of the glory that is prepared for them , they know the end will pay for all . This made Moses to choose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a season , and to esteeme the reproach of Christ , greater riches then the treasures of Egypt . For ( saith the Apostle , Hebrewes 11.25 , 26. ) hee had respect to the recompense of the reward . Heaven was ever in his eye , and that made him to endure the reproach of Christ so comfortably . And of the faithfull Hebrewes hee saith 10.34 . that they tooke joyfully the spoyling of their goods , knowing in themselves ( inwardly , assuredly , feelingly ) that they had in heaven , a better , and an enduring substance . In which respect , this hope of heaven is compared to an helmet . Ephe. 6.17 . that defendeth the head , and keepeth us from the most Capitall tentations , and dangers . Heb. 6.19 . The Apostle calleth it , the anker of the soule , both sure and stedfast . It will stay the soule , and make it steady against all waves , and tempests . And in the same chapter , verse 18. he compareth it to a place of refuge . Wee have strong consolation ( saith he ) who have fled for refuge , to take hold upon the hope that is set before us . If a poore man that had all his wealth about him , should fall into the hands of theeves , and be robbed , and rifled by them , he must needs cry , and take on pitifully , for alas he is cleane undone , he hath nothing left at home to succour him and his family withall . But a rich man that hath store of money at home safe lockt up in his chest ( unlesse he be a base and miserable wretch ) will never complaine much , nor be disquieted , when he hath twenty or forty shillings taken from him . For worldlings to rage and take on , when they must loose their life , or their peace , or their wealth , it is no marvell ; for alas , when these things are gone , they have nothing left , they are quite undone ; But a Christian that knoweth , and considereth what hee is borne unto , and what hee shall enjoy when hee comes home , so soone as he dyeth , hee cannot doe so . O then ( to apply this in a word ) as wee desire to endure with patience , and comfort , the troublesome times that are at hand , let us in time make this sure to our selves , that when we shall dye , we shall go to heaven . I know most men will say , they hope well to do so , but it standeth us upon , to examine our hope , whether it be such as will abide the tryall , when we shall come into the fornace of affliction . The hypocrites hope shall perish in that day , as Bildad speaketh , Iob 8.13 . Yea , the hope of every wicked man shall perish , saith the holy Ghost . Proverbs 10.28 . But of true hope it is said , Romans 5.5 . that it maketh not ashamed , it will not deceive nor disappoint him that hath it , when hee shall have most need of it . A few notes I will give you to try your hope by .

First . He that hath true hope , got it by the Word , and the ministery thereof . So saith the Apostle , Rom. 15.4 . That by patience and comfort of the Scriptures , we might have hope . The holy Scriptures are the breeders of true hope . Yea of hope it may be said , as it is of saith , Hope commeth by hearing . When he had spoken , Col. 1.5 . of the hope they had of that happines that was laid up for them in heaven , he sheweth the means wherby it was wrought in them , Ye have heard of it before ( saith hee ) in the word of the truth of the Gospel . He calleth it therefore , verse 23. the hope of the Gospel .

Alas then , Applic. such as never received good by the word , never felt any power or comfort in it , never regarded nor tooke delight to read or heare it , are not acquainted with it , nor exercised in it at all ; what sound hope can they have to go to heaven when they die ? No , no , their doome is set downe , Ps. 119.155 . Salvation is far from the wicked , sor they seeke not thy statutes . They that care so little for Gods Word , are far off from any true hope of salvation .

Secondly . True hope is grounded upon true faith in Christ . For Christ is our hope , as the Apostle calleth him , 1 Tim. 1.1 the only ground we have to hope we shall goe to heaven . And Col. 1.27 . Christ is in you , the hope of glory . Till Christ be in us by faith , we can have no hope of glory . And Rom. 15.13 . The God of hope fill you with all joy and peace in beleeving , that ye may abound in hope through the power of the holy Ghost . Without faith , no hope , as faith aboundeth , so will hope also .

O then , Applic. they that talke much of their hope , and yet ( with Papists ) hold it presumption to say they are assured that Christ died for them , and that their sins are forgiven them , will be found in the time of triall to have no true hope in them . They that are without Christ , have no hope , saith the Apostle , Ephes. 2.12 .

Thirdly . He that hath true hope , cannot choose but think oft of heaven , & mind heavenly things more then earthly . Where the treasure is ( saith our Saviour , Mat. 6.21 ) there will the heart be also . Gods spirit is compared unto fire , Mat. 3.11 . and will cause the heart it dwelleth in , to mount upward , and to think oft of heaven . Our Saviour in that perfect forme of prayer he hath given us , teacheth us , we can never pray well , unlesse our thoughts be in heaven . For he teacheth us to direct our prayers to our father which is in heaven . Matth. 6.9 . to lift up our hearts to heaven when we pray ; yea , he teacheth us to pray to God that his kingdome may come , ver. 10 to desire and looke after the glory , and happinesse of the kingdome of heaven . And these should be our thoughts , not only when we pray , but at other times also . Set your affections ( saith the Apostle , Col. 3.2 , 3. ) on things above , not on things on the earth , for your life is bid with Christ in God . He that is perswaded his life , & happines is in heaven , cannot chuse but have his thoughts , and affections much set upon the things above . Thus the Apostle saith of Abraham , Isaac , and Iacob , Heb. 11.15 , 16. that they were not mindfull of that countrey from whence they came out , but desired a better country , that is an heavenly ( al their mind was of that ) wherfore God was not ashamed to be called their God ( because they minded heaven so much ) for he had prepared them a City .

Hee then that never speaketh , nor heareth , nor thinketh of heaven with any delight , Applic. that feeleth in himselfe no desires , nor longings that way , but all his thoughts and affections are ever groviling upon the earth , certainly hath no true hope in himselfe to go to heaven when he dieth . For of them that mind earthly things ( onely or chiefly ) the Holy Ghost hath given sentence , Phil. 3.19 . that their end is destruction they shall never go to heaven .

Fourthly and lastly , He that hath true hope to go to heaven , will be carefull to prepare , and fit himselfe for it . 1. By ridding his heart , and hands from every thing that will keepe him out of heaven . Every one ( saith the Apostle , 1 Ioh. 3.3 . ) that hath this hope in him , purifieth himselfe , as he is pure . He knoweth no uncleane thing must come there . Who shall ascend into the hill of the Lord ? ( saith David , Psal. 24.3 , 4. ) and who shall stand in his holy place ? He ( and none but he ) that hath cleane hands , and a pure heart , who hath not lift up his soule unto vanity , nor sworne deceitfully . 2. He exerciseth himselfe in those things that may be of most use to him , when he comes there . Lay up for your selves ( saith our Saviour , Mat. 6.20 . ) treasures in heaven Seeke to be rich there . Our Merchants that trade into Turky or Persia or such farre countries , count it good husbandry , to lay out their moneyes heere before they goe upon such commodities as they know will be of best esteeme and sell best in those countries . And so will the wise Christian doe , that hopeth to goe to heaven . Our trading , that we busie our selves in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for heaven , saith the Apostle , Phil. 3.20 . This is that that our Saviour meaneth , Luk. 12.33 . Give almes , and so provide your selves b●ggs that wax not old , a treasure in the heavens that faileth not . As if he should say , that that is so bestowed , will prove more to your advantage when you shall come there , then all that you keepe by you , or lay out otherwise . Our works will follow us , Rev. 14.13 . yea they will be there before us , Luk. 16.9 . Certainly the hope we have to go to heaven , if it be sound , will have great force to restraine us from sinne , and worke in us a care of a godly life . When Paul had spoken at large of the assured hope , and longing desire that was in him , and all the faithfull of their going to heaven , he concludeth thus , 2 Cor. 5.9 . Therefore we labour that whether present , or absent ( living or dying ) we may be accepted of him . And 2 Pet. 3.14 . Wherefore ( beloved ) seeing yee looke for such things , ( such happinesse and glory in heaven ) be diligent that yee may bee found of him in peace , without spot and blamelesse .

Applic. Alasse then , what hope can most men have to go to heaven , when they die , that have no care at all to prepare themselves , for that place , while they live . Be not deceived ( saith the Apostle , 1 Cor. 6.9 , 10. ) neither fornicatours , nor theeves , nor covetous persons , nor drunkards , nor railers , nor extortioners , shall inherit the kingdome of God . They that will not , or cannot forsake their sinnes , how can they hope to go to heaven ? They that spend all their time in providing for this life , but make no provision for heaven , have no care to doe that , that may yeeld them profit and increase , when they shall come thither , what hope can they have to go to heaven when they die ? Be not deceived , ( saith the Apostle , Gal. 6.7 , 8. ) God is not mocked , for whatsoever a man soweth that shall be also reape ; he that soweth to the flesh , shall of the flesh reape corruption , but he that soweth to the spirit , shall of the spirit reape everlasting life .

Seaventhly , He that would with patience , and comfort beare troubles and afflictions when they shall come , and stand in the evill day , must be carefull before hand to lead a godly life , and to get a good conscience . The godly man that maketh conscience of all his waies , may seeme to get no good by it at all , but to be rather a great looser by it in the world , while the daies of peace , and plenty , and jollity do last . Long peace and plenty hath in all ages bred in worldly men a humour to hate , and scorne true piety . Ye have shamed ( and dashed out of countenance , saith the Lord , Psal 14.6 . ) the counsell of the poore ( and humbled Christian ) because the Lord is his refuge . And Esa. 59.15 . He that departeth from evill ( and dareth not do as other men do ) maketh himselfe a prey ; every body will be apt to do him wrong But shall we thinke that piety will never stand a man in more stead then thus even in this life ? Yes yes beloved . When the evill day shall come the godly man shall find his labour hath not beene in vaine , he shall certainely find more strength and comfort in that day then any other man can do . Riches profit not in the day of wrath ( saith Solomon , Pro. 11.4 . ) but ( righteousnesse doth ) righteousnesse delivereth from death . Vnto the upright ( saith David , Psal. 112.4 . ) there ariseth light in the darknesse ; comfort in time of greatest heavinesse . Thy light shall rise in obscurity ( saith the Lord , Esa. 58.10 . When there shall be a palpable darknes in all the land of Egypt , Gods people shall have light in their dwellings , Exod. 10.22 , 23. ) and thy darknesse ( thy trouble and affliction ) shall be ( for comfort , and joy ) as the noone day . The Apostle mentioning the meanes , whereby he was enabled to beare with such patience such afflictions , necessities , distresses , stripes , and imprisonments ; among others reckoneth this , 2 Cor. 6.7 . by the armour of righteousnesse , on the right hand , and on the left . And speaking of all the parts of the Christian armour , Ephes. 6.14 . he calleth this the brest plate . Certainely the testimony that our conscience shall give us that we have endeavoured in all our waies to please God , will be as armour of proofe unto us in the evill day . It will be so , to us that are Ministers , as we shall find in two notable examples . The first is Ieremies , Ier. 17.16 , 17 , I have not hastened from being a pastour to follow thee ( as Ionah did ) neither have I desired the wofull day , ( this wofull captivity that thou hast caused me to denounce ) that which came out of my lips , was right before thee . As if he had said , I have dealt faithfully in my ministery . And what followeth ? Be not a terrour unto me , thou art my hope in the day of evill ; God will not be a terrour to such Ministers , but their hope , and comfort in the evill day . The other example is Pauls , 2 Cor. 1. Who having spoken of the troubles he had in Asia , wherein ( saith he , ver. 8. ) we were pressed out of measure , above strength , insomuch that we despaired even of life ; telleth you verse 12. what it was that yeelded him comfort , in that great distresse even the testimony of his conscience , that in simplicty and godly sincerity , not in fleshly wisdome ( as the flaunting Corinthian preachers did ) he had exercised himselfe in his Ministery . And as this will be a great supporter to us , that are Ministers in all our afflictions , so will it certainely be to you that are Gods people also . See this in the example of good Hezekiah who when the dolefull message was brought him from God , by the Prophet , to set his house in order for he must die and not live , comforteth himselfe in this testimony of his conscience , Esa. 38.3 . Remember now , O Lord , I beseech thee , how I have walked before thee in truth , and with a perfect heart . This will comfort a man on his death bed . And so our Saviour assureth us , Matth. 7.24 , 25. that he that heareth the Word , and doth it ( maketh conscience to practise what he knoweth ) is like the wise man that built his house upon a rock , and though the raine fall , and the winds blow , and the flouds beate upon him , that is , the most sore and violent tentations or afflictions come that can come , yet shal he be able to stand , and abide them all .

O thinke of this , Applic. you that are so carelesse of your practise , carelesse of your consciences , whose religion standeth onely in hearing and in a profession of the truth ; certainely when the evill day shall come , you will be found to be foolish builders that have built upon the sand , when the raine shall fall , and the winds blow , and the flouds beate upon you , when great troubles and afflictions shall come upon you , you will never be able to stand out you must needs fall , and sinke under them , and your fall will be great as our Saviour speaketh there , Matth. 7.26 , ●7 .

The eight , and last meanes whereby this grace of Christian patience , to beare all troubles and afflictions comfortably , may be obtained , is prayer . If any man lack wisdome ( saith the Apostle , Iam. 1.5 . and by wisdome he meaneth patience in that place ) let him aske of God that giveth to all men liberally , and upbraideth not , and it shall be given him . Heere is a plaine promise you see . And the Apostle when he had exhorted the Romanes , Rom. 12.12 . to be patient in tribulation , he addeth immediatly continuing instant in prayer . Instant and earnest prayer and continuing in it , is the meanes to make us patient in tribulation . So speaking of the compleat armour whereby a Christian , may be made able to beare and stand out in the evill day , he nameth this as a principall part of it , Ephes. 6.18 . Praying alwaies ( not by fits and starts ) with all prayer , and supplication ( according as our own , and the Churches various necessities shall require ) in the spirit ( fervently , not formally and with lip labour onely ) watching thereunto ( against distractions and wandring thoughts ) with all perseverance ; holding out , and not giving over , when we speed not at the first . This was the way whereby Iob sought strength to beare his afflictions , Iob 16.20 . My friends scorne me : but mine eye poureth out teares unto God . And David when many of his mortall enemies compassed him about , but I give my selfe unto prayer , saith he , Psal 109.4 Nay this was the way , whereby our blessed Saviour sought strength to beare his extreame sufferings , Heb. 5.7 . He offered up prayers , and supplications , with strong crying and teares , unto him that was able to save him from death , and was heard in that he feared ; though the cup were not removed , yet strength was given him to beare it with patience .

Applic. Let me apply this in a word or two . 1. Would you know the true cause you have so little patience , surely it is because you do pray so little . 2. Let the signes God giveth us every day of marvellous troublesome times that are at hand , make us all more frequent , and fervent in prayer . 3. We should call upon and exhort Gods people to fasting and prayer . Is there any such meanes either to stand in the gap , and keepe out Gods judgements , or to prepare us with patience and strength , to beare them as fasting and prayer is ? Well take this for a conclusion to your comfort which you shall read , Act. 2.20 , 21. When the Sun shall be turned into darknesse , and the Moone into bloud , when the darkest , and saddest times shall come , that can come , yet it shall come to passe , that whosoever shall call upon the name of the Lord , shall be saved . He that can pray shall doe well enough .

LECTVRES ON PSAL. LI. 5.
Lecture LV. On Psalme LI. 5. April XXIIII . MDCXXVII . Behold I was borne ( or brought forth ) in iniquity ; and in sinne did my mother conceive me .

WE have already heard that David in suing unto God for the pardon of his sinnes , doth make confession of them unto God ; And not content to have done it generally in the 3. verse ; he doth it in the former verse , in this that I have now read and in that which followeth more fully , and particularly . I have done this evill that Nathan hath charged me with . Yea he amplifieth and aggravateth his sinne , by these three considerations . 1. Of the person against whom he had sinned , in the fourth verse , Against thee , thee onely have I sinned , and done this evill in thy sight . 2. Of the fountaine and root whence these his sinnes did spring in this verse . 3. Of the knowledge and truth of grace that he had received from God , before he fell into these sinnes , in the verse following .

Now for the better opening of the words of this verse , Nota. ( that so the Doctrine contained in it , may more naturally arise ) two questions are to be moved , and resolved concerning this , what David meaneth by the iniquity and sinne that he heere complaineth he was borne , and conceived in . For the Anabaptists , and such others as gainesay the Doctrine of originall sin , and deny that infants stand guilty of any sin in the sight of God , object two things against the proofe that is brought out of this most pregnant place , against them .

First , Object . 1 The word iniquity ( say they ) that David saith he was borne in , is not to be taken properly in this place , for sinne but for the punishment of sin ; and his meaning is no more but this ; as if he should have said , I was borne in thy displeasure , and in the punishment which thou didst justly inflict upon all women for the sinne of Eve ( Gen. 3.16 . I will greatly multiply thy sorrow , and thy conception , in sorrow thou shalt bring forth children ) in this punishment , in this sorrow , was I borne . And two reasons may be pretended for this interpretation . 1. That the word iniquity and sinne is oft in Scripture taken not properly , but by a metonymie for the punishment of sinne ; as Gen. 19.15 . Least ye be consumed in the iniquity of the city , that is in the punishment of the city . And Numb. 14.33 . Your children shall wander in the wildernesse forty yeares , and beare your whordomes ; that is , the punishment of your whordomes . 2. That the word Cholel that David heere useth , signifieth to bring forth with paine , and trembling , and commeth of the root Chol which signifieth to sorrow , and tremble , whereby it may seeme that David had in this word respect to the paines , and sorrowes his mother felt in her travell when he was borne , rather then to any iniquity that himselfe then stood guilty of .

Answ. 1. Now for answer unto this cavill I say . First , That though the word iniquity , be sometimes taken in Scripture not for sin but for the punishment of sinne ; yet it followeth not , that it is so taken heere , but by that that you shall heare in my further answer to this cavill , and in the handling of the Doctrine , it shall appeare unto you , it cannot be so taken in this place .

2. Secondly , Though the word Cholel that David useth heere do in the primitive sense signifie a bringing forth with sorrow , and trembling , such as women have in their travell , yet it is farre more often and commonly used in the Scriptures , to expresse any kind of making or bringing forth of things , even without such sorrow or paine at all . As Iob 26.13 . His hand hath formed the crooked serpent . And the son of God speaking of his eternall generation saith , Pro. 8.24 , 25. When there was no depth , I was brought forth , before the mountaines I was brought forth . So Deut. 32.18 . Thou hast forgotten God that formed thee . And Psal. 90.2 . Before thou hadst formed the earth . And when the birth of man is spoken of , without all reference or respect to the sorrow and painefullnesse of his birth , Iob 15.7 . He saith , Wast thou made before the hills ? And Esa. 45.10 . Woe to him that saith to his mother , what hast thou brought forth ? So that it may well be that David heere speaketh of his birth , without any respect at all to his mothers paines , and sorrowes in it .

3. Thirdly , The iniquity that he speaketh of heere , he mentioneth for his further humiliation before God , that is the scope he aimeth at , in this place ; as we have heard . Now he would never have mentioned the sorrowes , and paines his mother endured in his birth ( as a punishment , and signe of Gods displeasure upon that sex for the sin of Eve ) for to further his humiliation before God , at this time . The mentioning of those judgements God by Nathan threatned to bring upon himselfe , had beene much more effectuall to that end , then those that were upon his mother ( specially so ordinary , and common to all women as that was ) yet forbeareth he in this Psalme , to speake of them , at all . Nothing but sin troubled him at this time ; he complained not of any punishment , he knew to be due to sin , but of his sin onely .

4. Fourthly and lastly . The iniquity he speaketh of here he confesseth unto God , and craveth mercy of God for the pardon of it , he desireth God to wash him throughly , and to cleanse him from it . It is therefore certainely the sin he was borne in , and not any punishment of sin that he complaineth of in this place .

Quest. 2. The second question ( rising from a second objection of the Anabaptists against this place ) is this . Was it not the sin of his parents in begetting and conceiving of him that he heere complaineth of , rather then any sin of his owne , that he was guilty of in his first conception ? And doth not the word in the originall imply so much , And in sin did my mother being in heate ( of lust as Gen. 30.38 , 39 , 41. that which is translated conceiving is in the originall being in heate ) conceive me .

Answ. I answer , no. It was not his parents sins , but his owne , that he here confesseth unto God . For First , It was no sinfull act in his parents to beget , and conceive him . For as marriage it selfe is no filthy and sinfull estate but reverend and honorable ; according to that speech of the Apostle , Heb. 13.4 . Yea it is commanded of God to them that have not the gift of continency , 1 Cor. 7.2 . To avoid fornication , let every man have his owne wife , and let every woman have her own husband . So neither is the use of it in the marriage bed a filthy or sinfull act , but honorable , and undefiled as the Apostle there speaketh , Heb. 13 4. Yea commanded also of God , 1 Cor. 7.3 — 5. And though originall corruption be derived by it unto the child , yet is not the pollution and sin the parents , so much as the childs own ; neither doe the parents so much defile and pollute the child in the begetting and conceiving of him , as the child doth the parents . In which respect there was no such uncleannesse by the ceremoniall law imputed to the man or woman , that had knowne one another in lawfull matrimony as there was to the woman that did beare and bring forth a child , Levit. 12.2 .

Secondly , Admit that his parents had sinned in begetting and conceiving of him , yet would he never have been so humbled , nor so earnestly have begged of God the forgivenesse of their sin as he doth heere ; for he knew God would not impute unto him the sin of his parents ; according to that Ezek. 18.20 . The soule that sinneth it shall die ; the son shall not heare the iniquity of the father . It is therefore his own sin and corruption , that he bewaileth certainely ; and not the sin of his mother , that conceived him .

Now the words of this verse being thus cleared two things are principally to be observed in them . 1. The doubling of the words of this complaint , he maketh of his naturall corruption . I was borne in iniquity , and in sin did my mother conceive me . As if he had said , so soone as I was borne ; yea before that , so soone as I was conceived , or had any being in my mothers womb I was a wretched sinner , I had in me iniquity and sin , that is all manner of sin , the seeds of all sin were in me . 2. The word and note of attention , he setteth before this acknowledgement of his originall sin , and naturall corruption , Behold . As if he should say , this , this is it that abaseth , and humbleth me most of all , that doth much aggravate both my adultery , and my murder that they proceeded from so filthy and corrupt a fountain ; that I have not only thus sinned against thee , and done this evill in thy sight , but that I have been wholly corrupted from the very womb of my mother , and brought with me into the world a very fountaine of all sin and corruption .

And the Text being thus opened doth offer unto us three speciall points for our instruction . First , That the youngest infant is guilty of sin . 2. That the sin that the infant is guilty of is derived to it by the parents . 3. That this sinne that every infant is guilty of , and which it derived from the parents , is the chiefe sin of all others , and that that maketh us most odious unto God .

The first Doctrine that we have to learne from hence is this .

That the youngest infant originally , Doct. 17 so soone as it is borne or conceived is guilty of sin in the sight of God , and deserveth to be damned . Every infant is even by nature a filthy loathsome creature , and in himself by reason of his sin odious unto God .

Now before I come to the proofe of this point , three objections must be answered and removed that may breed in you a prejudice against it .

First , Object . 1 All infants ( even the infants of idolaters , & most wicked men ) are called innocents in the holy Scripture . For the Prophet Ier●my speaking of those infants whom their parents being wretched idolaters , offered in sacrifice to Baal and Molech saith , Ier. 19.4 . They have filled this place with the bloud of innocents .

I answer , Answ. They are so called , not because they were without all sin in the sight of God ; but First , In respect of men that shed their bloud for they had deserved no such things at their hands , that put them to death . And so speaketh the Prophet Psal. 105.38 . They shed innocent bloud , even the bloud of their sons and daughters , whom they sacrificed to the Idols of Canaan . So the Scripture calleth all such innocents , and their bloud innocent bloud that men have put to death without just cause . And not only such as private men have slaine so , Pro. 1.11 . Let us lurke privily for the innocent without cause ; but even such as the Magistrate hath unjustly put to death , Exod. 23.7 . The innocent , and the righteous slay thou not . And so we say of sundry that have been unjustly condemned , and executed for murders or robberies that they never committed , that they died as innocents , though they were otherwise most lewd , and wicked men .

Secondly . Infants may bee called innocents even in the Lords account , in comparison of other men ; for they are not guilty of so much sinne as men and women are . 1. Though they have much corruption in them , yet is no corruption so strong in them , as in us . In which respect , Christ propounded them as patternes , and examples , even to his Elect disciples , and Apostles , Matth. 18.2 , 3. Iesus calleth a little child to him , and setteth him in the midst of them , and said , Verily I say unto you , except ye be converted , and become as little children , yee shall not enter into the kingdome of heaven . And the Apostle , 1 Cor. 14.20 . bids us to be as children in maliciousnesse . 2. Sin in them , is but in the seed , or bud , in us , it is growne to further ripenesse and perfection . And it is a greater degree of sinne , to breake forth into bad words , and actions , then to have evill thoughts only , Pro. 30.32 . If thou hast thought evill , yet lay thy hand upon thy mouth . 3. The sins that wee commit , are in one degree or other , against knowledge . We hold the truth in unrighteousnesse , as the Apostle speaketh , Rom. 1.18 . Wee violently and unrighteously suppresse , and smother the light that God hath given us . So do not infants ; of them it is said , Deut. 1.39 . that they have no knowledge betweene good and evill .

Object. 2. Secondly . The infants of the faithfull , yea , where but one of the parents is a beleever , are said , not to be uncleane but holy , 1 Cor. 7.14 . Else were your children uncleane , but now they are holy .

Answ. I answer . They are so called , not because they are without sinne , but because ( in the judgement of the Church ) they are to be esteemed , not infidels , as other children of Pagans , but Christians , and beleevers , and holy , and true members of the Church of God , even because their parents are beleevers . Thus Paul speaketh of himselfe , and the rest of his country-men , Gal ▪ 2.15 . That they were Iewes ( that is , members of the true Church ) by nature , and not sinners of the Gentiles . And in this respect also the infants of beleeving parents , have two priviledges above all other infants .

First . So soone as they are borne , they have title to the seale of Gods Covenant , and the Church may not deny it unto them . Thus it is said of the infants of the Iewes . Gen. 17.12 . Hee that is eight dayes old , shall be circumcised amongst you . And of the infants of Christians also . The Apostle Peter , when hee had exhorted the three thousand converts , to be baptized , he giveth this for the reason , Acts 2.39 For the promise ( whereof baptisme is a seale ) is unto you , and to your children ; to all your children , not only to the males , but to the females also ; not onely to them that were eight dayes old , but to all . And why may not the Church deny baptisme to any child of a beleeving parent ? Surely because the Church is bound to esteeme every such child , not an infidell , but rather a beleever , and a true Christian. For a Turke or an infidell , the Church may not baptize . Well , this is ( I say ) the first priviledge that the children of beleeving parents have in this life , they have title to the Sacrament of Baptisme , the seale of Gods covenant .

Secondly , when the infants of beleeving parents do dye , yea , though they dye before they be baptized , we are in Christian Charity , to judge that they die in Gods favour , & in the state of salvation , For so did David of his child , though it dyed , when it was but seven dayes old ( and consequently before it was circumcised , yea though he knew it was begotten in adultery ) 2 Sam. 12.23 . I shall goe to him , saith he . Which hee would never have said , if he had doubted of the salvation of the child . But you will ( happily ) reply upon this answer I have given to the second objection . Must the Church esteeme the infants of beleeving parents , to be holy , if they bee not holy indeed ? And if they bee holy indeed , as the Apostle calleth them , how say you then in your Doctrine , that every infant is guilty of sin , and deserveth to be damned ; that it is a most filthy ▪ and loathsome creature , and odious unto God ? I answer . 1. The Church is bound so to judge of these infants , by reason of the covenant God hath made with the beleeving parent , which wee shall read of Gen. 17.7 . I will establish my covenant betweene me and thee , and thy seed after thee , in their generations , for an everlasting covenant , to be a God unto thee , and to thy seed after thee . 2. Though the Lord through his free , and gracious covenant do account , and make them holy , yet are they in themselves , and by nature , such as the Doctrine speaketh of , even most filthy and loathsome creatures , and odious unto God .

Thirdly , Object . 3 Of some infants it is said , that before they were borne , they were in the state of grace . For of Iacob God said before he was borne , Iacob have I loved , Rom. 9.11 , 13. And of Iohn the Baptist , that before hee was borne , he had true faith in Christ . For assoone as the voice of Maryes salutation sounded in his mothers eare , he leaped in her wombe for joy , Luk. 1.44 .

I answer . Answ. That though the Lord in his eternall decree , hath purposed to call many infants out of this cursed estate , and draw them out of this filthy puddle , that they were plunged into , and doe also indeed oft execute this his gracious decree upon them , by working faith , and sanctification in them , through his immediate power , or by applying Christ , and his merits unto them , yet are they by nature , such as the Doctrine hath described them unto us , even most filthy and loathsome creatures , and odious unto God .

Let us therefore now see the proofe of this Doctrine . 1. By the plain testimony of the holy Scripture . 2. By the judgments , whereby God hath from heaven revealed his wrath even upon infants for their sin .

And for the first , Proofe 1. we have here Davids owne testimony , that he was even by nature guilty of sin , and consequently worthy of eternall death ; ye was he ( we know ) the Elect child of God . And what infant can be thought to be in better state by nature , then he was ? So speaketh the Lord of all men . Gen. 8.21 . The imagination of mans heart , is evill from his youth ; or childhood . For the root from whence in the originall the word that is here translated youth , is taken , is used for a babe , Exod. 2.6 . This is that also that Iob meaneth , who when he had spoken of mans birth , he breaketh out into these words , Iob 14.4 . Who can bring a cleane thing out of an uncleane ? As if he should have said , It is not possible , but man should bee filthy and uncleane , even in his birth . So speaketh Solomon , Prov. 22 15. foolishnesse ( which in Solomons phrase , is nothing else but wickednesse and sinne ) is bound in the heart of a child , as a fardle or packe on a horse backe , which hee can never of himselfe shake off . And lastly , thus speaketh the Lord of the whole nation of the Iewes , which were then the only Church hee had in the World . Esay 48.8 . Thou wast called a transgressour from the very wombe . And as these five places prove , that every infant standeth guilty of sin so soone as it is borne ; so this sin it standeth guilty of , is such as maketh it odious unto God , as is plaine by the Apostle , who speaking of himselfe , and the rest of Gods Elect , saith Ephe. 2.3 . We all were by nature the children of wrath , as well as others .

Now for the second kind of proofes , Proofe 2. we shall find , that God hath beene very terrible in his judgements , even upon infants . See three notable examples of this , 1 Sam. 15.3 . God commanded Saul to slay the very infants and sucklings of the Amalekites , and forbad him to spare , or shew pity to any of them . And Psal. 137.9 . the Lord pronounceth him happy , that shall take the little ones of the Babilonians , & dash out their braines against the stones . And Gen. 19.25 . we shall find that in the destruction of Sodom , none of the inabitants were spared , no not the infants & sucklings , but God rained down fire & brimstone even upon them . The like we shall find in these places also , Numb. 16.27 . Eze. 9.6 . Iosh. 7.24 , 25.

If any shall say , Object . these were the children of most lewd men , Amalekites , Babilonians , Sodomites ; and God forbid but there should bee a difference made between our children & theirs , or that ours should be as odious to God as theirs were .

Answ. . I answer . 1. Many heavy judgments have befallen the infants even of Gods owne people ; have not many of them bin born naturall fooles , or deafe , or blind ? as we see Iohn 9.1 . have not many of them beene smitten with many grievous and strange diseases ? as Davids child was , 2 Sam. 12.15 . 2. The infant of a Christian , yea , the elect infant is by nature no better then the infant of a Sodomite , as we heard out of Ephes. 2.3 . 3. The sin of those infants that they stood guilty of , was the cause why the Lord , the righteous judge , did thus deale with them , Rom. 5.12 . And hee hateth sin as much in our infants , as in theirs , without all respect of persons , Psal. 5.5 .

Object . 2 If any shall say , yet these were but temporall judgements that fell upon those infants , and doe not prove that any sin that is in infants , doth make them odious unto God , or doth deserve eternall death , Eccle 9.2 .

Answ. 1. I answer . 1. That even those temporall judgements are in themselves fruits of the wrath of God , and part of that curse that is due to sin , Ephe. 5.6 And God even by these judgments upon infants , hath reveiled from heaven , that his wrath is due unto them , Rom. 1.18 . 2 , Vpon infants they are more certaine evidences of his wrath against their sin , then upon his people , that are in yeares . For to them they are sometimes only for triall , 1 Pet. 1.6 , 7. Sometimes onely as chastisements , to reforme and better them , Ps. 119.67 , 71. but they cannot be so to infants though I deny not but there may be an evasion for infants out of the cursednes of these judgments , 3. It is evident that God hath witnessed his wrath against the sin of infants , not only by hating their sin , but even their persons also . Rom. 9.11.13 . And not only by inflicting temporall punishments upon them , but even by casting them into hell . For of those that perished in Sodom and Gomorrah , it is expresly said , Iude 7. that they were not onely consumed with fire and brimstone , but that they suffered the vengeance of eternall fire . And the Apostle proving infants to be sinners by this argument , because death raigneth over them , Rom 5.14 . sheweth plainly , he meaneth not a temporall death only , but such as he calleth condemnation , ver 16. Such as he opposeth to justification verse 16. and to eternall life , verse 21.

The reasons and grounds of this Doctrine are two .

Reason 1. First . Every infant so soone as it is borne , standeth guilty of the first sin of Adam , in whom ( saith the Apostle Rom. 5.12 . for so is that place to be rendred ) all have sinned . Adam being then not as one particular person , but as the common stocke , and root of all mankind , that that he received by his creation , he received not for himselfe alone , but for all mankind ; and that which he lost by his fall , he lost not from himselfe alone , but from all mankind . Therefore is this sin imputed unto all mankind , Esa. 43.27 .

Reason 2. Secondly . Every infant hath originally from the very birth and conception , a sinfull nature , which consisteth in three points . 1. They have in them by nature no seeds , no inclinations unto any thing that is good indeed , I know ( saith Paul , Rom 7.18 ) that in me ( that is in my flesh ) dwelleth no good thing . 2 Cor. 3.5 . We are not sufficient of our selves , to thinke any thing as of our selves . 2. There is in them a naturall untowardnes unto every thing that is good , yea an aversenesse from it , and pronesse to shun and dislike it . The wicked ( saith David , Ps. 58.3 . ) are estranged from the womb . Being alienated ( saith the Apostle , Eph. 4 18. ) from the life of God . 3. and lastly . There is in them a naturall pronesse , disposition , and inclination to every thing that is evill ; as there is in the youngest whelpe of a Lyon , or of a Beare , or of a Wolfe , unto cruelty , or in the very egge of a cockatrice , before it bee hatched , which is the comparison that the holy Ghost useth , Esa. 59.5 . And from hence it commeth that the imagination of mans heart ( as the Lord speaketh , Gen. 8.11 . ) is evill from his very youth ; and that ( as David speakeh Psal. 58.3 . ) men goe astray so soone as they be borne .

Vse 1. Now the use that this doctrine serveth unto is . First , for confutation of the Anabaptist , who to maintaine his errour , that infants should not bee baptized , holdeth ( with the Pelagians of old ) 1. that they have no sin . 2. that there is no Originall sinne at all . 3. that no sinne commeth by nature , but it is learne● onely by example , and imitation of others . 4. that all that die in their infancy shall certainely goe to heaven . Against these damnable errours , you have heard it evidently proved . 1 That all infants are sinners , and deserve damnation . 2. That many infants have bin vessells of wrath , and fire-brands of hell . 3. That all sin is not learned by example or imitation ( for what example had Cain to teach him to be an hypocrite in Gods service , or to murder his brother ? ) but our very nature carrieth us unto it . Insomuch , as if it were possible to keep children from ever hearing a lye , or seeing the practise of any filthinesse , or cruelty , yet their very nature ( upon occasion offered ) would carry them to these sins .

The second use of this Doctrine is for instruction ; Vse 2. to teach us what great need there is , that infants should be baptized ; for this maketh greatly for the confirmation of the faith , and comfort of their parents for the present , and of their owne afterwards , that as they are by nature so filthy & loathsome in the sight of God , so the Lord hath in the blood of Iesus Christ ( wherof the water in baptisme is a signe and seale ) provided a laver to wash & cleanse them in , even the laver of regeneration , as the Apostle calleth it , Tit. 3.5 . yea , a fountaine opened ( as the Prophet calleth it , Zac. 13.1 ) for sin , & for uncleannes , sufficient to clense them from all this filthines , and corruption of their nature .

The third use that this Doctrine serveth unto , is both for exhortation , & humiliation also ; Vse 3. to perswade us to observe and take notice of the sharpe and heavy judgements that oft light upon little ones ; yea , to take them to heart , and to bee much affected with them , as with most evident demonstrations of Gods wrath against sin , even against the sin of our nature . We read of our Saviour , that when he was to cure the man that was deafe , and had an impediment in his speech , Marke . 7.34 . hee sighed to behold that judgement of God , and signe of Gods anger upon man for sinne . How much more doth it become us to doe so in this case ? The Lord in his judgements upon us , that are of yeares , may have other ends and respects ( as we heard even now ) but in those upon infants , he can have no other ( if wee respect the infants themselves , and without consideration of Gods covenant ) but onely to make knowne upon them , his wrath against sin . Gods people were wont in certaine extraordinary cases , to bring their infants and sucklings with them , and made them to keepe fasts , 2 Chron. 20.13 . Ioel 2.16 . though these little ones were most unable , and unfit to doe it , that by beholding what was due even to the poore infants , and what misery they were in , through want of food , themselves might be more affected with , and humbled for their owne sins . And surely this use should we make of the miseries we see poore infants in oftentimes . For thus should every one of us reason with our selves , if God be so angry for the sin of the infant ; alas , what measure of wrath is due to me , that besides the sin of my nature , wherewith I am every whit as much defiled as it can be , have so many actuall sins to answer for , and have sinned in a farre more odious manner , then this infant hath done ? If this bee done to the greene tree ( saith our Saviour Luke 23.31 ) what shall be done to the drye ?

Fourthly and lastly , Vse 4. this Doctrine serveth for reproofe of such as thinke it folly to be offended , or troubled with the sins of little ones , with their lying , or swearing , or cursing , or profanesse in the time , and place of Gods worship . They are wise men ( say they ) that will bee troubled with childrens faults . O beloved , the very originall sin of the infant , the sin of his nature , before it doth thus burst forth , deserveth damnation ( as you have heard ) and maketh him odious unto God ; how much more will these cursed fruits of the same doe it ? See in an example , how odious the sins even of little ones are unto God in those forty that were devoured by Beares , for mocking of the Prophet . 2 Kin 2.23 , 14.

Lecture LVI . On Psalme 51.5 . May 1. 1627.

IT followeth now that we proceed to the second Doctrine that ariseth from the words of this verse ; for from this , that David saith here , In sin did my mother conceive me ; this Doctrine doth arise for our instruction .

That the sin which every infant is guilty of , and whereby it is ( by nature ) made so loathsome a creature in the sight of God ( as we heard the last day ) is derived unto it from the parents . Doct. 18 The parents infected it . Of the actuall sins that men , and women commit , there may be other causes assigned . 1. Themselves may be said to be the causes of their actuall sins , Iam. 1.14 . Every man is tempted , when he is drawne away of his owne lust , and enti●ed . 2. The world ; that is , the evill examples and allurements they receive from other men , is a great cause why men are so bad as they are , 1 Iohn 2.16 . The lust of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world . This is plaine by the Prophets complaint . Esa. 6.5 . I am a man of unclean lips , and I dwell among a people of uncleane lips . As if he should say . How should I. how can I be better , that live in such an age , among such a people . 3. Satan is a cause of their sins , men could not be so bad as they are , if they were not led to it by the devill , if he did not raigne in them , if they were not his captives and slaves . It is he that now ( saith the Apostle , Ephes. 2.2 . of his time , and so may we say of our age , now , and never more then now , he ) worketh in the children of disobedience . And as he saith , ● Tim. 2.26 . They are taken by him captives at his will ; they are wholly at his will and commandement , or else they would never doe as they doe . Yet of the Originall sin , and naturall corruption that is in infants so soone as they are borne and conceived , no other cause can be assigned , no root , no fountaine but this , that they received it from their parents . So speaketh David here , In sin my mother conceived me . And Iob when he would give the reason , why man , every man , yong aswell as old , is not only subject to so many troubles in this life , but also so filthy & sinfull , alledgeth none but this , Iob 14.1 . Man that is borne of a woman , he is born of a woman , and therfore must needs be so . So againe , Iob 15.14 . and 25.4 . And though the mother only be named by Iob & David , yet is this corruption derived to the child , not from the mother only , but from the father as much as from the mother . In which respect it is said Gen. 5.3 . that Adam after his fall begat a son in his owne likenesse , after his image ; sinfull , and corrupt , as himselfe was . And the Evangelist making an opposition betweene the causes , from whence corruption and grace commeth , saith Iohn 1.13 . the one commeth from blood , and from the will of the flesh , and from the will of man , but the other commeth from God alone . And from hence it hath come to passe , that there was never any that had parents ( a father to beget him , & a mother to conceive him ) that was free from this original sin and corruption of nature ; no not such as had the godliest parents that ever lived . Two evident demonstrations there be for this . 1. That the most holy parents that ever were , have had children that have bin most ungracious , as Noah Abraham , Isaack , David , Iehoshaphat . 2. That the best of their children had need of circumcision , Gen. 21.4 . which signifieth , the cutting away of the filthy fore-skin of their hearts , this originall corruption , as the Prophet expoundeth it , Ier. 4.4 . Insomuch as it was necessary that our blessed Saviour ( who could not have beene a fit high Priest for us , if hee had not beene , even in respect of his humanity , holy , harmlesse , undefiled , separate from sinners , as the Apostle speaketh , Heb. 7.26 . ) it was necessary ( I say ) that he ( though hee were very man , and the sonne of Adam as well as wee , as the Evangelist calleth him , Luke 3.38 . ) yet should not become man in the same manner , nor bee begotten and borne of parents as we are , but conceived of the holy Ghost , and by him made of the substance of the blessed Virgin , as the Apostle speaketh , Gal. 4.4 . because otherwise , though she was a most holy woman , yet could he not have bin free from originall sin .

The reasons and grounds of the Doctrine are two . Reason 1 First , all parents are themselves tainted with sin , they have a poisoned , and infected nature , and therefore cannot choose but infect the children that are begotten and conceived by them . As the brood of vipers , toades , and spiders must needs resemble them , and have poison in them . A corrupt tree ( saith our Saviour , Mat. 7.18 , ) cannot bring forth good fruit . Who can bring a cleane thing ( saith Iob 14.4 . ) out of an uncleane ? Not one . This reason our Saviour giveth , why all that is in man by nature is flesh , that is corrupt , and sinfull , because he is borne of the flesh , that is of corrupt parents , Iohn 3.6 . That which is borne of the 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 , Reason 2 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 ( ●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 , Psal. 37.25 . I have not seene the righteous forsaken , nor his seed begging their bread . But even to those that are spirituall and eternall . And that not onely in this respect , that by this meanes thou wert borne in the Church of God ( which is no small priviledge , Psal. 87.4 , 5. ) and didst enjoy the meanes of saving grace , the Word and Sacraments ( a high priviledge certainely , Rom. 3.2 . ) hadst the benefit of a religious education , of the prayers and good example of thy Christian parents ( a meanes of great efficacy and power , Pro. 31.1 , 2. ) but in this respect principally , that by this meanes thou maist have more hope to obtaine saving grace and eternall life ( if the fault be not in thy selfe and if thou apply thy selfe to the meanes of grace ) then any other , even for this cause , because thou art the child of such parents as feare God . For thou hast the promise and covenant of God for this . Gen. 17.7 . I will bee thy God , and the God of thy seed . And Esa. 44.3 . I will poure my spirit upon thy seed , and my blessing upon thin off-spring . So as thou maist in thy prayers , put the Lord in mind of the promise , made to thy parents , and even make claime unto it as Moses did , Deut. 9.27 . Remember thy servants Abraham , Isaac and Iacob , and looke not to the stubbornesse of this people . And Solomon , 2 Chron. 6.16 . O Lord God of Israel keepe with thy servant David my father , that which thou hast promised him . And this is the benefit thou hast received from thy parents if they be godly .

But admit thy parents be not religious , yet doest thou receive that benefit by them , as thou canst never requite , with al the duty thou art able to do unto them . I speak not of their care and charge in nursing thee , and giving thee thy breeding and education ( for it may be some parents have either beene unwilling or unable to do much that way ; And yet I must tell you , to such children as have received this from their parents , even this is a great bond unto duty , as appeareth plainely , by that complaint the Lord maketh , Esa. 1.2 . I have nourished , and brought up children , and they have rebelled against me ) but this I say . 1. Thou hadst thy life and being from them , in this world , without which thou couldst never have come to eternall life , in the world to come ; according to that of the Apostle , 1 Cor. 15.46 . that was not first which is spirituall , but that which is naturall , and afterward that which is spirituall . That is the end , that God aimed at in giving us life , and breath , and all things ( saith the Apostle , Acts 17.25 , 27. ) that we might seeke the Lord . 2. Thou hast from thy parents thy well being in this life . For as the blessing of well being , and living comfortably in this world , is promised to them especially that are dutifull to their parents ; according to that Ephes. 6.2 , 3. Honour thy father and mother : that it may be well with thee , and that thou mayest live long on the earth ; So hath God given power and authority to thy parents ( how poore soever they be , yea though they have no grace , nor can pray for themselves ) to blesse thee , that is to pronounce and bestow this blessing upon thee . And the blessing that they ( from the comfort they receive by thy dutifull carriage towards them ) shall give thee , God will ratifie in heaven ; For so are the words of the fift commandement to be read , Exod. 20.12 . Honour thy father and thy mother ▪ that they may prolong thy daies , in the land which the Lord thy God giveth thee .

Now having thus prevented the abuse of this Doctrine , let us come to shew the right uses that it serveth unto ; And those are two . 1. For humiliation . 2. For exhortation .

And the use of humiliation concerneth 1 all of us in generall ; Vse 1. 2 such of us as are parents .

For the first , This Doctrine teacheth us , that none of us have cause to glory in or to be proud of our parentage and birth ; we have much more cause of humiliation in it before God , then we have cause of boasting of it , before men . For 1. whatsoever we have received from our parents ( be it precedency and esteeme in the world ; or beauty and strength , and a good constitution of body ; or wit and courage and a generous mind ) all that is but momentany and of no continuance . 1 Pet. 1.24 . All flesh is as grasse , and all the glory of man , is as the flower of grasse , the grasse withereth and the flower thereof sadeth away . 2. We have received ( as wee have heard in this Doctrine ) that contagion and corruption of nature from our parents ( how noble soever they were ) as maketh us base and vile in Gods eyes , and will make us miserable for ever , if we be not borne againe , verily verily ( saith Christ to Nicodemus , Iohn 3.3 . and that which he saith to Nicodemus , he saith to every soule that is heere ) I say unto you , except a man be borne againe , he can never see the kingdome of God . If we get not a better birth , then we had from our parents , it may be said of us as it is said of Iudas , Matth. 26.24 . It had beene good for us if we had never beene borne . 3. and lastly , The greatnesse of thy birth and parentage through thy corruption maketh thee more uncapable of grace and salvation , then other men are , that are not so nobly borne as thou art . You see your calling , brethren , ( saith the Apostle , 1 Cor. 1.26 . and surely so may we now ) how that not many great men , not many noble are called . Even greatnesse of birth , and nobility is a bar oft-times to keepe men from salvation and life eternall ; though ( blessed be God ) some great men are called , yet they are but few . O then the madnesse of them that rest , and glory in their first birth , in this that they were borne of such parents , and never seeke to be borne againe , to be borne of God . That receive honour one of another ( as our Saviour speaketh , Ioh. 5.44 , glory in the titles of Gentlemen , and Squires . &c. ) and seeke not the honour , that commeth from God alone . Why what is that honour that commeth from God ? Whom doth he account to be honourable ? I answer 1. 1 Sam. 2.30 . They that honour God them will God honour . 2. They that are Gods favourites , Esa. 43.4 . Since thou wast precious in my sight , thou hast beene honourable . 3. They that love the Word and obey it , Acts 17 11. They of Berea were more noble then they of Thessalonica in that they received the Word with all readinesse of mind .

Secondly , This Doctrine serveth for the humiliation of us that are parents , surely our childrens sins and the corruptions that break forth in their lives , their pride and stubbornesse , their profanesse and aversnesse from God , their drunkennesse and uncleannesse ought to be a cause of sorrow and humbling unto every one of us that are parents . A foolish son ( saith Solomon , Pro. 10.1 . ) is the heavinesse of 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 , Vse 2. 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 , First sort of Motives . 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 th●● , 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 , Second sort of Motives 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 were the meanes to win him to God . As wee see in the affection of the Galathians towards Paul , Galat. 4.15 . I heare you record , that if it had bin possible , you would have plucked out your owne eyes , to have done me good .

Thirdly and lastly . This will be a comfortable testimony unto us , of the truth and soundnesse of that grace , that is in our selves , when we are carefull to breed grace , in all that doe belong unto us , and specially in our owne children . And without this we can have no such testimony , and assurance of our selves . Therfore wee shall find this oft observed for a note of them that were soundly converted themselves , that their care was to reforme their families , and make them religious also ; as of Abraham , Gen. 18.19 . of Ioshua , Iosh. 24 15. of Zacheus , Luke 19.9 . of the Nobleman of Capernaum , Iohn 4.53 . of Cornelius , Actes 10.2 . of Lydia , Acts 16.15 . of the Iaylour , Acts 16.33 , 34. of Crispus the chiefe ruler of the Synagogue , Acts 18.8 . Therefore the Lord in his law forbade any Proselite , to be admitted to the passeover ( though he were himselfe circumcised , and did outwardly professe the faith ) unlesse all the males in his house were circumcised also ; and did professe the faith aswell as himselfe . Exod. 12.48 . And in the condition of that promise he maketh to his people , for delivering them out of the captivity , which hee foretelleth hee would bring them into for their sins , hee requireth not only that they themselves should returne unto the Lord , and obey his voice , but their children also . Deut. 30.2 , 3. If thou shalt returne unto the Lord thy God , and shalt obey his voice , thou and thy children , with all thy heart , and with all thy soule , then the Lord thy God will turne thy captivity , &c. As if hee should say , Thou dost not turne to the Lord thy selfe unfeinedly , with all thy heart , unlesse thy care be , that thy children may do so also . Bat ( alas ) if that law were now in force , that none should bee admitted to the Lords Supper , that had any in their family , that did not make at the least an outward profession of religion ; how few communicants should wee have ? If none may be accounted unfeinedly religious themselves , whose children and servants doe not live in an outward conformity and obedience to the Word ; how few sound-hearted Christians will there bee found in this age ?

The third sort of motives . The third and last sort of motives , doe concerne our duty to God , and the respect we should have unto his glory , and they are two principally .

First . The trust that the Lord hath put us in , and the charge that hee hath given us concerning our children . For this we must know , that our children are not our owne , but the Lords ( I speake to such as are Gods people , and members of his Church . ) Thus speaketh the Lord to his people . Ezek. 16 20. Thy sons and thy daughters , whom thou hast borne unto me , thou hast taken and sacrificed . And as we have begotten and borne them for him , so hath he charged us , to educate and bring them up for him . And that with such a charge , as the Prophet telleth Ahab in a parable , that hee had received for the keeping of a man committed to his trust in the battell . 1 Kings 20.39 . If by any meanes hee bee missing , thy life shall be for his life . If the childs soule perish ( through the parents default , whom God put in trust to keep , and looke to it ) the parents soule must dye for it . For this is the righteous sentence of God , against them whom hee hath charged with the soules of others , Ezek. 3.18 . Hee shall dye in his iniquitie , but his bloud will I require at thy hand . If any shall object , that that is spoken of the charge God hath given to Prophets , and Ministers , concerning their flocks , not of that that he hath given to parents , concerning their children . I answer That every parent is as deepely charged by God , with the soules of his children , as any Pastor is with the soules of his flocke , and more deepely too . You call our congregations that we are set over , our charge ; and you say well , for so they are ; and you can cry shame of us , if we either by idlenesse , or worldlinesse , shew our selves carelesse of our charge ; and you have indeed just cause to do so . But in the meane time you forget that your children , & family , are your charge also , you make no scruple of neglecting all duty , all care of the soules of your owne charge . Know you therefore for certaine , that you are as much , yea much more charged with the soules of your families , and of your children especially , then any Pastor is with the soules of his flocke . And hearken to your charge I pray you . 1. You are as oft , and as expressely charged to use the meanes to save your childrens soules , and to breed grace in them , as any Minister is , Exod. 13.8 . Thou shalt shew thy sonne the meaning , the end , and use of the Sacrament of the Passeover , Deut. 6.6 , 7. These words which I command thee this day , thou shalt teach them diligently to thy children Psal. 78.5 . He established a testimony in Iacob , and appointed a law in Israel , which hee commanded our fathers , that they should make them knowne unto their children . Ephes. 6 4. Yee fathers bring up your children in the nurture , and admonition of the Lord . No Minister is more straitly charged of God , to teach & catechise his flock , then you are to instruct your children . 2. Parents stand obliged to their children , by more and stronger bonds , then any Pastor can be to his flocke , as we have heard in the first sort of motives . 3. Parents have more meanes and opportunities , to prevaile with their children , then any Pastor can have to doe good upon his flocke . The interest they have in their childrens love and affection , is a great matter ; and so is the advantage they may take of their childrens tender yeeres ; and so is their continuall conversing with them ; and so is their authority also . None have such opportunities to instruct , and bring others to goodnesse , as parents have . This was that that good Hezechiah meant in his prayer , Esa. 38.18 , 19. The grave cannot praise thee , death cannot celebrate thee , The living , the living he shall praise thee ( and who among all the living ? ) the father to the children shall make known● thy truth . In which respect we have seene in those eight examples that I mentioned unto you , how soone godly maisters of families have prevailed with all that were under them , to bring them unto an outward profession , and conformity in religion . And Ioshua is bold , ●4 . 15 . to undertake for himselfe , and his house , that they shall serve the Lord . Some might have said to him , soft Ioshuah , speake this for thy selfe and that is well too ; Nay saith he , and that before all the people , I will undertake this also for my whole house . And in this respect also it is , that the childrens sins are said to be a blemish , and reproach to the parents , Prov. ●8 . 7 . Yea the Lord doth oft impute the sins of the children unto the parents , and layeth them to their charge , 2 Chron. 22.3 . Ahaziah was a wicked man , for Athaliah was his mother . And the Apostle commandeth , that such only should be admitted to the ministery , as govern well their own houses , & keep their children in subjection . 1 Tim. 3.4 , 5. as have faithfull children , not accused of ryot , or unruly . Tit. 1.6 . which hee would not have done , if parents were not chargable with their childrens sinnes , if they were not a chiefe cause of them ; if it lay not much in their power , to prevent the ungraciousnesse of their children . Let us all that are parents seriously thinke of this Motive , namely how God hath charged us with our childrens soules ; and consider that it will bee a most heavie reckoning , that wee must make unto God for them , if any of them shall perish through our default . And ( on the other side ) it will be a matter of unspeakable comfort to us at that day , if we can be able to say of our children unto the Lord , as our blessed Saviour speaketh , Ioh. 17.12 . Those that thou gavest me I have kept , and none of them is lost .

The second motive that concerneth the Lord and his glory is this , That the hope of Gods Church , and of the propagation of religion unto posterity , dependeth principally upon this , that parents have care to make their children religious . All that feare and love the Lord should unfeinedly desire and endeavour to provide for the continuance of religion , and for the deriving of it unto posterity ; specially that the true Church and religion to God , may continue in their owne posterity . See a notable example of this care in the two tribes and the halfe that had their possessions given them beyond Iordan , Iosh. 2.24 , 25. We have done it ( set upon this altar ) for feare of this thing , saying , in time to come your children might speake to our children , saying , what have you to do with the Lord God of Israel ? So shall your children make our children cease from fearing the Lord . Concerning which you must understand , that there is no man doth so much desire to have a posterity , and to provide for posterity as the Lord doth . And as it is accounted a great honour to a man to have a great posterity , Pro. 17.6 . Childrens children are the crowne of old men . So is this spoken of as a great honour to Christ , that he shall have a great posterity , Esa. 53.8 . Who shall declare his generation ? And verse 10. When thou shalt make his soule an offering for sinne he shall see his seed . And surely this is the meanes , whereby the Lord may have a seed , and posterity raised and preserved ; this is the meanes to derive religion unto posterity , when Parents are not only religious themselves , but are carefull to provide that their children may be so also . This is the Seminary of Gods Church . This was the cause of that commandement , Deut. 4.9 . Take heed to thy selfe and keepe thy soule diligently , left thou forget the things which thine eyes have seene , and lest they depart from thy heart , all the daies of thy life , but teach them thy sons and thy sons sons . This is noted by the Prophet , Mal. 2.15 . to have beene the cause why the Lord at the first institution of marriage appointed but one woman for one man , and did so restraine promiscuous lust that he might seeke a seed of God ; that is , that he might provide for the continuance of his Church . And this is made by the Prophet , Psalme 22.29 , 30. one principall end God hath respect unto in converting of us Gentiles , unto the Gospell , and men of all sorts among us poore and rich that our seed might serve him , and might bee accounted unto the Lord for a generation ; that God might have a posterity , and a people to serve him when we are gon .

So that to conclude the motives , if either we respect our children , or our own comfort or the glory of God , we must be carefull to do our best endeavour that the corruption of nature , that we have conveyed into them may be healed , and that saving grace may be wrought in their hearts .

Lecture LIX . On Psalme 51.5 . May 29. 1627.

NOw it followeth that we proceed unto the Meanes that God hath in his Word directed parents to use , Meanes . for the saving of their childrens soules . And those are five principally .

First , If we desire to save our children , and to heale their natures , we must be carefull to maintaine that authority and preheminence , that God hath given us over them . We must take heed we loose not that honour and reverence that is due to us from our children . Certaine it is that by the will of God , and even by the law of nature , there is an honour and inward reverence of heart due from the child to every parent , be the parent never so poore , never so full of weaknesses , and infirmities . You know that in the fift commandement , Exod. 20.12 . this is made the summe of all the duties the child oweth to his parents , Honour thy father , and thy mother , because this is the chiefe duty of all others , yea this is the root , and fountaine of all other duties , a child can performe . If he do not in his heart honour and reverence them , he can do no duty to them well . A sonne honoureth his father ( saith the Lord , Mal. 1.6 . ) if I be a father where is mine honour ? And Deut. 27.16 . Cursed be he that setteth light by his father or mother . It is not sufficient for a child to love his parents , but he must also ( out of this inward reverence and honour he beareth them in his heart ) stand in awe of them , and be afraid to offend them . Levit. 19.3 . Ye shall feare every man his mother and his father . See how fearefull Iacob was to grieve or offend his father , though he were an old blind man , Gen. 27.12 . My father will peradventure feele me , and I shall seeme to him as a deceiver , and I shall bring a curse upon me , and not a blessing . And no marvell though this honour and reverence be due to the parent ; For our parents by being the meanes and instruments of our being , are unto us in Gods stead , and ( as his lieftenants ) have had his power communicated unto them ( for he onely is properly and absolutely our father , and the author of our being , Mat. 23.9 . ) And in this respect that which the Apostle speaketh of husbands , 1 Cor. 11.7 . and so of all superiors may be said of them , they beare the image and glory of God . In honouring them we honour God , in despising them we despise the Lord .

Now this authority and preheminence that God hath given us over our children , we must be carefull to maintaine , we must take heed we loose not this honour and inward reverence that is due unto us from them . That which the Lord requireth of a minister towards his slock , Tit. 2.15 . that he should speake and exhort , and rebuke with all authority , and see that no man despised him ; He should take heed , that he doe not by his loosenesse either in life or doctrine , loose his honour and authority in the hearts of his people ; for if he doe there will bee little hope his doctrine shall ever do good , be his gifts never so excellent . That is every whit as much required of parents towards their children ; and to every parent the Lord Likewise saith maintaine thine authority , take heed thy children despise thee not . We shall find it noted by the Apostle , 1 Tim. 3.4 . for a great blemish in a Christian , and such a one as ( be his gifts otherwise never so excellent ) maketh him uncapable of the honour of the ministery if he cannot rule in his owne house , if he keepe not his children in subjection . Every father must be a ruler in his owne house , every childe must be kept in subjection . Our blessed Saviour was subject unto his parents , Luke 2.51 . Yet his father Ioseph was but a poore carpenter , and his mother so poore that she could get no better roome in Bethlem then a stable to be brought to bed in . It is not sufficient for you that are parents to advise , and wish and admonish your children to leave any lewd course , you see them to hold ( Ely did so much . 1 Sam. 2.23 , 24. and yet we know God was highly offended with him , because he did not enough ) parents must doe more then so , they must with authority charge and command and compell them to doe it . I know ( saith the Lord of Abraham , Gen. 18.19 ) that hee will command his childen , to keepe the way of the Lord . And Deut. 32.46 . Yee shall command your children to observe , and doe all the words of this Law , and I charged every one of you ( saith the Apostle . 1 Thess. 2.11 . ) as a father doth his children . If parents maintaine not this authoritie , if they become haile-fellow well met , with their children , if they loose their honour and reverence in their children hearts ( as certainely now adayes most have done ) 1. They shall dishonour their head ( as the Apostle speaketh , 1 Cor. 11.4 . ) the dishonour and contempt reacheth unto God , whose Image they beare , whose person they represent , as we have heard . 2. They undoe their children , and disable them from profiting , by any meanes they shall use for the reforming of them , or saving of their soules .

Quest. Surely this were an excellent thing ( will you say ) if parents could maintaine their authority , and honour in the hearts of their children ; but how may this be done ? This is such an age , as there is little or no possibility of it ?

Answ. I answer . It is true , that this falleth out sometimes through the just judgement of God , that doe parents what they can , some children will be stubborne , and rebellions , sons of Belial , that will beare no yoke . It is foretold by the holy Ghost , 2 Tim. 3.2 . as one of the chiefe mischiefes and diseases , that should raigne and rage in these last dayes , and should make these times so perilous , that men should be disobedient to parents . It cannot bee avoided , it must bee so , that the Scripture may bee fulfilled . And it is foretold as a signe and fore-runner that doth presage the ruine of a state and nation . Esa. 3.5 . The child shall behave himselfe proudly against the ancient , and the base against the honourable . Yet it is also certaine , that parents themselves are ( for the most part ) the cause why they have no more honour , and reverence in the hearts of their children ; when they maintaine not , but loose that authority that God hath given them over their children . And that two wayes .

First . Because they doe not themselves honour , and feare God , therefore their children cannot honour nor feare them . Solomon by the spirit telleth us , Prov. 11.16 . that a gracious woman retaineth honour , and that that is there said of a woman , even of a mother , may likewise bee said of a gracious father , hee retaineth honour . The true feare of God will procure reverence , and esteeme to a man , even in the hearts of such as have no grace in them . Mark . 6.20 . Herod feared Iohn , knowing that he was a just man , and an holy , and he observed him . For 1. this image of God carrieth such a Majesty in it , as a man cannot choose but honour it , in whomsoever he seeth it ; It is called therfore by the Apostle , the spirit of glory , 1 Pet. 4.14.2 Besides , the Lord hath bound himselfe by promise , to give honour to them that honour him . 1 Sam. 2.30 . them that honour me , I will honour . If any man serve me ( saith our Saviour , Iohn 12.26 . ) him will my father honour . Certainly , if parents did feare and honour God in their hearts , and expresse in their whole conversation , their children must needs honour them , they could not despise them . On the other side , if parents feare not God themselves , their children cannot honour them . If children see their parents to bee irreligious , malicious against religion , filthy and drunken persons , how can they honour them ? I know they should bee unwilling to see any such thing in their parents , they should with Sem , and Iaphet , cast their mantle over them , but it is not possible for them to doe it . That which is said of Ierusalem , may be said of all men , Lam. 1.8 . All that honoured her , despise her , because they have seene her nakednesse . They that thus see the nakednesse of them , whom by nature they ought most to honour , cannot choose but despise them . I told you , all parents do beare the image of God , but these foule sins do so deface it , as men can discerne no glory in it , men cannot honour it . God hath said , they that despise me , shall be lightly esteemed . 1 Sam. 2.30 . And when God will have men to bee despised , when he powreth contempt upon them , when he saith of any as he doth of Ninivie , Nah. 3.6 . I will cast abominable filth upon thee , and make thee vile , who can then honour them in their hearts ? And this is one cause why most parents have no reverence in their childrens hearts .

Secondly . Another is this , because they did neglect to keepe their children in awe when they were young ; they laid the raines upon their necks , they corrected them not , but cockered them in their tender yeeres . The fathers of our flesh ( saith the Apostle , Heb. 12.9 . ) corrected us , and wee gave them reverence . As if he had said ; If they had not corrected us , wee should not have reverenced them so much . And it is expressely noted for the cause why David lost his honour in the heart of his sonne Adoniah , 1 Kings 1.6 . His father had not displeased him at any time , not so much as in saying , why hast thou done so ?

I grant that those parents governe best , that can maintaine their authority , and keepe their children in awe with little or no sharpenesse and severity ; and many parents are too apt to offend in too much rigour this way ; else would not the Apostle have given this charge twice unto parents , Ephes. 6.4 . Colos. 3.21 . Ye fathers , provoke not your children to wrath , exasperate them not . But this is also certaine , that the best children when they are young , are of a servile disposition , more moved with feare then love . The best mans heire , as long as hee is a child ( saith the Apostle Gal. 4.1 . ) differeth nothing from a servant , though he be Lord of all . And Solomon observeth , Prov. 29.19 . that a servant will not be corrected by words . No parent may hope to weaken and destroy the corruption that is in his childs heart , though he teach him never so well , and use all the allurements he can , to draw him to goodnesse , if he doe not also correct him , and use the rod sometimes . The Lord himselfe who is both the wisest , and the best father , and who loveth his children a thousand times more then any of us can love ours he taketh this course with his children , yea , resembleth himselfe therein unto all wise parents , Deut , 8.5 . Consider in thine heart , that as a father chasteneth his sonne , so the Lord God chasteneth thee . And Heb. 12.6 , 7. Whom the Lord loveth he chasteneth , and scourgeth every sonne whom hee receiveth . If you endure chastening , God dealeth with you as with sons , for what son is he whom the father chasteneth not ? This is a speciall meanes commended to us by the holy Ghost , and sanctified to this end , even to abate the strength of naturall corruption in children , and to make them capable of saving grace . And therefore it is to be observed in the law , that no child was to be reputed gracelesse , and past hope , till he had shewed himselfe , not only unteachable , but incorrigible also , till his parents had used meanes to reforme him , not onely by counsell , instruction , and reproofe , but by correction , and chastisement also , and all in vaine ; That would not obey the voice of his father , nor the voice of his mother , and that when they have chastened him , will not hearken unto them . Deut. 21.18 . Hee that spareth the rod ( saith Solomon , Prov. 13.24 ) hateth his son , but he that loveth him , chasteneth him betimes . Thou sayest it is nothing but love that maketh thee to beare with thy child ; and would you not have me love my child sayest thou ? Alas , who could find in their heart to beat so sweet a child ? But the holy Ghost saith thou lyest , it is not love indeed , it is hatred . We love not our children , we hate them , if wee correct them not ; nay wee love them not , wee hate them if we correct them not betimes , while they are such pretty ones . Againe , Prov. 19.18 . Chasten thy son while there is hope ( that is , while he is young , then there is great hope of doing him good by it , and small hope afterward , if it bee neglected then . O but thou wilt say , I cannot endure to heare him cry ; But what saith the holy Ghost in the next words ? ) and let not thy soule spare for his crying . It is a strange thing to observe , how the holy Ghost speaketh of the efficacy , and fruits of this , and how hee meeteth with all excuses that foolish parents are wont to pretend for the neglect of it . Foolishnesse is bound in the heart of a child ( saith Solomon , Prov. 22.15 . ) but the rod of correction will drive it farre from him . But would you have me cruell to mine owne child sayest thou ? Nay saith the holy Ghost , this is no cruelty , thou art unmercifull to thy child , if thou do not correct him . Prov. 23.13 . With-hold not correction from thy child , for if thou beatest him with the rod , he shall not dye . He will dye , he will perish if thou correct him not , and art not thou cruell if thou wilt not doe what thou canst to keepe thy child from perishing ? O but thou wilt say , alas , childrens faults are nothing , their stubbornnesse , lying , cursing , swearing , profanes●e . But what saith the holy Ghost , Prov. 23.14 . Thou shalt beat him with the rod , and deliver his soule from hell . He will goe to hell , if thou let him doe what hee list , thou mayest keepe him from hell by correcting him . O but this were the way to make my child hate me , yea , and to make him a dullard , so as I should never have comfort of him . No ( saith the holy Ghost ) there is no such danger in it , Prov. 29 17. Correct thy son , and he shall give thee rest , yea , hee shall give delight unto thy soule .

Applic. To conclude this first meanes . O that parents would see their sin in the neglect of this . 1. They loose that inward honour , reverence , and subjection also , that their children owne unto them . 2. They spoile and undoe their children , and make themselves the authors of all their ungraciousnesse . For the best natured child in the World , if he bee not kept in awe , if hee bee suffered to doe what he list , must needs run ryot , Prov. 29.15 . A child left to himselfe , bringeth his mother to shame ; yea , and his father too ; though the mother bee there only named , because she usually is most too blame in this kind . 3. They dishonour God , and quite pervert his ordinance . For whereas by Gods ordinance , their children should honour them , they honour their children , as the Lord told Ely , 1 Sam. 2.29 . Thou honourest thy sons above mee . And whereas by Gods ordinance , their children should feare them , and be afraid to displease them , they are afraid to displease their children , as the holy Ghost saith of David , 1 Kin. 1.6 . hee durst not displease his son Adoniah , no not so much as by a crosse word , or by saying unto him , why hast thou done so ?

Lecture LX. On Psalme 51.5 . Iune 12. 1627.

Means 2. THe second meanes all parents must use to destroy corruption of nature in their children , and to breed grace in them is Instruction . We heard in the motives , that parents are as expressely , and as often , and as straitly charged by God , to teach their children , as any minister is to teach his flocke . Yea , this domesticall , and parently instruction God hath appointed , and sanctified for a speciall meanes to propagate religion , and to restraine and weaken the corruption of nature , and to prepare the heart , and make it more capable of grace . According as we heard from that speech of Hezekiah . Esa. 38.19 . The living , the living , be shall praise thee , as I doe this day , the father to the children shall make knowne thy truth . Foure wayes there be , whereby you that are parents may , yea must do this .

First , Betimes , while they are very young , as soone as they discover any capacity or understanding ( as that they will doe , if you would observe it very soone ) teach them to know God , to know what is good , and what is evill , teach them some few of the first , and easiest principles of religion . Solomon saith when he was young and tender his father taught him , Pro. 4.3.4 . Yea that his mother did so too , Pro. 31.1 . And he oft putteth Gods people in minde , not onely of the instruction and charge they received from their fathers , but also of the law or doctrine of their mothers , Pro. 1.8.6.20 . which sheweth plainely , it was the practise of Gods Church then , that even mothers were teachers of their children ; even when they were very young and under their government , they were wont to teach them good things . Yea there is an expresse commandement for this , not onely that we should teach our children , but that we should teach them even when they are very young . Teach a child in his way , saith Solomon ▪ Pro. 22.6 . that is , that way that is fit for him , according to his capacity , as he is able to receive it , by a little at once , as you poure liquor into narrow mouthed bottells . As you do when first you begin to feed their bodies with the spoone , so must you do when first you begin to feed their soules with instruction .

Secondly , You must betimes acquaint them with the practise of religion , as reading of the Word and prayer and giving of thankes at their meat and singing of Psalmes . We shall find , Mat. 21.15 . that the little children had learned of their parents , to sing Hosanna part of the 118. Psalme to the praise of Christ . Yea more then this , parents should endeavour to restraine their children from evill and to breed in them a conscience of sin even while they are very young . You know the fourth commandement enjoyneth us , that not our selves onely rest from all our own works on the Sabbath but that our children do so too , Exo. ●0 . 10 . Ezekiel professeth unto God , Ezek. 4 14 that from his child-hood ( from his infancy as some read it ) he had not eaten any thing that Gods law had forbidden . His parents had taught him even then ( and yet then we know the appetite to meate is most strong , and unruly ) to make conscience of it . Parents therefore must joyne instruction with corrections , that may breed in their children a knowledge and conscience of the sinne for which they correct them . Reproofes ( or corrections ) for instruction ( saith Solomon , Pro. 6.23 . ) are the way of life . Without instruction , correction will do little good . And one fault amended by a child out of conscience , that it is a sin , is worth the amending of an hundred out of the feare of the rod onely . That which David saith of Gods corrections , may fitly be applyed to this , Psal. 94.12 . Blessed is the man whom thou chastenest O Lord , and teachest him out of thy law . Few or none , are the better even for the Lords rods , if they be corrected onely by him , if they be not instructed also .

Thirdly , You must bring them with you to the Church to the publique worship of God , betimes even while they are very young , even so soone as they can come , and be there without disturbance of the Congregation , that they may be acquainted with Gods worship and ordinances betimes . Moses told Pharaoh , Exod. 10.9 they must have their little ones with them to the solemne worship they were to do unto God in the wildernesse ; and would not accept of liberty for all the rest , unlesse they might have their little ones with them . And when Ioshuah ( according to Gods commandement ) read the law of God solemnly to the Congregation of Israel , Io●● . 8.35 . they had their little ones with them , in that solemne assembly . And when Christ was preaching in the Congregation , the people brought their little children unto him , Mat. 19.13 . that their little ones might have the benefit of his prayers .

Fourthly and lastly , You that are parents must examine your children how they profit by the meanes of grace , try how they understand what they heare , repeate it , and make it plainer to them ; and in repeating it , apply it also . Moses requireth the people , Deut. 6.6 , 7. to teach that to their children , which they had heard of him . They might have objected , what needeth that , seeing they being present in the congregation , heard what thou taughtest as well as we ? Yes , but thou must teach it them againe saith hee for all that , more plainly , more familiarly . Teach these things diligently to your children , saith hee ; yea , whe● and sharpen them upon your children ( for so the word there signifieth ) that is , so repeat , and make things plainer to them , as you may apply them also , & labour to bring them to some feeling , and conscience of that that is taught them .

Applic. O how would Religion flourish , how would knowledge and grace grow in your children , if you that are parents would thus doe your duty , would bee teachers as well as wee , and lay to your helping hand to this worke ? And the best ministery in the world will doe little good while you hang off , and will doe nothing .

Two objections there be , that some parents are apt to make against this .

Object. 1. First . It is an absurd thing ( say they ) to teach children religion , for them to meddle with the Scriptures , or for them to bee taught to say either their Catechisme , or prayers , or grace . A Parrat may as well be taught these things , as a little child . For ( alas ) they have no capacity to understand , and bee sensible of such matters , and therefore it is but a taking of Gods name in vaine , to teach them such things .

Indeed , this hath ever beene the conceit of carnall men . Pharaoh could not abide to heare Moses say they must have their little ones with them to serve God , Exodus 10.10 . And Matth. 21.15 . When the high Priest and Scribes heard the little children meddle with the Psalme , and sing Hosanna , they were sore displeased . Yea , when the disciples themselves ; Mar. 10.13 ( carnall men also in this , as appeareth by the rebuke they received for it from their master , ver. 14. he was much displeased with them for it ) when they saw men bring their children to Christ , they rebuked them for it . But this is but a carnall conceit , as shall appeare by three things that I have to answer unto it .

Answ. 1. First . Children when they are very young , are capable of the seeds and beginnings of regeneration , and saving grace . See a notable proofe for this , in the example of Iohn Baptist , Luk 1.44 . Assoone as the voice of thy salutation sounded in mine eares ( saith his mother to Mary ) the babe leaped in my wombe for joy . There were certainly in that babe the seeds ; and beginnings of saving knowledge , and faith ; of saving grace , both in his understanding , and in his will and affections also . But ( you will say ) that case was extraordinary and miraculous , I grant it was so indeed , yet is it to the purpose for all that . For it sheweth that the youngest infant is not so uncapable of saving grace , but that God is able to worke it even in them . And that this should encourage us , to use all the meanes wee can to breed grace in them betimes , because wee know not how soone God may bee pleased to worke with the meanes , and blesse them unto them . According to that of Ecclesi. 11.9 . 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 . But heare now some other examples to proove this , that are not so extraordinary , as that of Iohn Baptist was . First , for saving knowledge wee have the Apostles testimony of Timothy , 2 Tim. 3.15 . that hee had knowne the holy Scriptures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his childhood , yea , from his infancy , as the word properly signifieth . And for the seeds and beginnings of holy affections , see them in the little children of Gods people at Tyre , Acts 21.5 . they shewed their love to the Apostle , and went with their parents , to bring him on his way unto the sea shore . And for conscience of sin , and feare to offend God , see it in Daniel . 1.8 . Hee resolved with himselfe that ( whatsoever came of it ) he would not defile himselfe with the portion of the Kings meat , nor with the wine that hee dranke . And if you consider how long hee lived after this ( in the reignes of foure Kings , Nebuchadnezzar , Evilm●rodach , Belshazzar , and Darius ) it will appeare plainly , hee was very young when he made this conscience of sinne .

2. Secondly , I answer . That childhood is the fittest age of all to bee wrought upon this way ; children of all others , are the fittest to have the seeds and beginnings of saving grace wrought in them . That which the Prophet saith by way of exprobation to the Iewes , may fitly bee applyed unto this purpose . Esa. 28.9 . Whom shall hee teach knowleage ? and whom shall hee make to understand doctrine ? Them that are weaned from the milke , and drawne from the breasts . They are not indeed fit to feed themselves , nor capable of strong meat , but they are the fittest of all other to bee fed , and dieted by others , to bee fed with milke . That is a comparison that the Apostle twice useth . 1 Cor. 3.2 . Heb. 5.12 . Your children while they are young , are like soft wax , apt to receive any impression , like little twigs , which you may bend and bow , which way you will . There is not in them that stubbornnesse , that spirit of contradiction , neither in their reason , nor will , to oppose and reason against good things , as you shall find in them of more yeares . In which respect our Saviour telleth us , Mar. 10.15 . we must all be like unto them . Verily , I say unto you , whosoever shall not receive the Kingdome of God as a little child , he shall not enter therein .

Thirdly and lastly , 3. I answer . That admit that your children have no understanding at all , nor feeling of the good things you teach them , while they are so young , admit no seeds , no beginnings of grace be wrought in them thereby then ; yet will that which you teach them then , do them good afterward , and prepare , and make them fitter to receive good by the ordinary meanes of grace afterward , when they shall come to more understanding and discretion . Wee baptize our children when they are infants , though they have for the present , no feeling nor understanding of it . It is twice noted of our Saviours Disciples , Iohn 2.22 . and 12.16 . that the things which they understood never a whit at the first , when Christ taught them , did them great good afterward . And the same is noted also of the disciples of Iohn , Iohn 10.41 , 42. And parents may well thinke they have not lost their labour , but done a good , and blessed worke , if they have by their teaching prepared their children to receive good by the publike ministery of the Word . And thus have I answered the first objection .

The second objection they make is this . Object. 2. Admit that children by the teaching they have , may attaine to some beginnings of knowledge and grace , yet is there ( say they ) no heed to bee taken of the good things that bee in children , they will quickly loose all againe . Many a young Saint hath proved an old Devill .

But to these that object this , Answ. I answere with the words of our Saviour to the Sadduces ( for they are certainly little better then Sadduces , and Athiests , that say , or thinke thus ) Matt. 22.29 . Ye do erre , not knowing the Scriptures , and the power of God . For ,

First , the Scripture teacheth us , that a great guesse may bee made what our children will prove , when they grow in yeeres , by observing well their disposition when they are very young , Pro. 20.11 . Even a child is knowne by his doing , whether his worke be pure , or whether it bee right . For then they cannot dissemble , but will more freely discover their inclinations , then they will doe when they are growne in yeares . And as experience hath proved in a number of lewd men● , our old proverbe to be true , soone it pricks , that thorne will be , they did when they were young discover a most ungracious disposition ; so it hath also proved this true , of many worthy men , that the great towardnesse and inclinations unto good , that appeared in them , while they were very young , did presage what they would prove afterwards . And parents shall doe well to observe this , not onely that they may know thereby what callings to fit and prepare their children for ; but also what vices they should chiefly labour to prevent in them , and what good things above others they should principally nourish in them .

Secondly . The Scripture teacheth us , that by teaching our children good things while they are young , they will be made the better while they live , Pro. 22.6 . Teach a child in his way , and when hee is old , hee will not depart from it . And experience in all ages hath confirmed this , that as a vessell will long keepe the savour of that liquor it was first seasoned with , so doe men the instructions they have learned in their childhood . The seeds of knowledge and grace , which were sowne in Moses heart , by his mother , while she nursed him . Exod. 2.9 , 10. could never be gotten out of him , by all the pleasures , and honors , and examples he had in Pharaohs Court .

Thirdly . The Scripture teacheth us , that though some that have beene religious in their childhood , have proved most lewd ( and so it hath beene with men too , as well as with children ) yet the worthiest men , and such as have done God most excellent service , began to bee gracious and good betimes , even in their childhood . Many such examples we have , as Ioseph , and Moses , and Obadiah , 1 King . 18.12 . and Ieremy , and Daniel , and Iohn Baptist , and Timothy , and many more . They that proved such excellent Saints , when they were old , were Saints when they were young . And on the other side ; as of all that wee read were possessed with evill spirits , the divill was most hardly gotten out of him , whom he had possessed from his childhood , Mark 9.21 , 29. so wee find by experience , that the most of them that are old divills in their age , were also young devills in their childhood , bewrayed much ungraciousnesse , even when they were very young . And thus have I finished the second meanes , that you that are parents must use to heale your childrens natures , and breed grace in them , you must instruct them betimes , even while they are very young .

Means 3. The third meanes , is good example . You that are parents must carefull to give good example unto your children ; cause it to appeare unto them in your whole conversation , that your selves doe unfainedly feare God , and love good things . See three notable presidents , and examples of this care . 1. In Abraham , of whom God giveth this testimony , Gene. 18.19 that hee knew him that he would command his sons , and his house after him , to keep the way of the Lord , hee would goe before them himselfe in that way . 2. In Ioshua , I and my house ( saith he . Iosh. 24.15 . ) will serve the Lord . 3. In David . Ps. 101.2 . I will walke in the uprightnesse of mine heart , in the midst of mine house . Without this , neither your commandements , nor correction , nor instruction , will doe them any good . Therefore Paul requireth this even of Timothy , and Titus , men of such rare and extraordinary gifts , to see they gave good example , as well as teach well . 1 Timothy 4.12 . Bee thou the example of the beleevers . And Titus 2 7. In all things , shew thy selfe a patterne of good workes . As if hee had said , you shall hardly doe good upon the people by your doctrine , if they shall not discerne in your lives , that your selves do beleeve , and make conscience of that which you teach , and perswade them unto . On the otherside , there is great force in example to draw others either to good or evill . See the force of a good example , even in an inferiour , specially such a one as we love . They that obey not the word ( saith the Apostle , 1 Pet. 3.1 . ) may without the word be wonne by the good conversation of the wives . And the example of a superiour , of one whom we not only love , but reverence in our hearts , is of more force then any inferiours can be . The Apostle saith , Galat. 2.14 . that Peter by his example , compelled the Gentiles to doe as the Iewes did . But domesticall examples , specially the example of parents , is of more force with their children , to do them either good or hurt , then all other examples are . See the force it hath to draw our children to goodnesse , at least in outward conformity , in three notable examples . It is said of Amazia King of Iuda , 2 Kin 14.3 . He did that which was right in the sight of the Lord , yet not like David his father , he did according to all things as Ioash his father did , And of Azaria ( or Vzziah ) his son , ● Kin. 15 3. Hee did that which was right in the sight of the Lord , according to all that Amaziah his father had done . And of Iotham his son , 2 Kings 15.34 . Hee did that which was right in the sight of the Lord , he did according to all that his father Vzziah had done . And on the other side , see the force that the parents example hath to corrupt their children in three other examples . The first of Zacharia , the King of Israel , of whom it is said , 2 Kings 15.9 . Hee did evill in the sight of the Lord , as his fathers had done ; he departed not from the sins of Ieroboam , hee would be of his fathers religion . The second is of the Samaritans , of whom it is said , 2 King . 17 41. These nations feared the Lord ( made some kind of profession of the true religion , as the ten tribes had done ) and served their graven Images too , both their children , and their childrens children did thus ; as did their fathers , so doe they unto this day . The example of their fathers , drew them unto that idolatry , and rooted them in it . The third is of the kingdome , and Church of Iudah of which wee read , Iere. 17.1 , 2. that the maine reason why they were so setled in their idolatry , that there was no hope of reclaiming them , it was graven upon the table of their heart , as with a pen of Iron , or with the point of a Diamond , the reason of it I say , is rendered to bee this , that their children remembred their altars , and their groves by the greene trees upon the high hills .

And certainly so it is also in these dayes ; Applic. A chiefe cause why profanesse , and impiety doth so cleave to the hearts of most men , that no meanes are powerfull enough to reclaime them , is the evill example of parents . O thinke of this , you that are parents , and if nothing els will reclaime you from lewdnesse , and make you carefull to take heed to your wayes , yet let your love to your children doe it , that you may not corrupt them by your evill example . Is it not wrong enough that you have done unto them , in conveying into them so corrupt and cursed a nature , but will you also by your evill example make them two-fold more the children of hell , then they were by nature ?

The fourth meanes parents must use for the saving of their childrens soules , Means 4. is this , They must take heed how they dispose of them , when they place them abroad from them . And as every true Christian will bee carefull of placing of himselfe , that however he do for other commodities , and conveniences , he will not live where hee shall want the meanes of grace , but resolveth with David . Psal. 23.6 . I will dwell in the house of the Lord , all the dayes of my life . So will hee in placing of his children , be carefull that they may doe so too . They must take heed what schoole-masters and tutors they send them to , what services , and what marriages they place them in 1. The Apostle Paul reporteth Act. 22 3 that he was sent by his parents to Ierusalem , the best schoole , the best Vniversity , the best colledge , & to Gamaliel the best teacher , the best tutour there , where he was was taught according to the perfect manner of the law of the fathers , and learned to bee to zealous towards God . 2. As for services , it is threatned as a great curse to Gods people , that their children should serve the greatest Noble man , yea , the greatest Prince in the world , if he be a wicked man , and enemy to God , yea , though they serve him in the highest offices that may be . Thy sons that shall issue from thee ( saith the Lord to Hezechiah , Esa. 39.7 . ) shall be Eunuches in the palace of the King of Babylon . 3. For marriages , we see the care of Abraham first , Gen. 24.3 , 4. and of Rebecca after , Gen. 27 , 46. that their children might by no meanes match with the Canaanites .

Certainly in this point , Applic. most parents do evidently bewray , they have no care at all of their childrens soules . In placing of their children any of these three wayes , they aime at nothing but this , that they may get that that may make them able to live , and to live in credit , but as for living under the meanes of grace , for living so as they may live eternally , that they have no respect at all unto . Whereby they shew themselves to be wholy sensuall , not having the spirit , as the Apostle speaketh , Iude 19.

The fift and last meanes , Means 5. without which all the former are to no purpose , is prayer . Parents must be earnest with God , in prayer , for their children . Solomons mother calleth 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 .

Applic. 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 .

Nota. 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 , Doct. 19 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 , Branc. 1 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 suffered to come into the house of the Lord , as you shall find , 2 Chron. 26.21 . Nor the woman that had borne a child for a good space after her child-birth , Levit. 12.4 . Nor he that had touched the dead body of a man . Num. 9.7 . & 19.11 . Nor he that had the running of the reines , Levit. 15.14 . Yea see what the Lord saith to Moses , Numb. 5.2 , 3. Command the children of Israel , that they put out of the campe every Leper , and every one that hath an issue , and whosoever is defiled by the dead ; both male and female shall ye put out , without the Campe yee shall put them , that they defile not their camps in the midst whereof I dwell . Certainely by all these ceremonies , God meant to teach his people this , that no sinne maketh us more odious unto God , no sin deserveth more that we should be forever seperated from God and his kingdome , then the very corruption of our nature doth .

Now for the second branch of the doctrine , Branc. 2 that our originall sinne the corruption of our nature is the sinne for which wee should bee most humbled and abased in our selves ; see the proofe of it in foure notable examples , besides this of Davids , which we have in the Text ; examples ( I say ) of such of Gods people , as being not guilty of any actuall sinne , that did reigne in them yet have complained exceedingly and cryed out of themselves even for this . The first is of Iob who though in respect of his conversation he was a perfect man and upright , and one that feared God and eschewed evill , Chap. 1.1 . yet Chap. 40.4 . he cryeth out thus unto God , Behold I am vile what shall I answer thee ? As if he had said , How shall I appeare or stand before thee ? The second is the Prophet Esay who so soone as he had seene the glory of the Lord , in a vision and by that meanes discerned what himselfe was , better then ever he did before ; breaketh forth into this complaint , Esa. 6.5 . Wo is me for I am undone . The third example is the Apostle Paul , of whom you shall not find that ever he complained so bitterly , of any of the foulest sinnes that he had committed before he knew Christ , as he doth of this , Rom 7.24 O wretched man that I am , who shall deliver me from the body of this death ; this was a death to him , and nothing so much as this . The fourth and last example is that of the whole Church , Esa. 64.6 . We are all as an uncleane man ; using the very words that the Leper was commanded to use and to cry Levit. 13.45 . I am uncleane I am uncleane , worthy to bee separated for ever from God and from his people .

Reason . Now for the grounds and reasons of the Doctrine why the Lord hath so just cause to abhorre us for this corruption of our nature and why we have so just cause likewise to be humbled in our selves for it , they may be taken from the properties and effects of it . For as Adam by that first sinne of his , ( which excepting onely the sinne against the Holy Ghost , was in sundry respects the most heinous sinne that ever mortall man did commit ; and which sinne of his , as we have heard in the first doctrine of this verse , is most justly imputed unto every one of us ) as he ( I say ) by that first sinne of his , did loose from himselfe and all his posterity , that glorious image of God in which he was created , and whereby he did wholly resemble the Lord in wisdome , and holinesse ; so did he thereby also receive for himselfe and his whole posterity the image of Satan , and was transformed into it . Whereby it is come to passe , that we do all by nature ( a fearefull thing to heare and yet a certaine truth ) most lively in our disposition resemble Satan . Let us therefore consider our nature and the corruption of it in the properties and effects of it , and it shall evidently appeare unto us , that there is no creature upon earth , that hath so venimous , and poisonfull a nature , as every one of us have . Neither will I speake of such properties and effects of originall sin , as are to be found in the naturall man onely , and him that is void of all saving grace , but of those that every one of us , and the best of Gods children ( such as David and Iob , and Esay , and Paul were ) shall find in themselves . And those are foure principally .

First , This corruption of our nature depriveth us of the comfort of our best actions , and maketh the dearest of Gods children heavie and uncheerefull even in those duties wherein they have most cause to bee comfortable and cheerfull according to that commandement of God , Psal. 100.2 . Serve the Lord with gladnesse . For this flesh of ours , this corruption of our nature . 1. Disableth us unto spirituall duties , maketh us unwilling , untoward , dull , and cold , and faint in them , so as we performe them with no lust , no life , no servency of spirit . This the Apostle complaineth of , Rom. 7.18 . I know that in me ( that is in my flesh ) dwelleth no good thing : For to will is present with me ( through grace he meaneth ) but how to performe that which is good I find not . Heb. 12.1 . It easily besetteth us on every side , to hinder us from running in any way of Gods commandements . 2. It will shew and intermingle it selfe , and will not be kept out of doors , no not for a moment when we purpose and go about the best duties , but it will be medling and have a finger even in them . When I would do good ( saith the Apostle , Rom. 7.21 . ) evill is present with me . 3. It will crosse 3. It will crosse and oppose the spirit and interrupt the worke of it , stirring up such thoughts and motions as are quite contrary , and opposite unto it . I see ( saith blessed Paul , Rom. 7.23 ) another law in my members , warring against the law of my mind . And Gal. 5.17 . The flesh lusteth against the spirit , and these are contrary the one to the other , so that ye cannot do the things that ye would . Yea 4. by these and such like meanes it defileth our best duties , and maketh them not onely unworthy of all reward with God , but worthy to be rejected and loathed by him ; as the Church complaineth , Esa. 64.6 . All our righteousnesses are as filthy raggs .

Secondly , It draweth the best of us to offend God oft . 1. Even to doe that that we do not onely know to be evill , but that also that our hearts do hate . In many things ( saith the Apostle , Iam. 3.2 . ) we offend all . And Paul , Rom. 7.15 . What I hate that I doe ; and verse 23. It bringeth me into captivity to the law of sinne . 2. Yea it is restlesse , and never giveth over working this way . Like thtroubled sea ( as the Prophet speaketh , Esa. 57.20 ) which cannot rest , whose waters cast up mire and dirt . This root and fountaine is ever springing and putting forth one corruption or other . Every imagination of the thoughts of our hear● ( saith the Lord , Gen. 6.5 . ) is onely evill , continually . When we have by faith and repentance mortified one sin and cleansed our selves of it , another will rise out of the ashes of it this vile nature of ours will cast up some other mire and dirt , some wretched motion or other , to defile us withall . 3. And what are the motions and lusts it will stirre up in us ? Surely there is no sin so foule and unnaturall but we shall find it will be ready to stirre up motions and incli●ations unto it , even in the best of Gods children ▪ motions of atheisme and blasphemy ; motions of desparation , and of every other foule sin . Sin wrought in me ( saith the Apostle , Rom. 7 . ● ) all mann●r of concupiscence .

Thirdly , It is an universall corruption , and leprosie that goeth over the whole man , the understanding , and conscience , and memory , and will , and affections all are corrupted by it . It is a leaven that sowreth the whole lump , as the Apostle speaketh , 1 Cor. 5.6 .

Fourthly , and lastly , We can never be rid of it , while we live . It dwelleth in us as the Apostle speaketh , Rom. 7.17 . It is an inmate that will never be gotten out , till the house be pulled downe . It is an hereditary disease ( as we have heard ) which no Physician can cure ; that that is bred in the bone will never out of the flesh .

Lecture LXI . On Psalme 51.5 . Iune 19. 1627.

THe uses that this doctrine serveth unto , are foure principally , 1 To informe and settle our judgements , 2 To humble and abate the pride of our hearts , 3 To exhort us to seeke the cure of this dangerous leprosy , 4 and lastly , To breed thankfullnesse in our hearts towards God , and admiration of his goodnes to such vile wretches as we are .

For the first , Vse 1. This Doctrine serveth notably to confirme us against popery by discovering to us the grosse errour of the Papists in their doctrine of originall sin . And yet would I ( according to my custome ) content my selfe to ground and confirme you in the truth , and not trouble you with confuting their errours , were it not for three reasons that move me to it . 1. That by confirming you against the errour of the Papists in this point , I shall also preserve you from the errour of the Semi-Pelagians ; who as in sundry other maine articles of our Christian religion so ) in this agree to well with the Papists . 2. That the errour of the Papists in the Doctrine of originall sin is maintained by them as a prop and stay to many other of their damnable doctrines , which doe depend upon this . Take away their errour in the doctrine of originall sin , and then their doctrines of 1 freewill , of 2 preparatory works , of 3 the regenerate mans ability to keepe the whole law , of 4 justification by works , of 5 merit cannot stand , but must needs fall to the ground . 3. Because I discerne strong inclinations in many now adayes to thinke better of Popery , then they were wont to do . And yet was popery never worse then it is now ; neither was there ever Church or nation that had more cause to detest it then our Church and nation hath ; neither had our Church and nation ever more cause to detest it , then at this time .

Now for our entrance into this use of confutation , two generall rules I will give you whereby you may try all doctrines in religion whether they bee of God , or no.

First , That Doctrine and religion that ascribeth any thing to man in the matter of his salvation that giveth unto man any the least cause of boasting or confidence in himselfe ; that doth not give all the glory to God , and ascribe the whole praise of mans salvation to the free grace of God alone , that doctrine certainely is not of God . For the maine drift of the holy Scripture is to abase and pull downe the pride of man , to make him even to despaire of himselfe , and to advance and set up the glory of Gods free grace . 1 Cor. 1.29 . That no fl●sh may rejoyce in his presence ; and verse 31. He that rejoyceth let him rejoyce in the Lord . And Rom. 3.27 . Where is boasting then ? It is excluded . By what law , or doctrine ? Of works ? Nay , but by the law or doctrine of faith . Where we see the Doctrine of justification by works proved a false doctrine , and the Doctrine of Iustification by faith onely proved a true Doctrine , by this argument because the one leaveth unto man some matter of boasting , the other doth not . So Eph. 2.8 , 9. By grace ye are saved , through faith , and that not of your selves , it is the gift of God , not of works , lest any man should rejoyce . This note our Saviour giveth of a true teacher , Iohn 7.18 . He that speaketh of himselfe seeketh his owne glory ; but he that seeketh his glory that sent him , the same is true , and no unrighteousnes is in him . The true teacher doth in his Doctrine and ministery ascribe all glory unto God . And this note Paul giveth of the true Church and religion , Phil. 3.3 . We are the circumcision which rejoyce in Christ Iesus , and have no confidence in the flesh . And this is the first rule I said I would give you to try all doctrines and religions by . The true religion giveth all glory to God , and none at all to man .

The second rule is this . That doctrine and religion that is most agreeable to naturall reason and groundeth it selfe upon it , and not upon the holy Scripture onely , that doctrine , and religion certainely is not of God . This rule we find given us , Esa. 8.20 . To the law and to the testimony , if they speake not according to this word , it is because there it no light in them . And Iam. 3.15 . This wisdome descendeth not from above , but is earthly , naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divellish That wisdome that is naturall , agreeable unto & grounded upon naturall reason is not from above , but it is earthly and divelish . For naturall reason is blind as a beetle in these matters . 1 Cor. 2.14 . The naturall man ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word that Iames useth ) receiveth not the things of the spirit of God , for they are foolishnesse unto him , neither can he know them , because they are spiritually discerned . Whereas ( on the other side ) the holy Scriptures are a perfect direction able ( as the Apostle saith , 2 Tim. 3.15 . ) to make a man wise unto salvation ; and a sure direction , therefore can never deceive us . Thy testimonies ( saith the Prophet , Psal. 93.5 . ) are very sure . For they were all given by divine inspiration of God , 2 Tim. 3.16 . It is Gods Word , 2 Pet. 1.21 . The prophesy of the Scripture came not by the will of man , but holy men of God spake ( and wrote too ) as they were moved by the Holy Ghost . So that he that contradicteth the Scripture in any point contradicteth God himselfe . And therefore when the great Antichrist is discribed , 2 Thess. 2.4 . this is one chiefe note that is given us to know him by , hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth himselfe unto , that contradicteth God and his truth .

Now if Christians would make use but of these two rules , Applic. certainely neither Popery nor Pelagianisme would ever deceive them . Apply them to the matter we have now in hand , and it will bee evident unto us , that the doctrine of the Papists , touching originall sin is not of God . For 1. it giveth too much to man , and keepeth him from being so much humbled , and dejected in himselfe as hee ought to be . 2. It directly opposeth , and contradicteth that which the Lord hath expressely spoken in the holy Scriptures .

See this in three points , which they teach touching originall sin .

First . For the nature of originall sin , they teach , that though we be thereby so fettered and snared , yea , so wounded and weakened in our nature , that wee cannot of our selves without the helpe of Gods grace , do any thing that is good , yet some ability is left in our nature , wee can accept of the helpe of Gods grace when it is offered , yea , we can desire it also . We are ( say they ) like the poore man that was travelling towards Iericho , Luk 10.30 . wee are wounded sore , and left halfe dead . And though wee have by originall sin , lost that righteousnesse and perfection of nature , in which man was first created , and are now become by nature , as prone to sin , when occasion is offered , and as apt to take hurt by any tentation , as tinder or touch-wood is to take fire , yet is there not therby any sinfull quality possitively infused into our nature .

Whereas the spirit of God in the holy Scripture speaketh expressely . First . That wee are by nature not only wounded and weakened , and halfe dead , till God quicken us , but dead all out ; even the Elect are so by nature , Ephes. 2.1 . You hath hee quickened , who were dead in trespasses and sins , and verse 5. Even when we were dead in sins , hath God quickened us . Secondly . That there is in us by nature , no true desire at all to be helped by Gods grace , out of this estate , Phil. 2.13 . It is God that worketh in you , both to will , and to doe of his good pleasure , Iohn 8.44 . The last of your father ye will doe . And that which our Saviour saith of good wordes , may likewise be said of good desires , Mitch . 12.34 . O generation of vipers ( and certainly such are we all by nature ) how can yee being evill thinke good things , or desire good things . Thirdly . That there is in us by nature , no power nor willingnes to accept of the helpe of Gods grace , when it is offered us , but an utter aversenesse , and unwillingnesse to accept of it , yea , an hatred unto it . That we are apt to say to God , even as the poore possessed man ( for certainly such are wee all by nature also , even slaves to the devill , 2. Tim. 2.26 . ) Luke 4.34 . Let us alone , what have wee to doe with thee thou Iesus of Nazareth ? art thou come to destroy us ? We gain-say , and resist the worke of Gods grace in us , till God by his mighty power do overcome us , Rom. 10.11 . All the day long have I stretched out my hands unto a disobedient , and gaine-saying people . And Rom. 8.7 . The carnall mind is not subject to the law of God , neither indeed can be . Fourthly and lastly . That our nature is not onely privatively evill , and corrupt , deprived of originall righteousnes , and apt as tinder is to receive the fire of tentation , but possitively evill , and hath in it a poisonfull and corrupt quality , even the seeds of all sin , that cannot choose but worke and bring forth evill thoughts , and words , and actions , Gen 8.21 . The imagination of mans heart is evill ( not prone onely to bee evill ) from his youth . Yea , cap. 6.5 . Every imagination of the thoughts of his heart , is onely evill continually . Insomuch as wee , even the Elect of God , are by nature ranke enemies to God , and rebells against him . You were ( saith the Apostle Col. 1.21 . ) alienated , and enemies in your minds unto him .

And thus you see , how in this first point of their Doctrine concerning originall sin , they do plead for man , and do directly oppose , and contradict the spirit of God . But the second and third points , are worse then this .

Secondly . They teach that the corruption of our nature , the untowardnesse of our heart to that that is good , that is no sin , no nor the concupiscence and lust that riseth from it , the motions unto evill ( what evill soever it bee ) that wee feele in our selves , are no sins , till we consent unto them , and obey them , till they raigne in us .

Whereas 1. The spirit of God in the holy Scripture , expressely calleth it sin . As here in this place , Psal. 51.5 . I was borne in iniquity , and in sin did my mother conceive mee . And in three chapters of the Epistle to the Romanes ( that is to say , the sixt , seventh , and eight ) fourteene times at the least . and Heb. 12.1 . The sin that doth so easily beset us . And shall wee say , that that is not properly and indeed a sin , which the holy Ghost so often calleth sin ? Secondly . The spirit of God in the holy Scriptures speaketh expressely that our originall corruption is the cause of all actuall sins , that the foulest sins that ever men committed , come all from this root . Every man is tempted ( saith the Apostle , Iames 1.14 . ) when hee is drawne away of his owne lust , and entised . It is our owne corrupt nature that tempteth us , that draweth us away , that entiseth us to all sins . So also the Apostle Peter , 2 Pet. 1.4 . saith , all the corruption that is in the world , is through lust . And may wee not truly and properly call that sin , that is the cause of all the foulest sins in the world ? May wee not well call that an evill tree , upon which all this evill fruit doth grow ? Surely wee may , or else our Saviours rule will faile , Matth. 12.33 . The tree is knowne by his fruit . Thirdly . The spirit of God in the holy Scripture teacheth us expressely , that infants , yea infants that are baptized , which have no other sin but this originall sin , and corruption of nature in them , and who never consented to it , nor obeyed it in the lusts thereof , doe dye , Rom. 5 14. Death raigned from Adam to Moses , even over them that had not sinned after the similitude of Adams transgression . And therefore it must needs be sin , and may be truly , and properly so called ; for sin is the only cause of death ; and none can dye , but those that are sinners , either by imputation as Christ was , who was made sin for us , as the Apostle speaketh , 2 Cor. 5.21 . or really , and personally , as all Adams posterity are , Rom. 5.12 . By one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . Fourthly and lastly . The spirit of God in the holy Scriptures expressely teacheth us , that this concupiscence even in the regenerate , these evill motions that rise in us , though we consent not unto them , though wee resist them , are yet a swerving from the law of God , and a breach of it . For the law of God requireth of us , that wee should love the Lord with all our heart , and with all our soule , and with all our strength , and with all our mind , Luke 10.27 . And so can we not doe , if there be in our heart , or soules , or mind , at any time , an evill thought , or an evill motion . Yet the Scripture teacheth us , that this concupiscence , or corruption of our nature , even in the regenerate● doth not onely swerve from the law of God , but that it doth oppose and resist the spirit of God . I see ( saith the Apostle , Rom. 7.23 . ) another law in my members , warring against the law of my mind . and Gal. 5.17 . The flesh lusteth against the spirit , and these are contrary the one to the other . And therefore it must needs be sin . For so the Apostle defineth sin . 1 Iohn 3.4 . Sinne is the transgression of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word , this is to teach us , that every swerving from the Law , is sin . This was the argument that convinced Pauls conscience , Rom 7.7 . I had not knowne lust to be a sin , except the Law ( in the tenth commandement ) had sayd , thou shalt not covet . And what kind of lust , and concupiscence meaneth hee ? That which we delight in , or consent unto ? No verily , for by the light of nature hee might have knowne that to be a sin ; heathen men have acknowledged that to be sin ; hee must needs meane that concupiscence , those motions unto evill , which the heart doth not delight in , nor consent unto .

Wee have heard how directly the Papists oppose the spirit of God , in these two points of their Doctrine of Orignall sin ; and all to advance the nature of man ; but I will shew you yet a greater abomination in their Doctrine , then these two .

Their third errour is farre worse then the former two . For they teach , that the corruption of nature that remaineth in the regenerate , the concupiscence , and evill motions that they have , and consent not to , but resist , are so farre from defiling their good workes , that they make them more meritorious before God , then otherwise they could bee , because they are done , notwithstanding such a combat and resistance , as they find in themselves against them .

I will not trouble you with many words in the confutation of so palpable an errour as this . Two reasons only I will give you against it .

First . If this should be true , then should the obedience , and good workes that mortall , and fraile , and sinfull men , men who have while they carry this flesh about them , many infirmities , and imperfections bee better , and deserve to be more acceptable and pleasing unto God , then the good workes of such as have had no imperfection , no infirmity in them . I grant that God doth indeed in the riches of his grace , and mercy in Christ , accept of our poore services , never the worse for this untowardnesse of our corrupt natures , that wee are faine to combate and struggle with , in the performance of them ; according to that of the Apostle , Hebr. 6.10 . God is not unrighteous , that hee should forget your worke and labour of love . But to say , that this corruption , and untowardnesse of our nature , the evill thoughts and motions of infidelity , blasphemy , worldlinesse , that trouble us in our best duties , are no sins , doe not at all defile them , but make them the better , and more meritorious in the sight of God , is little better then grosse blasphemy . For then should our poore unperfect , and maimed obedience bee better , and deserve to bee more acceptable unto God , not only then Adams was before his fall , and then that is which the Saints in heaven doe now yeeld unto God , but even then the obedience of Christ himselfe ; for he found in himselfe no corruption of nature to struggle with , nor to hinder him in it , as we doe .

My second reason , against this their last errour , is this . That if the corruption of nature , the regenerate are faine to strive withall , doth not at all defile their good workes , but maketh them the more meritorious before God , then certainely would not the choicest of Gods servants , that wee read of in the Scripture , have beene so humbled for it , cryed out , and complained of it unto God , counted themselves so vile , and wretched creatures , by reason of it , as they did . Would David have so complained unto God here , and beene humbled for his naturall corruption , even more then for his adultery , and murder , and would hee have so cryed out of himselfe . Behold , I was borne in iniquitie , and in sinne did my mother conceive mee ? And Iob 40.4 . Behold , I am vile ? And Esay the Prophet , Esa. 6.5 . Woe is mee for I am undone ? And the Church , Esa. 64.6 . We are all as an uncleane man , and all our righteousnesses are as filthy raggs ? And the blessed Apostle Rom. 7.24 . O wretched man that I am , who shall deliver mee from the body of this death ? As if hee had said , this is a death to mee , and nothing so much as this . Would all the Saints of God ( I say ) have so complained of the corruption of nature that was in them ; though it did not reigne in them , though they obeyed it not in the lusts thereof ; if they had beleeved , as the Church of Rome beleeveth ? If they had esteemed so lightly of it as Papists do ? If they had thought it had beene no sinne ? If they had beene perswaded it was so farre from defiling their good workes ▪ that it made them the better , even more meritorious before God ? But I have beene too long in this use of confutation , which ( yet ) I hope hath not beene altogether unusefull , and unprofitable unto you .

Lecture LXII . on Psalme 51.5 . Iune 26. 1627.

Vse 2. THE second use of this Doctrine , is to humble us , to abate the pride of our hearts , and to cause us to thinke basely of our selves . This is one maine end the Lord hath respect unto , in not perfecting the worke of regeneration , in any of his servants in this life , but suffering much corruption of nature to remaine still in them , even that hee might humble them , and keepe them from pride thereby . This is plaine in the Apostles case , 2 Cor. 12.7 . A thorne in the flesh was given him ( some lust or other stirred in him , and put him to paine ) left hee should bee exalted . Hee dealeth with his people in this case now , whom hee bringeth into the Kingdome of heaven , into the state of grace , as hee did with them of old , when hee brought them into the land of Canaan , the type of the Kingdome of heaven , hee driveth not out all these Canaanites , that they might bee scourges in our sides , and thornes in our eyes , to vex and humble us as Ioshuah speaketh , Iosh. 23.13 . Great force there is in this , to humble the heart of a man that hath grace in him , to consider how vile his nature is , and what aboundance of corruption doth still remaine in him . The naturall man indeed is never the humbler for this , because hee hath no sight nor sense of it , but the godly man is . The proudest man that is , if he should bee smitten with a leprosie , or some such loathsome disease from top to toe , would bee much humbled with it . And how can Gods child choose but bee much humbled , when hee seriously doth thinke of this leprosie of his soule , that as the Prophet speaketh , Esa. 1.6 . From the sole of the foot , even to the top of the head ( in understanding , conscience , memory , will , affections ) there is no soundnesse in him , but wounds , and bruises , and putrifying sores ? The proudest man that is , would bee much dejected and abased in himselfe , if from an high and wealthy estate , God should cast him into extreame poverty and beggery . And the Lord speaketh of this , as of a fruit of such judgements , Esa. 13.11 . that hee will thereby cause the arrogancy of the proud to cease , and will lay low the haughtinesse of the terrible . And so must Gods child needs , whose eyes God hath opened , when hee discerneth and considereth seriously what state he was once in by creation , and what he is now , how wretched , and miserable , and poore , and blind , and naked , as Christ speaketh to the Laodiceans , Rev. 3.17 . This knowledge and sense of our spirituall poverty will certainly make us humble in our selves , and humble towards others also . As our Saviour plainly teacheth , Matth. 5.3 . — 5. in the connexion of the three first beatitudes . Blessed are the poore in spirit , blessed are they that mourne , blessed are the meeke . They that are poore in spirit , cannot choose but mourne , and bee humbled in themselves for it ; and they that are truly humbled in themselves for it , cannot choose but bee meeke in spirit towards others , they cannot bee insolent , nor censorious , nor harsh in their disposition , and carriage towards others . O how apt are wee all to be puffed up with a little knowledge and grace , that wee have attained unto above others ? How apt to despise others , because of this . If wee knew our owne hearts well , certainly wee could not bee so . The consideration of what wee were before our calling , hath great force to keepe us from despising , and censuring others so sharpely , as wee are wont . Titus 3.2 , 3. Speake evill of no man , but shew all meekenesse to all men , for wee our selves were sometimes foolish , &c. As if hee had said ; as bad as any other . But if wee would consider well , what bad hearts wee have since our calling and conversion , how untoward to any thing that is good , how weake , and prone to that that is evill , how pregnant , and full of vile motions , and inclinations continually , this would have more force to humble us this way then the former . Brethren ( saith the Apostle Gal. 6.1 . ) if a man bee overtaken in a fault , you that are spirituall , restore such a one in the spirit of meekenesse , considering thy selfe , lest thou also be tempted . If we would consider our selves well , and what we were like to prove , if we had the same tentation that others have had , this would make us meeke and humble , this would keepe us from despising others for their infirmities . This was that that made blessed Paul so humble and lowly in his owne eyes , that he doth professe that he was not onely in respect of his estate before his calling of all sinners the chiefe , 1 Tim. ● . 15 . but even after his calling , Ephes. 3.8 . lesse then the least of all Saints . How could he speake this in truth may you say ? Doubtlesse he knew many of the Saints that had more slips and falls then ever he had ; he knew many of the Saints that had not received that measure of grace from God , nor done him that service that he had done , yea he professeth of himselfe , 2 Cor. 12.11 . that he was in nothing behind the very chiefest Apostles . And 1 Cor. 15.10 . that he had laboured more abundantly then they all . How could he then say that he was lesse then the least of all Saints ? Certainely his meaning is he knew more evill , more corruption in his owne heart , then he thought was in any Christian in the world besides . And this conceit of our selves he requireth to be in all Christians , Phil. 2.3 . Let each esteeme others better then themselves . That pronesse that we find in our owne nature to evill ( even after our regeneration , yea after many yeares spent in the profession of Christianity ) should be matter of continuall humbling unto us . And we have cause even in that respect to complaine as David did , Psal. 38.17 . I am ready to halt , and my sorrow is continually before me . Let us now apply this second use of the doctrine unto three particular cases wherein we may have occasion to practise it .

First , Let this humble us in the performing of our best duties , and keepe us from priding our selves in them , as ( alas ) we are all too apt to do . See this in the Pharisee , Luk. 18.12 . We are all by nature Papists , and Pharisees in this point , apt to conceit we have merited somewhat of God , when we have done any thing well . If we would but consider , and take notice of this , when we have done any good duty , how our originall sin our corrupt hearts have stained and defiled it , and made all our righteousnesse as filthy rags , Esa. 64.6 . we should find even in our best duties , just matter not of pride but of humbling in them and to say of our selves as our Saviour biddeth us in another sense , Luk. 17.10 . when we have done all we can do , we are but unprofitable servants . We read of Rebecca , Gen. 25.22 . that when she had conceived though she knew she bare in her body the promised and blessed seed , yet the struggling and combat she felt within her betweene the two twins was so painefull and grievous to her that she cryed out Why am I thus ? And certainely that combat that Gods child findeth in himselfe in the performing of any good duty , that his flesh doth resist and oppose Gods grace , and holy spirit in it , that it is so crosse and contrary to it , that he cannot do the things that he would ; must needs be a just cause of griefe and humbling unto him ; as the Apostle speaketh , Gal. 5.17 . By reason of this every child of God when he hath performed any duty to God , in the best manner he can , hath cause to pray with good Nehemiah 13.22 . O my God pardon me , according to the greatnesse of thy mercy . Yea without this sense of corruption mixing it selfe with our best duties and sorrow for it , we can never performe any good duty acceptably . Whatsoever ye do in word or deed ( saith the Apostle , Col. 3.17 . ) do all in the name of the Lord Iesus . As if he should say , feele the need ye have of Christ in it , looke not that God should accept of it , but only through him .

Secondly , Let this humble us at all times when we prepare our selves to appeare before God in prayer ; We cannot be too humble when we are to go to God . The greatest persons under heaven should not thinke much to abase and humble themselves when they are to appeare before God , and to speake unto him . The foure and twenty Elders , Rev. 4.10 . cast downe their crownes when they were to speake unto God , though that they were to speake were not confession of sin , nor petition , but praise and tanksgiving onely . Yea the blessed Angels , Rev. 7.11 . Fell before the throne on their faces and worshipped God And the more humble we are in our selves , the more hope we may have to speed well in our prayers . If my people shall humble themselves and pray , ( saith the Lord , 2 Chron. 7.14 . ) and seeke my face and to turne from their wicked waies , then will I heare from heaven . And Iam. 4.6 . God giveth grace to the humble . Wee should all judge our selves unworthy to do God any service . Abraham did so , Gen. 18.27 . Behold I have taken upon me to speake unto the Lord . Iohn Baptist did so , Mar. 1.7 . I am not worthy to stoup downe , and unlose the latchet of Christs shoe ; as if he had said , to do the lowest or basest service about him . And how may we bring out selves to this humility of heart when we go to God ? Surely the consideration of his greatnesse and our basenesse may be effectuall to do this . This consideration humbled Abraham , Gen. 18.27 . Behold now I have taken upon me , to speake unto the Lord , and I am but dust , and ashes . And this consideration is also commended unto us by the Holy Ghost , Eccl. 5 2. Be not rash with thy mouth , and let not thine heart be hasty to utter any thing before God , for God is in heaven and thou upon earth , therefore let thy words be few . Mistake not the meaning of the Holy Ghost , he condemneth not all prayers that are long , long prayers are not unlawfull , specially upon extraordinary occasions ( for Christ we know continued a whole night in prayer , Luk. 6.12 . ) Yea our owne necessities and the necessities of the Church , do sometimes impose a necessity upon us both to be more frequent , and more long in our prayers then ordinary it were fit for us to be . When Israel was in the field against Amalek , Exod. 1● . 11 , 12. Moses held up his hands to God ( with the helpe of Aaron and Hur ) a whole day even to the going downe of the Sun . Carnall men are not fit judges in this case ; they are apt to thinke the smallest time that is spent in Gods service too long and to cry out as Mal. 1.13 . Behold what a wearinesse it is ? And as in Amos 8.3 . When will the Sabbath be done ? But if we would not offend in the length of our prayers , these foure cautions which God in his Word giveth us must be observed in them . First , That in these our long prayers we do not out of any respects , affect to be long , it is too possible for a man to use long prayers in the meetings he hath with other Christians even to get applause thereby , and to shew how farre he excelleth others in this gift . And fye upon pride at all times but specially in prayer . The Pharisees are taxed for this fault , Matth. 23.14 . For a pretence they made long prayers . Secondly , That we be indeed enabled by God to do it with understanding , and use not vaine repetitions in our long prayers . This caution our Saviour giveth , Mat. 6.7 . When ye pray use not vaine repetitions , as the heathen do . Certainely this is a common fault in the long prayers of most men . Thirdly , That in our long prayers our hearts be able to hold out as long as our tongues do . The true worshippers ( saith our Saviour , Iohn 4.23 . ) shall worship the father in spirit and in truth . A short praier made with fervency of devotion prevaileth more with God , then the longest and most eloquent prayer can do without it . It is the effectuall fervent prayer of the righteous man that availeth much , Iam. 5.16 . God cannot abide the prayers that are nothing but lip labour ; when men draw neare to God with their mouthes ( as the Lord complaineth , E●a . 29.13 . ) and honour him with their lips , but their hearts are gon . Fourthly , That he that conceiveth the prayer have as well respect to them that joyne with him , as to himselfe whether their hearts be like to hold out so long in that duty , as his heart or his tongue is . I had rather ( saith the Apostle , 1 Cor. 14.19 . ) in the Church speake five words so as I may edifie others ( and that that he speaketh there of teaching is as well to be understood of prayer , as appeareth by the context ) then ten thousand words otherwise . Marvell not that I say that in prayer and in all the exercises of religion respect must bee had to the ability of them that joyne with us in these duties , and not to our owne only . Our blessed Saviour had respect to this in his teaching . Marke 4.33 . With many such parables spake hee the word unto them , as they were able to heare it . And this the Lord had respect unto , in the appointing of all the three solemne feasts , wherein all the males were to assemble themselves before the Lord . Hee appointed them at such times , as all the people might with most conveniency come unto Ierusalem , and goe backe againe also unto their owne homes . The Passeover was about the beginning of our April , the feast of Pentecost , in May , and the feast of Tabernacles , in September . And in that moneth also was the day of atonement , the generall fast kept , as you may see , Levit. 23. and Deut. 16. Certainely Gods purpose was therein to teach us , that in the exercises of his worship , whether ordinary or extraordinary , respect must bee had to the conveniency of Gods people . Decency and order is not more necessary , or comely in any thing , then in the matters of Gods worship . Let all things bee done ( saith the Apostle , 1 Cor. 14 40. ) decently and in order . You see then by that place of Eccl. 5. that the consideration of Gods glorious greatnesse , and of our owne basenesse , may bee effectuall to humble us , whensoever wee are to goe to God , and to pray unto him . But the consideration of the Lords holinesse , and of our owne sinfulnesse , may doe it much more . Not onely the consideration of the foule actuall sins that we have all of us bin guilty of , as wee see in that speech of Ezra . 9.6 . O my God , I am ashamed , and blush to lift up my face to thee , my God , for our iniquities are increased over our heads ; but specially the consideration of this vile nature that remaineth still in us , even after our conversion , whereby wee are so prone unto sin , and have in us a continuall thirst unto evill ; according to that speech of Eliphaz , Iob 15.16 . How much more abominable and filthy is man that drinketh iniquity like water ? ]

The third and last case , wherein we are to make use of this doctrine , for our humbling , is in the times , when wee are to renew our repentance , and to humble our selves in fasting , and prayer before God for our sins , or for any of his judgements , then must our originall sin , this fountaine of corruption that wee have within us , come into our remembrance , to further us in our humiliation before God . The keeping of fasts , is no better then grosse hypocrisie , and will but provoke the Lord further against our selves , and all wee pray for , if our soules bee not humbled and afflicted in us when we fast . You know the fearefull sentence of God against such keepers of fasts . Levit. 23.29 . Whatsoever soule it bee that shall not bee afflicted in that same day , hee shall bee cut off , from among his people . And the more wee can bee humbled in our fasts , certainly the more hope we may have to prevaile with God in them . He putteth his mouth in the dust ( saith the Church , of an humbled sinner , Lam. 3.29 ) if so bee there may bee hope . As if hee had said , if any thing will give him hope of mercy , that will doe it . And because so few keepe fasts with humbled soules , even when they make so solemne profession of their humiliation before God , and his people , therefore see we so little fruit of our fasts now adayes . But Gods people have now cause if ever , to complaine unto God as they did , Psal. 80.4 . O Lord God of hosts , how long wilt thou be angry against the prayers of thy people ? Certainely God seemeth even to bee angry with the prayers of his people . Yet must wee not give over our fasts and dayes of humiliation , for God calleth us to fasting and prayer now , if ever hee did . Esay 22.12 . But our care must bee to keepe our fasts with more humbled soules , then wee have beene heretofore .

First . Wee must be humbled for the tokens of Gods anger , that are upon all the Churches , and upon our owne land . If ones father have spit in his face ( saith God to Moses , Numb. 12.14 . ) should he not be ashamed ? Certainely our heavenly father hath spit upon our faces and disgraced us in the sight of all nations . The Lion hath roared ( saith the Prophet , Amos 3.8 . ) who will not feare ? The Lord threatneth terrible things against this nation such as if we would give our selves leave seriously to think of , would make the stoutest heart among us to quake and tremble . And surely such as will seeme to keepe fasts and are not in their fasts affected with , nor humbled for the judgements of God upon all the Churches , especially upon our owne land , are no better then gracelesse hipocrites , Ier. 5.3 . Thou hast stricken them but they have not grieved , thou hast consumed them but they have refused to receive correction : they have made their faces harder then a a rock . These are they that the Prophet speaketh of Esa. 29 15 — 18.

Secondly , We must be humbled in our fasts for the outragious sinnes that are committed every where , specially such as our selves heare and know of . When blasphemy was supposed to have beene spoken by Naboth against God , and the King , a fast was proclaimed in Iezreel for that , 1 King . 21.9 , 10. which doubtlesse Iezabel had learned from the example of Gods owne people , that had beene wont to do so in such cases . And the Apostle blameth the whole Church of Corinth , 1 Cor. 5.2 . because they had not at all mourned for that foule incest that had beene committed among them . [ What would he have done if so desperate a murder had beene committed there as was here the last weeke . Certainely we should all mourne , and be humbled for it , and be glad we have opportunity to do it with fasting and prayer . ] It is made a note of Gods people , whom he will marke for himselfe , and take care to provide for in times of common calamity , Ezek. 9.4 . that they are such as sigh and cry for all the abominations that are done in the midst of the place they live in . If we cannot be humbled for the sins of the land , of the place we live in , certainely we can never be humbled aright for any judgements of God , that are either presently upon us , or threatned against us . We read of Nehemiah that when he heard of the great affliction , and reproach Gods people were in at Ierusalem , Neh. 1.4 . He wept , and mourned certaine daies , and fasted and prayed before the God of heaven . But what was the thing that most humbled him in that fast ? Surely not so much the judgements whereby God shewed himselfe to be angry against Ierusalem , as the sins of Ierusalem whereby it had provoked God unto this anger as you may perceive by the confession he maketh of their sins in the sixt , and seaventh verses of that Chapter .

Thirdly , We must in our fasts be humbled for our owne sinnes especially . Thus is the humiliation of Gods people for sin set forth , Ezek 7.16 . They shall be on the mountaines as the doves of the valleyes , all of them mourning , every man for his iniquity . And therefore also , we ought in our fasts , to call back into our remembrance the foulest , and grosest of all the sins that ever we committed in our lives , though they were done long ago . Because the heart will sooner be brought unto remorse , and sorrow by the remembrance of these then of smaller sins . Remember and forget not ( saith Moses unto Israel , Deut. 9.7 . ) how thou provokest the Lord thy God in the wildernesse . He that bringeth not to the fast an heart humbled for his owne sins , that hath no sense of the beames that are or have beene in his owne eye ( as our Saviour speaketh , Mat. 7.5 . ) is but an hypocrite in pretending that he is humbled for the sins of the land .

Fourthly and lastly , We must in our fasts be humbled for our originall sinne for the foule corruption of our nature . So was David we see heere in this his solemne profession of repentance and humiliation , he was humbled not onely for his adultery and murder but for the corruption of his nature also , wherein he was conceived and borne , yea more for that then for the other ; for he ascendeth in his confession ( as we have heard ) as to an higher step and degree of sin , and setteth an Ecce before this Behold I was borne in iniquity , &c. Thus was Paul humbled even after his regeneration for this corruption of his nature . It was no actuall sin , no corruption that reigned in him , or that he did obey in the lusts thereof , that he complaineth so of , and prayeth so against , 2 Cor. 12.7 , 8. It was nothing els certainely but the corruption of his nature , the motions and strong inclinations he found in himselfe unto some foule evill ; and this he said put his heart to that paine and anguish as a thorne in the flesh would put a mans body to . This was that that made him cry out so of himselfe , Rom. 7.24 . Owretched man that I am ; this was that that he calleth his death ; who shall deliver me from the body of this death ? And why were David and Paul being in the state of grace and having no actuall sin in them that they had not repented of , in whom this originall corruption of nature did not reigne neither , why were they so humbled for that neverthelesse ? And why must we in the daies of our humiliation when we are to renew our repentance , remember and bewaile our originall sin ? Surely because .

First , That was the cause of all the foule sins that ever we committed , and consequently of all the sorrowes and miseries that ever we felt or stood in feare of , Iam. 1.14 . Every man is tempted , when he is drawne away of his owne lust , and enticed . And Mar 7.21.23 . from within out of the heart of men proceed evill thoughts adulteries , fornications , murders , &c. all these things come from within , and these defile a man .

Secondly , Because though all other sins that we have committed be repented of , and done away , yet this root of bitternesse remaineth still in us , and is ever sprouting and putting us in danger to do as badly againe , as ever we did . And may fitly be resembled by that comparison of a tree that Iob useth , Iob 14.8 , 9. Though the root thereof wax old in the earth and the stocke thereof die in the ground : yet through the sent of water it will bud , and bring forth boughs like a plant . He therefore ( to conclude ) that bringeth unto God in the fast an heart humbled onely for some grosse actuall sins , that he hath committed , but was never humbled for the vile corruption of his nature , could never feelingly confesse that unto God nor bewaile it before him , hath just cause to suspect the truth of his repentance , and humiliation for sin . Shall Iob and David , and Esay , and Paul cry out so much of themselves for this , and dost thou thinke thou art in a good case , that art never troubled for that untowardnesse , thou findest in thy heart to any thing that is good , for those vile motions , and inclinations thou findest in thy selfe unto all evill ? This God complaineth of as of a thing that did much provoke him against his people , Ezek. 16.22 . In all thine abominations and thy whordomes thou hast not remembred the dayes of thy youth , when thou wast naked , and bare , and wast polluted in thy bloud .

Lecture LXIII . On Psalme 51.5 . Iuly 10. 1627.

THe third use that this Doctrine serveth unto , Vse 3. is for exhortation to stirre up in every one of us a care to be cured of this loathsome leprosy , to be delivered from the danger of this poison , this fountaine of all sin , this root of all bitternesse , that is in the nature of every one of us . This use the blessed Apostle did make of this Doctrine , Rom. 7.24 . For having bewailed greatly this corruption he felt in his nature , and professed that he was deepely humbled in himselfe for it , which made him cry out O wretched man that I am . As if he had said , O what a wretch am I , that have such a deale of corruption remaining in me ( which was the former use that I told you this Doctrine serveth unto ; and handled by me the last day ) immediately he bursteth forth into these words , Who shall deliver me from the body of this death ? As if he should have said , O how may I be rid of it , and delivered from the danger of it ?

Now for the better enforcing of this exhortation , 1 I will give you certaine motives to provoke you unto this care to seeke to be freed from the danger of this sin . 2 I will shew you the meanes whereby deliverance from the danger of this sin , is to be obtained .

Motives . And for motives , I shall not need to give you any other , then such as you have already heard in the proofes and reasons of the Doctrine . 1. This is the fountaine and cause of all other our sins ; and consequently of all our woe and misery ; as wee have heard out of Iames 1.14 . And it is a point of wisedome in this case ; to lay the axe unto the root of the tree . Matth. 3.10 . 2. This is an universall leprosie that is gone over the whole man , the whole spirit , and soule , and body , and is therefore called the old man , Rom. 6.6 . 3. This is such a cursed root ; and fountain of all evill , as will never cease sprouting , boyling , and bubling up one corruption or other . Fitly resembled Esa. 57.20 . to the troubled Sea , that cannot rest , whose waters cast up myre and dirt continually . So as when we have repented , and made our peace with God for our actuall sins , that wee know by our selves , yet this is still apt to defile us againe , and cast filthy dirt upon our best actions ; yea to bring us into danger of falling againe into the same , or fouler evils ; and so apt ever and anon to interrupt our peace with God , and to minister unto us matter of new doubts and feares continually .

Means . It therefore standeth us upon , to enquire how and by what meanes wee may bee delivered from the danger of this sinne especially . And this is the second thing I propounded for the inforcing of this exhortation , to shew you the means how wee might bee delivered from it . And those we may best learne of the blessed Apostle , who when hee had professed this desire that I now exhort you to , Rom. 7.24 . Who shall deliver mee ? &c. In the words following hee answereth himselfe , and giveth full satisfaction to his owne conscience in this weightie question ( which is the answer also that I must give to every one of you , in whom the Lord hath wrought that care and desire that was in Paul ; as doubtlesse hee hath in every good heart here , that knoweth the vi●enesse of his owne nature , and doth remember , and beleeve that which I have taught you at large , touching originall sin ) he answereth himselfe ( I say ) by telling us , who delivered him from the body of this death , how hee was freed from the checks and accusations of his owne conscience for it . 1. By Iesus Christ , who delivered him from the guilt of it , that it should never bee imputed to him unto condemnation verse 25. I thanke God , through Iesus Christ our Lord . And 8.1 . There is therefore now no condemnation to them that are in Christ Iesus . 2. By the spirit of God , who freed him from the power , and dominion of his corruption , and did mortifie it in him , Rom. 8.12 . They that are in Christ , walke not after the flesh , but after the spirit , for the law ( the commanding power ) of the spirit of life , which is in Christ Iesus , hath freed me from the law ( the commanding power ) of sin and death . The same answer he also giveth , 1 Corinth. 6.11 . Yee are washed , yee are sanctified , yee are justified in the name of the Lord Iesus , and by the spirit of our God . Here are therefore ( beloved you see ) two wayes ( and other way then these two there is none ) whereby wee may bee delivered from all the hurt , and danger that may come to us by the Originall corruption of our nature . 1. By Iesus Christ that hath justified us , and delivered us from the guilt , and punishment of it . 2. By the spirit of Christ which sanctifieth , and delivereth us from the power and dominion of it . The first is without us , and made ours by imputation only , as Adams transgression , which was the cause of our originall corruption , was made ours : and as our sins were made Christs . The second is within us , a fruit and evidence of the former , and more sensibly knowne and perceived by us , because wee are agents in it our selves .

Means 1. First . Labour to bee in Christ , and to get assurance to thy heart , by a lively faith , that Christ is thine , so shall the filthinesse of thy nature be covered , and never imputed unto thee , it shall never make either thee or thy service odious unto God , or displeasing unto him . There is no condemnation ( as you have heard ) to them that are in Christ . Nay God is well pleased with all them that are in Christ , Ephes. 1.6 . Hee hath made us accepted in the beloved . Yea hee is well pleased with our poore services , notwithstanding they bee so stained , and defiled with this Originall corruption . Prov. 15.8 . The prayer of the upright , is his delight . Yea , he seeth none of these staines or corruptions , whereby themselves , and their best services are defiled ; that is , so as to impute them , or to thinke ever the worse of them for them . Numb. 13.21 . Hee seeth no iniquity in Iacob ; Nay no spot , nor wrinkle , nor any such thing as the Apostle speaketh ; Ephes. 5.27 . Hee passeth by these transgressions , these swervings from his righteous law , which hee discerneth in them , and in their best actions , as the Prophet speaketh , Micah 7.18 . And why so ? Surely two reasons there bee why it must needs be so .

First . Because the Lord exacted of Christ our surety , the full punishment , the whole wrath of God , that was due to us for this vile corruption of our nature . God condemned sin in the flesh , saith the Apostle , Rom. 8 3. In our nature which Christ our surety for our sakes tooke upon him , God received full satisfaction to his justice for this sin . Our blessed Saviour did not take upon him our actuall sins onely , when hee was made sin for us , as the Apostle speaketh 2 Cor. 5.21 . but this root , this fountaine of all actuall sins he tooke upon him also , our old man was crucified with him , Rom. 6.6 . And therefore also was his mother purified as well as other women , Luke 2.22 . as if the child that shee had borne , had beene uncleane by nature , and had made her uncleane as other children did their mothers ( for that was the thing that was taught by that ceremony ) and hee was circumcised also aswell as other children , Luke 2.21 . as if his heart and nature had had a filthy fore-skin that must needs have beene cut off ( for that was the thing that was taught by that ceremony , Ieremy 4.4 . ) Surely Christ had no uncleannes of nature of his own , no filthy fore-skin of heart of his owne , but the uncleannesse of all our natures , the filthy foreskin of all our hearts , the punishment of them hee tooke upon him , it was imputed to him ; and therefore it was necessary , the blessed Virgin his mother should bee purified , and his owne blessed flesh circumcised also , and made subject to that painefull , and bloudy Sacrament . And by this circumcision of our blessed Saviour and surety , was signified and taught that all the fore-skins of our hearts that are his Elect , the whole body of sin , and of our naturall corruption was quite cut off , and taken from us by him , so as it shall never be imputed unto us . The body of the sins of the flesh ( that is of our corrupt nature , saith the Apostle , Col. 2.11 . ) is put off ( from us ) by the circumcision of Christ .

The second reason why God cannot loath them that are in Christ , for the vile corruption of their nature , nor like the worse of them for it , nor once impute it unto them , is because in Christ our surety , our nature is sanctified perfectly , no spot nor staine of corruption is left in it . Hee was conceived of the holy Ghost Matth. 1.18 . His mother was found to bee with child of the holy Ghost , And Luke 1.35 . The holy Ghost shall come upon thee , and the power of the highest shall over-shadow thee , therefore that holy thing that shall bee borne of thee , shall be called the Sonne of God . And why was our nature made so perfectly holy in Christ our surety ? Surely for us , and for our sakes , that wee might have the benefit of it , that it might be imputed unto us , and fully cover the impurity of our nature . He is made unto us of God ( faith the Apostle , 1 Cor. 1.30 . ) not only wisedome , and righteousnesse , but sanctification also . And the Lord now beholding us and our nature , not as it is in it selfe , but as it is in Christ , seeth , that is , imputeth not any spot or blemish unto us , but esteemeth us , as hee speaketh , Cant. 4.7 . Thou art all faire my love , there is no spot in thee . All this was typified unto us by the Lords dealing with Iehoshua , Zac. 3.3 , 4. First , hee tooke away from him his filthy garments , and then hee cloathed him with change of raiment . The best of us in our selves , stand before the Lord in filthy garments , but first the Lord Iesus by his most meritorious , and satisfactory sufferings , hath taken our filthy garments from us , so as the Lord will never looke upon them any more ; Secondly , By the perfect holinesse of our nature in his person , hath cloathed us with change of raiment ; and made us not only cleane , but beautifull in the eyes of his father , and made him to account of us , as he speaketh , Cant. 7.6 . How faire and how pleasant art thou , O love for delights ?

Applic. O then ( beloved ) if any of us doe desire to be cleansed from the filthinesse of our vile nature , and to bee delivered from the danger of it , so as it may never bee imputed unto us , let us give all diligence to make this sure to our selves , that Christ is ours . To have reformed our lives much , & to have left many sins , and to have many good things in us ( alas ) will not serve our turne , to yeeld us any sound comfort , till by a lively faith wee have laid hold of Christ , and made him our owne . It will never be well with us , till we have the same mind and heart in us , that was in blessed Paul , Phil. 3.5 — 9. that wee can prize Christ above whatsoever is dearest to us in the world , that wee can make no reckoning ( I say not of all profits , and pleasures , and honours , but even ) of all our glorious profession , of all our morality , strictnes in our conversation , of all our zeale and for wardnesse in religion ( for these were the things that Paul had to glory in ) in comparison of Christ . Till we can be content to renounce them all , and count them but as dung , that we may win Christ , and bee found in him .

Now if any man desire to know whether hee bee in Christ or no , hee must inquire , and try whether hee have the spirit of Christ . If any man have not the spirit of Christ ( saith the Apostle , Mans 2 Rom. 8.9 . ) hee is none of his . And 1 Iohn 3. 24. hereby wee know hee abideth in us , by the spirit which he hath given us . And this is the second meanes whereby ( as I told you ) Paul said , hee was delivered from the body of his death , and whereby every one of us must seeke to bee delivered from it , and from the accusations of our conscience for it , by feeling in our selves the worke of Gods spirit , subduing the corruption of our nature , keeping it from raigning in us , mortifying and killing of it in us , Rom. 8.2 . This is the way to know wee are in Christ , and that by his death , and the perfect holinesse of our nature in him , wee are fully delivered from the guilt , and punishment of it , if by his spirit wee bee delivered from the dominion of it . Hee will subdue our iniquities ( saith the prophet Micah . 7.19 . ) Where God pardoneth sinne , hee subdueth it , that it shall not raigne any more . If thy corruption bee not mortified in thee , but have as much strength and vigour in thee , as ever it had , certainely it is not pardoned , thou art not in Christ . This second meanes of our deliverance , though it be not so full , and perfect , as the former , yet is it more sensible unto us , and wee may better take notice of it , then of the former , because wee are agents in it our selves . They that are Christs , ( saith the Apostle , Galat. 5.24 ) have crucified the flesh , with the affections and lusts . And Rom. 8.13 . If yee through the spirit doe mortifie the deeds of the body , yee shall live . And 1 Iohn 3.3 . Hee that hath this hope in him , purifieth himselfe . And 2 Cor. 7.1 . Let us cleanse our selves from all filthinesse of the flesh and spirit . And 1 Pet. 1.22 . Yee have purified your soules , in obeying the truth through the spirit . Wee must cleanse our selves , purifie our selves , keepe under our corruption , that it raigne not in us , mortifie and kill it , or it will kill , and damne us . If wee doe not this our selves , certainely wee have no part in Christ .

Why ( will you say ) alas what can we do ? I answer , surely nothing of our selves by nature , Rom. 5.6 . Yea , 2 Cor. 3.5 . Nothing till wee bee in Christ . Iohn 15.5 . Without me ye can doe nothing . Nothing till wee bee acted and led by the spirit of God . Wee must through the spirit , mortifie the deedes of the body , as the Apostle speaketh , Rom. 8. ●3 . there is no way els to doe it . The Popish exercises of mortification , consisting in their kind of fast●ings , and whipping , and pilgrimage , and wearing of haire cloth next their skin , will never worke true mortification in the heart . Of them we may say with the Apostle , 1 Tim. 48. Bodily exercise profiteth little . And Col. 2.23 . Though they have a great shew of wisedome , and humility , and of neglect of the body , yet they are of no worth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are but will-worship , not such exercises of mortification , as Gods spirit hath taught us .

If any man then shall aske , what are those meanes and exercises of mortification , that Gods spirit hath taught us to use ? I answer . They bee seven principally .

Lecture LXIIII. On Psalme 51.5 . Iuly 17. 1627.

FIrst . Means 1 He that desireth to mortifie corruption in himselfe , and to keep it from raigning in him , must observe and make conscience of the very first stirrings and beginnings of it , even in his heart . Observe them I say first , that so we may know what are the sins we are most inclined unto , and then make conscience of them , tread upon these eggs of the cockatrice ( as the Prophet calleth them . Esay 59.5 . ) while our heart is hatching of them . Keep the heart with all diligence , saith the holy Ghost , Prov. 4.23 . Take heed ( saith the Apostle , Hebr. 3.12 . ) left there bee in any of you an evill heart of unbeliefe , to depart from the living God . The unbeliefe of the heart , the motion , and inclination of the heart , to depart from God must be taken heed of . They that are Christs ( saith the Apostle , Gal. 5.24 . ) have crucified the flesh , with the affections and lusts . The very affections and lusts of the flesh , must be crucified . This is the way to keep sin from reigning . Take heed to your spirit ( saith the Prophet Mal. 2.15 . ) and let none deale treacherously against the wise of his youth ; and againe verse 16. Take heed to your spirit , that ye deale not treacherously . The way for a man to keep himselfe from falling into any actuall sin , against God or man , is to take heed to his spirit . And certainly the man that hath no care to observe his owne evill inclinations , and the first workings of corruption in his heart , that maketh no conscience of the vanity and wickednesse of his thoughts , and affections , hath no true desire to mortifie sin in himselfe , or to keepe it from reigning in him .

Secondly . Means 2 He that desireth to mortifie sin in himselfe , and to keepe it from reigning , must so soone as he spyeth it , set himselfe against it , as against a mortall enemy that warreth against his soule , 1 Pet. 2.11 . and be content , even to offer violence to himselfe , and to his owne nature in it . Certainly the corruption of our nature , will not be weakened , and kept under , without putting our selves to much paine , without doing violence to our selves . This worke of mortification which is the first part of true repentance , is compared to the plucking out of our right eye , and casting it from us with detestation , Matth. 5.29 . It is called a sacrificing of our selves , Rom. 12.1 . And a crucifying of our flesh , with the lusts and affections of it , Gal. 5.24 . All these were most painfull things . See this in three particulers .

First . Wee must resist , and fight against every corruption wee find , not consent , not yeeld unto it , but maintaine a conflict in our selves against it ; That I doe , I allow not , Romans 7.15 . The spirit lusteth against the flesh ( saith the Apostle , Galat. 5.17 . ) and th●se two bee contrary the one to the other . If the spirit bee in us , wee shall find him ( like Iacob in his mothers womb , Gen. 25.22 ) strugling with this Esan . And certainly , where there is not this resisting of corruption , there is no truth of grace ; and where this conflict is maintained , there corruption shall not reigne , but will be kept under . That which the Apostle saith of Satan himselfe , Iam. 4.7 . may be also said of this imp of Satan , if we can but conscionably resist him , we may be sure to overcome him .

Secondly , We must heartily dislike and hate every corruption we discerne in our selves , and be angry and displeased with our selves for it . What I hate ( saith Paul ; Rom. 7.15 . ) that do I. See two notable examples of this holy indignation against themselves . The one in Ephraim ; Ier. 31.19 . After I was instructed , I smote upon my thigh . The other in the Publican , Luk. 18.13 . who smote himselfe upon his breast . As if either of them should have said , ô what a wretch am I that have in me so cursed a nature , so apt to offend God ? Certainly where there is truth of grace , the heart will rise against our own corruptions . The righteous soule ( as we see in the example of Lot , 2 Pet. 2.8 . ) will vex it selfe even for the sins of others , & therfore much more for his own . And where this anger & indignation against sin , is nourished there sin cannot reigne . That which Solomon saith of a backbiter , Pro. 25.23 . may be said of our lusts , An angry countenance will drive them away . They will soon grow out of heart , if they be not much made of .

Thirdly , and lastly , We must be unfeignedly sorry and grieved in our selves for our corruption . Even our spirituall poverty ( the consideration of this , that in us that is in our flesh dwelleth no good thing , Rom. 7.18 but an utter unaptnesse , and untowardnesse to that that is good ) should be a just cause of mourning unto us ; upon poverty of spirit followeth mourning . Mat. 5.3 , 4. how much more these strong inclinations , we find continually in our selves , unto that that is evill . And even this grieving for our sins , hath great force to weaken the strength of sin and to mortifie it in us . By the sadnesse of the countenance , ( saith the Holy Ghost , Eccle. 7.3 . ) the heart is made better . And 2 Cor. 7.10 . Godly sorrow worketh repentance unto salvation , not to be repented of . Certainely if we could thus resist our lusts , and be displeased , and mourne heartily for them , our corruptions would not be so strong in us as they are . On the other side , how can it be avoided but they must needs grow headstrong in us , and carry us whither they list , when we are so farre from killing and crucifying them , that we cannot abide to be at any trouble with them at all , to put our selves to any paine for the subduing of them ; we never set our selves in opposition unto them , nor are vexed or grieved in our selves for them , but make them our best playfellowes , and ( as Zophar speaketh , Iob 20.12 , 13. ) wickednesse is sweet in our mouth , wee hide it under our tongue , we spare it , and forsake it not .

Means 3 Thirdly , He that desireth to mortifie the corruption of his nature , and keepe it from reigning in him , must carefully shun all occasions and provocations unto it , and be content to weane and abridge himselfe , of all such things as he findeth do feed , and increase it , though the things be in themselves never so lawfull . We must lay aside ( saith the Apostle , Heb. 12.1 . ) not onely every sinne that hindreth us in our spirituall race , but every weight also , every clogg though it be no sin . The overmuch liberty that men have given to themselves in such things , as are in their owne nature lawfull , hath marvellously strengthened and increased the naturall corruption of their hearts , and made it out of measure sinfull . Looke into the description that our Saviour maketh , Luk. 17.27 , 28. of the behaviour of the old world , and of Sodom at those very times when Gods vengeance fell upon them . What were they doing then ? They did eate , and drinke ( saith our Saviour ) and marry , and buy , and sell , and plant , and build . Why what hurt was there in all this ? Were not all these things most lawfull for them to do ? Ye● verily . But by overu-sing of these lawfull things and setting their hearts upon them , they choaked all grace , and care of heavenly things , they fed and increased the pride and covetousnesse and cruelty and lust of their evill hearts , and so drowned themselves in perdition . All things are lawfull ( saith the Apostle , 1 Cor. 6.12 . ) but all things are not profitable . And a Christian must have respect to this whether the thing that he useth be profitable for him , and will doe him good , as well as to that whether it be lawfull or no. When the Apostle Peter exhorteth the faithfull to take heed of their adversary the divell that he prevaile not over them , nor overcome them , 1 Pet. 5.8 . he bids them be sober , and watch . The same may be said to them , that desire to be preserved from the power of their owne corruptions and to overcome it , they must not take too much of these outward comforts , not more then will do them good , not so much as will overcome them . See the necessity of this in two particulars .

First , To keepe company , and to refresh and make our selves merry by eating and drinking liberally and using of recreations as shooting , or bowling , or hawking , or hunting is in it selfe a thing very lawfull . It is spoken of as blessing of God upon his people in Solomons time , 1 King . 4.20 . that they did eate , and drinke and make merry together . But a man may easily surfet of this and take more then will doe him good ; as they did , Amos 6.5 , 6. who by their drinking together , their recreation and their mirth , were made unsensible of the afflictions of Ioseph . Nay it is not possible but the corruption of the heart , must needs grow and increase in the best man that is , if he keepe not a measure in these things . When Solomon himselfe ( as strong a man as he was ) gave himselfe too much liberty this way that Whatsoever his eyes desired he kept not from them ( as he saith , Eccle. 2.10 . ) he withheld not his heart , from any joy , he corrupted himselfe fearefully . And certainly of those men ( whereof the world now is full ) that give their nature the full swing in these matters of delight , that are never well but when they are in the ale-house and in good company as they call it ; never well but when they are at one sport or other , make every day a festivall day as Dives did , Luk. 16.19 . as if they had no other calling , or were borne for nothing els ; of such men we may be bold to say there is no mortification in them , no care at all to subdue the corruption of their nature , such men care not how strong it grow , how much it increase in them . A Christian therefore is bound in the use of these things to enquire whether he be made the better or the worse by them ; and to say as Eccl. 2.2 . I said of mirth what dost thou ? To use them with feare , lest he should take hurt by them , Iude 12. And when a man findeth that his weaknesse is such , that he cannot use recreations , nor keepe company as he hath done , but he is made the worse by it , apt to exceed and be overcome , more unapt to the service of God , and the duties of his calling , he is bound in conscience to abstaine , and weane himselfe from them . The Apostle give thus in his own example two notable rules for this . The first is 1 Cor. 6.12 . All things are lawfull for me , but I will not be brought under the power of any thing . The other is in 1 Cor. 8.13 . If meat make my brother to offend , I will never eat flesh while the world standeth , lest I make my brother to offend . And much more should this be the resolution of every true Christian , if wine , and strong drinke , if such company and recreations as I have been wont to use , cause me to offend , I will never use them againe while I live .

Secondly , To labour in our callings and to follow diligently the meanes of our thrift , is in it selfe a most lawfull thing . For God hath expressely allowed it , Exod. 20.9 . Six daies shalt thou labour and doe all thy worke . And he that is not carefull to provide for his family is worse then an infidell , 1 Tim. 5.8 . But a man may easily surfet and take more of this also then will do him good . For the cares of the world , and the deceitfullnesse of riches ( saith our Saviour , Mat. 13.22 . ) choke the word , and make it unfruitfull , even under the best ministery in the world . Nay it is not possible , but the best man under heaven must needs surfet , and take hurt by it , if he keepe not a measure in it . Therefore the most wise God that knoweth us better then we doe our selves , hath seene it necessary to injoine unto his people one day in every weeke to be kept as a Sabbath , a day of rest from our worldly labours and affaires ; and spent in spirituall duties , Exod. 20.8 . Yea he saw it necessary even for Adam before his fall that he should not continually be imployed in dressing of Paradise , but that one day in seven he should rest from that labour , and be imployed wholly in spirituall duties , Gen. 2.3 . Yea he hath ordained that no one of the weeke daies should be wholly spent in our wordly affaires , but that some part of every morning , and of every evening should be spared from them , and imployed in spirituall duties ; As appeareth plainely in those two lawes ; the one for the sacrifice , Exod. 29.38 , 39. the other for the incense , Exod. 30.7 , 8. which every morning and evening was to be offered up unto the Lord .

Object . 1 If any man shall say , Tush , those were but ceremoniall lawes ; what tell you us of them ?

Answ. I answer , They were so indeed , but yet there is a morall equity of them , which is perpetuall . And of them I may say as the Apostle doth of another of the same kinde , 1 Cor. 9.10 . For our sakes , no doubt , this is written ; to teach us , that it is the will of God that every morning , and every evening , we should spend some time in his service .

Object . 2 If any shall object againe , Tush , those lawes concerned the Priests onely in the Temple , and serve well in the morall equity of them to prove that Ministers should do so , but what is that to the people ?

Ans. I answer , That these lawes concerned the people as well as the Priests , as appeareth , Luke 1.10 . The whole multitude were praying without ( that is , in the courts of the Lords house which was the place allotted to them in the Temple , 2 Chron. 22.5 . ) at the time of incense .

You see then how dangerous the Lord seeth it is for us , to be alwaies imployed in the affaires of our worldly callings ( be our callings what they may be , for some are certainely more toilesome then others are ) how necessary it is for us to be oft taken off from them , and to have our hearts and minds turned another way . And certainely the man that hath most imployment in the world hath of all other men most cause to love the Sabbath , and praise God for it , and long for it , and acknowledge the necessity of it , yea to keepe his times constantly for religious duties every morning , and every evening ; and to account it an happinesse if his occasions will also permit him to frequent Lectures ; and to say with David , Psal. 84.4 . Blessed are they that dwell in thy house , they will still be praising thee ; Because he of all others is in most danger , to have his heart corrupted and glued to the world . See a notable proofe of this in that straight commandement that is given unto the King , Deut. 17.19 . and Iosh. 1.8 . to read every day some part of the Bible . And Daniel would not omit his constant course of praying three times a day , though he knew he was in danger to bee cast into the Lyons den for it , Dan. 6.10 . And therefore those men that never have enough of toiling and moiling about the world , but as Solomon speaketh , Eccl. 4.8 . There is no end of their labours , neither is their eye satisfied with riches ; they thinke they never have enough . These long daies are not long enough for them to do their businesse in , they can spare no time morning nor evening for religious duties ; nay six daies in a weeke is not time enough for them , but they must needs take some part of the Lords day to imploy in their worldly occasions ; that see no necessity at all of spending any part of the weeke daies in religious duties either in hearing or reading of the Word , or praying with their families , but are apt to say of them that use it as Pharaoh did , Exod. 5.8 . They are idle , and have nothing to do and therefore they cry , saying , let us go and sacrifice unto our God ; yea that see no necessity of the Sabbath it selfe , specially not of those meanes God hath ordained for the sanctifying of it , but think they can do well enough without them ; and are apt to say of it as those did , Mal. 1.13 . Oh what a wearinesse is it ? ( And such men as I have described , the world , yea the Church of God is every where full of ) Such men I may boldly say have no mortification , and consequently no true repentance in them at all , no care to keepe under the corruption of their own heart , such men certainely care not how strong it grow , how much it increase in them . And hee that hath no care of that , he that doth not study , and practise mortification , certainly hath not the spirit of Christ in him ( as you have heard ) and therefore is none of his , hee cannot possibly be saved . Take a notable proofe for this , in the speech and example of the blessed Apostle , who when he had said , 1 Cor 9.25 . Every man that striveth for the mastery , is temperate in all things , And so hee that striveth to get the mastery over his owne corruption , must be temperate in all things , and not take too much , either of meate or drinke , or of company , or of recreation , or of worldly businesse ; He addeth verse 27. I keepe under my body , and bring it into subjection ; lest by any meanes , when I have preached unto others , I my selfe should bee a cast away . If Paul had not bin temperate in all things , taking no more of them then would stand with the health of his soule , Paul himselfe had bin a cast away , and could never have bin saved .

Lecture LXV . on Psalme 51.5 . Iuly 24. 1627.

THE fourth meanes whereby the corruption of our nature is to be mortified , Meanes 4 is a conscionable use of the exercises of religion . I know there bee many that use religious duties , both publique , and private , ordinary , and extraordinary constantly , who yet cannot master nor subdue any one lust ; but if they did use them conscionably , and in a spirituall manner certainely the strength of their corruptions would bee abated by them . Walke in the spirit ( saith the Apostle , Galat. 5 16. ) and yee shall not fulfill the lusts of the flesh . If in this as well as in other parts of our conversation , wee could walke in the spirit , performe spirituall duties in a spirituall manner , wee could not fulfill the lusts of our flesh as wee doe . See the truth of this but in two exercises of religion ( not to trouble you with more ) that are in most dayly use with all Christians , and that is , the Word and Prayer .

First . There is great force in reading of the Word , and hearing of it , to subdue and mortifie sin in us , if it be used conscionably . Now yee are cleane ( saith our Saviour to his Apostles Iohn 15.3 . ) through the word which I have spoken unto you . The conscionable hearing of the Word , is able to cleanse the heart , from the corruption that is in it It is therefore called Iames● . 21 because ( as the sciense of a good fruit that is grafted into a crab-tree-stocke , will change the nature of the juyce and sap of it , so ) the Word is able to change our natures quite . See two notable instances of the power the Word hath this way . 1. In the young man , in whom wee know all kinds of lusts are most strong , and violent ; and yet of him David saith , Psal. 119.9 . that if he would but conscionably exercise himselfe in the Word , if he would take heed to his way according the Word , he might be able to cleanse his way , to cleanse his heart , even from those unruly lusts of his . 2. In a King , who of all men in the world , is in most danger , as of other sins , so specially of this , to have his heart lifted , and puffed up with pride , and contempt , of them specially that are his owne subjects , and yet of him the Lord saith , that if he will but exercise himselfe conscionably in the reading of the Word , hee shall obtaine power over this corruption . For giving the reason , why hee would have him every day to read some part of the Bible , he saith thus , Deut. 17.20 . That his heart bee not lifted up above his brethren , and that he turne not aside from the commandement , to the right hand , or to the left . As if hee should say , this will subdue both the pride of his heart , and every other corruption that is in it . And two reasons there are , why it must needs be so .

First . Because the Word is able to discover every corruption to us , how closely soever it lurke in our hearts , and the loathsomnesse , and odiousnesse of it also , by the law commeth the knowledge of sin , saith the Apostle , Rom. 3.20 . It is a discerner , and discoverer of the very thoughts , and intents of the heart , as he saith , Heb. 3.12 . Compared therfore to a glasse , Iam. 1.23 . and to the light that maketh all things manifest , as the Apostle speaketh . Eph. 5.13 .

Secondly . Because there is also a divine spirit , life , and power in it , to work upon the heart , to conquer and kill sin in it . The words that I speake unto you , ( saith our Saviour , Iohn 6.63 . ) they are spirit , and they are life . I have hid thy word in my heart ( saith David , Psal. 119.11 . ) that I might not sin against thee . How could that keepe him from sinning ? Surely , when any lust began to rise in his heart , when he was tempted to any sin , if he could then but remember some sentence of Gods word , that condemned that sin , that would be of force to stay him from it . That even as our blessed Saviour himselfe did overcome Satan with Scriptum est . It is written , Matth. 4.10 . so may the members of Christ bee able to overcome Satan , and their owne corruptions , by calling to mind , and meditating , and applying to themselves , that which is written in the Word against them . So saith David , Psal. 17.4 . By the words of thy lips , I have kept mee from the paths of the destroyer . For it is the sword of the spirit , as the Apostle calleth it , Ephes. 6.17 . It is the weapon of our warfare , mighty through God to cast downe our imaginations , and every thing in us that exalteth it selfe against the knowledge of God , and bringing into captivitie , every thought to the obedience of Christ , as the Apostle speaketh , 2 Cor 10.4 , 5. This Divine power that is in the Word , to bridle and subdue their corruptions , Gods people have alwayes felt , and found by experience in themselves , and doe all of them to this day ; and that is the cause why they doe take such paines for it , and esteeme more of it ( as Iob speaketh , Iob 23.12 . ) then of their necessary food .

Applic. They that regard not the Word , exercise not themselves in the reading and hearing of it , or if they doe read , and heare it , yet have no care to hide it in their hearts , and to use it as the sword of the spirit , against their owne corruptions , certainly such are farre from mortification , any have no desire at all to mortifie and kill sin in themselves .

The other exercise of religion , that hath such force to master , and conquer our corruptions , is prayer , if it be used conscionably , and spiritually . This was the meanes that Paul used , when hee was troubled with the thorne in his flesh , and sought to be rid of it , 2 Cor. 12.8 . and by it , he obtained , though not a full deliverance from it , yet strength sufficient to master it ; so as he was not overcome by it . That which David saith of his worldly enemies , Psal. 56.9 . every Christian may say of these lusts that warre against his soule . When I cry unto thee , then shall mine enemies turne backe . When we can pray , we may be sure to become conquerours over any of our lusts . By our faithfull prayer , we may be able to deliver any brother from the bondage of any sin that he is fallen into , if it be not the unpardonable sin ; For so saith the Apostle , 1 Iohn 5.16 . How much more may wee have confidence to obtaine by prayer , deliverance from the dominion of any of our owne corruptions ? For of all suits we can make to God , we have greatest assurance to speed in this when we pray for grace . How much more ( saith our Saviour , Lut 11.13 . ) shall your heavenly father give the holy spirit to them that aske him ? Applic. Certainely this is one chiefe cause , why the most of us can no better prevaile against our corruptions , because we doe not more heartily complaine unto God of them , and pray against them . And wee may say as the Church doth , Esay . 64.6 , 7. Our iniquities like a wind have taken us away , they carry us headlong whether they please . And the reason is given in the next words , There is none that calleth upon thy name , or that stirreth up himselfe to take hold of thee . Means 5

The fift meanes the spirit of God in the word hath directed us unto , for the mortifying of our flesh , is to take up our crosse , that is , to beare willingly the afflictions God is pleased to exercise us by . A Christian is not bound to desire affliction , I have not desired the wofull day , thou knowest , saith the Prophet . Iere. 17.16 . But when hee seeth once it is his crosse , the crosse that the Lord hath appointed , and thinketh fit for him , the cup that his father hath given him , as our Saviour speaketh Iohn 18.11 . then must he even take it up , and undergoe it willingly . This meanes our Saviour prescribeth . Luke 9.23 . If any man will come after mee , let him deny himselfe , and take up his crosse dayly , these two goe together . There are sundry strange things spoken in the Scripture , touching affliction . As 1. That Gods people have borne it willingly . Lev. 26.41 . They shall accept or suffer willingly , the punishment of their iniquity . 2. That they have professed it was good for them that they were afflicted , as David did , Psal. 119.71 . 3. That they should rejoyce when they are abased , and made low , Iames 1.10 . Yea , that they should count it all joy , exceeding joy , when they fall into divers tentations , that is afflictions . Iames 1.2 . 4. That they have just cause to doubt their estate , if they bee without affliction , Hebr. 12.8 . If yee bee without chastisement , whereof all are partakers , then are yee bastards , and not sonnes . These are strange Paradoxes to flesh and bloud , and yet undoubted truths . And surely a chiefe reason of all this , is because of the great force that affliction hath in Gods children , to mortifie their lusts , and to subdue sin in them . By this shall the iniquity of Iacob bee purged ( saith the Prophet Esa. 27.9 . ) and this is all the fruit , even the taking away of his sinne . Hee reapeth no fruit by his affliction , profiteth not by it , in whom the strength of corruption is not in some measure abated by it . Affliction therefore is compared to baptizing , and washing , that takes away the filth of the soule . Marke 10.38 , 39. to a winnowing , that bloweth away the chaffe that is in it , Amos 9.9 . to fire , that refineth , and purgeth away the drosse that is in it , Zach. 13.9 . In a word , that which the Apostle speaketh of the shame that is brought upon men , by the censures of the Church , 1 Cor. 5.5 . the same may bee said of that humiliation , that God bringeth his servants to , by any affliction , it is most effectuall to the destruction of the flesh , to the mortifying of that sinfulnesse , and corruption that is in their hearts . If then thou desire to have thy lusts and corruptions mortified , Applic. thou must bee content to beare afflictions willingly , even thine owne crosse . When the Apostle had exhorted Gods people to cleanse their hands , and purge their hearts , that so they might draw neere unto God . Iames 4.8 . Hee directeth them to this meanes , verse 9. suffer affliction , mourne , and we●pe . Yea , if thou have no afflictions of thine owne , it is profitable for thee to communicate in an holy sympathy with the afflictions of others , specially of Gods Churches and people , and to make them thine owne . Remember them that are in bonds , as bound with them ( saith the Apostle , Hebr. 13.3 . ) and them which suffer adversity , as being your selves also in the body . This is that which the holy Ghost teacheth us , Eccle. 7.2 . It is better to goe into the house of mourning , then into the house of feasting . Alas ( wilt thou say ) I love not to goe to them that are sicke , or in any great misery , it will make my heart so sad , and heavy . O but ( saith the holy Ghost ) that sadnesse is profitable , it is good for thee , to have thy heart made heavy sometimes this way . Sorrow ( saith hee , verse 3. ) is better then laughter , for by the sadnesse of the countenance , the heart is made better ; Corruption is weakened , and destroyed by it . And hee that cannot endure any affliction , cannot abide to bee sad at any time , certainly hath no desire to mortifie sin in himselfe ; he knoweth not what mortification , and consequently not what true repentance meaneth .

The sixt meanes of Mortification , Mean● 6 is this . He that desireth to have sin mortified in himselfe , must be willing to dye , and in his heart subscribe to that sentence of the holy Ghost , Eccle. 7.1 . The day of a mans death , is better then the day of his birth . No man may impatiently desire death ; wee may not desire death out of discontentment of mind , because wee are weary of the miseries wee are subject unto in this life . It was the sin of Moses to pray thus to God , Numb. 11.15 . If thou deals thus with mee , kill me I pray thee out of hand , if I have found favour in thy sight , and let mee not see my wretchednesse . Nay , wee may not desire death out of a longing , to bee rid of our sins , and to bee with Christ absolutely , or impatiently , but under correction ( as we say ) and with a submitting of our wills to the will of God , if hee see it good for us . Wee ( like souldiers in the field ) must bee content to keepe our stations , wherein the Lord hath set us , till he shall bee pleased to dismisse , and call us away . Lord now lettest thou thy servant to depart in peace , saith good Simeon , Luke 2.29 .. Though Paul knew it were farre better for him to dye , then to live , as hee professeth , Phil. 1.23 . yet durst he not desire it absolutly , but was in a straight as hee saith , and submitteth himselfe wholly to the will of God in it . Yet is it not an unlawfull thing for a Christian to desire death in this manner ; yea it is a good thing and a grace wee should all strive to attaine unto , not onely to bee willing to dye when God shall call us , but even to desire death also . Paul professeth of himselfe , that hee did desire to bee dissolved , Phil. 1 ▪ 23. And hee speaketh thus in the name of all the faithfull , 2 Cor. 5.2 . In this wee grone earnestly , desiring to be cloathed upon , with our house , which is from heaven . And verse 6. Knowing that while we are at home in the body , wee are absent from the Lord . And though there bee many other reasons , which should make Gods people willing to dye , ( which out of my respect to the time , I will not now mention ) yet this is a principall , that when death commeth once , we shall sinne no more . While this life lasteth , we shall never give over sinning against God , Hee that hath entred into his rest , hath ceased from his owne workes , saith the Apostle , Hebr. 4.10 . but till then , no man can quite cease from his owne workes , but is in continuall danger of falling . Nay , no man can tell how farre hee may fall , and admit that the Elect cannot utterly apostate from God , of whom let it bee said , that hee hath everlasting life , and shall not come into condemnation , but is passed from death to life . Iohn 5.24 . Yet may such fall fearefully , yea , are in continuall danger of falling fearefully so long as they live . How fearefull falls have many of Gods worthies taken in their latter times ? Davids first wayes are commended , 2 Chron 17.3 . which implyeth , that his last dayes were not so good . No no , in his latter time hee fell ( as wee have heard ) fearefully . The like is noted of Solomon , 1 Kings 11.4 . And of Asa , 2 Chron. 16.10.12 . And of Iehoshaphat , 2 Chron. 20.35 . For , 1. while wee are in this world , we are never out of Satans danger . For hee is the prince of this world , Iohn . 14.30 . 2. That fountaine of corruption that is in our vile natures , will never be drawn dry , while we live here ; this root of bitternesse , will never be stocked up , nor killed , there can never be a perfect cure made of that filthy leprosie , that is run over our whole nature , so long as this life lasteth . Therefore are the corruptions of our nature , called our members that are upon the earth . Col 3 ▪ 5. and worldly lusts . Titus 2.12 . because while wee are here upon the earth , while wee live in this world , we can never be rid of them . The Apostle compareth himselfe , and the best of Gods servants , to earthen vessels , 2 Cor. 4.7 . And the earthen vessells that were defiled with any legall pollution , could not bee sufficiently purged , till they were quite broken in pieces , as you shall see Levit. 11.33 . and 15.12 . To teach us that wee can never bee perfectly cleansed from the filthinesse of our nature , till we be broken in pieces by death . We have a double righteousnes by Christ , as we had a double unrighteousnes from Adam ; the one imputed to our justification , and by that wee are already perfectly cleansed from all our sins , as the Apostle speaketh , 1 Iohn 1.7 . the other inherent in our sanctification , and that is not yet perfect , as the Apostle speaketh , Rom. 5.49 . As by one mans disobedience , many were made sinners . ( How ? Not by imputation only , for of that hee had spoken , verse 18. ) so by the obedience of one , many shall bee made righteous . They are not yet , but they shall bee . When shall they be so ? Surely after this life is ended ; As the Apostle calleth the faithfull departed , Hebr. 12 . 2● . The spirits of just men that are made perfect . The best mans sanctification is not perfect here ; the holiest man that is , is not perfectly cleansed , while hee liveth , but hath much filthinesse remaining in him . Prov. ●0 ▪ 9. Who can say , I have made my heart cleane , I am pure from my sinne ? We may doe much in the worke of mortification , by such meanes as I have told you G●●s spirit in the word hath directed us unto , wee may keepe it from reigning in our mortall bodies , as the Apostle exhorteth us , Rom. 6.12 . but so long as these mortall bodies have life in them , so long will our sins have life in them . Though it raigne not in us as a King , so as wee obey it willingly , yet it keepeth us in bondage , as a tyrant doth his captives , and slaves , as the Apostle complaineth , Rom. 7.23 . It brought him into captivity . Now when death commeth , it ( and nothing but it ) will set us free from this bondage . Hee that is dead ( saith the Apostle , Rom. 6.7 . ) is freed from sinne . Death will free us from all danger , and possibility of offending God , and falling away from him ; then may it bee said of our sins , as Moses saith of the Aegyptians , Exod. 14.13 . Yee shall see them againe no more for ever . And what child of God is there , that would not even in this respect bee willing to dye ? When Ioseph was in prison , though he wanted nothing there , but had all at command , Gen. 39.22 , 23. yet see how earnest he was with Pharaohs chiefe Butler , to helpe him to his liberty , Genes. 40.14 . Thinke on me when it shall bee well with thee , and shew kindnesse I pray thee unto mee , and make mention of me unto Pharaoh , and bring mee out of this house . I know well there may bee in the dearest of Gods servants , an unwillingnesse and feare to dye , as there was in Ieremiah , Ier 37.20 . Our Saviour fore-warning Peter of the manner of his death , telleth him , Iohn 21.18 . he should be carried whither he would not . Whereby it appeareth , that even in the blessed Martyrs , there hath beene some unwillingnesse to dye . Though Lots righteous soule was vexed day by day , while he lived in Sodom , 2 Pet. 2.8 . yet , ô how he lingred when God would take him from thence , Gen. 19.16 . Even the Saints of God , who while they live in this world , this Sodom , are dayly vexed and disquieted with their owne corruptions , are not so willing to leave this world , as they should bee . When Cyrus made proclamation for the Iewes , that who so would , might returne from the land of their captivity , it is said , Ezra 1.5 . none were willing to leave Babylon , but those whose spirits God had raised up to goe . Though we know this world is as Babylon to us , the land of our captivity and bondage , yet till God raise up our spirits by his grace , we can never be willing to leave it , but shall rather be desirous still to serve in this bondage , as wee may also see , Exodus 14.12 . And great reason there is for this . 1. Death is a parting of two most deare and inward , and ancient friends . When David and Ionathan were to depart one from another for a while , ô how grievous was their parting , 1 Sam. 20 41. But the soule and the body have bin more inward and ancient friends , then ever Ionathan and David were , no marvell therefore , though their parting be painfull and grievous . 2. The best of Gods children doe beleeve but in part . Though the spirit be ready , the flesh is weake , as our Saviour speaketh , Matth. 26.41 . But though there be some unwillingnesse in the best to dye , yet they know it is their fault and sin , to be so , they know they ought to be willing upon this ground ▪ even in this their spirit in them , lusteth against the flesh , as the Apostle speaketh , Galat. 5.17 . Yea , they overcome this unwillingnesse in the end , according to that promise , Psal. 29.11 ▪ The Lord will give strength unto his people , the Lord will blesse his people with peace . And certainely , hee that desireth not , that striveth not to be willing to dye , even upon this ground ; because death and nothing but death ) will perfect the worke of mortification in him , hath just cause to suspect that there is no truth of saving grace in him , no sense of the vile corruption of his nature , it is no bondage unto him .

Lecture LXVI . On Psalme 51.5 . August 7. 1629.

Means 7 THe seventh and last Meanes of Mortification is this . He that desireth to mortifie , and subdue any corruption that is strongest in him , must flee to Christ by faith for strength against it ; he must exercise and make use of his faith , for the mortifying of it ; and he shall find great force in it , this way . All other meanes we have heard of , are in vaine without this , and this will do the deed , when all other meanes do faile . Now for the more plaine and profitable handling of this last meanes , these three points are distinctly to be considered . 1. That till a man hath true faith , he can mortifie no corruption . 2. That true faith wheresoever it is , will mortifie sin . 3. That for the mortifying of sinne faith must be exercised and put forth , and how that is to be don .

First , Till a man be by a lively faith knit unto Christ , and so reconciled unto God , it is not possible that any one corruption should be truly mortified in him . True it is , a man that hath no faith in Christ , may seeme to be most free from many sins , he may live most civilly and unblameably . That which the Pharisee said of himselfe , Luk. 18.11 . it may well be , was truly said , he was no extortioner , no unjust man , no adulterer ; and that also , Mat. 19.20 . All these things have I kept from my youth up . And Paul saith of himselfe , Phil. 3.6 . that his life had beene blamelesse , even before he knew Christ . But yet neither in the Pharisee , nor in Paul , nor in any other that is not in Christ , was ever any sin truly mortified and subdued . Some corruptions may lurke and lie very close in him and not breake forth nor shew themselves in outward actions , but mortified they cannot be . Neither the Fox , nor the Wolfe , nor the Lyon , nor the Beare will do any hurt , or shew what they be so long as they are either a sleepe , or tyed up . Sinne shall not have dominion over you ( saith the Apostle , Rom 6.14 . ) for yee are not under the law but under grace . Till a man be under grace , in the estate of grace reconciled to God in Christ , sin must needs have dominion over him . For mortification is a part of sanctification , and a man must first be justified before he can be sanctified , Rom. 8.30 . Whom he justified them he glorified . All true sanctification proceedeth from faith and is a fruit thereof . As our Saviour speaketh to Paul , Acts 26.18 . of such as shall have inheritance in heaven , he calleth them such as are sanctified by faith in him . As the branch ( saith our Saviour , Iohn 15.4 . ) cannot beare fruit of it selfe except it abide in the vine , no more can ye , except ye abide in mee . The good things you see in any man that is not by a lively faith ingrafted into Christ , are no better then wild grapes or figs unacceptable to God , and unprofitable to themselves .

Applic. And therefore it is a pitifull thing to see how men content themselves with this , that they have reformed their lives and find some good things in themselves , though they have no true faith at all nor ever seeke after it , We should first labour to make the tree good , or els the fruit can not be good , as our Saviour speaketh , Matth. 12.33 .

Secondly , True faith wheresoever it is will mortifie sin , it will abate , and weaken the strength of every lust . By faith God purifieth the heart , as Peter speaketh , Acts 15.9 . Yea nothing hath that force to strengthen a man against any of his corruptions , and against the strongest tentations he can have unto any sin , as true faith hath . This the Apostle teacheth , 1 Iohn 5.4 , 5. This is the victory that overcommeth the world , even our faith ▪ who is he that overcommeth the world but he that beleeveth ? He and none but he . See the force of faith both these waies in an instance or two .

First , For purifying the heart , and killing of our lusts ; see the force of faith in foure of the strongest , and most unconquerable of them all . 1. In maliciousnesse and desire of revenge . When our Saviour had said , Luk. 17.3 , 4. If thy brother trespasse against thee seuen times in a day , and seven times in a day turne againe to thee , saying , I repent , thou shalt forgive him ; The Apostles said unto the Lord ( verse 5. ) increase our faith . As if they had said , unlesse we have faith we shall never be able to abstaine from revenge so oft , but if thou wilt increase our faith we shall be able to conquer , even this sin . 2. Zacheus had beene a most covetous man ( and that you know is a most strong corruption , and hardly subdued ) and yet so soone as he had received Christ by faith into his heart , he overcame this lust presently as you may see by the bountifull restitution , he was content to make , Luk. 19.8 . He would restore fourefold . 3. Sundry of the Corinthians had beene outragiously filthy given not only to fornication , and adultery but even to Sodomy and unnaturall lust ; 4. They had beene also given to drunkennesse as the Apostle telleth them , 1 Cor. 6.9 . — 11. ( and these are sins you know that are hardly left , and overcome ) and yet so soone as they had obtained grace to beleeve in Christ aright they were presently delivered from the dominion of these sins . Such were some of you ( saith he , 1 Cor. 6.11 . ) but ye are washed , but ye are sanctified , but ye are justified in the name of the Lord Iesus , and by the spirit of our God .

And as for the force that is in faith to make us overcome the world and the strongest tentations unto sin we can meet with in it , we have a notable example in Gods people that lived in the daies of the Maccabees of whom the Apostle saith , Heb. 11.33 — 37. that though they were tempted , and urged by most cruell tortures and persecutions to sin against God yet by faith they overcame them all . Yea ( as he saith , verse 34. ) out of weaknesse were made strong ; that is , though they were in themselves at first as weake and timerous as any of us , can be in the like case , yet their faith in the end made them strong , to overcome all . And ( blessed be God ) no age , no place hath wanted examples of such , as through faith have overcome and vanquished as strong corruptions and as violent tentations as ever any of us can be subject unto . This force of faith to mortifie corruption , will yet be further evident unto us if we will consider two reasons and grounds of it .

First , True faith applieth all that Christ did and suffered particularly to every beleever ; and perswadeth his soule that out of his love to him , and care to keepe him from perishing everlastingly he endured all that he did endure . No tongue can expresse , nay no heart can conceive what torment , and misery our blessed Saviour did endure for them that he did undertake for . Looke but to his corporall sufferings to that that was outward , and open even to the view of men , and he was even in that respect , more wretched and contemptible then ever any other man was . Well might the Apostle say , Phil. 2.7 . that he made himselfe of no reputation . Many were astonied at thee ( saith the Prophet , Esa. 52.14 ) his visage was so marred more then any man , and his forme more then the sonnes of men . And 53.3 . We ( even his owne people , and Disciples ) hid as it were our faces from him , he was despised , and we 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 Io● . 4.19 . ) because he loved us first . The bloud of bulls and goats ( saith the Apostle , Heb. 9 13 , 14. ) sprinkling the uncleane , sanctifieth to the purifying of the flesh , that is , served the turne to cleanse a man from legall and ceremoniall pollutions . How much more shall the bloud of Christ ( if it be sprinkled , and by faith particularly applyed to you ) purge your consciences from dead workes to serve the living God ? O there is great force in this particular application of the bloud of Christ , and assurance it was shed for thee , to mortifie sin in thee . The love of Christ ( saith the Apostle , 2 Cor. 5.14 . ) constraineth us . Nothing hath that force to curb corruption in Gods childe , and to compell him to live in Gods feare as this hath . They shall feare the Lord , and his goodnesse in the latter daies , that is , under the Gospell , saith the Prophet , Hos. 3.5 . When the Apostle had prayed for the Ephesians 3.16 . that they might be strengthened with might , by the spirit of God in the inner man ; He prayeth further , verse 18 , 19 that to that end they may be able to comprehend with all Saints , what is the length and breadth and depth and height , and to know the love of Christ which passeth knowledge , that yee might be filled with all the fulnesse of God . If thou didst indeed know the love of Christ aright , that out of his love to thee he endured such torments even to save thee from hell ; thou couldst not choose but be strengthened with might by his spirit in the inner man to withstand and overcome thine owne corruptions .

I know the Papists prate much against , and blaspheme this doctrine of particular application of Christ by faith , of the assurance it giveth to a man of Gods speciall love to him in Christ ; they say it layeth reines on mens necks , and openeth a gap to all licentiousnesse . But these two things I confidently affirme concerning this Doctrine by warrant of Gods Word .

First , That as a Christian can have no sound comfort without it neither in life , nor death ; so is there no doctrine hath that force in a good heart , to make it study , and practise mortification as this hath . Indeed with hypocrites wrath & judgement will do more , as David saith , Psal. 78.34 . When he shew them , then they sought him and returned , and inquired early after God ; but it is farre otherwise with Gods child . The knowledge even of this more generall love and goodnesse of the Lord , to poore sinners , that he is ready upon their repentance and turning to him to forgive their sins , how great soever they have beene ; that he offereth Christ unto all men in the ministery of the Gospell , and proclaimeth his pardon in the most generall tearmes that can be , Ioh. 3.16 . and commandeth all to beleeve that Christ died for them ; Even the consideration of this generall love to all , that live in the Church , is a most strong and effectuall argument to perswade a man to forsake his sins and turne unto God . Nay till a man can be perswaded of that love and goodnesse of God , he can never have an heart to repent , and to turne unto him . This is plaine by that speach of the Evangelicall Prophet , Esay 55.7 . Let the wicked forsake his way , and the unrighteous man his thoughts , and let him returne unto the Lord , and he will have mercy upon him , and to our God , for hee will abundantly pardon . Having these promises ( saith the Apostle , 2 Cor. 7.1 . And what promises meaneth hee ? Surely those mentioned . Cap. 6.16.18 . ) let us cleanse our selves from all filthinesse of the flesh and spirit .

Secondly . That hee that truly knoweth that Christ loved him , and gave himselfe for him , cannot possibly grow licentious by it . He that hath gotten a conceit and perswasion of heart , that Christ dyed for him , onely out of a carnall , and naturall knowledge of the Doctrine of the Gospel , may abuse this perswasion I grant , and grow the worse by it , such a one I know , may turne the grace of God into wantonnesse . But he that hath beene taught this of God , and brought to this perswasion by the word and spirit of God , cannot possibly abuse it , but it must needs mortifie sin in him . See a plaine proofe of this , Ephe. 4.20 . But ye have not so learned Christ ( so hee meaneth , as to live licentiously still , what followeth , verse 21 ? ) if so bee that yee have heard him , and have beene taught by him , as the truth is in Iesus . As if hee should have said . Many live in the Church , and make a profession of Christ , by vertue onely of an outward calling , they have heard , and beene taught by many excellent ministers of Christ , and by hearing them , have attained the knowledge of Christ , but they never heard Christ himselfe speaking to their heart , in the ministery of his word , they were never taught of him , as the truth is in Iesus . And what is it to be taught by him , as the truth is in Iesus ? To know Christ aright ? That hee telleth , verse 22. That ye put off , concerning the former conversation , the old man , which is corrupt , according to the deceitfull lusts . The man that truly knoweth Christ to have dyed for him , cannot but cast off , and renounce his lusts and corruptions . This is that also which the Prophet teacheth Zach. 12.10 . I will powre upon them the spirit of grace , and they shall looke upon mee , whom they have pierced , and they shall mourne aboundantly . It is the spirit of grace onely that maketh a man able to know , and beleeve aright , that his sins pierced Christ ; that Christ in all that hee suffered , had speciall respect unto him ; nothing but the spirit of grace , maketh a man able to looke upon Christ , whom he hath pierced , to consider it , to be moved with admiration , and astonishment , at this wonderfull love of his . But when once the spirit of grace , hath made a man to know , and beleeve , and consider this , it must needs affect the heart much , and make him mourne for his sins aboundantly ; it must needs worke in him a loathing of his sins , and a resolution to set himselfe against them .

O that all wee , Applic. that say wee know , and beleeve that Christ loved us , and dyed for us , would thinke seriously of this . Certainely , thou that sayest so , and findest no force in this assurance to mortifie sin in thee , and to strengthen thee against thy corruptions , deceivest thine owne soule , and hast no true assurance that Christ bare such love to thee , as to endure so much for thy sake . Hereby wee know , that wee know him , to bee a propitiation for our sins ( saith the Apostle , 1 Iohn 2.3 , 4. ) if wee keepe his commandements . He that saith , I know him ( to bee a propitiation for my sins , for that is the knowledge of Christ , he speaketh of , as appeareth verse 2. ) and keepeth not his commandements , is a lyar , and the truth is not in him . Hee is a ranke hypocrite , and void of all truth of grace , how faire a shew soever hee make in the Church of God . O fearefull sentence against the most of such as say they have faith . And so much shall suffice to have bin spoken of the first reason , why true faith must needs mortifie corruption , wheresoever it dwelleth , it applyeth Christ particularly to every one that hath it .

The second reason of it is this , because true faith joyneth , and uniteth us unto Christ . This union that faith maketh betweene us and Christ , is indeed mysticall , and spirituall . Yea , this is a great mistery , as the Apostle calleth it , Ephes. 5.32 . But though it bee mysticall , and supernaturall , yet it is most true and reall , a most neere and unspeakeable union , that faith maketh betweene Christ , and every beleeving soule ; as neere as betweene husband and wife , Ephes. 5.23 . as betweene the head and the members , Ephes. 1.22 , 23. as betweene the vine , and the branches , Iohn 15.5 . By faith we receive him , and make him our owne , Iohn 1.12 . Nay , we feed upon him , and make him our owne , as the meat we eate , which is turned into our substance , is made our owne , Iohn 6.35 . By faith hee dwelleth in us , Ephes. 3.17 . By faith wee are grafted into him . Rom. 11.23 . Now if faith do so joyne us unto Christ , and make such an union betweene us and him , it is not possible , but it must needs mortifie and kill sin in us . Wee cannot bee thus joyned unto Christ , but wee must needs receive vertue and power from him , his spirit must needs bee derived from him unto us . He that is joyned unto the Lord ( saith the Apostle , 1 Cor. 6.17 ) is one spirit . The law of the spirit of life in Christ Iesus ( saith the Apostle , Rom. 8.2 . ) hath made me free from the law of sin , and of death . The spirit of Christ must needs free him from the dominion of sinne , that is thus by faith united to him . And therefore to conclude this second point . Certainly that man in whom sin reigneth still , in whom the strength of his naturall corruption is not at all abated , is not united unto Christ , and consequently hath no true faith in him . If wee say we have fellowship with him ( saith the Apostle , 1 Iohn 1.6 . ) and walke in darkenes , we lye , and do not the truth .

Lecture LXVII . on Psalme 51.5 . Aug. 14. 1627.

THE third and last point which hath beene propounded for the more distinct handling of the last means of mortification , is this .

He that desireth to get strength against any corruption , must not content himselfe to have faith , but hee must exercise , and make use of his faith in this worke . The most of us loose much of the benefit and comfort , wee might find in our faith , because wee doe not make use of it ; nay , the cause why wee find it so weake and feeble to stand us in any stead , when wee have most need of it for our comfort , is because wee have not beene wont to exercise it , and put it into action . We have an old proverbe , Vse legs , and have legs ; and experience teacheth , that the neglect of exercising the body , is a great meanes to weaken it much . This may every whit as truly bee said of the graces of Gods spirit , exercise them by practise , and they will increase , neglect to exercise them , and they will decay in thee . To every one that hath ( saith our Saviour in the parable of the talents , Mat. 25.29 that is , that by making use of it , and imploying it , doth shew that hee hath grace ) more shall bee given , and bee shall have aboundance , but from him that hath not , shall bee taken away , even that which hee hath . The Apostle commending the Thessalonians , saith , 1 Thess. 1.3 . hee remembred their worke of faith , their faith was ever in action , ever exercising it selfe . And what is the proper worke and act , wherein faith exerciseth it selfe ? Surely in taking hold of the promises that God hath made unto us in Christ , in applying them unto our selves , and resting upon them . Thus must wee exercise our faith , if we would have it grow , if wee would have the comfort of it . The Apostle saith of all the faithfull , 2 Cor. 5.7 . that they walke by faith . In our whole conversation we may , and ought to make use of our faith . And of himselfe he saith , that hee did live by his faith . The life which I now live in the flesh , I live by the faith of the Son of God , saith he , Galat. 2.20 . In all the occasions of our life , we may , and should exercise our faith , and we loose a great deale of sweetnesse , and comfort , because we doe not so . But in no occasion of our life , can we have more use of our faith , then when wee are troubled with any strong corruption , which wee would faine overcome , and get the mastery of ; Let us come then to Christ , and stirre up our selves to take hold of him , and confidently expect , and looke for helpe and strength from him against it , and wee may bee sure to bee delivered from the dominion of it . Through God wee shall doe valiantly ( saith David , Psal. 108.13 . ) for hee it is that shall tread downe our enemies . And Phil 4.13 . I can do all things through Christ , which strengtheneth me . Wee read in the history of the Gospel , of sundry that came to Christ for helpe in their bodily diseases , and infirmities , and had wonderfull cures done upon them . And concerning these cures , three things are to bee observed . 1. That there were none that came to Christ , whatsoever their disease or infirmity was , but he cured them all . Matth. 12.15 . Great multitudes followed him , and he healed them all . 2. That the cure that was done upon them , and the helpe they received from Christ , is still ascribed to nothing else , but to their faith . They did pray , and cry to Christ for helpe , but the helpe they received , is ascribed to their faith , and nothing else . They came to Christ in full affiance and confidence of heart , that they should receive helpe from him , in these particular infirmities that troubled them , and that was it that drew vertue from him to cure them . This you shall see in the poore woman that had the issue of bloud , Matth. 9.21 . Shee said within her selfe , if I may but touch his garment , I shall bee whole . And to this our Saviour ascribeth the cure that was done upon her , verse ●2 . Daughter , bee of good comfort , thy faith hath made thee whole ; and she was made whole from that houre . So saith hee likewise to blind Bartimeus , Marke 10.52 . Goe thy way , thy faith hath made thee whole . And to the Leper , Luk. 17.19 . Arise , go thy way , thy faith hath made thee whole . 3. That our Saviour requireth nothing else of any of them , that came to him to be cured of any infirmity , but only this , that they would beleeve , and rest confident in this , that they should certainely receive helpe from him . When the poore man came to him for his son , that had been possessed with a divill from his childhood , this is all that Christ saith to him , Marke 9.23 . If thou canst beleeve , all things are possible to him that beleeveth . So saith he to Iarius , when his daughter was dead , and all men counted it folly in him , to seeke to Christ for any helpe then , Marke 5.36 . Be not afraid , onely beleeve . Where this faith was , the cure was alwayes made ; where this was wanting , no good could be done , Acts 14.9 , 10. When Paul the servant of Christ , stedfastly beholding the creeple , perceived that he had ●aith to be healed , he cured him presently . Whereas of our blessed Saviour himselfe it is said , Mar. 6.5 , 6. He could do no mighty worke at Nazareth , because of their unbeliefe .

But to what purpose ( will you say ) are these cures , that men received from Christ in all their bodily infirmities , alleaged in this case , that we have now in hand ?

Surely to teach us , to take the same course for the healing of our soules , that they did take for the curing of their bodies . Thou complainest of the blindnesse , and ignorance of thy soule , doe as blind Bartimeus did , Marke 10.47 . Thou feelest many foule issues , and fountaines of sin in thy soule , of blasphemy , pride , hypocrisie , wrathfulnesse , uncleannesse , worldlinesse , &c. Wouldest thou bee cured of them ? Doe as that poore woman did , that had the issue of blood twelve yeares , and had spent all that shee had , to get helpe , and was never the neerer , Mar. 5.25.27 . Thou hast a spirit of infirmity in thee , that maketh thee unable to doe anything that is good , or to lift up thy heart to God , doe as that poore woman did , Luke 13.11 . that had a spirit of infirmitie eighteene yeares , and was bowed together , and could in no wise lift up her selfe . Goe thou to Christ for helpe as they did , and goe in the same manner as they did , in in faith with full assurance of heart , to receive helpe from him , and thou shalt be sure to receive as much help from him for thy spirituall infirmities , as they did for their corporall .

Foure reasons and grounds of faith , I will give you for this .

First . Christ is as able to heale our soules as our bodies . When the two blind men came to Christ for helpe , Matth. 9.27 , 28. before hee would helpe them , he asketh them this question , Beleeve yee that I am able to doe this ? This perswasion of the power of Christ , is necessary also , in all them that would receive helpe of him for their soules . We must bee confident in this , that hee is able to heale our soules of all their diseases , how great soever they bee . Hee is full of grace and truth , Iohn 1.14 . In him ( saith the Apostle , Col. 2.9 ) dwelleth the fulnesse of the Godhead bodily . And as in respect of this all-sufficiency that was in him , ●all bodily diseases were alike to him , hee could as easily cure a leper , Luke 17.14 . or one that was lunaticke , Matth. 4 24. or one that was borne blind , Iohn 9.32 . as one that had but an ague . Matth. 8.14 , 15. So is hee as easily able ( as to pardon the greatest sinnes , as well as the smallest , so ) to heale the greatest of our corruptions , as the smallest , and to give us strength against these sinnes that wee have the strongest tentations unto , as against any other . Greater is hee that is in you ( saith the Apostle , 1 Iohn 4.4 . ) then he that is in the world .

Secondly . Christ is as willing to yeeld helpe to his people in their spirituall diseases , as ever hee was in their corporall . Nay , hee is more affected with compassion , and commiseration towards us in the one , then in the other . For hee knoweth they make us much more miserable , then any bodily disease can doe , and ( misery being the proper object of mercy and compassion ) when hee seeth most misery , hee must needs have most compassion . When hee saw the multitudes like sheepe , having no shepheard to take care for their soules , it is said , Matth. 9.36 . hee was moved with compassion on them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bowells even yearned with griefe and compassion towards them . As a father pitieth his children ( saith the Prophet , Psal. 103.13 , 14. ) so the Lord pitieth them that feare him ; for hee knoweth our frame ; hee remembreth that wee are dust . So the Apostle saith , Hebr. 4.15 . that hee is touched with the feeling of our infirmimities . Hee knoweth what our nature is , and hee knoweth what the tentations are , we are subject unto , and pitieth our case for this , more then ever hee did any man for his bodily diseases . And he will therefore be more ready to yeeld us helpe in this case , then he was then . And so saith the Prophet Mic. 7.19 . He will have compassion upon us , he will subdue our iniquities .

Thirdly . This was the speciall work that he came into the world for , even to heale our soules . All the cures he did upon the bodies of men , when he was upon the earth , were done of purpose to teach men to seeke to him for the cure of their soules ; that hee was the person , by whom only their soules were to bee healed . Therefore the Evangelist , when he had spoken of the miraculous cures Christ had wrought , Matth. 8.16 . he addeth verse 17. that all this was done that it might be fulfilled which was spoken by Esaias the Prophet , saying ; himselfe tooke our infirmities , and bare our sicknesses ; he meaneth our sins , the infirmities , and sicknesses of our soules . When the name Iesus is given to him , the reason is said to be this , Matth. 1.21 . Because he shall save his people from their sinnes . And that not onely by procuring pardon for them , by justifying and delivering them from the guilt and punishment of them , but also by sanctifying them , and healing their natures , by killing sin in them . All Christians will be ready to acknowledge , and magnifie the all-sufficiency of Christ , for procuring pardon at Gods hands for their sins , and are apt to run to him for ease and comfort , when their consciences are oppressed with the burden of them ; but few or none will run to Christ for strength against their corruptions , for helpe in their spirituall combate and wrestling with them ; whereas he came into the world to yeeld us helpe that way , as well as the other , to sanctifie us as well as to justifie us , to deliver us from the power of sinne , as well as from the guilt and punishment of it . For this purpose ( saith the Apostle , 1 Ioh. 3.8 . ) was the sonne of God manifested , that he might destroy the workes of the divell ; that he might destroy sin . And he is made to us of God ( saith Paul , 1 Cor. 1.30 . ) not onely wisdome and righteousnesse , but sanctification also and redemption . He gave himselfe for us ( Tit. 2.14 . ) that he might redeeme us from all iniquity . ( And how are we redeemed from it , if it still be suffered to reigne and domineere in us ? ) and purifie to himselfe a peculiar people zealous of good workes .

Fourthly , and lastly , We have his expresse promise whereby he hath bound himselfe to yeeld us helpe that come to him for the healing of our soules , and for strength against our corruptions , which we do not read that any of them had , that came to him for cure of their bodily infirmities . Indeed the spirit of God did extraordinarily worke in them a full assurance that they should receive help from him ( For els Christ would never have said they had faith ) but an expresse promise of God ( which the Apostle calleth the word of faith , Rom. 10.8 . ) they had none as we have .

Why but ( will you say ) hath every member of Christ any such promise from God that no sin shall reigne in him ? Quest. That he shall have strength given him to master any head-strong and unruly lust that troubleth him , if he will seeke to Christ for it ?

I answer , Answ. Yes verily , hee hath the expresse promise of God and that not onely in particular against some speciall corruptions , but also in generall against all .

Foure speciall corruptions there are that Gods people use much to complaine of , for which we have the Lords promise in particular that we shall have helpe against them .

First , Ignorance , blindnesse , and blockishnesse of minde that we cannot learne or carry away any thing , no not from the best meanes . Many good soules say that of themselves , which Paul speaketh of bad ones , 2 Tim. 3.7 . I am ever learning , and can never come to the knowledge of the truth . But see what a promise we have against this , Esa. 35.5 . In Christs kingdome the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped . 2 Cor. 3.16 . When the heart shall turne to the Lord , the evill shall be taken away . And thus our Saviour expresly speaketh , Ioh. 9.39 . I am come into the world , that they that see not , might see . And 12.46 . I am come a light into the world , that whosoever beleeveth in me , should not abide in darknesse .

Secondly , Hardnesse of heart , is another great corruption that Gods people much complaine of , they cannot repent nor mourne for sin , nor be affected with Gods judgements , there is a feared thick skin upon their hearts , they are so brawny and hard . See also what a promise we have from God for helpe against this , Deut. 30.6 . The Lord thy God will circumcise thy heart , and take away this thick skin from it . And Ezek , 36.26 . I will take away the stony heart out of you , and give you an heart of flesh . And Acts 5.31 . God hath exalted Christ to be a Prince and a Saviour to give repentance unto Israel , and forgivenesse of sinnes . Christ will give thee grace to repent , as well as forgivenesse of sins .

Thirdly , O but saith many a good soule . I thinke no body in the world hath so profane a heart , I cannot feare nor stand in that reverent awe of God that I should , but have oft most blasphemous thoughts rising in me against his Majesty , his providence , his Word , &c. Have I any promise of helpe against this ? Yes verily , Ier. 32.39 . I will give them a heart , that they may feare me for ever . And verse 40. I will put my feare into their hearts .

Fourthly , O but I am so unconstant ( saith many a Christian ) in every thing that is good , that I feare much there is no truth of grace in me . I have by fits good motions and desires , and can performe good ( duties with some comfort , but all my goodnesse is like the morning dew as the Prophet complaineth of hypocrites , Hos. 6.4 . Have I any promise for helpe against this ? Yes indeed hast thou , Hos. 14.4 . I will heale their backeslidings .

Fiftly , and lastly ; Whatsoever other sin and corruption any child of God can be troubled withall ( be it pride , or worldlinesse , or uncleannesse , or frowardnesse , or any other whatsoever ) he hath promise through Christ to receive helpe and strength against it , Ezek. 36.25 . I will poure cleane water upon you , and ye shall be cleane , from all your filthinesse , and from all your Idols I will cleanse you . And ( lest that should be understood onely of that washing we have by the blood of Christ in our justification ) he addeth , verse 26. A new heart also will I give you , and a new spirit will I put within you . And Mal. 4.2 . Vnto you that feare my name shall the sun of righteousnesse arise , with healing in his wings . When the sun of righteousnesse doth arise in our hearts , he shall heale our nature , and dry up the issues of corruption that are in it . And so speaketh the Apostle Peter , Acts 3.26 . God hath sent his sonne to blesse you , in turning away every one of you from your iniquities . Christ will turne every one from his iniquities , whom he is sent of God to be a Saviour unto . Many more such promises I might alledge whereby God hath bound himselfe to sanctifie all such , as are in Christ , and to purge them from all their sins ; yea to strengthen them against the strongest of all their corruptions , and tentations also that they can be subject unto as Ier. 33.6 . 2 Pet. 1.3 , 4. Mat. 5.6 . Act. 26.18 . Rom. 16.20 .

Applic. To conclude therfore , If Christ be 1 as able now to heale our soules of all their diseases , as he was to cure all corporall infirmity when he was upon earth . 2 If he be as willing to yeeld his people helpe , this way as he was the other , and more willing too . 3 If the principall worke he came into the world for , was not to cure the bodies of men , but to heale their soules . 4 If we have his expresse promise for the healing of our soules of all their corruptions , which they had not for the curing of their bodily infirmities . How commeth it to passe that so many then were cured by him of all their bodily infirmities , and we have little or no helpe at all from him for the healing of our soules ? Surely one of these three things must needs be the cause of it . 1. Either we doe not so earnestly desire helpe for our soules this way , as they did for their bodies ; the punishment of our sins we would faine be delivered from , but whether we be freed from the power of them or no , we are indifferent . 2. Or we doe not seeke to Christ for helpe in this case of ours , as they did in theirs . Pardon of sin and mercy with God , and comfort , and peace we looke to have through Christ alone ; but we seeke not to him for grace to sanctifie us and mortifie sin in us , nor looke to receive that benefit by him also . Or els 3 we seeke not to Christ for helpe this way , in that manner as they did ; that is , in faith and full assurance of heart to receive helpe from him in this case . But of us it may be said in this case as the Apostle speaketh in an other , Iam. 4.2 , 3. We desire to have grace and cannot obtaine ; we fight and warre against our lusts and yet have not victory over them because we aske not we seeke not to Christ , we aske and receive not , because we aske amisse ; that is , we aske not in faith , in confidence and assurance to obtaine it of God , through Christ . Let us therefore stirre up our selves to take hold of Christ and these promises , and confidently expect the performance of them to our selves in our owne particular cases ; and so by faith draw vertue from Christ , to drie up all the filthy issues that are in our foules . As the Israelites looking on the brasen serpent in faith healed them , Num. 21.8 , 9. So let thine eyes be upon Christ with expectation & dependance upon him ( as Iehoshaphat speaketh , 2 Chron. 20.12 . in another case ) for helpe and vertue will be derived from him to cure thee . All things ( saith our Saviour , Mat. 21.22 . ) whatsoever ye shall aske in prayer , beleeving ( having his promise for them , as in this case we have ) ye shall receive . And if thou canst beleeve ( saith he , thou maist have helpe against that spirit that hath possessed thy son from his very childhood , though my Disciples could not cast him out , Mar. 9.23 . ) all things are possible to him that beleeveth . Certainely it were possible enough for any of us to get power over our strongest corruptions , and to attaine to a farre greater measure of mortification then we are yet come unto , if we would imploy our faith in this worke , if we would make claime to these promises , and rest upon them , and confidently expect strength and helpe from God through Christ , against them .

Say not any of you , Object . 1 alas I am so sinfull and unworthy a wretch that I dare not presume to beleeve and be so confident that Christ will helpe me . For

First , Answ. 1 Thy unworthinesse will not barre thee from receiving helpe from Christ . In all the cures he did upon men , he had no respect at all to the worthinesse of the persons , Mat. 8.16 . He healed all that were sicke , without all respect of persons . He selleth not his grace , but giveth it freely , Esa. 55.1 . Every one that thirsteth come ye to the waters , and he that hath no money .

Secondly , 2. The more unworthy thou feelest thy selfe to be , the more fit thou art to receive helpe from him . For God giveth grace to the humble , Iam. 4.6 . And among all that received helpe from Christ those had the strongest faith , and did most confidently expect helpe from him that had in themselves the deepest sense of their owne unworthinesse , as is evident in the example of the Centurion , Luke 7.7 , 8. and of the woman that had the bloudy issue , Mar. 5.27 , 33 , 34. and the woman of Canaan , Mat. 15.27 , 28.

Neither say secondly , Object . 2 Alas I cannot beleeve , I go to Christ , I pray against my hardnesse of heart , and against my frowardnesse , and against my blasphemous thoughts , &c. but I cannot pray in faith nor certainly beleeve that God will give me helpe against them . For

First , Answ. 1. Do as the poore man did that went to Christ to have his sonne dispossessed , Mar. 9 24. mourne and weepe for thy unbeleefe , that thou canst not give credit unto God .

Secondly , 2. Do againe as he did , pray heartily to God to helpe thy unbeleefe , Mar. 9 24.

Thirdly , 3. Then know assuredly thou hast a true faith though a weake one ; and that this weake one will be sufficient to procure helpe to thee from him ; as it did for that poore man , Mar. 9.25 .

Thirdly and lastly , Object . Say not this is contrary to mine owne experience and to the experience of all the godly , who though they have had true faith , yet they could never obtaine power from Christ to vanquish their lusts , I have in my prayers against my corruptions called to mind these promises you have spoken of , and made claime to them and am never the nearer . Yea Paul though he had so much faith , yet complaineth , Rom. 7.23 . that the law of his members did bring him still into captivity to the law of sinne . The faithfull do indeed receive from Christ their justification in this life fully and perfectly , but as for their sanctification it is but litle , that many of them do receive as appeareth by the strong corruptions , that may be discerned even in the most of them .

To this I answer . Answ. 1. First , Christ doth not utterly destroy sinne in any beleever so long as he liveth here . For he seeth that would not be good for us in many respects ; as we heard in the handling of the Doctrine .

Secondly , 2. He doth give to some of his servants a greater measure of sanctification , and power to overcome their corruptions , then he doth unto other , Ephes. 4.7 . To every one of us is given grace according to the measure of the gift of Christ .

Thirdly , 3. Every beleever is in some measure sanctified by Christ , and his corruption hath received from him a deadly blow , that it shall never reigne more ; he hath so much strength given him as he shall never be quite overcome , nor brought under the dominion of sinne any more , but shall be made able to maintaine warre against it . For Christ hath made us all Kings and Priests unto God , Rev. 1.6 . And Rom. 6. ●4 . Sinne shall not have dominion over you : for ye are not under the law , but under grace .

4. Fourthly , Proportionable to the measure of our faith shall our sanctification be , and our strength to overcome our corruptions . And even to this may that speech of our Saviour be applied , Matth. 9.29 . According to thy faith , so be it unto thee .

5. 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.

Vse 4. 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 . 1 1 Restraining grace 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 , that ever they desired , that ever it came into their thought , to doe us any hurt ? Shall wee impute this to any goodnesse of nature that is in them ? No no , this is to be ascribed to the powerfull restraining grace of that God , who made this promise to his servants that were compassed about with most wicked people on every side , Exod. 34.24 . No man shall desire thy land , when thou shalt go up to appeare before the Lord thy God , thrice in a yeere .

Secondly , Whereas we know there be many lewd men amongst us , not Papists onely but others , to whom we are an extreame eye-sore , that do with all their hearts desire to do us a mischiefe , and have even in their words oft bewraied as much ; Of whom we may say with David , Psal. 57.4 . My soule is among lions , and I lie even among them that are set on fire . How commeth it to passe that they have yet done us no hurt , nor so much as attempted any thing against us ? Surely that God that restrained Laban from hurting Iacob , though hee had pursued him sixe dayes journey with a great power and full purpose to bee revenged on him , and continued in this purpose , till the very night before hee overtooke him as you shall find , Gen. 31.23.29 . that God I say is he that hath kept all these lewd men from doing us that hurt , that they have desired , and purposed to doe . Hee that when the Sunne ariseth ( Psal. 104.22 , 23. ) maketh the Lyons to gather themselves together and lay them downe in their dens , that man may goe forth to his worke , and to his labour untill the evening . Hee that shut the mouthes of the Lyons from hurting Daniel 6.22 . doth curbe and muzzle these men from hurting us ; and let him have the glory of all that safety wee live in .

Thirdly and lastly . Whereas every wicked man doth naturally hate us , according to that sentence of God . Genes. 3.15 . I will put enmity betweene thee and the woman , and betweene thy seed and her seed . How commeth it to passe , that many wicked men we live by , are not onely harmelesse , and void of malice towards us , but neighbourly and courteous , and kind unto us ? Surely of this wee may say as the Prophet doth in another case . Psalme 118.23 . This is the Lords doing , and it should seeme marvellous in our eyes . Hee that made Esau run to meet Iacob , and to embrace him , and fall on his necke , and kisse him . Gen. 23 4. Hee that gave his people such favour in the sight of the Egyptians , Exod. 11.3 . that they thought nothing too good for them , is the only cause of all this . And certainely if the Lord should not thus restraine wicked men , if hee should set their hearts at liberty , and let loose all that wickednesse that is in them , wee might with much more safety live among Lyons , and Beares , then among them . When our Saviour had told his disciples , Matth. 10.16 . Behold , I send you forth , as sheepe into the midst of wolves ; hee addeth presently , verse 17. but beware of men . As if he had said . What speake I of wolves , you have more cause to feare danger from men , then from wolves , or from any other creature whatsoever .

Applic. Let us therefore ( beloved ) 1. Among other mercies of God , take notice of this , and bee thankefull for it , that in so wicked a world , wee live in such peace and safety as wee doe . 2. Let us in these dangerous times , wherein wee see cause of so great feare on every side , by reason of the multitude , and cruelty , and strength of our enemies , both at home and abroad , learne to secure and quiet our hearts in the providence of this mighty God , that can thus command and rule the hearts of the vilest men upon earth , yea , though they were the mightiest Princes , that can turne them whether soever he will , as Solomon speaketh , Prov. 21.1 . Let us seriously meditate of that which the Prophet speaketh . Psal. 76.10 . Surely the rage of man shall turne to thy praise , the remnant of the rage thou wilt restraine . 1. God can and will in his time restraine the remnant of the rage that the bloudy enemies of his Gospel , are apt to shew still against his people . 2. And surely the rage that they have already shewed , shall in the end tend to his praise , or else it should not have proceeded so farre as it hath done . That wee may bee able thus to quiet , and secure our hearts , in the providence of this mighty God . 1. Let us never give our selves rest till wee be able ( through a lively faith ) to say with Gods people , Psal. 48.14 . This God is our God for ever and ever ; he will be our guide , ( and shepheard ) even unto death . 2. Let us live in his feare , and labour to please him in all our wayes . For when a mans wayes please the Lord ( as the holy Ghost saith , Prov. 16.7 . ) hee maketh even his enemies to bee at peace with him . Then may wee bee secure and void of feare , though the times were much worse , and our enemies many more , and stronger then they are ; then may we say as David doth , when his heart was made glad with the light of Gods countenance , Psal 4.8 . I will both lay me downe in peace , and sleepe also , for thou Lord only makest mee to dwell in safety . And so much shall suffice to bee spoken of the benefit wee receive by the worke of Gods restraining grace , in the hearts of other men .

But yet in the worke of Gods restraining grace in our owne selves , we have much more cause to admire the goodnes of God towards us . By the former he hath provided for our outward security and safety in the world , but by this hee doth procure and maintain the inward peace & tranquilitie of our consciences . For seeing ( as wee have heard ) wee are all of us by nature as bad as any other . Wee are all by nature the children of wrath even as others , as the Apostle speaketh Ephes. 2.3 . Wee have all of us still even after our regeneration , the whole body of sin , not one member of it wanting in us , the seeds of all sins , as appeareth plainly by that complaint of the Apostle , Rom. 7 24. Who shall deliver me from the body of this death ? How commeth it to passe , that wee are not in our lives , as well as in our natures , as bad as any others ? Surely the Lord by his restraining grace , suffereth not all the corruption that is in our nature , to breake forth in us ; as hee said to Abimelech , Genesis 20.6 . so may hee-say to every one of us , I have kept thee that thou shouldst not sin against mee in these and these kinds .

Why but will you say , Object . this is true indeed of heathens and naturall men , they are kept from sin by restraining grace , but there is more in us that are regenerate then so , we have sanctifying grace also .

I answere . This is true , and of that I shall speake in the next place ; but yet the best of Gods servants are much bound to him also even for his restraining grace . See three notable benefits we doe receive even by that .

First . Though wee have in our nature the seeds of all sinne , yet there are many foule sinnes wee never felt in our selves , the least inclination unto . The Lord hath so kept them under , as they never yet shewed themselves to bee in us ; but as it is said of Saul , and other of Davids enemies that were with Saul , 1 Samuel 26.12 . so it may bee said of many noisome lusts that are in our nature , the Lord hath sent a dead sleepe upon them , that they never stirre in us .

Thinke not , Applic. thinke not ( beloved ) that thou art made of a better mould , that thou art better by nature ( I say , not then Lot , or David , or Peter , but even ) then the Sodomites , or Cain was , or then any of the most monstrous sinners that ever thou hast knowne or heard of , because thou hast not felt thy selfe inclined to such foule sinnes as they fell into ; thinke not that thou hast not any inclinations in thine heart to such sinnes , because thou hast not felt them stirring in thee at any time ; but ascribe that to this grace of God , and consider who it is that hath made thee to differ from another , from any other man , as the Apostle speaketh in another case 1 Cor. 4.7 . that thou mayest be humbled in thy selfe , and give the glory of it unto God . Learne thou to be thankfull unto God , as well for keeping thee from these sins , that thou never feltest thy selfe given unto , as for the pardon of those that thou hast most offended in .

Secondly . Many of us have felt in our selves some motions and inclinations unto many foule sinnes that others have fallen into , but they have not put forth themselves in us , in their full strength , nor set upon us with that force and violence as they have upon others , they have not bin furthered in us with such tentations , as they have bin in others , if they had , we certainly had fallen as shamefully as others have done . And what hath beene the cause that wee have not hatched these cockatrice eggs , as the Prophet calleth them ? Esa. 59.5 . It may bee thou wilt say , that by the sactifying spirit of God , thou hast resisted thy corruption when thou didst feele it arise , thou hast prayed against it , and so by the spirit hast mortified it . And this I doubt not but every child of God may truly say , of many a corruption they have found in themselves . But that is not all . If these sins that we have beene preserved from , had set upon us with that strength and violence as they have done upon others , or as many other of our sins have done upon our selves , if they had beene set forward by the like tentations , we had ( doubtlesse ) beene overcome by them as well as others . And whereunto is this to bee ascribed , that they have not done so ? surely to this mighty power of Gods restraining grace in us . That whereas in other men ( yea in some of his owne people , as wee may see , Psalm 81.12 . ) the Lord le ts goe his hand , and suffereth their lusts to have the sway , giveth them up to their owne hearts lusts ; and saith to their corruptions , as hee did to the deceiving spirits , 1 Kings 22.22 . Goe and prevaile . Hee hath dealt more graciously with us ; and though to humble us hee hath let us see what monsters wee lodge in our breasts , what abominable corruptions we have in our hearts , yet he holdeth them in a chaine , and letteth them not loose upon us , but pulleth them in againe , that they may not prevaile against us . He that hath set barres and doores to the raging sea ( as hee speaketh , Iob 38.10 , 11. ) and said , hitherto shalt thou come and no further , and here shall thy proud waves be stayed ; is hee only that stinteth and gageth the corruptions of our hearts , that sets such limits and bounds unto them .

Applic. Let us also ( beloved ) take notice of this mercy of God , and be thankfull for it . When thou seest or hearest of the outragious sins that many fall into , drunkenesse , adultery , murder , blasphemy , and such like sins , pity thou their case ; and lift up thy heart in thankfulnesse unto God , that hath kept thee from being thy selfe as bad as they are . That speech of the Pharisee , Luke 18.11 . if it had come from an humbled heart , had beene a good speech , and such as beseemeth every one of us to use unto God . Lord I thanke thee I am not as other men are , extortioners , unjust adulterers . Consider thus with thy selfe . I am by nature , as bad as the worst man I know , yea , I find my selfe sometimes enclined , and ready even to fall into those very sinnes , that have brought others to so much shame . And then thinke upon , and blesse that hand that hath kept thee from falling , and say in thankefulnesse of heart with the Prophet , Psal. 94.18 . When I sayd my foot slippeth , thy mercy ô Lord did hold me up .

The third and last benefit we receive by this restraining grace of God , in our selves , is this , that the Lord letteth us not know all the vilenesse and wickednesse , that is in us , but concealeth and hideth a great part of it from us .

Object . But you will say to mee . Is it a benefit to bee kept from the knowledge of our sinnes ?

Answ , I answer . No not from all knowledge of our sins . For it is a great benefit to have our sins discovered to us , 1. So farre forth as is necessary to drive us unto Christ , to shew us how wretched wee are without him . For this maketh us capable of benefit by Christ . 1 Timothy 1.15 . this maketh us able to prize him , and thirst after him , Numbers 21.9 . this maketh us able to relish and find sweetnesse in him , Matth. 11.28 . 2. So farre forth as is necessary to bring us unto repentance for them , and to keepe us from living and continuing in them . Iere. 8.6 . No man repented him of his wickednesse , saying , what have I done ? So farre forth we should labour to find out our sins by diligent search , Psal. 4.4 . and should be content that others should acquaint us with them . Psal. 141.5 . 3. So farre forth as is necessary for the pacifying of Gods wrath , in any speciall judgements that are upon us . For in this case , as the Lord restifieth by his judgements , that hee hath matter against us , Ruth 1.21 . so it is our duty and the way for us to appease the Lords anger , by a diligent search and examination of our selves to find out the speciall sin whereby we have thus provoked God , Lam. 3.39.40 . Yea in this case we are bound to beg of God , that he would discover those speciall sins unto us , as Iob did , Iob 13.23 . 4. So farre forth as it is necessary to keepe us from pride , and to humble us . For to this end , God commanded his people to remember , and oft to call to their minds , their old sinne , and the most hainous of them all . Deut 9.7 . Remember , and forget not how thou provokedst the Lord 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 , Applic. 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.

1 1 Converting grace . 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 .

Applic. 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 . And Ioh 6.44 . No man can come unto me , except my father draw him . 2. That God doth all in this worke himselfe alone , and hath no helpe from man , and it is therefore called a creation , Ephes. 2.10 . a regeneration , Iohn . 3.3 . a raising of one from the dead , Ephes. 2.5 , 6. 3. That this worke that God doth in mans conversion , is no common worke . For 1. It is evident , hee giveth not so much as the outward meanes , of grace , and conversion in particular to all men . Yea , to the most of the nations in the world by farre he hath denied his word altogether , and suffered them as the Apostle speaketh , Acts 14.16 . to walke in their owne wayes . And even those nations that hee hath vouchsafed his word unto , that may bee said of this spirituall raine , which he speaketh of the materiall , Amos 4.7 . I caused it to raine upon one City , and caused it not to raine upon another City , one piece was rained upon , and the other piece whereupon it rained not , withered . In Phrygia and Galatia , Paul preached ( as you may see Acts. 16.6 , 7. ) but was forbidden of the holy Ghost to preach the word in Asia , In Misia hee preached , but when hee assayed to goe into Bithynia , the spirit suffered him not . 2. To many of those that hee doth give the meanes unto , hee doth not give effectuall grace to bee converted by them . To you it is given to know the mysteries of the Kingdome of heaven ( saith our Saviour , Matth. 13.11 . ) but to them it is not given . This saving grace , it is a rare grace , found in very few , even of them that doe enjoy the meanes in one of a City , or two of a Tribe , as the Prophet speaketh , Iere. 3.14 . Many are called , but few are chosen . Matth. 22.14 . Acts 13.48 . As many as were ordained to eternall life , beleeved .

Secondly . If this be so , let no vaine man thinke that he can repent , and will repent before hee dye , though hee take his pleasure in sin a while . Can the Aethiopian change his skin , or the Leopard his spots ? Iere. 13.23 . then mayest thou bee able to repent when thou wilt . No , no , it is the worke of God alone , yea , the wonderfull , and miraculous , and rare worke of God , to convert a soule . And therefore bemone thy state to God with Ephraim , Ieremy 31.18 , 19. and say : turne thou mee , and I shall bee turned , else shall I never bee turned , surely after I was turned , I repented . Till God convert and change thy heart , thou canst never repent . Apply thy selfe therefore to the meanes that God hath appointed to convert thee by , and when hee by his word and spirit offereth to convert thee , resist not , but yeeld thy selfe unto him . Remember the fearefull sentence of God against such as despise or neglect the meanes of their conversion , Ezek. 24.13 . Because I have purged thee ( that is , offered to doe it , given thee the meanes whereby thou mightest have beene purged ) and thou wast not purged , thou shalt not bee purged from thy filthinesse . Because thou hast neglected the time of thy visitation , as our Saviour speaketh , Luk. 19.44 . either the meanes shall bee taken from thee , or being continued , shall bee as a dead letter to thee , and never doe thee good . And ( doubtlesse ) God in his eternall , and secret counsell , hath set a just time to every one of us , that by such a time , the meanes shall worke upon us , and convert us , or they shall never doe us good . That which Iob saith of the life of man , Iob 14.5 . may as truly bee said of all things that fall out in the life of man , and specially of his conversion , his dayes are determined , the number of his moneths are with thee , thou hast appointed his bounds that hee cannot passe . There is mention made of the times of the Gentiles , Luke 21.24 . Ierusalem shall bee troden downe till the times of the Gentiles bee fulfilled ; which is expounded by the Apostle in another phrase , Rom. 11.25 . untill the fulnesse of the Gentiles bee come in . Every nation hath her time set her of God , how long shee shall have the meanes of grace , and how long the meanes shall become effectuall in her , and accompanied with the life and power of Gods spirit ; and in this time all her fulnesse , the full number of those that God hath appointed unto life shall come in . God hath set a time for Bohemia , and for Germany , and for the Palatinate , and so hath hee set a time for England also certainely . And as God hath set a time for whole Nations , so hath he for every Towne , and for every person also God hath set a time for this place , and God hath set a time for every soule of us that are here , if wee come not in by such a time , wee may feare wee shall never come in . As it is said of Iezabel , Revel. 2.21 . I gave her a space to repent ; so may it bee said of every one of us here , God hath given thee and mee a space too . If wee come not in that space , we shall never come in , When once the master of the house ( saith our Saviour in a parable , Luke 13.25 . ) is risen up , and hath shut to the doore , and yee then begin to stand without , and to knocke at the doore , saying , Lord , Lord , open unto us , then it will bee to late .

Now the just period of this time that God hath set to any nation , or person , is knowne to God alone . No man can say of any nation , their time is out , nor of any person his time is out , no nor of himselfe neither , my time is out , the master of the house hath shut the doore , it is to no purpose for mee now to knocke , and cry , Lord , Lord , open to mee , it is too late for mee to repent . It is not for you to know the times or the seasons , which the father hath put in his owne power ; as our Saviour telleth the Apostles themselves , Acts 1.7 . This is too great a secret for the wisest or learnedst man in the world to know . Every man is bound so long as he liveth , to use the meanes of grace , and hath no cause to despaire of mercy while life lasteth . To him that is joyned to all the living , there is hope , saith Solomon , Eccle. 9.4 . But yet seeing 1. God must convert thee , or thou canst never bee converted , and 2. God hath directed thee to meanes , whereby hee will doe this worke , if ever hee doe it ; and 3. Hee hath set a certaine time ▪ how long thou shalt have these meanes , and in which space these meanes shall worke upon thy heart , or they shall never work , and 4. Thou knowest not how neere this thy time is to an end , how soone the master of the house will shut the doore . Therefore it standeth thee upon , presently , and without delay , to make thy best use of the meanes of thy conversion God giveth thee , and to yeeld thy selfe to his word and spirit , whereby hee offereth to draw thee . Heb. 3.7 , 8. To day if yee will heare his voice , harden not your hearts . Behold , now is the acceptable time , now is the day of salvation , 2 Cor. 6.2 . The master of the house hath not yet shut his doore upon thee , but how soone it may bee shut thou knowest not .

Thirdly , If this be so then let every one of us that feele any truth of grace wrought in our hearts , rejoyce in our estate , and magnifie the power and goodnesse of God towards us . Indeed it behoveth us to try well whether we have it in truth , 2 Cor. 13.5 . and how that may be done you shall heare out of the next verse . But if thou hast but the least measure of grace in truth , thou hast just cause to rejoyce in this more then if God had made thee the greatest prince in the world . Let the heart of them rejoyce that seeke the Lord , Psal. 105.3 . And the Apostle Iames 1.9 . Let the brother of low degree rejoyce in that he is exalted . Whatsoever men thinke of thee , or thou art apt to thinke of thy selfe , he that cannot deceive thee hath pronounced of thee , that if thou have but any one grace in truth thou art a blessed man , happy art thou that ever thou wert borne . If thou canst beleeve in Christ heare what he saith , Mat. 16.17 . Blessed art thou Simon Bar-jona , for flesh and bloud hath not revealed it unto thee , but my father which is in heaven . As if he had said , Thou hast more in thee then flesh and bloud . If thou dost feare to displease God hearken what the Holy ghost saith of thee , Psal. 128.1 . Blessed is every one that feareth the Lord . Nay if thou canst but unfeignedly desire to beleeve and to feare God , remember this was all that Nehemiah could say of himselfe , Neh. 1.11 . that he desired to feare Gods name . Remember what Christ pronounceth of thee , Matth. 5.6 . Blessed are they which do hunger and thirst after righteousnesse , for they shall be filled . Nay if thou have but so much grace as to feele the want of grace and unfeignedly to bewaile it , hearken what thy blessed Saviour saith of thy estate , Matth. 5.3 , 4. Blessed are the poore in spirit , Blessed are they that mourne for that poverty . Make thy calling and conversion sure , and thou hast made thine election sure , as the Apostle speaketh , 2 Pet. 1.10 . If thou have but the least grace in thee in truth , thou hast Gods seale upon thee , whereby hee hath marked and will owne thee for himselfe , by the print and stampe of that seale ; According to that speech of the Apostle , Ephes. 4.30 . Grieve not the holy spirit of God , whereby ye are sealed unto the day of redemption . Wherefore let me say againe unto thee as I began in the words of David , Psal. 32.11 . Be glad in the Lord and rejoyce ye righteous , and shout for joy all yee that are upright in heart . And 33.1 . Rejoyce in the Lord ô ye righteous , for praise is comely for the upright . O it is a seemely sight to see an upright hearted Christian cheerefull and comfortable .

Say not ô but I have so much corruption in me that I cannot take notice of , nor rejoyce in any goodnesse that I have . For 1 I bid thee not rejoyce in any corruption but dislike , and bewaile it still , but rejoyce in the Lord , Phil. 4.4 . In the very same action thou maist have just matter of mourning in respect of the worke of thine owne corruption in it , and of joy in respect of the worke of Gods grace in it , Rejoyce in trembling , Psal. 2.11 . Regard not so much thine owne corruption , as to neglect altogether the grace of God in thee . 2. By how much the more corruption thou findest in thy selfe , by so much the more cause hast thou to rejoyce in and to admire Gods mercy that to such a wretch as thou art he should give the grace to make conscience of any sin , to do any duty in truth of desire to please God . Wicked men thinke it strange ( as the Apostle saith , 1 Pet. 4.4 . ) that we do not as they doe that we run not with them into the same excesse of riot . They thinke it strange yea impossible , that any man should be in deed and truth so changed in heart as Gods people in their outward conversation would seeme to be ; they esteeme all profession of holinesse to be no better then hypocrisy , and therefore speake evill of us . But we that know our owne hearts , have more cause to wonder at this our selves , and to praise God for it .

Lecture LXXI . On Psalme 51.5 . October 2. 1627.

THE third point wherein the admirable goodnesse of God appeareth unto us , 3 3 Confirming grace . who are even by nature so vile , as wee all are , is in the worke of his confirming grace . If wee could rightly weigh what our nature is , and what a strength and power of corruption , there remaineth still in the best of us , we would see cause to wonder that any of us after we are converted , and have some measure of saving grace begun in us , should stand for any time . We read in Scripture of a three-fold standing , and in every one of these kinds , every Christian hath cause to admire Gods power , and goodnesse , towards his soule . 1. There is a standing in the faith , and in the profession of the truth . Of this the Apostle speaketh , 1 Cor. 15.1 . I declare unto you the Gospell which I preached unto you , which also you have received , and wherein yee stand . 2 , There is a standing in the state of grace , and in a comfortable assurance , and feeling of Gods favour , Rom. 5.2 . By Christ we have accesse by faith , into the grace wherein we stand , and rejoyce in the hope of the glory of God . 3. There is a standing in a Christian course of life , and conscionable practise of godlines . This Epaphras begd of God for the Colossians . Col. 4.12 , That they might stand perfect , and compleat in all the will of God .

Now that any of us , should bee able to stand stedfast , and persevere any of these wayes , that is to say , either in foundnesse of judgement , and profession of the truth ; or in the comfortable assurance of our salvation , and of the favour of God ; or in a conscionable care to please God in our whole conversation , is certainely a matter of greater wonder and admiration , then the most of us doe conceive of . This we would all easily discerne , and acknowledge , if we would but seriously consider of these foure points .

First , what a world , what an age and time we live in , wherein ( by reason of the continuall discouragements goodnesse doth find every where , and the manifold allurements and tentations unto evill , by examples , and other wayes wee have unto sinne ) it is as strange any of us should continue in the state of grace , as it is for a man to keepe his health , that liveth in a Towne , where every house , and every person , and the very ayre it selfe is infected with the plague . That which David saith of wicked men , that live in the greatest prosperity , Psalm . 73.18 . may truly bee said of all Gods children , even of those , whose soules prosper , and thrive most in grace , Surely thou hast set them in slippery places . Surely the times and places wee live in , are so slippery , as it is strange any of us should hold our feet , or keep our selves from falling fearefully This made the Prophet complaine so , Esa. 6.5 . Woe is me , for I am undone , because I am a man of uncleane lips . As if hee had said , My speech is too uncleane , too prophane to bee a Prophet , and how can it choose but be so , I dwell ( saith he ) in the midst of a people of uncleane lips .

Secondly . Consider what the malice , and subtilty , and power of Satan , our enemy is , and wee shall see just cause to wonder , that any of us should bee able to continue in the state of grace for any time . When our first parents were created after the image of God , in holinesse , and true righteousnesse , his eye was evill toward them , hee could not endure they should continue in that blessed estate for any time . And his envy and malice is still the same towards any , in whom he seeth this image renewed , he cannot rest till he have defaced it againe ; as our Saviour speaketh , Matth. 12.43 . When the uncleane spirit is gone out of a man , he walketh through dry places , seeking rest , and findeth none . And the old Serpent hath a thousand waies to worke his owne ends , in this . Yea his envie and malice is most bent upon them whom he discerneth the greatest measure of grace in . Sathan hath desired to have you ( saith Christ to Peter of himselfe , and all the elect Apostles , Luke 22.31 . ) that he may sift you as wheat . And there is no faithfull soule that observeth himselfe well but he may oft say of this his enemy , as David did of his , Psal. 118.13 . Thou hast thrust sore at me that I might fall : but the Lord helped me . This made the Apostle so jealous and fearefull of the Thessalonians , that made so great proceedings in grace , 1 Thess. 3 5. he sent Timothy to them to confirme them lest by some meanes the tempter might have tempted them , and his labour amongst them should have beene in vaine .

Thirdly , Consider how fearefully many others have fallen , some to scandalous and foule sins , some to popery and other heresies , some to profanesse , some to worldlinesse , some to an utter hatred of all religion , that were once farre before us in knowledge and profession of zeale , and piety . How many there be in whom we may see that fulfilled which our Saviour speaketh , Matth. 19.30 . Many that were the first ( the forwardest in their love to the Word , and in every good duty ) are now become the last the backwardest of all others . How many there be that with the dog are fallen againe to the vomit , that once they had cast up , and with the sow lie wallowing in that mire , that once they were washed from , as the Apostle speaketh , 2 Pet. 2 22. And shall we not then see cause to wonder , that our selves have been preserved in the state of grace thus long ? When we have seene so many to fall on our left hand , and so many on our right hand ( as the Psalmist speaketh , Psalme 91.7 . ) have wee not cause to wonder , that our selves stand still in any measure of uprightnesse and truth of heart ?

But fourthly and lastly , The greatest cause of all that we have to wonder at our perseverance is the state of grace , is , the consideration of the naughtinesse and corruption of our owne hearts . For if we had better hearts of our owne , then other men have had , or were better by nature then they , it were nothing strange that we should stand when they have fallen , that we should overcome all those tentations of Satan , and the world that other have bin so foiled by . But alas , if we know our owne hearts well , if we have well observed this Doctrine of originall sinne , as it hath beene delivered unto us , we cannot but acknowledge we have as bad hearts , as any other have had . 1. We are by nature as weake as water , as unable to stand against the strength of those mighty enemies , we are daily in danger of and have cause to cry with Iehosaphat , 2 Chron. 20.12 . We have no might to withstand this great company that commeth against us . 2. We have no corruption in us that we are more strongly inclined unto , then to inconstancy in goodness , and pronesse to decline and fall away from God , to be quickly weary of well doing . In respect whereof the best of us have cause to complaine of our selves , as the Lord doth of Ephraim , Hos. 6.4 . Our goodnesse is as a morning cloud , and as the early dew it goeth away . This people is of a revolting heart , saith the Lord of Israel , Ier. 5.23 . And none of us all are any better then they were in that point . 3. There is such a deale of corruption remaining still in every one of our hearts , of pride , and infidelity , and hypocrisie , and malice , and worldlinesse , that it is certainely as great a miracle , that grace should live , and grow , and continue in such hearts as ours are , as to see a candle or fire continue burning in the water . That this fire of God that came downe from heaven , should burne in water ( as that did that consumed Elias sacrifice that lay soked in such abundance of water , so as the water ran round about the altar and the trench was also filled with water , as we read , 1 King . 18.35 , 38. ) this is ( doubtlesse ) the wonderfull and miraculous worke of God onely . Our Saviour tells us , Mar. 4.19 . That the cares of the world and lusts of other things , will choake the Word , and make it unfruitfull . And what heart of all ours is there that hath not in it these cares of the world and lusts of other things ? And is it not then strange that any grace should live and grow in us , and not be quite choked with all these thornes ? The nature of sinne is to grieve the spirit of God and to quench grace . If he see any uncleane thing in thee ( saith the Lord to his people , Deut. 23.14 . ) he will turne away from thee . And is it not then strange that the spirit of grace should abide in us and not forsake us utterly , in whose hearts he seeth so much uncleannesse as he doth in every one of us ? That he that once said , Gen. 6.3 . My spirit shall not alwaies strive with man , for that he also is flesh , should yet strive with us , though we be flesh ?

And whereunto then shall we ascribe this that any of us do persevere in the state of grace ? Surely to the Lord alone . The admirable worke of God is to be acknowledged in this , that the best of us have not fallen totally and finally long before now .

First , His admirable power is the cause of this . For nothing but a divine power could uphold us against such enemies , and such assaults as we are subject to . Be strong in the Lord ( saith the Apostle , Ephes. 6.10.12 . ) and in the power of his might , For we wrestle against 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 , Applic. 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 from 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 ●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 with can do when ye leave holding of it . In which respect the Lord compareth himselfe to a nurse that dadeth a child , Hos. 11.3 . I taught Ephraim to goe , taking them by their armes . We can neither goe nor stand any longer , then the Lord doth uphold us . This is the inference that the Apostle himselfe maketh , Phil. 2.12 , 13. Worke out your owne salvation with feare , and trembling , for it is God that worketh in you both to will , and to do even of his good pleasure . Because we have no ability to preserve our selves in the state of grace , but all dependeth upon the power and goodnesse of God , therfore we must feare . Continue in his goodnesse ( as the same Apostle speaketh , Rom. 11.12 ) keepe in favour with him , otherwise thou also shalt bee cut off .

But ( you will say ) that is not possible , Object . whom God once loveth in this kind , he loveth for ever .

I answer , Answ. First , Whom God doth love in this kind them he maketh fearefull to offend him , fearefull to fall and to decay in grace , and this feare is a principall meanes whereby he doth preserve them from falling away . This is plaine , Ier. 32.40 . I will make an everlasting covenant with them , and I will not turne away from them , to doe them good ; but I will put my feare into their hearts , that they shall not depart from me . So that by this thou shalt know whether thou be indeed converted , whether there be any truth of grace in thee , if God have put this feare into thy heart , there is ; otherwise there is none at all . Wherefore , let him that thinketh he standeth take heed least he fall , 1 Cor. 10.12 .

Secondly , Though those whom God loveth according to his good purpose he loveth to the end , and therefore will never disinherit them , nor utterly cast them off , yet if they be not fearefull to offend him ( though he love them , yea because he loveth them ) he will chasten them ( as the Apostle speaketh , Heb. 12.6 . ) and he scourgeth every sonne whom he receiveth . And in what kind he will scourge them , how long his scourge shall lie upon them , how deepely he will wound them with the lashes that he will give them , with his scourge , that the Lord onely doth know . Admit that if ever we had the spirit of God , and truth of grace in us , it will never depart from us , we can never loose it utterly , but yet if we grow secure and neglect the meanes whereby we may preserve grace in our selves and keepe it alive , whereby wee may preserve our selves from falling away , we may quench the spirit in our selves . This is plaine by the Apostles speech , 1 Thess. 5.19 , 20. Quench not the spirit , despise not prophesyings . Even the despising of hearing the Word , will quench the spirit ; that is , deprive us of the operation , of the feeling , of the comfort of Gods grace in us . Be it he that is once in the state of grace shall be preserved by God from falling totally , from taking such falls as should break his neck , and quite deprive him of the life of grace ; and from falling finally , from falling into such pits as he should never be able to get out of againe , from taking such falls as the Apostle speaketh of , Heb. 6.6 . which they that take them can never after be renewed againe by repentance . Yet if he grow secure and looke not well to his feet , if he nourish not in his heart the feare of the Lord , he may fall fearefully , he may take such falls as may breake his bones , as may put him to such anguish of soule , as if he had a kingdome he would give it to be eased of it . This is plaine by the words of David in the 8. verse of this Psalme , Make me to heare joy and gladnesse that the bones which thou hast broken may rejoyce . His fall into adultery and murder had broken his bones ; that is , had put him to more anguish and griefe , then ever man felt that had his bones broken in his body .

Lecture LXXI . On Psalme 51.5 . October 9. 1627.

THe fift , and last point of application is to comfort , and strengthen those poore soules that being indeed in the state of grace , are yet much perplexed that either they are already or shall and may hereafter fall fearefully from it . Two tentations there be whereby the best of Gods servants are often troubled greatly in this point , of their perseverance in grace .

Tentation 1 First , Some of them are apt to conclude that they are already quite fallen from grace ; because 1 They have lost their first love , that delight , and fervency wherewith they were wont to serve God ; 2 They have lost their faith , and cannot be assured of Gods favour , as once they were ; 3 They slip ever and anon into the sins they have repented of , and find no strength to overcome them .

Against this first tentation there is notable comfort , and strength ministred to Gods people in the Word of God , and even in that which we heard the last day of the admirable worke of God in the perseverance of his Saints . And for the comfort , and strength of Gods people against this tentation , the Scripture giveth us two notable preservatives .

Preservative 1. First , The choisest of Gods servants , and such as unto whom the Lord hath given the best testimony in his Word have beene in this case that thou art in , subject to this variablenesse to these alterations in their spirituall estate . They have not stood alwaies steady in one state , but have beene of and on with the Lord . 1. For their delight , and fervencie in good duties . You shall read of David that sometimes hee did service unto God with marvellous alacrity , and cheerefullnesse of spirit . When hee contributed to the building of Gods house he did it with exceeding joy , 1 Chron. 29.9 . David the King rejoyced with great joy . You shall also read of his going to the house of God with the voice of joy and praise , as one that were going to a feast , Psalme 42.4 . And sometimes againe you shall heare him complaining of the deadnesse of his heart , that he could serve God with no life or cheerefullnesse at all , Psalme 119 25. My soule cleaveth to the dust , quicken thou mee according to thy Word . 2. So it is with them for their faith , and confident assurance of Gods favour . David that one while glorieth . The Lord is my light , and my salvation whom shall I feare ? Psalme 27.1 . At another time you shall finde him quite void of this assurance , Psalme 31.22 . I said in my hast I am cut off from before thine eyes . You shall heare him complaining , Psalme 88.15 . While I suffer thy terrours , I am distracted . And blessed Paul who at one time speaketh so triumphantly , Romanes 8.35 . Who shall separate us from the love of Christ ? At another time ( 2 Cor. 7.5 . ) you shall heare him complaine of inward feares and terrours . 3. For their conscionable care to please God in all their waies , they have shewed great inconstancy in that also . 1. Abraham was sometimes so obedient unto God , so carefull to please him that there was no commandement of God so hard , so contrary to reason , but he made conscience to obey it , When God said unto him get thee out of thy countrey , and from thy kindred , and from thy fathers house , unto a land that I will shew thee , Gen. 12.1 . he durst not breake or neglect such a commandement as this . Nay when God bad him goe and sacrifice his owne sonne , Gen. 22.1 , 2. He durst not neglect such a commandement as that was . But stood hee alwaies in this estate ? In this feare to offend God , and care to please him ? No verily , for you shall find this resolute man , at another time dissembling and concealing for feare , that Sarah was his wife , and calling her his sister , Genesis 12.13 . Yea you shall find him slipping againe into that very sinne , after he had ( doubtlesse ) repented of it , Gen. 20.2 . 2. You shall heare David professing sometimes a strong and firme resolution that way , Psal. 26.11 . As for mee , I will walke in mine integrity . And Psal. 119.106 . I have sworne and I will performe it , that I will keepe thy righteous judgements . But for all this , we know what slips he had at other times , yea what fearfull falls he took also . By many more examples it might be made evident , that in the holiest of Gods servants there hath beene much variablenesse and shew of changing and falling in all these three degrees . In many things they have sinned all as the Apostle speaketh , Iames 3.2 . they have slipped oft , and fallen also fearefully . And you wil easily conceive it cannot be otherwise if you remember what you heard the last day . 1 What a world they live in . 2 What a kind of enemy Satan is . 3 What a deale of corruption remained in the nature of the best of them , still after their regeneration .

But you will say the Lord is able to uphold , Object . 1 and keepe his servants from falling or slipping notwithstanding all this .

I answer , Answ. It is true he can doe it , and would also certainly do it , if he did not see it were for his owne glory , and for our good also ( for these two are inseparably coupled together ) to let go his hold sometimes in part , and to leave us to our selves , and so to let us take these slips and falls now and then . The Lord doth ( saith Solomon , Pro. 16.4 . ) all things ( and consequently this ) for himselfe , and his owne glory . And all things ( and consequently this ) are for your sakes , saith the Apostle , 2 Cor. 4.15 .

How is God glorified hereby , Quest. will you say ?

I answer , Answ. 1. He glorifieth his justice hereby , and sheweth he cannot abide sinne , but must needs correct it in them that he loveth best of all . When good Hezekiah waxed cold in his thankfullnesse to God , for his great deliverance , and his heart began to be lifted up , 2 Chron. 32.25 . it is said , verse 31. God left him a while and let him slip . So when the Church grew secure and lazie and neglected her watch , her well-beloved ( to correct her for this ) withdrew himselfe for a time , Cant. 5.2 — 6. 2. God glorifieth his mighty power in this , by making such weake wretches as we oft shew our selves to be , able to hold out to the end , and stand against such adversaries as we have . Gods power is made ( that is , declared to be ) perfect through our weaknesse , as the Apostle speaketh , 2 Cor. 12.9.3 . God glorifieth his goodnesse and mercy in continuing so constant in his love to such unconstant ones as we are . When the Apostle had said , Romanes 5.6 . When we were yet without strength , in due time Christ died for the ungodly , He addeth and inferreth , ver. 8. God commendeth his love towards us in this .

But how should it be possible that this should be for our good , to be left thus to our selves ? Quest.

I answer , Answ. 1. Hereby we are taught not to trust in our selves , but to the Lord alone , to depend wholly upon him , for our eternall salvation ; According to that of the Apostle , 2 Cor. 1.9 . We had the sentence of death in our selues , that we should not trust in our selves , but in God which raiseth the dead . 2. To keepe us from pride ; As we see in the case of the blessed Apostle , 2 Cor. 12.7 . Tho whom lest he should be exalted above measure through the abundance of revelations , there was given to him a thorne in the flesh , the messenger of Sathan to buffet him .

Yet might all this speech ( may some say ) that hath beene used touching the slips and falls of holy men have well beene spared ; Object . 2 for many a carnall man will be ready to snatch at these examples , and say , Well I see then I may bee Gods child , though I slip and fall now and then into the same sinnes I have repented of , though I be oft drunken and wanton , and sweare and lie , and beguile my neighbour , &c. For the best men have had their slips , and falls too .

Answ. 1. To these I answer , First , That this is very true and cannot be avoided . Lewd and ungodly men will be apt to stumble at this , and to wrest it as they doe also the other Scriptures , unto their owne destruction , as the Apostle saith , 2 Pet. 3.16 .

2. But then I answer Secondly , That this is the childrens bread ; and belongeth not to dogs , as our Saviour speaketh , Matth. 15.26 . This is written not for the encouragement of senslesse , and secure worldlings , but for the comfort of poore sinners that are humbled in sense of their often failings , and dangerous falls they are apt to take . To them I may say as the Apostle speaketh in another case , 1 Cor. 9.10 . This is altogether for your sakes , for your sakes no doubt it is written . And it were better that reprobates should stumble and breake their necks at these examples , then that they should not have beene recorded in the Word , for the comfort of the humbled soule .

3. Thirdly and lastly , The carnall man hath indeed no cause of incouragement from these examples at all . For though the godly have had , and have daily their slips and falls , yet their falls are not like the falls of wicked men , but to them it may be said as Deut. 32.5 . Their spot is not the spot of his children . There are many broad differences betweene them , as you shall heare in the second preservative which the Scripture giveth us against this first tentation , and that is this

Preservative 2. Secondly , That in none of these slips and falls thou complainest of thou didst ever fall desperately . In the greatest falls that ever any of the Elect have taken , the spirit of God did never wholly depart from them , but even when they have lost the feeling and comfort of it , when they could discerne no operation or working of it in themselves , yet even then have they had the root , and seed and habit of grace remaining in them .

First , If they could but diligently examine themselves and search for it , they might find in themselves some truth of grace remaining in them , even when they are at the worst ; if they could stirre , and blow away the ashes that cover it , they should find some sparke of grace abiding in them still . This course David tooke when he was in that case , Psal. 77.6 . I communed with mine owne heart , and my spirit made diligent search . Heere is a notable priviledge that Gods child hath above all hypocrites and wicked men in the world , the more narrowly he prieth into himselfe , the more diligently he searcheth into his own heart and waies the more comfort he hath in his estate . Nothing hindreth our comfort so much as the neglect of this examination of our selves . Let every man prove his owne worke ( saith the Apostle , Gal. 6.4 . ) and then shall he have rejoycing in himselfe alone , and not in another .

Secondly , Admit that by examining themselves they could find none , yet may another experienced Christian that observeth them well , and whose judgement is not over-clouded with passion , discerne grace in them when they cannot discerne any in themselves . According to our proverbe , a stander by , may see that which the gamester himselfe seeth not . And as daily experience sheweth in them that by fevers or otherwaies have their braines distempered , they that visit them may discerne much goodnesse in them , when themselves know not what they say or do . This helpe the Church used when she had lost her beloved , Can. 3.2 , 3. She went about the city to private Christians , she went unto the Watchmen the Ministers of the Word , that they might helpe her to recover her comfort , to raise her up againe when she was fallen . And even in this respect it may truly be said , as Eccle. 4.10 . Wo to him that is alone , when he falleth , for he hath not another to helpe him up .

Thirdly and lastly , Admit that no truth of grace could be discerned to be in them , when they are thus fallen , either by themselves , or by any other ; yet we may be sure it is in them , and that no elect child of God , called according to his purpose ; can so fall as utterly to lose all grace ; because God in his Word hath said so , and there is more credit to be given to Gods Word , then to the sense and reason of all the men in the world . We must walke by faith and not by sight , 2 Cor. 5.7 .

If any man shall aske me where hath God in his Word said so ? Quest.

I answer . Answ. 1. God in his Word hath said , Ioh. 3.36 . He that beleeveth on the sonne , hath everlasting life . What life meaneth he there ? Surely the life of grace which is the beginning of the life of glory . The life of grace , it is an everlasting life . 2. God in his Word hath said , 2 Ioh. 2. The truth dwelleth in us ( not in himselfe onely , but in all the faithfull ) and shall be with us for ever . Whether we understand by the truth saving knowledge or sincerity of heart , the proofe is pregnant that where once it is , it is of a lasting nature . 3. God in his Word hath said , 1 Ioh. 3.9 . He that is borne of God doth not commit sinne , ( that is , doth not sin as the wicked man doth of whom he had spoken verse 8. with the full sway of his soule ) for his seed ( saith he , the seed of God , the seed of grace and regeneration , that incorruptible seed as the Apostle Peter calleth it , 1 Pet. 1.23 . ) remaineth in him ; and he cannot sinne ( he cannot so fall as apostates ) because he is borne of God . This were easie to be shewed in all the three degrees I mentioned before of the spirituall decayes and falls , that the regenerate subject unto , which when thou findest in thy selfe thou maist take comfort . 1. When they have lost that cheerefullnesse and vigour of spirit wherewith they were wont to performe spirituall duties , the delight they were wont to take in the Word , and prayer , yet they dare not give over these duties , but in obedience unto God , and with a labour of love they performe them still , and grieve that they can performe them no better . Behold the seed of God remaineth in them . So was it with David , Psal. 119.25 . When his soule cleaved to the dust yet he cryed still to God . 2. When they have lost their assurance of Gods favour in the greatest fits of infidelity that ever they have , they dare not then doe any thing that might offend him , they seeke and cry to God still , thirst after nothing more , then his favour , mourne for no losse so much . Their soule lamenteth after the Lord as his people did , 1 Sam. 7.2 . Behold the seed of God remaineth in them . See this also in David , Psal. 22.1 . When hee was even ready to sinke in despaire and to conclude God had forsaken him yet then hee could cry , and weepe and take on , for the want of Gods favour . And Psal. 31.22 . I said in mine hast I am cut off from before thine eyes ; neverthelesse thou heardest the voice of my supplications , when I cryed unto thee . 3. And lastly , When they have slipped and fallen most foully either through their owne security , or by the violence of any tentation , they doe not onely feele inward checks for their fall in themselves ( the spirit lusting against the flesh as the Apostle speaketh , Gal. 5.17 . ) but a greater aptnesse to rise againe when God shall be pleased to give them the meanes of recovery , and to reach out his hand unto them , then is in any other men . Behold in this also the seed of God remaining in them . See this in the Church , Cant. 5.2 . I sleepe but my heart waketh , it is the voice of my beloved that knocketh . 1. She was not in a dead sleepe , not quite overcome with security . 2. So soone as she heard the voice , of Christ , she certainely knew it to be his voice , and it wrought upon her and made her rise , though not so soone as she should have done .

And so much may suffice for the strengthning and comfort of Gods people against the first of those two tentations that I mentioned unto you . I now proceed unto the second .

O but ( saith many a good soule ) though I be for the present ( I praise God ) in the state of grace ; Tentation 2. yet God knoweth how long I shall so continue ; I may fall away from God irrecoverably ; yea I find my selfe so weake now , so unable now to resist any tentation , that when the fiery triall shall come , when the houre of death shall come , and that last , and sharpest skirmish that I must looke to have with Satan , I feare I shall then be unable to stand , and this feare disquieteth and tormenteth my heart .

Preservative . Now for the comfort of Gods people against this tentation , I say , that ( though thou mayest in the houre of tentation shew much weakenesse , yet ) if there bee the fruit of Gods eternall love and Election in any truth of grace in thee , thou shalt never be so overcome of any tentation , as to fall finally , but certainly thou shalt recover thy selfe before thou dyest . When the Apostle had spoken , 1 Iohn 5.17 . of the sin unto death , hee addeth in the next 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 . Quest.

If any man shall aske me ; and why cannot a chosen vessell and true beleever ( what tentations soever shall assault him ) perish irrecoverably ? Answ.

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 , 4 4 Saving grace . 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 . ) then to behold evill , and canst not looke on iniquity . Hee will by no meanes cleare the guilty , as the Lord speaketh of himselfe . Exod. 34.7 . Therefore shall thy campe bee holy ( saith the Lord . Deuterono . 23.14 . ) lest hee see any uncleane thing in thee , and turne away from thee .

Now let us come to the third point I told you was to bee considered , though there be so much filthines in us , and all our best services , and though the Lord doe so loath all filthinesse of sin , yet doth he not loath us nor our services , but hath great respect to us and to them for all that . And this shall appeare unto us in foure points especially .

First . He taketh notice of all the good things that his poore servants doe , and will not forget the least of them , but keepeth a register of them . I know thy works and thy labour , and thy patience , and how thou canst not beare them which are evill , saith Christ to the poore Angell of the Church of Ephesus , Rev. 2.2 . that had lost his first love , and was much decayed , and fallen away in his goodnesse . There is not any patience that the poore weake Christian hath shewed in suffering ought for Christs sake , not any paines hee hath taken to get to heaven , not any zeale hee hath shewed against sin , but the Lord taketh notice of it , bee it done never so secretly , Actes 9.11 . Yea , he will remember it also , and never forget it . David knew this , and therefore prayed , Psal. 56.8 . Put thou my teares into thy bottle , are they not in thy register ? Hee taketh notice of the teares wee shed for our sinnes , and in our prayer , and will not forget them . And surely this is a matter of great admiration , and so David conceived of it , Psal. 144.3 . Lord , what is man that thou takest knowledge of him ; or the son of man , that thou makest account of him ?

Secondly . As hee doth take notice of the least good duties wee doe in love and obedience to him , so he taketh not notice of , nor regardeth those staines and spots , whereby the best services of his children are defiled , but passeth by them , and imputeth them not unto them , but seeth them as it were through his fingers . Even as sundry blemishes that are in our children ( as a mole in the face , or pock holes , or a squint eye ) which to another man seeme great deformities , to us seeme none at all ; even so is it with the Lord in this case . Hee seeth no iniquitie in Iacob ( as Baalam himselfe was constrained in the spirit of prophecy to confesse , Numbers 23.21 . ) nor transgression in Israel . Hee doth not for these spots and blemishes that are in our services , wee doe unto him , reject us or our services , but accepteth of them , and taketh them in good part , as if there were no spot or defect in them at all . He did not reject the service that Rahab did him , in saving of the spies , though she had blemished , and stained it with a lye , Ioshua 2.4 , 5. but accepted , and commended it , Hebrewes 11.31 . The prayer that Ioshua made , when ( out of impatiency ) he cryed , Iosh. 7.7 . Would to God wee had beene content , and dwelt on the other side of Iordan , and never come into Canaan ; the Lord rejected not for all that . When David in his prayer , was so full of infidelity , that hee said in his hast , I am cut off from before thine eyes , neverthelesse ( saith hee Psalme 31.22 . ) thou heardest the voice of my supplications , when I cryed unto thee . And at another time , when he was in that distresse , that he saith , his soule refused to bee comforted , hee remembred God , and was troubled , and his spirit was overwhelmed ( as he saith , Psal. 77.2 , 3. A poore prayer you may thinke it was that a man in that case could make ) yet did not God reject that prayer that was so foully stained , but as he saith verse 1. when he was in that case , I cryed to God with my voice , even to God with my voice , and hee gave eare unto mee . When Moses had shewed a great deale both of impatiency , and infidelity when God bad him only speake unto the rocke before the people ( as you shall read , Num. 20.10 , 11. ) yet did not God reject his service for this , but wrought with him , and shewed his marvellous power , even in that work neverthelesse . And surely so he doth still ; he doth not reject our prayers for our manifold infirmities , he doth not refuse to work with , and blesse our poore labours that are his ministers , though ( alas ) we bewray much of our owne ignorance , and other our corruptions in them , when we preach best of all . And even in this also his marvellous goodnesse and mercy is to be admired by us , which maketh the Church breake forth into that speech of admiration , and so would wee all if wee did rightly consider it . Mic. 7.18 . Who is a God like unto thee that pardoneth iniquitie , and passeth by the transgressions of the remnant of his heritage ?

Thirdly . Hee delighteth in us , and in our poore services , notwithstanding all these corruptions whereby they are desiled . The Lord taketh pleasure in them that feare him , saith David , Psal. 147.11 . and 149.4 . The Lord taketh pleasure in his people . If yee will obey my voice indeed ( saith the Lord to the children of Israel , Exodus 19.5 . ) and keep my Covenant , then ye shall be pecuculiar treasure vnto me above all people . And Mala. 3.17 . They shall be mine saith the Lord of hosts , in that day when I make up my Iewels , and I will spare them as a man spareth his owne sonne that serveth him . Yea , those poore duties wee performe to him in his service , which our selves take so small comfort in , yet hee delighteth in them . Hee delighteth in the way of a good man , saith David , Psalm . 37.23 . And Solomon Prov. 15.8 . The prayer of the upright in his delight . Thy voice is sweet , saith Christ to his Church , Cant. 2 14 ▪ In which respect , hee compareth the hearts of his people that are able to pray , Revel ▪ 5 8. unto golden vialls full of sweet odours . And the faithfull minister is said by the Apostle , 2 Cor. 2.15 . to be unto God a sweet savour of Christ in them that are saved , and in them that perish , whether the people receive good by our labours , or no. And for this cause also hee desireth to heare us pray , to see us keepe his Sabbaths , preach , and heare his word , give almes to his poore members , &c. as much as ever man did desire any thing hee most delighted in . Let me see thy countenance ( saith Christ to his Church , Cant. 2.14 ) let me heare thy voice . And Iohn 4.23 . The father seeketh such worshippers , as worship him in spirit and truth ; as a great man would seeke farre and neere for a faithfull , and profitable servant . And have not every one of us cause to wonder at this , and to say to the Lord , as Iohn Baptist did to Christ , Matth. 3.14 . I have need to bee baptized of thee , and commest thou to me ? I have need to seek to thee , to have my best services washed , and cleansed from their filthines , and seekest thou to mee for such poore services as I am able to doe ?

Fourthly and lastly . Hee doth also reward every service wee doe unto him , notwithstanding all the imperfections and staines of it . Whatsoever good thing any man doth ( saith the Apostle , Ephes. 6.8 . ) the same shall he receive of the Lord , whether he be bond or free . Not onely great services , and such as much glory redoundeth to his name by , but even the meanest and poorest , and such as may seeme to bee of least use unto him . See what Christ saith of the poore widdowes two mites , Luke 21.3 . of a cup of cold water given to one of his little ones in the name of a Disciple , Matth. 10.42 . and what the Apostle saith Colos. 3 24. of the conscionable service , that a poore drudge , that had an infidell to his master did , Know that of the Lord , ye shall receive the reward of inheritance . Therefore when Christ speaketh , Matth. 25. of the good workes that shall bee rewarded in heaven , hee speaketh not of Martyrdome , nor of building of Colledges , nor fighting the Lords battell , nor redeeming of impropriations , and such like great and excellent workes , but of such as the meanest Christian almost may bee able to performe . The poore mans sacrifice , who was able to bring but a turtle Dove , or a young Pigeon , was an offering of as sweet a savour unto the Lord ( as you shall find Levit. 1.17 ) as the rich mans was , that brought never so many sheepe , or oxen either . Yea , those very services that have beene apparantly polluted with mixture of corruption , have beene rewarded by him neverthelesse . Because the mid-wives feared God , ( saith Moses , Exodus 1.20 , 21. and saved the childrens lives ) therefore God dealt well with the mid-wives , and made them houses ; though they in doing this service , had excused themselves by a lye , as yee may see , verse 19. Yea , those services that we do unto God with sensible untowardnesse , unwillingnesse , and reluctancy of our flesh against them , those God will bee most sure to reward . God is not unrighteous ( saith the Apostle , Heb. 6.10 ) to forget your worke and labour of love .

Now if wee will search the Scriptures , and enquire into the reason of this admirable goodnesse of God , and demand how it commeth to passe , that so perfect , and pure , and righteous a God , should so farre respect so imperfect , and impure services as we are able to doe unto him ; we shall find three reasons given of it , in the holy Scriptures .

First . In these poore services that the faithfull doe unto God , their heart is set to please him , that is the end they aime at . They would faine doe them in faith , and love to God , with fervency , and vigour of spirit . To will , is present with them , as Paul speaketh , Rom. 7.18 . They would faine doe better ; They would faine serve God , even in that exact manner that hee requireth . Their spirit is willing ( as our Saviour saith , Matth. 26.41 . ) though the flesh be weake . And they oft-times pray unto God as David doth , Psal. 119.5 . O that my wayes were directed to keepe thy statutes . And can say as Esa. 26.8 . The desire of our soule is to thy name , and to the remembrance of thee . They that are after the spirit ( saith the Apostle , Rom. 8.5 . ) doe mind the things of the spirit . The poore servants will , was to pay his master even the ten thousand talents that he required of him . Matth. 18.24 , 16. The faithfull doe not please themselves in any of their failings , but are troubled with them , and mourne for them . As the poore man in the Gospell was , that hee could beleeve no better . Mar. 9.24 . In all their coldnesse in prayer , in all their wandrings , and evill thoughts they find then , they can say with the spouse , Cant. 5.2 . I sleep , but my heart waketh . And this is a thing that highly pleaseth God , hee will beare with much , when hee findeth this . If there be a willing mind ( saith the Apostle , 2 Cor. 8.12 . ) a man is accepted according to that that a man hath . The good Lord pardon every one ( saith good Hezechiah in his prayer , 2 Chron. 38.18 , 19. and the Lord hearkened to him , verse 20. ) that prepareth his heart to seeke God , though hee bee not cleansed according to the purification of the Sanctuary . The Lord will pardon and passe by much , where he seeth the heart is thus set to please him .

Secondly . These poore services that we doe are ( for the substance of them ) the fruits , the thoughts and desires , the words and actions of his owne spirit in us . It is God worketh in us , both to will , and to doe , as the Apostle speaketh , Phil. 2.13 . In those poore prayers that the faithfull soule maketh , when his spirit is overwhelmed so , that hee knoweth not what to pray as hee ought , the spirit it selfe maketh intercession for us , with groanings that cannot bee uttered ; as the Apostle speaketh , Rom , 8.26 . And though God dislike never so much that that is ours , the corruptions and staines that cleave to our best works , yet that that is his owne , the worke of his owne spirit , hee cannot but like , and delight in . This reason wee shall find given by David , Psal. 37.23 . The steps of a good man are ordered by the Lord ; and hee delighteth in his way . Therefore hee delighteth in the good mans way , because hee by his spirit doth order and direct it . And thus the Church reasoneth , Esay 26.12 . Lord thou wilt ordaine peace for us , for thou also hast wrought all our works in us .

Thirdly and lastly . The faithfull are in Christ , and God beholdeth them in him , and because hee is in Christ well pleased with , and loveth them , therefore doth he take in good part their poore services . He hath made us accepted ( saith the Apostle , Ephes. 1.6 . ) in the beloved . And when we our selves are once reconciled unto God , and in favour with him , it is no marvell though he take our poore services in so good part . The Lord had respect to Abel , and to his offering , saith Moses , Genes. 4.4 . Wee that are evill ( ye know ) can beare with much in them that wee love dearely . Yea ▪ the services that the faithfull doe unto God , they doe not present them to him in their owne name , but in Christs onely , they doe not looke to have them accepted for their owne , but for the Lords sake , as Daniel speaketh , Dan. 9.17 , 18. And Christ hath borne all these our blemishes and defects , and fully satisfied for them . As it is said of Aaron the high Priest ( Exod. 28 38. ) that he did beare the iniquity of the holy things that Gods people did offer , in all their holy gifts . Our spirituall sacrifices are acceptable to God by Iesus Christ , as the Apostle speaketh , 1 Pet. 2 5. For he presenteth them to his father in the merit of his sacrifice , and in presenting them , casteth of these his sweete odours , and incense into them , as you shall read Rev. 8.3 . And being so perfumed , it is no marvell though our 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 , Applic. 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 , 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 , Answ. 1 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 , 2. 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 shall serve for that part of the application of this point , that concerneth the naturall and carnall man .

Secondly , This point is also to be applied to the people of God for their comfort and encouragement , and they have great need of it . Two faults there be in the best of Gods servants , that they are much to be checked and blamed for

First , That they of all others have the saddest hearts and are subject to most feares . David complaineth of himselfe that he went mourning all the day long , Ps. 38.6 . And they are called such as are of a fearefull heart , Esa. 35.4 . Their frailty is like a cloud , Esa. 44.22 . Whereas indeed those that do unfeignedly feare God and have set their hearts to please him , are the only men of the world , that have just cause to be cheerefull and comfortable , Psal. 105.3 . Let the heart of them rejoyce that seeke the Lord . And 32.11 . Shout for joy all ye that are upright in heart . Phil. 4.4 . Rejoyce in the Lord alway , and againe , I say rejoyce . Yea though his frailties were farre greater then they are , yet hath he much more cause to rejoyce in the Lord , then to be sad for them . 1. His sins are forgiven him and that is a just cause of joy . Son be of good cheere ( saith Christ , Mat. 9.2 . ) thy sins are forgiven . 2. God is reconciled to him in Christ and delighteth in him , as you heard the last day ; and that is another just cause of joy . Let him that glorieth ( saith the Lord , Ier 9 24 ) glory in this , that he understandeth and knoweth me , that I am the Lord which exercise loving kindnesse . 3. And lastly , His name is written in heaven , and that is also a just ground of unspeakable joy . Rejoyce in this ( saith our Saviour , Luk. 10.20 . ) that your names are written in heaven . So that I may boldly say to every poore Christian thou art more bound to rejoyce in these things , then to mourne for thine own infirmities ; yea it were not so great a sin in thee not to mourne at all for thine infirmities , as it is not to rejoyce in the Lord .

Secondly , There is yet another fault that Gods people are much to blame for , that because they cannot performe any service to God in that manner that they should , therefore they have no heart at all to serve him ; but performe every duty in Gods worship so heartlessely , heavily and uncheerefully ( whether they heare , or pray , or receive the Sacrament , or sing Psalmes ) as if it were the greatest slavery and drudgery in the world to serve God . Whereas indeed we have just cause to performe these duties with more alacrity and gladnes of heart , then any other thing in the world . Serve the Lord with gladnesse , saith David , Ps. 100. 2. We should count the Sabbath a delight , Esa. 58.13 . I will make them ( saith the Lord speaking of his people , Esa. 56.7 . ) joyfull in my house of prayer . True it is Gods people have just cause of mourning and feare in the best services they do unto God in respect of the unworthinesse of them to be presented unto God , and the untowardnesse of their hearts in them . Good Hezekiah went sore when he prayed , Esa. 38.3 . and his prayer was never the worse for that . But yet there must be in every acceptable service we do unto God a mixture of joy with that sorrow and feare . Serve the Lord with feare ( saith David , Psal. 2.11 . ) and rejoyce with trembling . When we consider how bad servants we are , we see just cause of sorrow and feare ; but when we consider how good a master it is , that we do service unto , there is more cause of joy and comfort in that then there is of sorrow and feare in the other . Certainely if we did rightly know the disposition of this master of ours that we do service unto , it would put life into us , and make us serve him with more gladnesse of heart then we do . Consider therefore and thinke oft ( for thy incouragement ) of the disposition of thy Lord and master in these five points .

First , His eye is continually upon thee , to take notice of that thou dost in his service . And the laziest servant that is will ply his worke cheerefully while his masters eye is upon him . That the Apostle plainely intimateth , Ephes. 6.6 . Not with eye-service as mem-pleasers .

Secondly , In whatsoever service he injoineth us to do unto him , he seeketh not any profit to himselfe , but yeeldeth it all unto us . As if a master should injoine his servant to take paines in tilling , & sowing , & husbandring a piece of ground , and when harvest commeth should bid him go and reape for himselfe . If thou be righteous ( saith Elihu , Iob 35.7 . ) what givest thou to him ? or what receiveth he at thy hand ? And Deut. 10.13 . These commandements and statutes I command thee this day for thy good . We do no faithfull service unto him , but it yeeldeth us fruit even in the doing of it , besides that it will yeeld us when the harvest commeth , that is , at the end of the world . Being freed from sin ( saith the Apostle , Rom. 6.22 . ) and being become the servants of God , ye have your fruit in holinesse , and in the end everlasting life . It is joy to the just ( saith Solomon , Pro. 21.15 . ) to doe judgement . Even the very doing of good duties with a good heart yeeldeth that joy and comfort to a man , as will abundantly recompense all the paines and service we can do . The people rejoyced for that they offered willingly , ( 1 Chron. 29.9 . ) because with a perfect heart they offered willingly to the Lord , and David also the King rejoyced with great joy .

Thirdly , The Lord is no such hard and rigorous master as will beare with no faults or that will strictly marke every defect that is in our services , but most easie to be pleased , and willing to accept of our poore endeavours . A father indeed it is rather then a master that we serve . I will spare them ( saith the Lord , Mal. 3.17 . ) as a man spareth his owne son that serveth him . And this maketh the Prophet to cry out , Psal. 130 3 , 4. If thou Lord shouldst marke iniquities ô Lord who shall stand , but there is forgivenesse with thee , that thou maist be feared . As if he had said , Who would not feare , that is , serve and worship such a God , as is so easie to be pleased , so apt to forgive the slips and frailties of his servants in whom he seeth there is truth of heart ?

Fourthly , He is such a Master as standeth not so much upon our actions in his service as upon our affections . Though we be able to do very little , yet if he discerne in us an unfeigned desire to do well , he is ready to accept it . If there be a willing mind ( saith the Apostle , 2 Cor. 8.12 . ) a man is accepted . Because he was willing to have done it , God saith of Abraham , Heb. 11.17 . that he did offer up his onely sonne .

Fiftly , and lastly , He is such a Master as when he seeth us willing and desirous to doe his will , and sorry we can do it no better , wil be ready to helpe us and make that easie to us , by his helpe which was full of difficulty and impossibility before . Arise , and be doing ( saith David to Solomon , 1 Chron. 22.16 . ) and the Lord will be with thee . If we draw neare to God , do our best endeavour God will draw neare unto us , as the Apostle speaketh , Iames 4.8 .

LECTVRES ON PSAL. LI. 6.
Lecture LXXIV . On Psalme LI. 6. Novemb. 6. MDCXXVII . Behold , thou desirest truth in the inward parts ; and in the hidden part thou hadst made me to know wisedome .

WEE have already heard out of the former verses of this Psalme , that David in seeking to God for mercy , in the pardon of his grievous sins , doth make confession of his sinne , and accuse himselfe before God , and that not only in grosse and generall , verse 3. but more fully in these three verses following . For , 1. Hee acknowledgeth his sin in particular , that very sin that Nathan charged him with , verse 4. I have done this evill in thy sight . 2. The fountaine and root from whence this his sin did grow , even his vile and cursed nature , verse 5 Behold I was borne in iniquity , and in sin did my mother conceive me . 3. From the consideration of that uprightnesse , and truth of heart , which the Lord so much desireth , and which he found his corrupt heart so farre from , specially in the committing of this soule sin . ( For , oh , what a deale of fraud and cunning did he use in this matter , to hide and cloake his sin . 1. Hee sent for Vriah home , and perswaded him to goe and lodge at his owne house , 2. Sam. 11.6 . 2. When perswasion would not serve , hee made him drunke , in hope that that would provoke him to lust , verse 13. 3. When all this would not serve , nor hee could get Vriah to father the child , hee procureth him to bee made away , that so by marrying of his wife , he might cloke his sin the better , ver. 15. ) in the beginning of this sixt verse . Behold , thou desirest truth in the inward parts . 4. From the consideration of that measure of saving knowledge and grace , which hee had received from God , before hee fell into this sin , in the last words of this verse . And in the hidden part thou hadst made me ( for so I read it , and not thou shalt make me ) to know wisedome . And thus you see the scope and drift of this verse , and what coherence , and dependance it hath on that which went before .

The words divide themselves naturally into two parts , as they doe containe two arguments and considerations , whereby David doth amplifie and aggravate his sin . 1. What a one God would have David and all his children to bee ; that is to say , Vpright in heart . 2. What a one David was , before hee fell into these foule sins ; that is , God had wrought soundnesse of grace in his heart . In the hidden part thou hadst made me to know wisedome . In the former part , three points are to bee observed . 1. The thing , the grace that God desired , that God would have to bee in David and all his children . Truth , thou desirest truth ; that is , sincerity , and uprightnesse ; which is opposed to guile and hypocrisie . So is truth taken , Iosh. 24.14 . Feare the Lord , and serve him , insincerity , and in truth . And 1 Cor. 5.8 . Let us keepe the feast with the unleavened bread of sincerity , and truth . And Iohn 1.47 . Behold ( saith our Saviour of Nathanael ) an Israelite in truth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in whom is no guile . 2. The subject , the place where God would have this grace to be , in the inward parts , that is , in the heart . For so wee find this place interpreted by Iob 38.36 . Who hath put wisedome in the inward parts ? or who hath given understanding to the heart ? And by our Saviour , Marke 7.21 . From within , out of the heart of men , proceed evill thoughts . And by the Apostle , Ephes. 3. who when hee had prayed for them , verse 16. that they might be strengthened by Gods spirit , in the inner man . He expoundeth himselfe thus , verse 17. that Christ might dwell in their hearts by faith . The heart is the proper seat of this truth and sincerity . For then a thing is said to be spoken or done in truth . 1. When that which is said or done , agreeth with the heart , and proceedeth from it . As a good man is said . Psal. 15.2 . To speake the truth in his heart . He speaketh the truth in his heart , because he speaketh as hee thinketh . 2. When the purpose and intent of the heart , is upright in that which a man speaketh or doth . My father ( saith Solomon in his prayer . 1 Kings 3.6 . ) walked before thee in truth , and uprightnesse of heart ; therefore in truth , because in uprightnesse of heart . Therfore also is this sincerity called singlenesse of heart . Acts 2.46 When a man in that which he saith , and doth , hath but one heart , not a heart , and a heart , a double heart , ( Psalm . 12.2 . ) one heart for that which hee pretendeth , and another for that which he intendeth . It is said , that the Zebulonites that came to make David King . 1 Chron. 12.33 . were not of a double heart . And that is expounded verse 38 , that they came with a perfect or an upright heart . A true heart is called a whole heart also , Psal. 119.10 . a false heart is called a divided heart . Hosea 10.2 . 3. and lastly , The note of observation that David prefixeth before this Behold . As if he should say ; this , this is that which I cannot but take notice of , and thinke much upon , that whereas I am by nature so filthy and corrupt , and have so much falshood , and hypocrisie in my heart , which hath beene the maine cause of this my fearefull fall , thou art a God that lookest for , and requirest , yea , desirest above all things , and delightest in the truth and uprightnesse of the heart , and where that is wanting , all that a man can doe , is nothing in thy sight . Now all this cunning and falshood he had used , doth greatly augment his griefe and shame , when he considereth how much the Lord delighteth in truth , and abhorreth hypocrisie .

Then the Doctrine that wee are to learne from the first part of the verse , is this .

Doct. 20 That truth and uprightnesse of heart , is that which God highly esteemeth of , and desireth , and delighteth in above all things . Observe the proofe of this Doctrine , in five points and degrees .

First . The Lord would have all his servants upright in heart , hee would have that obedience , and service that is done unto him , to bee done in truth and sincerity , that is that that hee looketh for at our hands , which hee greatly desireth , and longeth for . Hee cannot abide hypocrisie , that wee should counterfeit , and halt with him . My son ( saith the Lord , Prov. 23.26 . ) give me thine heart ; that is it that I looke for . So Ioshua 24.14 . calleth upon the people . Now therefore feare the Lord , and serve him in sincerity , and truth . Are not thine eyes upon the truth ? saith Iere. 5.3 . As if he should say , Is not that the thing thou lookest after in all the workes of men , in all the services they doe unto thee ? The true worshippers ( saith our Saviour , Iohn 4 23. ) shall worship the father in spirit and truth ; for the father seeketh such to worship him . Hee even longeth for such servants , as will worship him in that manner .

Secondly . This is that that the Lord delighteth in . Such as are upright in their way ( saith Solomon , Prov. 11.20 . ) are the Lords delight . I know also my God ( saith David , 1 Chron. 29.17 . ) that thou hast pleasure in purightnesse . We can by nothing we are able to doe , gratifie and please the Lord so much , as in this .

Thirdly . This is all in all with God , the onely thing that hee requireth of us , let our hearts bee true to him , and hee hath enough . Indeed this comprehendeth much ( as wee shall heare ) and where this is , nothing can be wanting , and therefore the Lord asketh no more but this . This is all that God required of Abram , in that covenant that he made with him , Genes. 17.1 . Walke before mee , and be thou upright . So speaketh Samuel also to the people , when hee would renew the covenant betweene God and them . 1 Sam. 12.24 . Only feare the Lord , and serve him in truth , with all your heart . So runneth the covenant also that God made with David and his posterity , 1 Kin. 2.4 . If thy children take heed to their wayes , and walke before me in truth , with all their heart , and all their soule , there shall not faile thee a man upon the throne of Israel .

Fourthly . The Lord valueth , and esteemeth of us , and of all our words , and actions , according to this ; this is the very ballance of the Sanctuary , whereby hee weigheth them all . 1. Thus the Prophet describeth a good man . Psal. 125.4 . Doe good ô Lord to those that be good . Who are they ? And to them that are upright in their hearts . 2. A little grace , a small measure of knowledge and faith , the meanest and poorest service we doe unto God , is of a great price , and worth with him , where hee seeth uprightnesse of heart . Philadelphia is said , Revel. 3.8 . to have had but a little strength , and yet of all the Churches Christ wrote to , hee findeth least fault with her , shee pleased him best . 3. Nay the Lord will beare with many frailties , and faults , where hee seeth there is truth in the inward parts . See three notable examples of this . 1. Asa had sundry great faults , which you shall see recorded , 2 Chron. 16.10.12 . And yet because of this , see what a testimony the holy Ghost giveth of him . 1 Kings 15.14 . Neverthelesse Asaes heart was perfect with the Lord , all his dayes . As if hee should have said , for all his slips and frailties , hee was a good man , because his heart was upright . 2 The second example is of Iehoshaphat his sonne , of whom also we read , that hee had many great frailties . Hee made a league of great amity with Ahab , 2 Chron. 18.3 . Hee went with him to battell against Ramoth Gilead , though hee had heard what Micajah the Prophet spake against it , 2 Chron. 18.27 , 28. Though hee had beene reproved for this by Iehu the Prophet , 2 Chron. 19.2 . yet doth he after that againe , joyne himselfe in speciall league with Ahaziah , Ahabs sonne , a most wicked man , 2 Chron. 20.35 . And he bestowed his sonne Iehoram , in marriage upon Ahabs daughter , 2 Chron. 21.6 . And yet for all this , God accounted him a good man all his dayes , 1 King . 22.43 . Hee turned not aside from doing that which was right in the eyes of the Lord . And why did God so esteeme of him ? Surely because his heart was upright with God . For , saith the Prophet Iehu to him , 2 Chron. 19.3 . Neverthelesse , there are good things found in thee , in that thou hast prepared thine heart to seeke God . And as it is said , 2 Chron. 17.6 . His heart was lift up in the wayes of the Lord . He was unfeinedly , and zealously bent in the purpose of his heart to please the Lord . 3. The third and last example , is of the people that received the passeover in Hezechiahs time , of whom it is said , 2 Chron. 30.18 . that they did eate it otherwise then it was written ; they swerved in that holy service from the expresse direction and commandement of God . For they had not cleansed themselves according to the purification of the Sanctuary , they came not so prepared to the Sacrament as they ought to have done . And yet did God passe by this fault and imputed it not unto them but at the prayer of Hezekiah healed , and forgave them , made his Sacrament effectuall to their comfort for all that . And why so ? The reason is given , verse 19. They had prepared their hearts to seeke God in that his ordinance , the bent of their heart was upright with God in that service . You see then what account God maketh of the uprightnesse of the heart . 4 On the other side , The greatest shewes of goodnesse that can be in a man , the best workes he can doe , are of no worth with him , if this be wanting . Iudas repented , confessed his sinne in particular , and made restitution also of that hee had unjustly got , Matth. 27.3 , 4. and all to no purpose , because his heart was rotten and unsound . The Pharisee led so civill , and honest a life , that he justified himselfe before men and was highly esteemed for it , as our Saviour speaketh , Luk. 16.15 . but was of no reckoning with God . And why ? Our Saviour telleth us , Matth. 23. ●8 , Ye outwardly appeare righteous to men , but within ye are full of hypocr●sie and iniquity . The people in Ezekiels time , frequented his ministery diligently , tooke as great delight to heare him as as ever they did in any musicke , yet were they starke naught in Gods account . And the reason is given , Ezek. 33.31 . their heart was false , their heart went after their covetousnesse . Iehu shewed great zeale for Gods glory , and did much for the advancement of it , and gloried of it unto good Ieho●adab , 2 King . 10.16 . Come with me ( saith he ) and see my zeale for the Lord . And yet did the Lord account of him no better then of a murderer . I will avenge ( saith hee , Hos. 1.4 . ) the bloud of Iezreel upon the house of Iehu . And why ? Because in doing that excellent peece of service his heart was not right , as you shall see , 2 King . 10.31 .

Fiftly and lastly , The Lord so highly esteemeth of this truth of heart , that hee counteth him that hath this , a perfect man , a righteous man , as if hee had no sinne , no defect , no frailty in him at all . For in the phrase of the Holy Ghost an upright hearted man , and a perfect man are all one . So God calleth Iob 2.3 . A perfect , and an upright man . So speaketh David , Psal. 37.37 . Marke the perfect man , and behold the upright . So Psal. 32.11 . Rejoyce in the Lord ye righteous . Why who can say he is righteous ? Hee answereth in the next words , Shout for joy , all ye that are upright in heart . And 97.11 . Light is sowen for the righteous , and gladnesse for the upright in heart . Yea Hezekiah in his sicknesse when hee thought there was no way with him but one , 2 King . 20.3 . could say of himselfe ( and that was strange ) that hee had walked before God with a perfect heart ; because his conscience witnessed with him hee had walked in truth his heart was upright with God .

The reasons and grounds of this Doctrine are foure principally ; three of them taken from the nature of God ; and the fourth from the nature of this grace of truth and uprightnesse of heart .

Reason 1 First , The Lord wee know is a spirit and therefore looketh for the service of the heart and spirit , his eye is upon that rather then upon any outward thing , So the Lord telleth Samuel , 1 Samuel 16.7 . This reason our Saviour giveth , Iohn 4.24 . God is a spirit , and therefore they that worship him , must worship him in spirit , and in truth .

Reason 2 Secondly , The Lord is a God that knoweth & is able to search the heart , & all the corners and windings of it , and it is to no purpose therefore , to double with him . I know Ephraim ( saith the Lord , Hos 5.3 . ) and Israel is not hid from me . All things are naked , & opened ( saith the Apostle , Heb. 4.13 . ) unto the eyes of him , with whom wee have to doe . This reason the Lord giveth Iere. 17.9 , 10. The heart is deceitfull above all things , who can know it ? I the Lord search the very heart , and try the reines . And therefore , to thinke wee can flatter the Lord , and please him with good words , and shewes ( as it is said the Israelites that perished in the wildernesse did , Psalme 78.36 , 37. They flattered him with their mouthes , for their heart was not right with him ) is even to lye unto the holy Ghost ( as Peter charged Ananios . Actes 5.3 . Why hath Satan filled thy heart to lye unto the holy Ghost ) a dissembling with him , that cannot bee deceived by us .

Thirdly . Reason 3 The Lord is the God of truth , and so is called , Psal. 31.5 . and the spirit of God is called the spirit of truth , Iohn 14.17 . In this grace specially consisteth the image of God , in this wee most resemble him , God made man upright , Eccle. 7.29 . So the Apostle speaking of the image of God , according to which we were first created , and unto which wee are renewed by the spirit of regeneration , Ephes. 4.24 . Hee calleth it righteousnesse , and holinesse of truth . And our Saviour describing the fall of the Angells , the devills falling from God , and loosing of his image , he describeth it thus , Iohn 8.44 . Hee abode not in the truth , because there is no truth in him . If there bee truth in our inward parts , wee resemble God our heavenly father , if there bee no truth there , we resemble Satan , and therefore it is no marvell though the Lord take such pleasure , and delight in uprightnesse .

Fourthly and lastly . Reason 4 The uprightnesse of the heart will command and carry the whole man with it . This reason the holy Ghost giveth . Prov. 4.23 . Keepe thy heart with all diligence , looke that that that bee sound and upright , for out of it , come the issues of life . Vprightnesse in the hid man of the heart , is like unto the leven , ( it is our Saviours comparison . Matth. 13.33 . ) h●d in three measures of meale , the whole lumpe of dough will savour of it . A good man , cut of the good treasure of his heart ( saith our Saviour , Matth. 12.35 . ) will bring forth good things . If the heart bee upright and good , the speech will bee good , and the actions also . The mouth of the righteous ( saith David , Psal , 37.30 , 31. ) speaketh wisedome , and his tongue talketh of judgement . Why so ? The law of his God is in his heart , none of his steps shall slide . If grace and uprightnesse be in the heart , it will make the speech gracious , it will keepe a man from sliding and falling from God , in his whole conversation . It is therefore no marvell , though the Lord desire that above all things , and so much delight in it .

Lecture LXXV . On Psalme 51.6 . Novem. 13. 1627.

IT followeth now , that we proceed to shew you the uses that this Doctrine serveth unto , and those are principally two . 1. For examination and tryall of our selves , whether wee have this grace or no. 2. For exhortation to stirre us up to seeke for it , if wee want it , and to make much of it , to maintaine and strengthen it , if wee have it already ; for , as for the uses both of reproofe , and comfort , they will fitly be comprehended in these two .

The first use ( I say ) it serveth unto , is for examination , for every one of us to try our owne hearts , Vse 1. whether there be that truth and uprightnesse in them , that the Lord taketh so much delight in .

Now for the more orderly and profitable handling of this use , I will shew you . 1. The Motives that may stirre us all up to take paines in this tryall and examination of our selves . 2. The Notes and Markes whereby this tryall is to bee made , and whereby the truth and sincerity of the heart , is to bee judged of . The Motives are three principally . 1. From the necessity of this worke , in respect of the difficulty of it . 2. From the possibility of it . 3. From the benefit and fruit of it , when it is well done .

Motive 1. First , it is a difficult thing to find out whether our heart bee upright or no. This is evident . 1. By common and daily experience ; all sorts of people are apt to deceive themselves in this point . The worst men that are , as they are the most confident people in the world and the best perswaded of their estate towards God ; according to that of Solomon , Pro. 14.16 . A wise man feareth and departeth from evill : ( he is afraid of Gods wrath , and apt to doubt much of his owne estate , and that keepeth him in awe and maketh him carefull to depart from evill ) but the foole rageth ( and roareth and swaggereth ) and ( yet ) is confident . So do they build their confidence upon this perswasion principally that though they speake foolishly now and then , and do amisse through frailty , yet they have as good as true hearts to God , as the best . There is a generation ( saith Solomon , Pro. 30.12 . ) that are pure in their owne eyes , and yet are not washed from their filthinesse . As if he had said , though their lives be most filthy , yet they are thus conceited of their owne purity . Every way of man ( saith Solomon , Pro. 21.2 . ) is right in his owne eyes , but the Lord pondereth the hearts . As if he should say . Why doe men please themselves in their owne waies , and are deceived in them ? The reason is , they cannot ponder nor know their hearts , they thinke better of their hearts then they should do . On the other side , the best men that are are apt to charge themselves that their hearts are false and unsound , that they have no more in them then may be in an hypocrite . The good things that are in the regenerate are so mixed and intermingled with their owne corruptions ; yea that little fire they have , is covered in them with such an heape of ashes , that little corne that is in them is hid in them in such a deale of chaffe , as they can hardly discerne that truth of grace that is them . To this case that proverbe may fitly be applyed , Pro. 13.7 . There is that maketh himselfe rich , and hath nothing ; there is that maketh himselfe poore , yet hath great riches . See an example of this in David in that prayer he maketh , ver. 10. of this Psalme , Create in me a cleane heart ô God , and renew a right spirit within me . He had certainely at this time a cleane heart , and a right spirit , but he could not perceive nor discerne it in himselfe at this time , and therefore prayeth God would create it and renew it in him , as if it had beene quite gone . It is a farre easier thing for a regenerate man to see and discerne the corruption that is in him , then the truth of grace that is in him . When the Apostle speaketh of the fruits of the flesh , he saith of them , Gal , 5.19 . The workes of the flesh are manifest ; but when he commeth to speake of the fruits of the spirit , ver. 22. he saith not so of them . The grace of Gods spirit is an hidden and secret thing ( called therefore that hidden man of the heart , 1 Pet. 3.4 . ) and cannot be certainely knowne unlesse a man take paines , to search into it . In this respect it is said the wise merchant , Mat. 13.44 . when he had found the treasure hid in the field withdrew himselfe ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as merchants use to do that have great accounts to make ) that he might try whether it were the true treasure or no. 2. The difficulty of this worke may appeare by the expresse testimony of the Lord himselfe , Ier. 17.9 . The heart is deceitfull above all things — who can know it ? It is so deceitfull , this darke den hath so many corners and turnings in it , that the wisest man in the world by the strength of nature is not able to find it out , to know whether it be true , or false ; sound or rotten . A man may be an hypocrite and have a false heart and himselfe not know it ; though some hypocrisie be grosse and palpable , yet all is not so . This is plaine by that which our Saviour speaketh , to the Angell of the Church of Laodicea , Rev. 3.17 . Thou knowest not that thou art wretched , and miserable , and poore , and blinde , and naked . 3. The difficulty of this worke is evident by reason also . For there be many good things so like unto true grace that may be in a meere naturall man , as it is no easie thing to discerne and put a difference betweene them ; but a man may easily be deceived , and think he hath truth of saving grace , when he hath nothing but nature in him . 1. There are certaine remnants of Gods image in many naturall men , that are very like unto true grace . The Gentiles that know not the law , ( saith the Apostle , Rom. 2.14 . ) doe by nature the things contained in the law . They make conscience of and hate many sinnes , they may practise many morall vertues as justice , mercy , and fidelity which our Saviour ( Matth. 23.23 . ) calleth the weightier points in Gods law . And these are certainely in themselves and materially good things ; and it is said , Mar. 10.21 . our Saviour looking upon the rich man that had these things in him loved him . So that it is no marvell though so many be deceived in them , and take them for true grace 2. There are certaine common graces and beginnings of sanctification in many hypocrites , that live in Gods Church and in the profession of the Gospell which are yet more like to saving grace , then the other are . Some of those that fall into the unpardonable sinne have beene inlightned ( as the Apostle speaketh , Heb. 6.4 , 5. ) and have tasted of the heavenly gift and have beene made partakers of the Holy Ghost . Some such have escaped the pollutions of the world ( left their knowne sinnes ) even through the knowledge of the Lord , and Saviour , as the Apostle Peter speaketh , 2 Pet. 2.20 . 3. Yea it is certaine there is a kind of truth and uprightnesse of heart , in many a man that never had any truth of saving grace in him . I know ( saith the Lord to Abimelech the King of Gerar an heathen man , Gen. 20.6 . ) that thou didst this in the integrity of thy heart . Paul even whilst he was a persecuter had a kind of truth and uprightnesse of heart in that which he did . I have lived ( saith he , Acts 23 1. ) in all good conscience before God , unto this day . He did nothing but that which he was perswaded in his heart he ought to doe . I verily thought ( saith he , Act. 26.9 . ) with my selfe , that I ought to do many things , contrary to the name of Iesus of Nazareth . The intent , and purpose of his heart was to please , and honour God in it . In all these three respects it is certainely an hard thing for a man to know whether his heart be right or no ; if he doe not carefully and diligently observe his owne heart and examine it , he will never be able to know it . It behoveth us to use all diligence in this businesse , it will never els be well done . Give diligence ( saith the Apostle , 2 Pet. 1.10 . ) to make your calling and election sure . And by making this sure unto our selves , that our hearts are upright , wee shall make both our calling and election sure . And this is the first Motive .

The second is from the possibility of this worke . Motive 2. Though most men be deceived in this point , though their heart be so deceitfull , though there be so great a resemblance betweene those good things that may be in naturall men and hypocrites , and the truth of grace ; yet if we will take paines to examine our selves well , we may certainely know that our hearts are upright if they be so , that there is truth of grace in us , that there is more in us , then can be in any naturall man or hypocrite in the world . This also shall be made evident to you in three points .

First , Because the faithfull are exhorted so oft and earnestly to prove and examine themselves whether they be in the faith , or no , 2 Cor. 13.5 , To prove every man his owne worke , Gal. 6.4 . To make sure to themselves their owne calling and election , 2 Pet. 1.10 . Now these exhortations had beene in vaine , if it were not possible for the faithfull to know they have true faith , that the workes and duties they doe are done in uprightnesse ; if a man might not be certaine and sure that he is effectually called . For though God in his law require that of the naturall man , which it is impossible for him to do ; as the Apostle speaketh , Rom. 8.3 . and may justly do it ; 1 because when God first gave the law to mankind in Adam , he made him able to keepe it ; 2 because by exacting this of him which he is not able to do , he 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 , Motive 3 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 himselfe , 2 Cor. 1.12 . that the testimony his conscience gave him of this , that he had served God in his ministery in simplicity and godly sincerity , that is , with an upright heart , was the greatest joy he had in the world .

Secondly , This will yeeld a man comfort in the time of any affliction and susteine him from fainting under it , if his conscience can then witnesse unto him that though his life hath beene full of defects and frailties , yet his heart hath beene upright with God . Iob found this to bee so in his extreame affliction and therefore professeth , Iob 27.5 , 6. that hee would not loose the comfort of his integrity for all the world , hee would hold it fast , and would not let it goe , though his friends pulled hard to get it from him . Thus did Ieremy likewise comfort himselfe in the time of a great tentation , Ieremy 12.3 . Thou ô Lord ( saith hee ) knowest mee , thou hast seene mee and tryed mine heart towards thee . And so did Hezekiah when hee had received the sentence of death , Esa. 38.3 . Remember now ô Lord I beseech thee how I have walked before thee in truth , and with a perfect ( that is , an upright ) heart .

You see now how effectuall the Motives are that God in his Word hath given to stirre us up unto this duty , Applic. even to examine our selves , and to enquire diligently into our hearts whether there be truth of grace in them , whether they be upright with God or no. O that the Lord would be pleased to give them life , and power in our hearts .

Lecture LXXVI . On Psalme 51.6 . Novemb. 27. 1627.

NOw we proceed to those markes and notes whereby this truth of heart may be knowne , and discerned . All of them I will not goe about to give you . That would be an endlesse labour . For looke how many saving and sanctifying graces there be in any of Gods elect , so many signes there be of an upright heart . He that hath any one saving grace in him , he hath certainely an upright heart , he cannot be an hypocrite . Yea though that one grace that is in him , be for measure and degree very weake and small ; though it be no more for quantity then so much fire , as will serve to make fire to smoke ( it is our Saviours comfortable comparison , Matth. 12. ●0 . ) and a very little sparke , you know will make flax to smoke and to burne and flame also . As when a man with sicknesse is growne so weake , that he can neither move , nor speake , nor see , and they that are about him thinke he is quite gone , yet if when we speake to him we can perceive , that he lifteth up his hand ; nay though he cannot doe so much , if we can perceive he breatheth still , we conclude that certainely hee is not yet dead , there is life in him . So is it in this case . If a man have true faith , though it be very weake he cannot be an hypocrite ; For our Saviour saith , Iohn 3.36 . He that beleeveth on the sonne hath everlasting life . If a man have truly repented of any one sinne , hee cannot be an hypocrite . For of Zacheus Christ pronounceth upon his repentance , for the unjust gaine he had gotten , Luk. 19.9 . that salvation was come into his house , he was become the son of Abraham . If a man doe truly feare God , he cannot be an hypocrite . For the Holy Ghost saith , Pro. 14.26 . In the feare of the Lord is strong confidence . As if he had said , A man may confidently build upon that , that he is in the state of grace . If a man do truly love such as do feare the Lord , he cannot be an hypocrite ▪ For so saith the Apostle , 1 Iohn 3.14 . We know we are translated from death to life , because we love the brethren ; and verse 19. Hereby we know that we are of the truth , ( sound and upright ) and shall assure our hearts before him . So that from any one grace that a man findeth to be indeed in him , he may confidently conclude that his heart is upright and true to God . And though it be true , that no man hath truly repented of one sinne but hee hath habitually repented of all ; neither hath he any one grace in truth , that hath not in him the seeds and habits of every grace ( as we shall heare hereafter in the prosecution of this point touching the signes of uprightnesse ) yet maketh the knowledge of this greatly to the comfort of Gods people , who may have received some one grace in farre greater measure then any other , and can sometimes sensibly discerne in themselves some one grace , when in their owne feeling they are utterly destitute of all the rest . All the difficulty will be to prove that we have any one saving grace in us in truth , and not the shew and shadow of it onely . But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of worke , I will therefore instance onely in three whereby a man may most sensibly discerne whether his heart be upright or no. 1. The jealousie and feare that a man findeth in himselfe , lest his heart should not be upright . 2. The conscience a man maketh of , and the obedience he yeeldeth unto the commandements and will of God . 3. The bent of his will , of the purpose and desire of his heart towards God .

The first signe of uprightnesse of heart . First , It is a good signe a man is not an hypocrite when hee is apt to suspect himselfe , and fearefull of being deceived in this point . So long as this jealousie that he hath of himselfe maketh him more diligent in examining himselfe and more willing to be tryed by others , he is farre enough from being an hypocrite , though he suspect himselfe to be one . The best and uprightest soules are of all other most subject to this jealousie , as experience doth daily prove and hath proved in all ages . This is certainely one part of that poverty of spirit that our Saviour commendeth when he saith , Matth. 5.3 . Blessed are the poore in spirit . A man may be in a blessed state , and therefore also sound and upright hearted , though he be poore in spirit , and suspect himselfe to be un●ound ; nay he is therefore in a blessed state because he is poore in spirit , because he is thus jealous of himselfe . For this argueth and proceedeth from an hearty dislike and feare of being an hypocrite , and from a strong desire to be upright in heart ; He thinketh himselfe never sure enough of this . See this in two notable examples . The first is of David , Doubtlesse he was not free from this jealousie and suspition of himselfe when he prayed , Psalme 119 80. Let my heart be sound in thy statutes , that I be not ashamed . Nor when he prayed as he did , Psal. 1●9 . 23 , 24. Search me , ô God , and know my heart , trie me , and know my thoughts : and see if there be any wicked way in me ( if there be any falshood in my heart ) and leade me in the way everlasting . Make me upright , and guide me in an upright course . This is that that made him pray as he doth , Psal. 141.5 . Let the righteous smite me , it shall be a kindnesse , and let him reproove me , it shall be an excellent oyle . As if he had said , give me such friends and teachers , as will helpe to search me and to discover to me that unfoundnesse and corruption that is hidden from my selfe . But of all other places this most plainely appeareth to have beene in him , when he made that prayer that we reade verse 10. of this Psalme . Create in me a cleane heart , ô God ; & renew a right spirit within me . Was David an hypocrite when he said so ? No , no. Certainely he had at this time as cleane a heart and as right a spirit as ever he had in his life , as by many passages in this Psalme is most evident . But he could not perceive nor discerne it in himselfe at this time , and therefore prayeth that God would create and renew it in him , as if it had beene quite gone . The other example is that of the elect Apostles , Matth. 26.21 , 22. When our Saviour had said ( all the twelve being then together ) that one of them should betray him ; though he had plainely said it was but one of them all that should have an hand in that foule sinne , yet did every one of them suspect himselfe to be that one man , and out of this selfe suspition were exceeding sorrowfull , and began every one of them to say unto him . Lord is it I ? They knew no such falshood and treachery in their owne hearts ( nay it is certaine they were most free from it ; for so our Saviour himselfe saith of them all , Iohn 13.10 . Yee are cleane ) yet were they exceeding apt to suspect themselves of it . And as the man whose heart is upright indeed is apt to doubt himselfe , and carefull to have his heart well examined , that he be not deceived ; So the man whose heart is most unsound and farthest of from truth of grace , never suspecteth himselfe , is never troubled with any such doubts , but alwaies confident in this point . The foole is confident , saith Solomon , Pro. 14.16 . Many a most wicked man that hath no feare of God before his eyes yet flattereth himselfe ( saith David , Psal. 36.1 , 2. ) in his owne eyes ; perswadeth himselfe verily , he hath as true an heart to God as any man . No affliction that God can lay upon them , no mortall sicknesse can make them doubt of this , or once call in question the truth of their hearts , but even upon their death bed , they are ( as Iob speaketh , Iob 21.23 ) wholly at ease and quiet . Nay it is a death to him to have any such doubt to rise in his mind . He cannot abide that in his sicknesse any thing should be spoken to him , that might move him to doubt of his salvation , but is ready to say with that miserable man , Luke 4.34 . Let me alone , what have I to doe with thee ? art thou come to torment me ? He cannot abide in his health to heare such preaching , as by the searching power of it , is wont to worke in him these doubtings of his estate , and to trouble his mind thereby , but shunneth it as Ahab did the ministery of Micajah , I hate him ( saith hee , 2 Chron. 18.7 . ) for he never prophesied good to me , but alwaies evill . I never heare him but he troubleth and disquieteth my minde . This quietnesse and peace that wicked men have , when Iob did meditate and consider of , he did tremble at as at a most fearefull signe of Gods wrath upon them . Even when I remember it ( saith he , Iob 21.6 . ) I am afraid , and trembling taketh hold on my flesh . A godly man cannot choose but tremble to thinke , how quietly many passe away without the least trouble or doubt of their estate , either in life or in death .

Applic. Let us therefore ( beloved ) begin the examination of our hearts , if we desire to know whether they be upright or no , at this first note and signe . 1. Art thou apt to doubt and suspect thy selfe much , lest thou shouldst bee no better then an hypocrite ? Thinke not the worse of thine own estate for this , so long as thou yeeldest not to these doubts and jelousies , but art thereby made carefull to looke up thine evidences and to find in thy selfe more sure markes and notes of the uprightnesse of thy heart . Remember what Christ saith of such as thou art , Matth. 5.2 . Consider that as thou thy selfe shewest most tender care and kind affections towards thy children , that are very young and little ones , specially if they be also sicke , then towards all the rest ; so doth the Lord to his children when they are such weake little ones , as thou art , Psal. 103.13 . Like as a father pitieth his children , so doth the Lord . Remember what care Iacob had of his little children , and of the lambs that were yet in the bellies of their dams , Gen. 33.13 , 14. and know that was nothing to the tender care that the Lord ( who is thy father , yea another manner of father more fatherly in his affection , and more kinde then any upon earth ever was , Matth. 23.9 . and thy shepheard also , Psal. 23.1 . ) hath of his little ones of his lambs , as the Prophet also describeth him , Esa. 40.11 . He shall feed his flocke like a shepheard ; he shall gather the lambs with his arme , and carry them in his bosome , and shall gently lead those that are with young . 2. Wert thou never troubled with doubts of this kinde ? Never so poore in spirit ? Certainely thy heart is unsound . And I may say to thee as our Saviour doth , Luke 6.24 . Wo be to you that are rich , for you have received your consolation . Wo be to you that are so confident , for you shall see cause of despaire one day .

The second signe of uprightnes of heart . The second note to try the truth and uprightnesse of our hearts by is , the conscience we make , the obedience we yeeld unto the commandements of God . And this is yet a more sure and sensible marke and signe of sincerity , then the former is . This is that which Solomon teacheth in his speech to the people , at the dedication of the Temple , 1 King . 8.61 . Let your heart be perfect with the Lord your God , to walke in his statutes , and to keepe his commandements . As though he had said . In this consisteth the soundnesse and perfectnesse of the heart , by this it is to be discerned . It is a mans doings , the life and conversation that he leadeth that will best discover unto him the truth and uprightnesse of his heart . Thus shall we find the true hearted Christian described , Psal. 15.2 . He walketh uprightly , and worketh righteousnesse . And by the Apostle , 3 Iohn 4. I have no greater joy then to heare that my children walke in truth ; that they shew the truth of their hearts in their conversation . It is not the perswasion that we have of our selves , nor the good words we can speake , nor the good profession we make , but our doings , our conversation that will shew what our hearts are . Even a child ( saith Solomon , Pro. 20.11 . ) is knowne by his doings , whether his worke be pure , and whether it be right . Thus did Hezekiah approve the truth of his heart , Esa. 38.3 . Remember now , ô Lord , I beseech thee , how I have walked before thee in truth , and have done that which is good in thy sight . And indeed this is all in all . Circumcision is nothing , ( saith the Apostle , 1 Cor. 7.19 . ) nor uncircumcision is nothing , but the keeping of the commandements of God . Certainely if a mans doings , if his life and conversation be naught , his heart is false and naught , whatsoever shewes he maketh , how good soever his profession be . In this ( saith the Apostle , 1 Iohn 3.10 . ) the children of God are manifest and the children of the divell , whosoever doth not righteousnesse , is not of God .

But some may object against this , Object . Surely this can bee no good note of uprightnesse of heart , seeing many that are farre from that doe many good deeds and live very unblameably . 1. Many an hypocrite will compare with Gods best servants in this , and glory in many good workes they have done , and confidently conclude from thence , that they are in a good estate , that their hearts are right . See three notable examples of this . The first is Saul ; who meeting with Samuel after he had destroyed the Amalekites saluted him thus , 1 Sam. 15.13 . Blessed be thou of the Lord ▪ I have performed the commandement of the Lord . The next is Iehu of whom wee read what a deale of good he did ; and that ( as it seemed ) in obedience to the commandement of the Lord. He utterly destroyed Baal out of Israel , 2 Kings 10.28 . And the Lord himselfe saith thus to him , verse 30. Because thou hast done well in executing that which is right in mine eyes , and hast done unto the house of Ahab according to all that was in mine heart , thy children of the fourth generation shall sit on the throne of Israel . And upon this his obedience he grew so confident that he was Gods faithfull servant that meeting with Iehonadab the sonne of Rechab an holy man , Come with me ( saith he to him , 2 King . 10.16 . ) and see my zeale for the Lord . The last example is of those hypocrites we read of , Esa. 58.2 , 3. They seeke me daily ( saith the Lord of them ) and delight to know my waies , as a nation that did righteousnesse — they aske of me the ordinances of justice , they take delight in approaching to God . And see the confidence they reposed in this they were perswaded their obedience and service was such as God could not choose but like of , Wherefore have wee fasted say they , and thou seest not ? Wherefore have wee afflicted our soules , and thou takest no knowledge ? 2. The Papist will compare with the best Christian in this , and glory in his good workes , we know ; as the Pharisee did , Luke 18.11 . Nay a great deale more then ever any Pharisee did , for hee can perfectly keepe Gods law , he saith and merit heaven by it . 3. And lastly , The morall and civill honest man will also compare in this , with them that are most religious , he liveth unblameably , and doth many good workes . The Gentiles which have not the law , no true religion , no respect to the meanes of saving grace ( saith the Apostle , Rom. 2.14 . ) do by nature the things contained in the law . So that it should seeme by all these instances , that no certainty can be had of the truth of grace , of the uprightnesse of a mans heart , by the goodnesse and unblameablenesse of his life , by any good workes he is able to do .

To this I answer ; Answ. That though all these sorts boast of their good lives , of the good deeds they doe ; yet did none of them ever do one good work in all their lives ; but of them all that may bee said which the Apostle speaketh , Romanes 3.12 . They are altogether unprofitable there is none that doth good , no not one . All those three sorts may even by those workes , those good lives they brag of , bee sufficiently discovered to have no truth of grace nor uprightnesse in their hearts . And of them that may bee said which our Saviour speaketh , Matth. 7.16 . Yee shall know them by their fruits ; doe men gather grapes of thornes , or figs of thistles ? How is it possible for such kind of men , to doe any one worke that is truly good , and acceptable unto God . None but he that hath an upright heart , can in any measure yeeld true obedience to Gods commandements , nor doe any good worke . By our obedience and the care wee have to keepe Gods commandements , we may certainely approve to our selves the uprightnesse of our owne hearts , and find even in this that we have more in us , then either any Papist , or hypocrite , or meere civill man in the world could ever have . Except your righteousnes ( saith our Saviour to his hearers , Mat. 5.20 . and so say I to you ) exceed the righteousnesse of the Scribes and Pharisees ( of the hypocrite , and civill man ) ye shall in no wise enter into the kingdome of heaven . But the righteousnesse and obedience of the weakest Christian that is upright in heart , doth exceed the righteousnesse and obedience of them all in foure properties . And by them must every one of us try the truth and sincerity of our obedience , and consequently the truth and uprightnesse of our hearts . The first is the ground and matter of our righteousnesse and good workes ; the rule we follow in it . The second the root and fountaine from whence our obedience and righteousnesse doth spring . The third the extent of it , how farre it reacheth . The fourth and last the manner how it is performed , with what affection we do it , what ends we aime at in it .

Lecture LXXVII . On Psalme 51.6 . Ianuary 8. 1627.

IT followeth now that we proceed to speake particularly of those foure properties of true righteousnesse and goodnesse , which I onely propounded unto you the last day . And in the handling of them you shall better understand my meaning in them ; and find that a good life is a certaine and infallible signe of an upright heart .

The first property of obedience , and true righteousnesse . The first of these properties then is this ; True righteousnesse and goodnesse must be materially good , it must have a right ground , it must be done according to the right rule . And in handling of this first property I must shew you two things . 1. What that right rule and ground of all true righteousnesse is . 2. That the following of that rule in all the good things we doe , is a good note of an upright heart .

Now the onely rule of true righteousnesse is the Word of God . As nothing is a sin ( how great a shew of evill soever it beareth ) but that which swerveth from the direction of Gods Word , 1 Iohn 3.4 . Sin is a swerving from the law . So is nothing a good worke ( how great a shew of goodnesse soever it carry ) but onely that , which God in his Word hath directed us to doe . Thus the Apostle defineth good workes , Ephes. 2.10 . to be such as God hath ordained that wee should walke in them . And so doth Moses define true righteousnesse , Deut. 6.25 . It shall be our righteousnesse if we observe to doe all these commandements before the Lord our God as hee hath commanded us . When Gods materiall house was to bee built , God gave to Moses for the Tabernacle , Exod. 25.9 . and to David for the Temple , 1 Chron. 28.12 . a patterne according to which hee would have every thing made and done . And of this patterne that God gave to David for the Temple it is expressely said , 1 Chron. 28.19 . that God gave it him in writing . Nothing might bee done either by Moses or by Solomon ( though they were two of the wisest men that ever lived ) about the Tabernacle or Temple , nor about the whole service of God that was used in them , but according to that patterne that God had given them . And this charge the Lord did repeate unto Moses ( to shew the importance and necessity of observing it ) foure severall times , Exodus 25.9.40.26.30.27.8 . And so the Apostle also mentioneth it , Hebrews 8.5 . See saith hee , that thou make all things according to the patterne that was shewed thee in the mount . And even thus hath the Lord done in the building of his spirituall house ; hee hath given us a patterne according to which hee would have all our good workes done ; and he hath given it us in writing , in the holy Scriptures ; and he hath given it us with this charge that whatsoever wee do we doe it according to this patterne . See this charge expressely given , Deut. 5.32 . You shall observe to doe as the Lord your God hath commanded you , yee shall not turne aside to the right hand nor to the left . As if hee should say , ye shall neither doe more nor lesse then that . When one asked our Saviour this question . Master what shall I doe to inherit eternall life ? He answereth him thus , Luke 10.25 , 26. How is it written in the law ? How readest thou ? As if he had said , In the written law of God ( and there only ) thou shalt find what those good workes are , that God will reward in heaven .

And that you may the better see what a perfect , and absolute patterne and rule this is that God hath given us , in his written Word , and what necessity there is that we should follow the direction of it , in every thing wherein wee desire to please God . I will manifest it unto you in six points which I must desire you to attend unto .

First , There is no good worke any man can doe , no good thing at all that any man can take in hand to please God with , whether it concerne the worship of God or his conversation with men , or the carriage of himselfe any manner of way ; no duty either of holinesse towards God or righteousnesse towards men , or sobriety towards himself but he may have cleere direction for it in the Word of God . I grant that this cleere direction in every thing is not easily found in the Word , ( much diligence in reading and studying of the Word , in attending upon Gods ordinance in the Ministery of his servants , and in humble , and fervent prayer is required hereunto ) yet may we certainely ( if the fault be not in our selves ) find cleare , and certaine direction in the Word for all these things . As there was nothing to be done about the Tabernacle , not so much as the snuffers or curtaines , or rings , or pins that were to be used about it , but they were all set downe in the patterne that God gave to Moses in the mount . See this plainely proved , Pro. 2.1.9 . My son if thou wilt receive my words ( saith the wisedome of God ) and hide my commandements with thee , then shalt thou understand righteousnesse and judgement , & equity ; yea , every good path . And indeed how els could the holy Scripture be ●o profitable and sufficient not only to teach and convince ( in all matters of Doctrine ) but also to correct , and instruct in righteousnes that by it the man of God may become perfect , throughly furnished unto every good work ( as the Apostle saith it is , 2 Tim. 3.16 , 17. ) if there were any one good duty which the Minister of God might not be able out of the holy Scripture to give Gods people cleere direction in ? Therefore the Lord giveth this testimony of David , 1 King . 14.8 . that he kept his commandements , and followed him with all his heart , to do that only that was right in Gods eyes . As we do that which is right in Gods eyes then only , when we keepe his commandements and follow the direction of his Word ; so then only do we follow the Lord with all our hearts ( we serve him with honest , & upright hearts ) when we do that only that is right in his eyes , that only that we have the direction of his Word for .

Secondly , Nothing that God hath commanded or approved in his Word can be a sin , but must needs be lawfull , and good , how unreasonable , or inconvenient , or void of good successe soever it may seeme unto flesh and bloud . Every creature of God is good ( saith the Apostle , 1 Tim. 4.4 , 5. ) for it is sanctified by the Word and prayer . As if he should say , Whatsoever God hath allowed and sanctified in his Word , that must needs bee good . Nay to account any thing evill , or to make scruple of doing any thing that God in his Word hath approved , is ( doubtlesse ) a great errour and sinne . Be not righteous overmuch ( saith the Holy Ghost . Eccl. 7.16 . ) neither make thy selfe over wise . As if he had said , Be not holier then God ; make no more sins then God hath made . Our Saviour calleth the Ruler of the Synagogue hypocrite , Luke 13.14 , 15. for holding it unlawfull to doe workes of mercy on the Sabbath day . Why ? Was it not a good thing in him to be so zealous for the observation of the Sabbath ; or was it a good thing to doe such cures upon the Sabbath ? Yes verily , because God had not in his Word forbidden but allowed and commanded works of mercy to be done then , & at all times ; & this man in being so hot & zealous against it , shewed himselfe to be no better then an hypocrite . See in a notable example what the danger of this is , 1 King . 20.35 , 36. A Prophet said to his neighbour in the word of the Lord ( and his neighbour knew him to be a Prophet and that it was the word and commandement of the Lord which hee spake ) smite mee I pray thee , and the man refused to smite him ; hee made scruple to doe it , because hee thought it unjust and unreasonable to doe it . But what saith the Prophet to him ? Because thou hast not obeyed the voice of the Lord ( but wilt be more righteous and mercifull then God would have thee ) as soone as thou art departed from mee , a lion shall slay thee . And so it fell out . Hee had not sinned in smiting and wounding the Prophet ( as verse 37. you shall find another upon the same warrant , and commandement did ) yea hee sinned in not doing it in making a scruple of it , when he had Gods Word and commandement for it . So it was no sinne in the Disciples that were eye-witnesses of Christs transfiguration to bee so silent as they were . They kept it close ( saith the Text , Luk. 9.36 . ) and told no man in those daies any of those things which they had seene . Was this well done , to conceale such things as might have tended so much to the glory of God and to the confirming of the faith of Gods people ? To say nothing of that glory they saw Christs body in , of the voice they heard from heaven , of Moses and Elias appearing and conferring with him ? Yes verily this silence was lawfull , they did well to say nothing then of those things because Christ had commanded them to bee silent , Matth. 17.9 . Iesus charged them , saying , tell the vision to no man , untill the sonne of man be risen againe from the dead . Wee may not take upon us to judge what is spiritually good and what may tend to Gods glory , the Word of God onely must bee judge of that . You see then we may account nothing unlawfull or unfit to bee done , that God in his Word hath commanded or allowed us to do .

Thirdly , Whatsoever God in his Word hath commanded or appointed us to doe ( although the thing may seeme unto us never so small a trifle ) yet the doing of it is a good worke in Gods account , and our precisenesse in making conscience of it is a thing highly pleasing unto God . The Church in Ezraes time is commended , Ezra 3.4 . because they kept the feast of the tabernacles , as it is written . And Moses is praised for this by the Holy Ghost , Heb. 3.2 . that hee was faithfull in all Gods house , because in the least thing that was done about the making of Gods house , he precisely followed the direction that God had given him , as it is expressely noted of him , Exod. 40.16.19.21.23.25.27.29.32 . Yea we read , Exod. 39.43 . that when Bezaleel and Aholiab and the rest had finished the making of the Tabernacle , Moses did looke upon all the worke ; and when he saw they had done every thing just as the Lord had commanded ; then he blessed them . Why ? What if they had missed in a cord , or a pin , or in some other such like trifle ? Surely hee blessed them for making every thing , even these small trifles , according to their patterne . So the Holy Ghost praiseth Daniel for this as for a thing wherein his piety and the uprightnesse of his heart did greatly appeare , and wherein he highly pleased God , Dan. 1.8 . that he purposed in his heart , that hee would not defile himselfe with the portion of the Kings meat , nor with the wine which he dranke ; nay though this his strictnesse was likely to endanger the life of the prince of the Eunuches his noble friend , verse 10. Why how could this have defiled him ? Surely either for this cause because the portion of the Kings meat was of such things as God in his law had forbidden his people , to eat of Levit. 11. or rather ( for it is not likely that all the Kings meat was of such creatures as were by that law prohibited ; and if all the meat were , yet the Kings wine certainely was not ) because they were things offered unto Idolls , and used to the honour of them , as we may see , Dan. 5.4 . Certainely if flesh and bloud might have had the censuring of this fact of Daniel , they would have counted him a precise foole for standing upon such a trifle as this ( specially in a case of so great danger ) yet doth the Lord ( you see ) commend him for it .

Fourthly , No worship we can doe unto God ( though it carry never so great a shew of devotion and zeale ) no good worke we can do ( though it seeme to tend never so much to the profit and benefit of men ) can be acceptable unto God , unlesse it be done by the direction of the Word . See this confirmed by the direction the Apostle giveth the Corinthians touching the esteeme they should have the Ministers of the Gospell in , 1 Cor. 4.6 . Learne ( saith he ) not to thinke of men , above that which is written . As if he should say . Though this carry a great shew of zeale in it yet know that even in this point you must follow your rule , or you may sinne dangerously . See one notable instance for this which may serve in stead of many . The building of a Temple , for God to be solemnly worshipped in , was as good a worke ( one would have thought ) as it was possible for any man to doe . David ( it appeareth by the vow hee made in his affliction , Psalme 132 , 1 — 5. and by his speech to Nathan , 2 Sam. 7.2 . ) thought he could not do a better worke then this , nor honour God any way more . Nay Nathan himselfe thought so too , as appeareth by the incouragement he gave to David in it , 2 Sam. 7.3 . And yet if any of the Iudges or if David himselfe should have done it , this had not beene a good worke , they had not pleased God in it . Shalt thou build me a house ( saith the Lord to David , 2 Sam. 7.5 . ) for me to dwell in ? And why had not this beene a good worke ? Why would God have rejected it ? Surely because they had no Word of God , that required or directed them to doe it , and the Temple was to be built by speciall warrant . For this reason the Lord himselfe giveth for it , 1 Chron. 17.6 . Spake I one word to any one of the Iudges , saying , Why have yee not built me an house ?

Fiftly , Admit the worke it selfe be such as God hath commanded , and wee doe it also with a good mind , yet if in the least circumstance of it , we swerve from this patterne , the worke is not good in Gods strict account , nor fully acceptable unto him . See a plaine instance of this , 2 Chron. 30 . 18-●0 . because they did eate the Passeover otherwise then it was written ( though they did for the substance of it do an excellent service unto God , and such as he had commanded yet ) was God not pleased with them nor their service , for it is said Hezekiah prayed earnestly to God to pardon them , and that upon his prayer God healed the people .

Sixtly and lastly , God is so farre from accounting any thing we doe a good worke ( though we have never so good a meaning and intent in it ) if it bee not done by direction of his Word , that he is highly provoked by it , and cannot endure it . If a subject should lend or give to his Prince a great summe of money , yet if either all , or any part of it did appeare to his prince , to be of his owne coining , he would be so farre from thanking him , that he would rather araigne him as a Traitor for it . And even so it is with the Lord , he cannot abide , but is highly provoked with our will worship , and when we thinke to please him by doing of that which is good in our owne eyes , without direction of his Word . Take two notable examples for this , The one in Nadab and Abihu who because they offered incense unto God with strange fire that God had not commanded were suddenly consumed with fire from heaven , Levit. 10.1 , 2. The other is in Vzzah who because ( in a right good intent ) hee put forth his hand to stay the arke from falling ( which hee had no calling nor warrant from Gods Word to do ) the anger of the Lord was kindled against him and strucke him dead suddenly , 2 Sam 6.6.7 .

And thus have we seene what is the rule and patterne of all true righteousnesse , and that nothing can be a good worke , that is not done by the direction of Gods Word ; which is the first generall poi●t I propounded in handling the first property of true goodnesse . Let us proceed now to the second of them . That the cleaving unto the word and following the direction of it in all that we doe , is a good note of an upright heart . To make Gods Word the onely guide of our life , to make conscience of nothing as in it selfe sinfull or holy but onely of that which God hath commanded or forbidden in his Word , is a singular note of an upright heart . See the proofe of this , first in the description the Holy Ghost maketh of the man that hath an upright heart , Psal. 119.1 . Blessed are the undefiled ( or the perfect and sincere ) in the way . Yea but how shall we know who are such ? Who walke in the law of the Lord , saith hee . As if hee should have said ; that is the note to know them by . So verse 7. I will praise thee with uprightnesse of heart , when I shall have learned thy righteous judgements . And Psal. 112.1 . Blessed is the man that feareth the Lord . Yea but how shall we know him ? That delighteth greatly in his commandements . That is the way to know who truly feareth God . Secondly , See the proofe of this in foure notable examples . 1. Iob was an upright hearted man , Iob 1.1 . Yea himselfe was very confident of the uprightnesse of his heart , as you may see , Iob 23.10 . He knoweth the way that I take , when he hath tried me , I shall come forth like gold . And what made him so confident of this ? That he telleth you in the next words , verse 11 , 12. My foot hath held his steps , his way have I kept , and not declined , neither have I gone backe from the commandement of his lips , I have esteemed the words of his mouth , more then my necessary food . 2. Of David likewise God himselfe giveth testimony , 1 King . 9.4 . that he had walked before him in integrity and uprightnesse of heart . But how did that appeare ? That he telleth you in the next words , by doing according to all that I have commanded . 3. Of Iehoshaphat God giveth testimony , 2 Chron. 19.3 . that he prepared his heart to seeke God ; he had an upright heart . How did it appeare ? Surely when he shewed most frailty in taking part first with Ahab , then with his sonne Ioram , yet even then the uprightnesse of his heart appeared in his dependance upon the direction of Gods Word , and the high account he made of it , 1 King , 22.5 . Enquire I pray thee at the word of the Lord , saith he to Ahab . And verse 7. Is there not here a Prophet of the Lord , besides , that we may enquire of him ? And the same you shall see noted of him also when he went with Ioram , 2 King . 3.11 . Is there not here a Prophet of the Lord , that we may enquire of the Lord by him ? And when he heard that Elisha was there . The word of the Lord is with him , ( saith he , ver. 12. ) so he ( and by his meanes the other two Kings likewise , sent not for the Prophet , though that they might well have done but ) went downe to him . The fourth and last example is Iosiah of whose goodnesse the Holy Ghost makes honourable mention even after his death , 2 Chron. 35.26 . Now the rest of the acts of Iosiah , and his goodnesse . As if hee should say , There was goodnesse indeed and truth of grace in him . But how is that proved ? According to all that is written in the Law of the Lord , saith the Text , As if he had said , His goodnesse appeared in making Gods written Word , the onely rule of his life .

Applic. Now let us make some application of all this that wee have heard touching this first property of true goodnesse and righteousnesse ; and that 1 by way of exhortation , 2 by way of tryall and examination of our owne hearts .

For the first , If this be so , that the written Word of God is the onely rule of true righteousnesse , if it be so perfect a rule and patterne as we have heard ; if the following of the direction of it in all things , be so sure a note of an upright heart , then what a necessity is there laid upon every one of us that desire to please God , to exercise our selves with all diligence in the reading and hearing and meditating of it ? What marvell is it , though not onely Kings and Magistrates , Deut. 17.18.19 . Iosh. 1.8 . be commanded daily to read , and meditate in it , but that the Holy Ghost describeth the blessed and good man , Psal. 1.2 . by this that his delight is in the law of the Lord , and in it he doth meditate day and night . O with what certainty and security and comfort , might we walke in all our wayes , if we had that knowledge in the Word and were so well acquainted with it as in these daies wherein we live , and under such meanes as we enjoy we might be ?

Secondly , Let us all examine the uprightnesse of our hearts by this note . 1. Certainly if we make no reckoning of the Word , delight not in it , desire not the knowledge of it . but have other rules to guide our lives and consciences by beside the Word , how much devotion so ever seemeth to be in us , how good so ever our lives are , there is no truth nor uprightnesse in our hearts . If either we make the commandements , and customes of men , or our own heart , and good meaning , the rule of our spirituall life ; or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for , we are no better then hypocrites . See how bitter our Saviour is against the Pharisees for the great conscience they made themselves , and for the great zeale they shewed , in pressing others to the observation of their purifyings as a point of holinesse which they had no other warrant for , but the tradition of their elders and the commandements of men , Mar. 7.6 , and so forward . For this he calleth them hypocrites and saith they did worship God in vaine . And the Apostle likewise against such as did forbid marriage , and the eating of meates that Gods Word did allow , 1 Tim. 4.1 — 3. he saith this was a doctrine of divels , that they that taught it taught lies through hypocrisie , and had their consciences seared with a hot iron . Marke well I say the vehemency and bitternesse of them both against these men , and you will see cause to wonder at it . For ( admit this was an errour 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. ●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. ● . 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.

The second property of true goodnesse , and righteousnesse . 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 .

Branch 1 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 , Object . 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 , Answ. 1 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 , Answ. 2 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. ●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 .

Branch 2 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 that loveth the Lord is a good man , a sound elect Christian , an upright hearted man . Let them that love thy name ( all good men , all sound hearted men , saith David , Psal. 5.11 . ) be joyfull in thee . So Psal. 119.132 . Looke thou upon me , and be mercifull unto me ; as thou usest to doe to those that love thy name . If any man love God ( saith the Apostle , 1 Cor. 8.3 . ) the same is knowne of him . As if he had said , Whatsoever men may thinke of such , howsoever men may account many of such to be no better then hypocrites , yea howsoever they may oft times thinke so of themselves also , yet God approveth , and highly esteemeth of them .

Secondly , All Gods promises are appropriated unto such as love the Lord , and therfore all such must needs be upright in heart . See this first in heavenly and eternall blessings , Iames 1.12 . He shall receive the crowne of li●● , which the Lord hath promised to them that love him ; and 2.5 . Hath not God chosen the poore of this world , rich in faith and heires of the kingdome , which hee hath promised to them that love him ? All that love the Lord shall goe to heaven and none but they . See this secondly in spirituall blessings . All the comforts of the Gospell ( righteousnesse , peace , and joy in the Holy Ghost , the fatnesse of Gods house , comfort in the Word and Sacraments ) are promised to them that love the Lord , and to none but them , 1 Cor. 2.9 . Eye hath not seene , eare hath not heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . See this thirdly in temporall blessings . Because he hath set his love upon me ( saith the Lord , Psal. 91.14 . ) therefore will I deliver him . Rom. 8.28 . We know that all things worke together for the good of such as love God . They that love God , may be sure to be made the better by their prosperity and by their adversity , by their sicknesse and by their health , everything that befalleth them shall be sanctified unto them ; and to none but such . And on the other side he that loveth not the Lord , hath no right to any blessing of God , no promise of God belongeth unto him , but a certaine looking for of judgement , and fiery indignation , which shall devoure the adversaries , as the Apostle speaketh , Heb. 10.27 . If any man love not the Lord Iesus ( saith the Apostle , 1 Corinthians 16.22 . ) let him bee Anathema , Maranatha ; as if hee had said , let him bee accursed even unto the comming of Christ to judgement .

Thirdly and lastly , See this confirmed by a practicall experiment . When Peter was so dejected in the sense of his fearefull sinne , that hee thought himselfe unworthy ever to be imployed or to meddle any more in the worke of his Apostleship and ministery ; see how , and by what argument our Saviour seeketh to raise him , and comfort him , Iohn 21.15 . Simon thou sonne of Ionas lovest thou me ? As if he had said , If this bee in thee , be of good comfort thou art not quite fallen from God , thy heart is upright for all thy fall . And thus may we comfort any poore Christian , in their greatest distresse of Conscience . You see then that that we doe out of true love to God , will give us a comfortable testimony that our hearts are upright ; so will not that doe , that is done meerely out of such a feare of Gods wrath , as hath no mixture of love in it . See an instance for this in those false hearted Iewes that perished in the wildernesse , as wee shall find it set downe , Psal. 78.34 36 , 37. When he slew them ( sometimes by fiery serpents , sometimes by strange pestilence and other judgements ) then they sought him , and returned , and enquired early after God , They made great shewes of repentance , great protestations of amendment , as you have knowne many lewd men in extreame sicknesses doe . But what came all these shewes unto ? That you shall find , verse 36 , 37. They did but flatter him with their mouth , and they lied to him with their tongues , for their hearts were not right with him . There is no truth of heart in those shewes of repentance and goodnesse , that are extorted from us onely by the judgements of God , and sense of his wrath , that grow out of that feare that hath no mixture of love in it .

Now let us make some application of this that we have heard . Applic. And seeing whatsoever good thing we doe out of love to God , is pleasing to him and nothing els ; if we truly love the Lord our hearts are upright ; if the love of God be not in us , there is no truth in our hearts , but we shall be sure to have our portion with hypocrites . Let us therefore try our owne hearts by this note . Let us every one of us seriously bethinke our selves , if the Lord should speake to every one of us particularly and by name , and aske us that question that he did Peter , Iohn 21.15 . Simon thou sonne of Ionas lovest thou me ? what answer wee would be able to make unto him . Certainely your answer to this question would be very indifferent . Some of you that have no love of God in you at all , but hate him in your hearts , would be ready to answer him most confidently ; and some others of you that doe indeed intirely and unfeignedly love him , would make a very doubtfull and fearefull answer unto this question . Let mee direct my speech to you both severally and apart .

For the first of you , I know you will be ready to say , Is there any man so ungracious , so lewd that he doth not love the Lord , that he doth hate the Lord ? Yes yes ; alas there be many such in the world , and in the Church too . They hate the Lord not as he is their Creatour and preserver ( for in those respects they will seeme to love him ) but as he is a law-giver , and hath given them such lawes as do curbe them , and are most crosse and contrary to their nature , as he is their Soveraigne Lord and King , that requireth obedience of them unto those lawes ; as he is God the avenger ( as the Prophet calleth him , Psal. 94.1 . ) that will take vengeance of them , for their sinnes ; in these respects they hate him . His Citizens hated him , ( saith our Saviour in the Parable , Luke 19.14 . ) we will not have him to reigne over us . Yea they hate him with a mortall hatred , Their soule abhorred me , saith the Lord , Zach. 11.8 . and wish with all their hearts as to their most mortall enemy ( a fearefull thing to be spoken or thought ) that he had no being , that he were quite rid out of the world . Many such wretches I say there be in the world and even in the Church too ; and if thou knewest thy selfe well , thou wouldst find thy selfe to be of that wretched number . But though thou knowest not thy selfe , the Lord knoweth thee well , and will one day say to thee as he said to a great number , that were members of the true Church as thou art , professours of the true religion as thou art , Iohn 5.42 . But I know you that ye have not the love of God in you . 1. If thou be a profane person and goest on in a course of sinne , thou canst not leave thy drinking , nor thy swearing , nor thy whoring , then the Holy Ghost pronounceth of thee , that thou lovest not God , thou hatest him , and art an enemy unto him , Psal. 68.21 . God shall wound the head of his enemies ( hath God any enemies ? So it appeareth . Why who are they ? That he telleth you in the next words ) and the hairy scalpe of such a one as goeth on still in his trespasses . 2. If thou be a superstitious person , and such a one as dotest upon any will worship that is of thine owne or of any other mans devising , whatsoever thou thinkest of thy selfe , then the Holy Ghost pronounceth of thee , that thou lovest not God , but thou hatest him in thy heart . For so the Lord speaketh of the transgressours of the second commandement , Exod. 20.5 . Visiting the iniquity of the fathers upon the children , to the third , and fourth generation of them that hate me . 3. Nay if thou be but a meere naturall man unregenerated , unconverted , there is no love of God in thee , but thou hatest him in thy heart . For so saith our Saviour , Iohn 15.18 . of the whole world , of all men in their naturall estate , Yee know that the world hated me , before it hated you . And verse 23. He that hateth me , hateth my father also . Neither is this the state of the reprobate in the world onely , but even of Gods elect also , while they are of the world before they be regenerated , they cannot love the Lord , but hate him in their hearts . This is plaine by that promise God maketh to his elect , Deut. 30.6 . The Lord thy God will circumcise thine heart , and the heart of thy seed , to love the Lord thy God with all thy heart . Till God circumcise our hearts , and take away the hard fore-skin that is upon them , we can never love the Lord with all our heart , that is , unfeignedly . And the Apostle speaking to the elect Colosians putteth them in mind of this , Col. 1.21 . You were sometimes alienated , and enemies in your mindes . As if he had said , you were not onely void of the love of God , but you were quite alienated from him , and enemies in your mind , you hated him in your hearts .

Six evident demonstrations there be that may convince every naturall man that there is no true love of God in his heart . First , He loveth not God because he loveth other things more then God . For so speaketh the spirit of God expressely , 1 Iohn 2.15 . If any man love the world , the love of the father is not in him . Secondly , He loveth not God , because he doth not desire to enjoy him , to be where he is , to have any communion with him neither in heaven , nor in the assembly of his Saints , and use of his ordinances . For this hath beene the voice of such as have loved God , 2 Cor. 5.8 . We are willing rather to be absent from the body , and to be present with the Lord . And Psal. 42.1 , 2. As the hart panteth after the water brookes , so panteth my soule after thee ô God ; my soule thirsteth for God , for the living God : when shall I come and appeare before God ? And 26.8 . Lord I have loved the habitation of thy houses , and the place where thine honour dwelleth . And can he then have any love to God that cannot abide to thinke of death , that if he might have his will , would never go to God ? Can he have any love to God that careth not how seldome he commeth to Gods Sanctuary , where ( of all places in the world ) the Lord sheweth himselfe to be present with his people , in the most gracious and comfortable manner . Thirdly , He loveth not God , because hee hath no delight to doe that that might please him , nor feareth to doe that that he knoweth will offend , and displease and dishonour him . The carnall mind is enmity against God , ( saith the Apostle , Rom. 8.7 . ) For it is not subject to the law of God , neither indeed can be . He that hath my commandements and keepeth them ( saith our Saviour , Ioh. 14.21 . ) is he that loveth me , and none but he . Fourthly , He loveth not God because when he knoweth he hath offended him , and lost his favour , hee is not troubled with it , nor seeketh ( in any good earnest ) to be reconciled to him againe . I love them that love me ( saith the Lord , Pro. 8.17 . But how shall that be knowne ? That he telleth you in the next words ) and those that seeke me early shall find me . As if he had said , Those that love me , will seeke peace with me when they have offended me , yea they will doe it early , they cannot rest , they cannot sleepe , till they have made their peace with me ; and thus will I shew my love to them againe , I will be found of them , I will be easie to be intreated by them . Fiftly , They love not God , because they love not them that feare God . Every one that loveth him that begat ( saith the Apostle , 1 John 5.1 . ) loveth him also that is begotten of him . Nay there is a certaine signe they hate God , because they beare a mortall hatred to all such as in whom they see any life or power of religion , for that cause onely because they beare the image of God , they reproach them , nickname them , slander them , use them with all the despite they can . He that is upright in the way is an abomination to the wicked , saith Solomon , Pro. 29.27 . Like the Leopard , and Tiger of whom we read that they doe so hate man that they will expresse their hatred , to the very picture of a man , wheresoever they see it . Sixtly and lastly , They love not God , because they have no assurance of his love to them in Christ , and of the forgivenesse of their sinnes . We love him : ( saith the Apostle , 1 Iohn 4.19 . ) because he loved us first . And it is no more possible there should be any true love in the heart of man towards God till then ; then it is possible there should bee , heate in the pavement before the sunne in his strength , have showne upon it .

Now then to conclude this first part of my application ; let no man bee too confident that he loveth the Lord , but let every one examine himselfe by these sixe arguments ; and if thou find by them ( as I dare say many of you may ) that there is no love of God in thee but that thou bearest in thy breast such a canckered and malicious heart against God ; 1 Bewaile thine estate ; 2 Thinke not so well of thy selfe as thou hast done ; but loath , and abhorre thy selfe for it ; 3 Admire the patience and goodnesse of God towards thee ; 4 Let this drive thee to Christ who is our onely peace ( as the Apostle calleth him , Ephes. 2.14 ) and who by his crosse hath slaine the enmity that was betweene God and us , as hee saith , verse 16. 5 Let This patience and bountifullnesse of his move thee to turne to him ; and cry to him that is the God of love , 2 Cor. 13.11 . that by that blessed spirit of his which is the spirit of love , 2 Tim. 1.7 . hee would give thee an heart to love him ; And if thou canst seeke to him this way , thou hast no cause to despaire , For he that commandeth us , Matth. 5.44 , 45. Love your enemies , blesse them that curse you , &c. will ( doubtlesse ) love thee if in truth of heart thou desire to love him .

Lecture LXXIX . On Psalme 51.6 . Ianuary 29. 1627.

NOw it followeth that we proceed unto the second part of this application ; and so unto the second grace whereof the right root of all true righteousnesse and goodnesse doth consist , namely a lively faith .

I told you the last day , that if God should move to every one of you particularly that that was moved unto Peter , Iohn 21.15 . ( as who knoweth how soone it may be moved to us , either by the Lord himselfe when he shall wrestle with us , as he did with Iacob , Gen. ●2 . or by Satan our adversary ) there is many a one among you , that doe unfeignedly love the Lord would make a very doubtfull and fearefull answer unto this question , because though you doe indeed love him , yet you doe not feele or perceive in your selves that you doe so . But you are ready ( upon the hearing of the former Doctrine ) to say . Have none upright hearts but such onely as doe love the Lord ? Alas then I feare I am no better then an hypocrite , for I am exceedingly subject unto slavish feare . I cannot thinke of death but I tremble ; I cannot heare of any danger of an invasion or such like troubles , but I am ready to quake for feare ; I cannot heare or see any great thunder or lightning but I am exceedingly distempered with slavish feare . And can there be any true love of God in such a heart ?

Now to these poore soules that object thus against themselves I have three things to say . 1. Thou maist have the true love of God in thy heart , though thou be subject unto these feares . 2. Thou hast in thee evident signes that thou hast the true love of God in thy heart , though thou bee so subject unto these feares . 3. Yet thou must strive against these feares and labour to rid thy heart of them .

For the first , I say , It is possible for one that truly loveth the Lord and that hath an upright heart , to be much subject to these feares . This I will make evident to you 1 by some instances and examples that will make it plaine unto you , that it may be so ; 2 by certaine reasons that will shew you , why it may be and is so . For examples we read Iob was subject to these feares , even before the time of his great affliction , while he enjoyed much prosperity and outward peace . For whereas he saith of himselfe , Iob 3.26 . that in those daies I was not in peace , neither had I rest , neither was I quiet , he telleth us in the former verse 25. that it was feare that did thus disquiet him . David also oft complaineth of this , Psal. 119.120 . My flesh trembleth for feare of thee : and I am afraid of thy judgements . This may seeme to bee more then a child-like feare to offend God , that he could not see nor heare of any strange judgements of God but his flesh trembled at it , And Psal. ●● . 4 . ● . My heart is ●ore pained within me ( with what ? with feare as appeareth by the next words ) and the terrours of death are fallen upon me ; fearefullnesse and trembling are come upon me , and horrour hath overwhelmed mee . What poore Christian is there in the world , can say more of his feares . And yet Heman the Prophet goeth further , Psal. 88.15 . While I suffer thy terrours I am distracted ; and verse 16. Thy terrours have cut me off . As if he had said , For feare and terrour I know not what to doe , I have no use of my understanding , I am become even as a dead man . Take another example for this in the Apostle Paul who professeth of himselfe , 2 Cor. 7.5 . that while he was in Macedonia he found no rest in his flesh , but that as he had fightings without ( much opposition and trouble raised against him by men ) so he had terrours within . Certainely he was much subject to these feares we speake of . But what speake I of particular examples ? this is the condition of most Christians , that at one time or other they are subject unto them . Yea they are more subject unto them a great deale then the lewdest men are , who have much more just cause to feare then they have ; as wee see the trees that have life and sap in them are shaken too and fro with the winds , when those that are dry and dead are not moved at all but strand stone-still . In which respect the Lord speaking to them to whom the promises of the Gospell do belong , calleth them Esa. 35.4 . such as are of a fearefull heart ; and chideth them for this , Esa. 51.13 . Thou hast feared continually every day , because of the fury of the oppressour .

Now if you would know the reasons why Gods most faithfull and upright-hearted seruants may be so subject to these feares , and why they are so , I find two principall causes of this .

First , Their owne weaknesse . When the Apostle speaketh of those feares he was subject to among the Corinthians he imputeth them to his owne weaknesse . I was with you ( saith he , 1 Cor. 2.3 . ) in weakenesse , and in feare and in much trembling . And there is a double weakenesse in the best of Gods servants , a naturall weakenesse , and a sinfull weakenesse ; and so there is a naturall feare , and a sinfull feare in them . Our blessed Saviour that had no sin in him yet when he was in the garden was sore afraid , and ( being to pray ) durst not be alone , but got three of his Disciples to be by him , yea charged them to keepe themselves awake too , as you shall find , Mar. 14.32 — 34. Through this naturall weakenesse it is , that the best man that is , may feele in himselfe some feare of death ; and when he seriously thinketh of his appearing before God , or when the Lord doth by any extraordinary worke as thundring and lightning and earth-quakes &c. manifest unto him his glorious power , he cannot choose but feare , and tremble . I remembred God , and was troubled , saith the Prophet , Psal. 77.3 . and that hath oft beene the case of many a good soule . When God shewed his glory in the delivering of the law by darknesse and tempest , by thunder and lightning , it is said by the Apostle , Heb. 12.21 . that the sight was so terrible , that Moses himselfe said , I exceedingly feare and quake . Yea when Christ did shew his divine and glorious power even in goodnesse , by bringing such a multitude of fish to the net that it brake withall , it is said , Luk. 5.8 , 9. that Peter was so astonished with feare that he fell downe at Iesus knees , saying , depart from me for I am a sinfull man O Lord . But besides this naturall weakenesse , there is a sinfull weakenesse also in the best of Gods children ; even weaknesse of faith which maketh them subject not to naturall feares onely , but to sinfull feares also . There is much lacking in their faith as the Apostle said of the Thessalonians , 1 Thess. 3.10 . And this is a chiefe cause of all their feares ; Why are ye fearefull , ô ye of little faith , saith our Saviour to his Disciples , Mat. 8.16 . pointing at the chiefe cause of all our feare . When are apt to doubt of Gods favour , and of the pardon of our sinnes ; and who can choose but bee much disquieted in his heart , with ●eare when he doubteth of Gods favour ? When the Prophet complained , Psal. 88.15 . While I suffer thy terrours I am distracted : he telleth us , verse 14. what was the cause of those terrours he felt in himselfe , Lord why castest thou off my soule ? why hidest thou thy face from me ? Hee could not be perswaded of Gods love , hee thought God had cast him of . And can you wonder then though his heart were full of terrour ?

The second cause of these feares is the Lord himselfe . Certainely his holy hand is to be acknowledged in this kinde of affliction , as well as in any other . These feares are therefore called the Lords terrours , Psal. 88.15 . and 2 Cor. 5.11 . because they come from him . And the Lord seeth it to bee good , and profitable many waies , for sundry of his servants to bee much exercised by them . 1. This maketh them carefull by repentance to purge themselves from all their knowne sinnes . So the Lord speaketh of the feare which they that travell by sea are in , when they see the strange breaches which the whale by his rising doth make in the sea , Iob 4● . 25 . When he raiseth up himselfe , the mighty ( and most stout hearted ) are afraid , by reason of his breakings they purifie themselves . As wee see the mariners that carryed Ionah did , Ionah 1.5 . The mariners were afraid and cryed every man to his God . Every one sought to make his peace with God in the best manner that he could . This effect wee know feare usually hath even in all men ; but much more certainely in Gods children . 2. This keepeth them humble , fearefull to sinne , tractable and willing to obey God in all things . This is also a naturall effect of feare to abate the pride of mans heart , and to make it humble and tractible . Put them in feare , ô Lord : ( saith David , Psal. 9.20 . ) that the nations may know themselves to bee but men . Certainely if the Lord should not now and then visit them with inward terrours and gripes , there be many in the world would even forget themselves to be men . But this effect it hath in Gods children especially , O that there were such a heart in them , ( saith the Lord of his people , Deut. 5.29 . ) that they would feare me , & keepe my commandements alwaies . As if he had said , Now they are fearefull to offend me in any thing , now they are willing to doe any thing I would have them ; as they protested , verse 27. But when was that ? Surely when by seeing the law delivered in that terrible manner , they were brought into a wonderfull feare . 3. Lastly , This prepareth them , and maketh them fit to receive comfort from God . Thus the Lord hath beene wont to prepare his servants , whom he meant to give most comfort unto . Before the Lord delivevered that large and comfortable promise unto Abram , Gen. 15.13 — 21. it is said verse 12. Loe an horrour of great darknesse fell upon him . Before Elijah could heare that still and small voice that spake so much comfort unto him , concerning himselfe and the whole Church , the Lord first affrighted him with a great and strong wind that rent the mountaines and brake the rockes in pieces , and then by an earthquake , and after that by a fire , 1 King . 19.11 , 12. hee deepely humbled him by feare and terrour first , that he might prepare and make him fit to receive that comfort . You see then , that this may bee the case of them that are most upright hearted , and such as truly love the Lord they may bee much subject to these feares . And this is the first thing I told you I had to say , for the comfort of such poore soules .

The second is this , That it is not onely possible that thou maist love God unfeignedly though thou be so subject to these terrours , but even while thou art in this case , thou hast evident signes in thee that thou dost so , and if thou couldst observe thine owne heart well , thou wouldst be able to discerne , that thou dost love God indeed . For

First , Thou desirest Gods favour above all things in the world , and no crosse afflicteth thy heart so much as this , that thou thinkest thou hast lost it , thou canst not be assured of it , this is a certaine signe thou lovest him . When the Churches diligence in seeking after Christ when she had lost him is described , Cant. 2.1 — 4. she expresseth the cause that moved her so to seeke after him , by calling him him whom her soule loved ; and this title she repeateth in every one of those verses . Certainely if her soule had not dearely loved him , she could not in that manner have sought after him . So that this griefe and trouble thy heart is in , because thou canst not be assured of Gods favour , argueth plainely that thou art sicke of love as the Church saith she was , Cant. 2.5 . and 5.8 . Thy love to God is the cause of thy sicknesse and griefe . O how happy a thing would it be , with many if they were sicke of this disease ?

Secondly , Thou darest not doe any thing that thou thinkest would offend God , but makest conscience to doe his will , therefore thou lovest God . Hee that hath my commandements and keepeth them . ( saith our Saviour , Ioh. 14.21 . ) is hee that loveth me . And 1 Iohn 5.3 . This is the love of God , that we keepe his commandements ; we could not els do it constantly nor conscionably .

Thirdly , When thou hast through infirmity done any thing to offend God , thou grievest unfeignedly , and art troubled with it . This argueth that thou lovest the Lord . It was love that made Mary Magdalen to weepe so abundantly for her sinnes , as our Saviour testifieth of her , Luke 7.47 . And this was the onely thing whereby Peter did expresse that though he ha● so shamefully denied Christ , yet he loved him above all things ; when he had so offended , hee went out and wept bitterly , Mat. 26.75 .

Fourthly , Thou lovest the Word and ordinances of God and the sincerity of his worship . Therefore thou lovest God . For the Lord calleth them that keepe the second commandement ( specially and above all others ) such as love him , Exod. 20.6 . And David professing himself ▪ Psal. 119 132. to be one of those that did love Gods name ; declareth it by no argument so much as by this throughout that Psalme , even by that love hee bare unto , and that delight hee tooke in the Word of God .

Fiftly , thou lovest the children of God , even because of the goodnesse thou seest in them ; therefore thou lovest God . If we love one another ( saith the Apostle , 1 Iohn 4.12 . ) God dwelleth in us , and his love is perfected in us . As if he had said , That is a signe of a sound and perfect love of God . So Christ will acknowledge at the last day that the love that was shewed to the least of his brethren , was shewed unto him , Matth. 25.40 . If thou lovest the brethren thou lovest the Lord .

Sixtly and lastly , Thou dost unfeignedly desire to love the Lord and strivest against these feares that trouble thee , and wouldst faine doe God service out of love , and not out of feare . Therefore thou lovest him . For even as hee that doth unfeignedly desire to feare God , doth feare God , Neh. 1.11 . And hee that mourneth for his infidelity and striveth against it , hath true faith ; as it appeareth in that example of the poore man mentioned , Mar. 9.24 . So hath hee the true love of God in his heart , that doth unfeignedly desire to love the Lord .

But how can this be , Object . will you say ? Could I be so afrraid of God as I am , if I did truly love him ? Is it possible for a man to be so afraid of him , whom hee doth love ? Doth not the Apostle say , 1 Iohn 4.18 . That there is no feare in love , but perfect love casteth out feare .

I answer , Answ. 1. It is true that in love there is no such feare , nothing is more contrary unto the nature of love , then these feares are . But in the person that hath true love these feares may be . As though there is no infidelity or doubting of Gods favour in faith ( nothing more contrary unto faith then doubting and infidelity ) yet in the person of a true beleever there may be much infidelity , as we have heard out of Mar. 9.24 . 2. Perfect love will cast out all these feares ; and the perfecter our love to God is , the more it will cast out these feares and deliver us from them . But the love of the best of Gods servants is imperfect and will be till we come to heaven ; for there and there onely are the spirits of just men made perfect , as the Apostle speaketh , Heb. 12.23 .

The third and last thing I have to say unto these poore soules that are so much disquieted with feare is this , They must strive against these feares and labour to rid their hearts of them ; as David did , Psal. 56.3 . What time I am afraid , I will trust in thee . For 1 A trembling heart is in it selfe a judgement of God , and part of that curse that God hath threatned in his law against sinne ; as you shall find Deut. 28.65 . And Iob 18.11 . Terrours shall make him afraid on every side . Yea it is the greatest tormentour of the heart , and enemy to the peace and tranquillity of it , that can be . Feare hath torment , saith the Apostle , 1 Iohn 4.18 . He that is afraid to die must needs live in continuall and extreame bondage , as the Apostle speaketh , Heb. 2.15 . 2. It is not onely a judgement but a sinne also . For it is oft forbidden and condemned in the Word , Esa 8.12 . Feare not their feare , nor be afraid . And Matth. 8.26 . Why are ye fearefull , ô ye of little faith ? Yea it is a cause of many other sinnes . The feare of man bringeth a snare , saith Solomon , Pro. 29.25 . 1. It maketh a man apt to hide himselfe from God and run away from him . I was afraid ( saith Adam , Gen. 3.10 . ) because I was naked , and I hid my selfe . 2. It maketh a man unprofitable and heartlesse to every good duty . I was afraid ( saith the unprofitable servant , Matth. 25.25 . ) and went , and hid thy talent in the earth . 3. It keepeth a man from loving God as he should . The more servile feare of God is in the heart , the lesse love of God must needs be in it . These are so contrary that they doe mutually diminish and expell one another as the Apostle hath taught us , 1 Iohn 4.18 .

Object . All this is true will you say , but by what meanes may I rid my heart of this servile feare ?

Answ. I answer , These be the meanes .

First , Consider wherein thou hast offended him , and seeke peace with him , seeke his favour , seeing thou canst not flee nor hide thy selfe from him . It is the course Solomon would have us take when a great man is offended with us , Eccle. 8.3 . Be not hasty to goe out of his sight . It is good for me ( saith David , Psal. 73.28 . ) to draw neare unto God ; to get within him , when he is most angry , and to fall downe at his feet . If thou returne to the Almighty ( saith Eliphaz , Ioh 22.23.26 . ) then shalt thou have thy delight in the Almighty , and shalt lift up thy face unto God .

Secondly , Nourish in thy heart a child-like feare to offend God and it will banish out of it , these slavish feares . Feare not their feare , nor be afraid ( saith the Lord , Esa. 8.12 , 13 ) Alas how should wee helpe that , might they say ? He answereth . Sanctifie the Lord of ●osts himselfe , and let him be your feare , and let him be your dread . In the feare of the Lord ( saith Solomon , Pro. 14.26 . ) is strong confidence .

Thirdly , Pray earnestly unto God against these feares . This was Davids practise , Psal. 34.4 . I sought the Lord and he heard me , and delivered me from all my feares , Pray as Ier. 17.17 . Be not thou a terrour unto me , thou art my hope in the day of evill . As if he had said . If I be afraid of thee , what hope can I have in the evill day .

Fourthly , Frequent Gods Sanctuary , and in his ordinances there behold oft , and meditate of the beauty of the Lord , how amiable he is , and worthy to be loved . One thing have I desired of the Lord , that will I seeke after , that I may dwell in the house of the Lord , all the daies of my life , to behold the beauty of the Lord , saith David , Psal. 27.4 .

Fiftly , Seeke assurance by faith , that Christ is thine ; and give thy selfe no rest till thou canst be able to say as Psal. 48.14 . This God is my God for ever and ever , he will be my guide even unto death . In him ( saith the Apostle , Ephes. 3.12 . ) wee have boldnesse , and accesse with confidence by faith in him .

Sixtly and lastly , Acquaint thy selfe with the promises God hath so oft made his people to free them from these feares , Iob 11.15 . Thou shalt lift up thy face without spot , yea thou shalt be steadfast , and shalt not feare . Psal. 112.7 , 8. He shall not be afraid of evill ridings , his heart is fixed , his heart is established , he shall not be afraid . And Pro. 1.33 . Who so hearkneth unto me shall dwelt safely , and shall be quiet from feare of evill . These and such promises thou shouldst by faith give undoubted credit unto ; and apply them to thy selfe ; and rest upon them ; and make claime and challenge unto them . Remembring how able the Lord is to performe them , how faithfull also , and true of his word .

Lecture LXXX . On Psalme 51.6 . February 5. 1627.

IT followeth now that 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 , Doct. 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. 1● . 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. ●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 , Reason 1 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 , Reason 2 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 .

Object . 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 ? Answ.

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 have seene thy face ( saith hee Genes. 33.10 . ) as though I had seene the face of God . By this I know ( saith David , Psal. 41.11 . ) that thou favourest me because mine enemy doth not triumph over me .

Thirdly . These common favours and fruits of Gods love , may worke in all men ( even in them that have no faith ) a kind of love unto God , a common , and an ordinary , and a superficiall love .

But then I say fourthly . A sound and true love to God can never bee wrought in any mans heart ( that hath not faith ) by these outward and temporall blessings of God , nor by any knowledge hee can have by them , of Gods love to him . The unsoundnesse of that love that is wrought in men towards God , by these common favours of his , will appeare in three points .

First . It is but a mercenary love , they love the gifts of God , rather then the Lord himselfe ; and when God giveth over giving to them , they give over loving of him . This is like the love that harlots beare to their lovers . When the Prodigall had to give , and spend upon those harlots upon whom it is sayd hee wi●t●d his goods , Luke 15.30 . no doubt but they shewed a great deale of kindnesse unto him , but when hee could give them no more , their love was at an end Satan knew well , that this is the love of most men unto God , though hee falsely and maliciously charged Iob with it , Iob 1.10 , 11. While God m●●●th in hedge about them , and about all that they have , while hee blesseth the worke of their hands , and their substance is increased , they will love the Lord , but let th● Lord put forth his hand , and touch all that they have , they will be ready to curse him to his face . Whereas hee that soundly and truly loveth the Lord , loveth him for himselfe , and those perfections , and excellencies that are in him , and not for his gifts , nor for his owne advantage onely . Hee loveth him as a good child doth his parents ( 1 Tim. 5 4 ) though they bee poore , and have nothing to give him . And as Paul declaring the truth of his love to the Corinthians professeth , 2 Cor. 12.14 . hee sought not theirs , but them ; so doth hee that truly loveth the Lord desire to enjoy him and his favour , more then hee doth desire any of Gods blessings , any thing that the Lord can doe for him . His soule saith unto God , as David did , Psal. 119.57 . Thou art my portion ô Lord . If I have thee , I have enough , I desire no more . There are many will say ( saith David , Psalm . 4.6 , 7. ) who will shew us any good ? Gods goods and benefits every man desireth , every man is enamored with But Lord ( saith hee ) lift up the light of thy countenance upon us . As if hee had said ; Wee have enough if wee have thee and thy favour . And so speaketh hee also , Psalm . 73.25 . There is nothing upon earth that I desire besides thee . And from hence also it commeth , that as hee that truly and intirely loveth any man , will love him at all times , even then , when his friend doth not , nor can requite his love , yea , therein principally the truth of his love appeareth , as Solomon saith , Prov. 17.17 . A friend loveth at all times , and a brother is borne for adversity . And as our Saviour teacheth us , that no man hath any true charity in him towards his neighbour , that loveth him onely while hee dealeth kindly with him , but ca● love no man that hath dealt unkindly with him , or done him wrong . If you doe good to them that doe good to you ( saith he Luk. 6.33 ) what thankes h●●e you ? for sinners also will doe so much : So hee that truly loveth the Lord , will love him at all times , even when hee with-holdeth his hand , and with-draweth his bounty when he carrieth himselfe towards him , even as if he were his enemy . Though he slay me ( saith Iob 13 ▪ 15. ) yet will ●trust in him ; which he could never have done , if he had not loved him .

Secondly . The love that is bred in men towards God , by his temporall blessings without faith , is no sound or true love , because there bee many other things that all such men love as much , or more then God . He that loveth father or mother , more then mee ( saith our Saviour , Matth. 10.37 . hee that to please them dare offend mee ) hee that loveth sunne , or daughter more then mee , ( hee that to scrap● and provide for them , dare sinne against mee ; or through fondnesse ( like Ely ) can beare with any profanenesse , or lewdnesse in them ) is not worthy of me ; his love is of no worth at all in my account . If a man bee a lover of pleasures , more then a lover of God , as the Apostle telleth us , 2 Tim. 3.4 . many in these last dayes shall be ; if a man love any lust of his better then God , and rather then hee will forsake it , he will adventure the loste of Gods favour , certainely hee hath no true love of God in him . Hee that truly loveth God , giveth him the highest seate in his heart , loveth him more then any thing else in the world , and can say with Paul , Phil. ● . 8 . For Christ I have suffered ( that is , in will and affection ) the losse of all things , and doe count them but dung , that I may win Christ . And this Christ required in Peters love , Iohn 21.15 . he saith not onely Simon thou sonne of Ionas , lovest thou me ? ( that had not beene enough to prove his love true and sincere ) but lovest thou mee more then these ? then thy nets , then thy fish , then thy friends that are here about thee . And though Peter ( in the depth of his humilitie ) saith nothing in his answer to that terme of comparison , yet is it evident by Christs question , that he knew his love was so unfeined towards him , that there was nothing in the world that he loved more , or so much as him .

Thirdly and lastly . The love that is bred in men towards God by that generall bounty and goodnesse that all men tast of , is no true love , because it hath no force and strength to restraine them from sinne , and draw them unto obedience . The Apostle speaking of a commandement that hath some difficultie in it ; that is , the parting with our goods for the reliefe of our brother , whom wee see in necessitie , saith of him that sticketh at this , 1 Ioh 3.17 . How dwelleth the love of God in him ? And thereupon inferreth in the next words , verse 18. My little children , let us not love ( he meaneth , let us not love God ) in word , nor in tongue , but in deed , and in truth . As if hee had said , no man doth love God in deed , and in truth , if his love to God will not make him willing to doe any thing that hee would have him to doe , and that may please him . True love we know , is a most forcible thing to make one serviceable , and willing to doe any thing for such as they love . What paines will the mother take , what offices will shee performe to her little infant ? yea , how wil●ingly and cheerefully ? The seven yeeres wherein Iacob did service to Laban , a very hard master , seemed to him but a very few d●yes ( saith Moses , Genes. 29.20 . ) because hee loved Rachel . And surely our love to God is no lesse forcible this way , if it be true , it will make us willing to obey him , even in his hardest commandements . Of this her love to God , it is that the Church speaketh when shee saith , Cant. 8.6 . Love is strong ( and irresistable ) as death . And this is that which the Apostle meaneth , 1 Iohn 5.3 , 4. This is the love of God , that we keepe his commandements , and his commandements are not grievous . As if hee had said , the love of God will make us carefull to keepe Gods commandements , yea it will make those commandements easie to us , that are most crosse to our nature , they will bee nothing grievous to us , if we love the Lord . And thus have I finished the first point I propounded , Nothing but faith can so assure us of Gods love to us , as may kindle in our hearts a true love to God .

The second followeth . A lively faith is able to do this . Faith assureth us of such a love that God hath borne to us , so speciall , so marvellous a love , above that that hee hath done to the greatest part of the world , as wee cannot choose but love him againe , and love him unfeinedly , that is , love him for himselfe , love him better then any thing else , love him so , as wee can bee content to goe through thicke and thin to please him . Observe the proofe of this in three degrees .

First . There is a marvellous love of God , that far surpasseth all other of his loves . If you aske me wherin God hath declared this his speciall and marvellous love to his people . I answer , in giving them his only Son to ransome them from hell , and to purchase heaven for them . Herein is love ( saith the Apostle , 1 Iohn 4.10 . ) that God loved us , and sent his sonne to bee the propitiation for our sinnes . And Rom. 5.8 . God commendeth his love towards us in this , that while wee were yet sinners , Christ dyed for us . This was a marvellous love of God , all the fruits of Gods favour that worldlings doe enjoy , are but shels and husks in comparison of this .

Secondly . Whereas this love of God is not alike to all men , but peculiar to a few in comparison . Feare not little flocke ( saith our Saviour , Luke 12.32 . ) Wheras God in sending his son , had not such respect to the greatest part of the world , I pray not for the world , saith Christ . Iohn 17.9 . Faith assureth every true beleever , that this wonderfull love of God belongeth to him . That God in speciall love to him , sent his Sonne to doe and endure all that hee did . It maketh him able to say with the Apostle , Galat. 2.20 . Hee loved me , and gave himselfe for me . And with David , Ps. 31.21 . Blessed bee the Lord , for he hath shewed me his marvellous kindnesse . He hath made me able to see that this marvellous love of his belongeth to me .

Thirdly and lastly . When the heart of a man is once by faith assured , that God hath so loved him , as to send his Sonne to dye for him , this must needs breed in him a love unfeined unto God , and care to please him ; and proportionable to the assurance wee have of this love of God , shall our love to God bee . Mary Magdalene because shee knew by faith , that Gods love to her had beene so aboundant , as to forgive her so many sinnes , therefore did shee love Christ aboundantly , Luk 7.47 . Thus David professeth of himselfe , Psal. 116.1 . I love the Lord , because he hath heard my voice , and my supplications . And what was the prayer that he had made ? for hearing of which hee did so love the Lord ? He telleth us ver 3.4 . The sorrowes of death compassed me , and the pains of hell got hold upon me , I found trouble and sorrow , then called I upon the name of the Lord . Hee was in anguish of conscience , and feare of damnation , and God ( upon his prayer ) spake peace to his heart , and assured him of his favour in Christ , therefore did hee so love the Lord . Therefore the Apostle praying for the Ephesians 3.17 — 19. that they might bee rooted , and grounded in love ( to God he meaneth , and to men for his sake ) hee desireth to that end that God would make them able fully to comprehend , and know in all the dimensions of it , the love of Christ that passeth knowledge . As if hee should say , If men did well know this love of God to us in Christ , they could not choose but be so settled , and rooted in love to God , as nothing could bee able to draw their hearts from him .

Lecture LXXXI . On Psalme 51.6 . Febru. 19. 1627.

LET us now apply this that wee have heard to our selves . Applic. And that that I will say for the application of this point shall bee by way of exhortation onely ; even to stirre up , and perswade my selfe , and every one of you , not to rest contented with the fruits of Gods common and generall love , bee not satisfied in thy selfe , till thou be assured by faith , that God loveth thee with his speciall and particular love , that thou art one of the world of Gods Elect , whom God so loved , that hee gave his onely begotten sonne for thee , that thou beleeving in him , mightest not perish , but have life everlasting ; as our Saviour speaketh , Iohn 3.16 . That God so loveth thee , that hee spared not his owne sonne , but delivered him up for thee ; as Rom. 8.32 . Till thou canst say with Paul , Gal. 2.20 . Christ Iesus the Sonne of God loved mee , and gave himselfe for mee . And with Iohn , Revel. 1.5 . Hee loved us , and washed us from our sinnes in his owne blood . Till thou bee assured that God loveth thee , with this more then common , with this marvellous love , nothing should content thee , but thou shouldst still cry with David , Psal. 17.7 . Shew me thy marvellous loving kindnesse ; make mee able to see and know that thou lovest me with this marvellous love . And 106.4 . Remember me ô Lord , with the favour that thou bearest to thy people ; ò visit mee with thy salvation . To bee beloved of God with that love that hee beareth to strangers , or to his hired servants , should not content us , but that love onely that hee beareth to his owne people , to his deare children . None of his gifts should satisfie us without his salvation , those good things that accompany salvation , but wee should still cry , ô visit mee with thy salvation ; as if hee had sayd , give mee a comfortable sense and assurance of that . It is said of the faithfull Bereans , Acts 17.11 . that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better borne and bred , more noble then others . And as those that are nobly borne , aspire after higher estates , and conditions of life then other men doe , they scorne to live upon a base , and mechanicall trade . So saith our Saviour , Matth. 6.31 — 33. that all wee that are his Disciples should doe . After all these things ( saith hee , that is meat , and drinke , and clothes ) doe the Gentiles ( that are borne to no better hope ) seeke ( that is , onely or chiefely ) but seeke ye first the kingdome of God , and his righteousnesse . And certainely , if wee bee borne of God , wee shall not bee so base minded as other men are ; but find in our selves , such high and generous spirits , as nothing but the reward of the inheritance , as the Apostle calleth it , Colos. 3.24 . nothing but the kingdome of heaven will content us . And thus are all they that shall bee saved described , Rom. 2.7 . They seeke for glory , and honour , and immortality . And this is that Holy ambition , that I desire to stirre up in my selfe , and in every one of you , that wee would strive to bring our hearts to this ; that wee may bee able to say , life is sweete , and a good blessing of God , and so is health , and so is peace , and so is a plentifull estate , and so is credite , and so is mirth ; but all these things are nothing unto mee , without the assurance of Gods speciall love unto mee in Christ . Rejoyce not in this , that the spirits are subject unto you ( saith our Saviour to his Disciples , Luke 10.20 . and yet that was a great and a rare gift of God ) but rather rejoyce , because your names are written in heaven . That even as Absalom 2 Sam. 14.32 . thought it nothing to bee restored from his banishment , and to bee admitted to live in Ierusalem , unlesse hee might see the Kings face ; so should we esteeme all other comforts and contentments whatsoever , as nothing , unlesse wee may see the light of Gods countenance , see him looke cheerefully upon us , and shew himselfe to bee reconciled unto us . This is that , that David preferred before all the World . Psalm 4.6 . Many say , who will shew us any good ( who will shew us how wee may get wealth , and credite , and pleasure , and such things ) but ( As if hee should say , but I am not of their mind ) Lord , lift up the light of thy countenance upon us ; upon mee , and upon thy people , this is all in all unto mee . This , this is that I desire , to perswade you unto , to get assurance that God loveth you with this speciall love . Get assurance of it I say unto your selves , Make your casting and election sure , saith the Apostle , 2 Peter 1.10 . Content not your selves with an uncertaine hope in this case , but seeke to bee sure of this . Yea , hee that is most sure of this , let him seeke to bee more sure still , as the Church doth , Canticles 1.2 . Let him kisse mee with the kisses of his mouth ; as if shee had sayd , Let him still give mee more evidences of his love ; for thy love is better then wine .

Motives 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 . Motive 1 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 . Motive 2 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 5● . the wind ceased presently , and there was a ●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 us , ( saith Paul , Rom. 8.31 . ) who can bee against us ? To hurt us hee meaneth . The Lord is my light and my salvation ( saith David , Psalme 27.1 . ) whom shall I feare ? And 49.5 . Wherefore should I feare in the dayes of evill : when the iniquitie of my heeles shall compasse mee about ? Why David what maketh thee so secure in the midst of danger ? Hee telleth you verse 15. God will redeeme my soule from the power of the grave , for hee shall receive mee . On the other side , hee that doubteth of Gods love to him in Christ , must needes bee vexed with continuall feares , feare of death , and feare of troubles . It is Christ only ( saith the Apostle , Heb. 2.15 . ) that delivereth them , who through the feare of death , were all their life time subject to bondage .

Thirdly , Motive 3 This bringeth with it unto us all good things . Seeke ye first the kingdome of God , and his righteousnesse ( saith our Saviour , Matth. 6.33 . As if he had said , Make your salvation sure , make this sure unto your selves that God is reconciled unto you , that you are in his favour ) and all these things , shall be added unto you . O that men could beleeve Christ in this , that this is the best way to be certaine of all earthly comforts , so farre as they shall bee good for us . He that spared not his own son ( saith the Apostle , Rom. 8.32 . ) but delivered him up for us all ; how shall he not with him also freely give us all things ? Yea this sweetneth all Gods blessings to us , and giveth a pleasant relish unto them , when we can tast in them , Gods love unto us in Christ . When Iob speaketh , Iob 29.1 — 7. of the comfort he tooke in all Gods blessings , in the time of his prosperity , in his children and riches , in that honour and esteeme God gave him among all men ; he giveth this for the reason of it , verse 3. His candle ( his light , the comfortable assurance of his savour ) shined upon my head . Yea this will not onely susteine and keepe us from fainting in times of common trouble and calamity as Iob saith there , Iob 29.3 . By his light I walked through darknesse ; While the light of his countenance shined upon me I could walke cheerefully in the darkest , and saddest times ; But it will also sweeten the bitterest afflictions that can befall our selves in particular , when we know they are but the chastisements of our father , that loveth us dearely though hee thus correct us . The cup which my father hath given me ( saith our Saviour , Iohn 18.11 . ) shall I not drinke it ? All hope of deliverance and comfort in danger and distresse groweth from the assurance of Gods favour . Vpon this David grounded his hope , Psal. 42.5 . Why art thou cast downe ô my soule ? &c. Hope thou in God , for I shall yet praise him , for the helpe of his countenance . To this he ascribeth all the deliverances the Church had received from the Lords right hand , Psalme 44.3 . They got not the land in possession by their owne sword , neither did their own arme save them , but thy right hand and thine arme , and the light of thy countenance , because thou hadst a favour unto them . The sting of death ( saith the Apostle , 1 Cor. 15.56 . and if of death , then of all other afflictions sure ) is sin ; and if the sting of them be once gone , certainely there can be no deadly paine in them . And thus Christ comforteth a poore man that was sicke of a dead palsy ( a disease that dulleth the spirits and maketh the heart as heavie , as any disease can ) Matth. 9.2 . Sonne be of good cheere thy sinnes be forgiven thee . On the other side he that doubteth of Gods love to him in Christ , what comfort can hee have in life or in death , in prosperity or in adversity , specially if God shall be pleased to awaken his conscience ? What sweetnesse can a man find in all his wealth or pleasure , or good cheere when it hath this bitter tang , and loose with it , that his heart shall say to him , I may be a vessell of wrath for all that . Alas Cain had as much as all this commeth to , and Esau and Dives who are all now firebrands in hell . Must not the joy that all such men seeme to take in their prosperity be such as the Apostle speaketh of , 2 Cor. 5.12 . in the face onely , and not in the heart . And if this be their condition in their greatest prosperity , then what comfort can they have in their affliction , and in their death thinke you ? What is the hope of the hypocrite ( saith Iob 27.8 . ) though he hath gained , when God taketh away his soule ?

Motive 4. Fourthly , If we were once assured of Gods speciall love to us in Christ this would make us yeeld obedience unto God , and do his service , not grudgingly or as of necessity , but as out of love and willingly , and cheerefully . For a good man ( a bountifull , a kind man , saith the Apostle , Rom. 5.7 . ) some will even dare to die . And if the goodnesse and bounty of a man have such force with us , that we thinke we can never do too much for him ; will not the assurance of this marvellous bounty and goodnesse of God to us in Christ make us to say with David , Psal. 116.12 . What shall I render unto the Lord , for all his benefits towards me ; what might I doe to please and honour him , that hath so dearely loved me ? This will make us pray with boldnesse and zeale . O God thou art my God ( saith David , Psal. 63.1 . ) early will I seeke thee . When our Saviour taught his Disciples ( and in them us all ) to pray , Matth. 6.9 . he biddeth us begin thus , Our father which art in heaven ; Till our hearts doe thus conceive of God , that he is our father , that he loveth us with a fatherly love , we can never pray aright . We may say a prayer ( and that is all that the most of us doe ) but we can never pray with our hearts , till then . Therefore also the Apostle teacheth us , Rom. 8.15 , 16. that the spirit that maketh us able to cry in our prayers unto God ; that is , to pray fervently and earnestly is the spirit of adoption , that spirit which witnesseth with our spirits , that wee are the sonnes and daughters of God ; that assureth us God is our father and maketh us able to call him father , yea to cry to him Abba father . And as this will make us able to pray with comfort ; so will this also make us able to heare and reade and meditate in the Word with cheerefullnesse , and a good appetite . As new borne babes ( saith the Apostle , 1 Pet. 2.2 , 3. ) desire the sincere milke of the Word ; if so be that yee have tasted , that the Lord is gracious . This will make us keepe the Sabbaths even whole Sabbaths without wearisomenesse . Yee shall keepe every man my Sabbaths ( saith the Lord , Levit. 19.3 . ) Why so ? What may move us to doe this willingly and cheerefully ? I am the Lord your God , saith he . In a word this will make us walke cheerefully in every duty of obedience , in every way of God . Thy loving kindnesse is before mine eyes ( saith David , Psal. 26.3 . ) therefore have I walked in thy truth . If wee would set that oftner before our eyes , meditate more seriously of that , certainely it would make all Gods waies more easie and pleasant to us , then they are . On the other side he that hath no assurance of Gods love in Christ , can never pray , or heare , or receive with any delight or comfort . Wouldst thou know the true cause why it is so irksome a thing for thee to pray , or to reade , or to heare , or to keepe the Sabbath , that thou sayest of all these duties in thy heart as they did , Mal. 1.13 . O what a wearinesse is it ? Certainely thou hast in thee an evill heart of unbeliefe ; as the Apostle calleth it , Heb. 3.12 . Thou art not assured of Gods fatherly love to thee in Christ . Nor thou seekest not to be sure of it . Get more faith , and more assurance of Gods love , and it will seeme no bondage to thee to serve God , thou wilt finde ease and pleasure it .

Fiftly , Motive 5. This and this only will cure us of that stone that is in our hearts , and make them soft and fleshy , make us able kindly to mourne for offending God , by our sinnes . When God once maketh thee able by the spirit of grace , to see that Christ endured so much for thee , that thy sinnes pierced Christ so , then wilt thou bee able to mourne for thy sinnes ( saith the Prophet , Zach. 12.10 . ) as a man would mourne for the losse of his onely sonne . When Mary was once assured by faith that her sinnes were forgiven , yea how many sinnes God had forgiven unto her , Luke 7.38.47 . ô how she wept for her sinnes ? If thou wert indeed assured of the forgivenesse of thy sinnes , and of Gods favour in Christ , thou couldst never thinke of thy sinnes , without griefe of heart . And if thou desirest to grow more soft hearted , labour to increase thy faith , and to get more assurance of this speciall love of God to thee in Christ .

Sixtly and lastly , Motive 6. As no grace can grow in thy heart till thou have faith ; so as the measure of thy assurance of Gods love shall increase in thee , so shall every saving grace increase and abound in thy soule . Therefore the Apostle praying for the Ephesians , Ephes. 3.19 . that God would make them able to know the love of Christ which passeth knowledge ; he giveth this for the reason of it , that ye might be filled ( saith he ) with all the fullnesse of God .

And these are Motives strong enough ( if God be pleased to work with them ) to perswade our hearts to seek to be assured of Gods love in Christ , to make our calling and election sure . It followeth now I should shew you the Meanes how this may be attained ; but those I must ( I see ) leave till the next day .

Lecture LXXXII . On Psalme 51.6 . February 26. 1627.

NOw then there be five things , principally to be done by them , that would get , and preserve in themselves this assurance of Gods favour .

Mean . 1 First , If thou desire to get assurance of Gods speciall love to thee in Christ , assurance that Christ is thine , assurance of thy salvation , thou must first settle this perswasion in thy heart , that it is possible to be attained . By harbouring this conceit in thy heart , that it is presumption for any man , to say he is sure of his salvation , I hope well , but it is not possible for me or any man to be sure of this , thou makest thy selfe uncapable of this comfortable assurance . Know therefore that though 1. It be a very difficult thing to get , and keepe this assurance ; 2. Few attaine unto it ; 3. Though this assurance be not perfect in any while they live here , but they that have it best , have it with some mixture of doubting and unbeliefe ; 4. They that have had it in the greatest measure have not had it at all times ; Yet every true beleever may attaine unto it , if the fault be not in himselfe . ●or 1. God hath commanded the faithfull to make their calling and election sure , 2 Pet. 1.10 . 2. God hath promised that he will certifie and assure his people of this , Ezek. 34.30 . They shall know that I the Lord their God am with them , and that they , even the house of Israel , are my people , saith the Lord God . 3. God hath given his people in all ages experience of the truth of this his promise in themselves , Rom. 8.15 , 16. Ye have not received the spirit of bondage againe to feare ( as if he should say once ye had it ) but yee have received the spirit of adoption , whereby we cry , Abba father . This could not be without assurance of Gods favour ; and this he saith not of himselfe onely but of all the faithfull ; of all Gods children , Gal. 4.6 . Because ye are sonnes , God hat● sent forth the spirit of his sonne into your hearts . This spirit witnesseth with our spirit● ( saith the Apostle , Rom. 8.16 ) that wee are the sonnes of God . We know ( saith the Apostle , 1 Iohn 3.2 . not of himselfe but of all Gods children ) that when Christ shall appeare we shall be like him . And againe , verse 14. We know we are translated from death to life . And againe , Chap 4.16 . We have knowne and beleeved , the love that God hath to us . Nay I say more , It is not onely possible for thee if thou be Gods child to have this assurance of Gods love in some measure , but it is in some manner necessary thou shouldst have it , thou must get it , & the hope thou talkest of is to little purpose without it . Know ye not your owne selves ( saith the Apostle , 2 Cor. 13.5 . ) how that Iesus Christ is in you , except ye be reprobates ? that is , except ye be unsound and counterfait in the profession of the faith . His house we are ( Heb. 3.6 . ) if we hold fast the confidence and the rejoycing of the hope firme unto the end . That hope that hath no confidence nor rejoycing in it is little worth . Hope must bee as an anker of the soule both sure , and stedfast ; as the Apostle speaketh , Heb. 6.19 . Well then , seeing we both may and must get this assurance it standeth us upon to enquire how and by what meanes we may get it . What is then next to bee done ?

Mean . 2. I answer , Secondly , We must bind our selves to a diligent , and conscionable use of Gods ordinances , which he hath sanctified to be the meanes whereby he will worke and increase all saving grace , and consequently this , in our hearts . I will instance but in three and that briefly too .

First , There is great force in the Word to worke in our hearts not onely faith , Rom. 10.17 . Faith commeth by hearing ; but this blessed fruit of faith also , the assurance of Gods favour . The Scriptures were written to this end , to breed in us this assurance . These things have I written to you ( 1 Iohn 5.12 . ) that ye may know , that ye have eternall life . And 1.4 . These things write we unto you , that your joy may be full , that you may have sound consolation in this assurance . And this is the maine end , that God ordained preaching for . So Zachary saith that Iohn the Baptist , was sent to that end , Luke 1.77 . To give knowledge of salvation to his people , by the remission of their sinnes . When God had promised Esa. 57.18 ▪ that he would restore comfort to his Israel and to his mourners ; he telleth us in the next words , verse 19. the meanes whereby he will doe it , I create the fruit of the lips ; ( my word in the speech and ministery of my servants , Mal. 2.7 . The priests lips should keepe knowledge , and they should seeke the law at his mouth ) peace , peace , to him that is farre off , and to him that is neere , saith the Lord , and I will heale him . God hath promised to worke by the ministery of his servants in the hearts of his people abundance of peace and comfort ( which cannot be without assurance of his favour ) and to heale them of all that anguish of heart , which the doubting of his favour did breed in them . And no maruell though the Word have this force to breed this assurance , for therein are all the promises of God to be found , which are the ground and evidence upon which all true assurance of Gods favour is built . In God will I praise his word ( saith David , Psal. 56.4 . ) in God have I put my trust , I will not feare what flesh can doe unto mee . All his comfort , all his assurance and confidence was grounded upon the Word .

The second ordinance of God that hath great force in it to breed in our hearts this assurance of Gods favour and to preserve it in us , and to recover it when it is lost ; is the conscionable use of the holy Sacrament . We reade of Gods people that had received the Passeover with good hearts , that had prepared their hearts to seeke the Lord in that his ordinance ( as Hez●kiah speaketh of them , 2 Chron. 30.19 . ) that they found marvellous comfort in it , verse 21. They kept the feast with great gladnesse . And verse 26. There was great joy in Ierusalem . And that Sacrament we know , was the same in substance with our Lords Supper . Certainely there is not more vertue in any ordinance of God , to confirme us in the comfortable assurance of Gods favour , then in this , if it be worthily received . For 1 Christ is no where so particularly offered and applied to us as in it , 1 Cor. 11.24 . Take , eate , this is my body which was broken for you . 2 He is offered to us as meat and drinke to feede upon ; and what is so neerely applyed to us and made ours , as our food , which is turned into our very substance and made one with us . 3 He is offered to us as bread and wine , which of all food hath most force to strengthen , and make glad our hearts , Psa. 104.15 . 4 The Sacraments are ordained to be his seales to assure and confirme his covenant unto us ; they are seales of the righteousnesse which is by faith , as the Apostle speaketh , Rom. 4.11 .

The third and last ordinance of God , that hath great force to breed and preserve this assurance of Gods favour in our hearts , & to recover it when we have lost it , is prayer . Aske , and you shall receive , ( saith our Saviour , Iohn 16.14 . ) that your joy may be full . This is one of the principall fruits of prayer , it breedeth full and sound joy in the heart ; which necessarily presupposeth assurance of Gods favour . This course David oft tooke to recover his assurance and comfort and found great successe in it . When he made that prayer that is set downe , Psal. 6. he was in great anguish of minde , through the losse of the assurance of Gods favour , as appeareth verse 1 — 4. to recover his assurance he falleth to fervent prayer ; and before he had ended his prayer , he was so filled with the assurance of Gods favour , that he bursteth forth into these patheticall expressions of his joy , verse 8 , 9. The Lord hath heard the voice of my weeping , the Lord hath heard my supplications , the Lord will receive my prayer . And Psal. 31. when he had lost his assurance so farre that he said in his hast ( verse 22. ) hee was cast out of Gods sight ; to recover it he betooke himselfe to prayer and prevailed so thereby , that he cryeth out , verse 21. Blessed be the Lord for he hath shewed me his marvellous kindnesse . As though hee had said , The Lord hath given mee againe , a sweet and comfortable assurance of his favour . I do not deny but many ( yea many of Gods owne children ) may use all these three ordinances of God , that I have named unto you , and use them often too , read , and heare , and receive , and pray , and yet never attaine to this assurance of Gods favour by them . Alas ; this will never be obtained without great diligence in the use of all meanes that God hath appointed . Give diligence ( saith the Apostle . 2 Pet. 1.10 . ) to make your calling and election sure ; Yea verse 5. Give even all diligence thereunto . Alas ; we do not in our hearing , receiving , praying , seeke or aime at this , to get assurance thereby , that wee are in Gods favour ; or if we doe seeke it , yet use we no diligence in the use of these meanes , that we might obtaine that which we seeke in them .

But if wee cannot obtaine it by these meanes , there is a third thing to bee done . Means . 3 Seeke to bee more humbled in thy selfe , in the apprehension of thine owne wretchednes . Seeke the Lord and his favour , with an humbled soule . When Ieremy prophesieth of the comfort that Gods people should find , upon their earnest seeking of his favour , before the end of their captivitie , he speaketh thus of them , Ieremy 50.4 . Going , and weeping , they shall goe and seeke the Lord their God . When we can lament after the Lord , as Israell did , 1 Sam. 7.2 . mourne for the losse of his favour , and goe weeping to him to seeke the recovery of it , wee need not doubt of prevailing with him . God resisteth the proud ( saith the Apostle Iames 4.6 . ) but hee giveth grace to the humble . Specially this grace of a comfortable assurance of his favour , hee useth not to give unto any , but unto the humbled soule . And thereupon the Apostle inferreth verse 10. Humble your selves in the sight of the Lord , and hee shall lift you up . The want of sound humiliation , is the chiefe cause wee cannot attaine unto sound assurance of Gods favour . Never did any attaine unto any great measure of assurance of Gods favour , that had not first bin deeply humbled in themselves . Neither doth God use to give the spirit of adoption to his people , till hee have first given them the spirit of bondage , Rom. 8.15 . God comforteth those that are cast downe , saith the Apostle , 2 Cor. 7.6 . Therefore the day of humiliation , wherein Gods people did afflict their soules , is called the day of atonement , betweene God and them , Levit. 23.27 , 28. Such God hath bound himselfe by promise , to speake peace unto . Blessed are they that mourne ( saith our Saviour , Matth. 5.4 ) for they shall bee comforted . I will dwell with him ( saith the Lord , Esay ▪ 57.15 . ) that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . For 1. then , and never till then , wee will in our judgements value and prize Gods favour in Christ , above all things in the world , and say with David , Psal. 63.3 . Thy loving kindnesse is better then life . Shew us the father ( saith Philip to Christ , Iohn 14.8 ) and it sufficeth us . This hee spake indeed out of ignorance and curiositie , but thus speaketh the humbled soule advisedly . Let mee but see my heavenly father reconciled to mee in Christ , and the light of his countenance shining upon me , and I have enough , though I had nothing else in the world . And on the other side , the humbled soule doth say , that without this , though hee had all the world he hath nothing ; but is ready to say with Paul , Phil. 3.8 . I count all but as dung without Christ . ● . Then when we are soundly humbled , and never till then , wee will hunger and thirst after Christ , and desire Gods favour in him more earnestly and eagerly , then any thing in the world . It was the voice of an humbled soule that wee read , Psal. 42.1 , ● . As the Hart panteth after the water brookes , so panteth my soule after thee , ô God , my soule thirsteth for God . And they that can thus thirst after Gods favour , shall be sure to obtaine the assurance of it . Blessed are they that hunger and thirst after righteousnesse ( saith our Saviour , Matth. 5.6 . ) for they shall bee satisfied .

And what marvaile is it then , that there bee so few that attaine to this assurance , ( alas ) there bee few that prize it as they ought , few that thirst after it , because few that are soundly humbled in themselves for their sinnes .

Lecture LXXXIII . on Psalme 51.6 . March . 4. 1627.

THE fourth thing that they must doe , Means 4. that desire to get and preserve in themselves a comfortable assurance of Gods favour , is this , They must nourish in their hearts a constant care to please God in all their wayes , and a feare to offend him in anything . For 1. None but such can possibly get or keepe any true assurance of Gods favour . 2. All such shall certainely attaine unto it .

For the first . You may heare some wicked men glory much in the assurance they have of their owne salvation , and pronounce peremptorily of many a servant of God , that all their profession is no better then hypocrisie , because they are so full of feares , and so doubtfull of their salvation . A wise man feareth ( saith Solomon Prov. 14.16 , ) and departeth from evill ( the godly mans doubts and feares keepe him from many a sin , that otherwise he should fall into ) but the foole rageth ▪ and confident , hee sinneth outragiously , and yet is confident . But this is but a vaine presumption , this can be no true assurance certainely . It is not possible for any man that wittingly liveth in any knowne sinne , to have any true assurance of his salvation , or of the favour of God . Let us draw neer● ( saith the Apostle , Heb. 10.22 . with a true heart in full assurance of faith ( But how may a sinfull man attaine to this high priviledge to bee able to draw neere to God , with that boldnesse and full assurance of faith , that God beareth a fatherly love unto him ? He telleth us that in the next words , alluding in his speech to the manner of such as did draw neere to God under the ceremoniall law ) having our hearts sprinkled from an evill conscience , and our bodies washed with pure water . As if hee had said , without a man be both justified and delivered from the guilt of his sinnes by the bloud of Christ , and sanctified and delivered from the dominion of sinne by the spirit of Christ , it is not possible for him to draw neere unto God , in full assurance of faith . Let the man that hath the strongest faith , and the most comfortable assurance of Gods love , once give himselfe liberty to commit any grosse sinne , and hee must needes loose his comfort and assurance of Gods love . Certainely our iniquities ( as the Prophet speaketh , Esay 59.2 ) will separate betweene us and our God , and our sins will cause him to hide his face from us . See the proofe of this in David . Who ever had more comfortable assurance of Gods favour , then hee sometimes had ? The Lord is my light and my salvation ( saith he , Psal. 27.1 . ) whom shall I feare ? But when hee had once given liberty to himselfe to sinne against his conscience in the matter of Vriah , see how all his comfort in the assurance of his salvation and of Gods favour was quite lost . Restore to mee ( saith hee , Psal. 51 . 1● . ) the joy of thy salvation . But what speake I of grosse sinnes ? Let a Christian but grow worldly and secure , let him but remit any thing of that watchfulnesse and care that was wont to bee in him to take heed to his wayes , of that feare to offend God in any thing , of his diligence to serve , and please the Lord , and his comfortable assurance of Gods favour will bee lost . See an example of this in the Church , the spouse of Christ . Cant. 5.2.6 . It is said , verse 6. her beloved had withdrawne himselfe , and was gone ; shee lost the comfortable assurance of his love . How lost she it ? Not by any grosse sin , but meerely by her lazinesse , and wordly security , by that answer she gave him , verse 3. I have put off my ●●at , how shall I put it on ? I have washed my feete , how shall I defile them ? As if she had said , I am now at ease and quiet , and by opening unto thee , by hearkning and yeelding unto thee in every thing , I should put my selfe to a great deale of trouble and labour , that I am now eased of . Thus lost shee her sweete assurance of Gods love then , and thus doth many a soule loose it at this day . That exhortation therefore that the Apostle giveth to the Hebrewes , 6.11 . is necessary for every one of us . Wee desire that every one of you ( saith he ) shew the same diligence to the full assurance of hope unto the end . As if he had said , ye have good things in you now , & such as accompany salvation , you have now much labour of love , yee have ministred unto the Saints , and yet do minister , but if you would have full assurance of your salvation , be diligent to doe so still , even unto the end ; if you grow negligent and carelesse in these duties hereafter , this full assurance of salvation , you will certainly loose ? A full and well grounded assurance of our salvation and of the favour of God , will not bee gotten in a day or two ; without good proofe and experience wee have had of the worke of Gods grace in us , it will never be gotten ; And when we have gotten it , we may easily loose it againe , if either wee give liberty to our selves in knowne sinnes , or grow secure and carelesse in taking heed to our hearts and wayes .

But secondly . On the other side , A constant care to please God in all our wayes , and a feare to offend him , will certainly bring to us a comfortable assurance of Gods favour sooner or later , in one measure , and degree or other . See by how many promises the Lord hath bound himselfe to this . To him that ordereth his conversation aright ( saith the Lord , Psalm . 50.13 . ) I will shew the salvation of God . As if the Lord should say , I will cause him to see and know that hee shall bee saved . So when David had said , Psalm . 85 8. God will speak peace unto his people , and to his Saints ; God will speake peace to the heart of every godly man ; hee addeth verse 9. Surely his salvation is nigh unto them that feare him . As if hee had said , Certainely it will not bee long before God give to every soule that truly feareth him , a comfortable assurance of his salvation , though he doe delay it for a time , he will not doe it long . To you that feare my name ( saith the Lord to his people , Matth 4.2 ) shall the sunne of righteousnesse arise , with healing in his wings . So that to every soule among you , that truly feareth God , I may boldly say ; Though it bee night with thee yet , thou seest no light nor comfort , thou art continually disquieted with feares and doubts of thy salvation , yet certainly , the sunne of righteousnesse will arise upon thee with healing in his wings , thou shalt see the comfortable light of Gods countenance , and have a sweete and full assurance of his favour . Light is sowne for the righteous ( as the Prophet speaketh , Psalme 97.11 ) and gladnesse for the upright in heart . Thou hast in thee the seed of comfort and assurance , and thou shalt surely see it spring , and tast of the fruit of it .

Means . 5 Fifthly , and lastly . If by all these meanes wee cannot get or recover the comfortable assurance of Gods favour , there is yet one thing more to bee done , one helpe more to bee used , that hath more force to doe us good this way then all the rest . Wee must by faith rest upon Christ , and cleave unto him .

Object . But some may object and say , this is an absurd direction , to bid us rest upon Christ by faith , that so we may get assurance , For if I had faith , I know I should have assurance of Gods favour . For what is faith else , but a full perswasion , and stedfast assurance that Christ and all his merits belong to me , and my sins through him are pardoned . But alas , by this I know I have no faith , because I have no assurance of these things .

Answ. To such as object thus I answer . That they are much deceived in defining faith thus ; and that this is a dangerous mistake , and such as hath bred much needlesse feare and trouble of mind in many a good soule . For the better understanding therefore of this fift and last point three things must bee distinctly considered . 1. That assurance of Gods favour is not of the essence , and being of true faith . 2. Wherein then the nature and essence of true faith consisteth . 3. That though true faith may be without this assurance , yet if it be put forth and exercised , it will certainely breed assurance sooner or later , in one degree or other .

For the first , That there may bee true saith where there is no assurance , is evident in two examples to omit many more , that might bee produced . When David cryed out unto God , Psalme 22.1 . Why hast thou forsaken mee ? Why art thou so farre from helping mee , and from the words of my roaring ? Doubtlesse hee wanted the assurance of Gods love and of his salvation . And yet even at that time , hee had true faith , or els hee could not have prayed as hee did and said My God , my God . So when the Prophet cryed , Psalme 88.14 . Why castest thou off my soule ? Why hidest thou thy face from me ? his assurance was gone ; yet if hee had not had true faith at that time , hee could not have prayed as hee did , verse 1. O God of my salvation , I have cried day and night before thee . So that assurance of Gods favour , and of the pardon of our sinnes is not faith it selfe , but onely a fruit of it , and such a fruit of this tree it is , as is not to bee found on it at all seasons . It is I say a fruit of faith , and such as none can attaine unto till first hee have faith . For 1. It is the spirit of adoption witnessing with our spirits that wee are the sonnes of God , Romanes 8.16 . that breedeth this assurance in us ; and that spirit wee cannot have , till first wee have faith , Galathians 4 6. Because yee are sonnes , God hath sent forth the spirit of his sonne , into your hearts . First wee must bee sonnes before wee can have this spirit ; and wee must first have faith , before wee can bee the sonnes of God , Galathians 3.26 . Yee are all the children of God by faith in Christ Iesus . And Iohn 1.12 . So many as received him ( even to them that beleeve on his name ) to them hee gave power to become the sonnes of God . So Paul telleth the Ephesians 1.13 . that they were sealed with the holy spirit of promise after they had beleeved in Christ . 2. Assurance of salvation is ever accompanied with peace of conscience and joy in the Holy Ghost . Now neither of these can bee in any heart till first it have true faith , they are the fruits and consequents of faith . Being justified by faith ( saith the Apostle , Romanes 5.1 — 3. ) wee have peace towards God , and rejoyce in the hope of the glory of God . And 15.13 . The God of hope fill you with all joy and peace in beleeving .

Secondly , If you would know wherein then the essence and being of true justifying faith consisteth , I answer , In foure acts of the soule ; whereof the former two are acts of the understanding , the other two of the will .

First , I must know Christ aright , and that which the Gospell revealeth to us concerning him . And that consisteth in three points principally . 1. That Christ is an all sufficient Saviour , both to deliver me from the wrath of God due to my sinnes , and to bring me to eternall life . For this the Gospell plainely revealeth to us , Iohn 3.16 . God so loved the world , &c. 2. That Christ , and all his merits are offered by the Lord to me as well as to any other : For Gods servants and Ministers are commanded by him to proclaime in his name a generall pardon , and to make this generall offer of him unto all , to whom they preach without excluding any , Mar. 16.15 . Preach the Gospell to every creature . And what is it to preach the Gospell unto them , but to say unto them as the Angell did to the shepheards , Luke 2.10 , 11. I bring you good tidings of great joy , which shall be to all people . For unto you is borne this day in the city of David , a Saviour which is Christ the Lord . And as Peter to the Iewes , Acts 2.39 . The promise is unto you , and to your children , and to all that are a farre off , even as many as the Lord our God shall call . Yea that Christ is offered so unto me , as I am commanded to beleeve that he belongeth unto me . Come unto me ( saith our Saviour , Matth. 11.28 . that is , beleeve in mee for so is that phrase expounded by himselfe , Iohn 6 35. ) all ye that labour , and are heavie laden , and I will give you rest . 3. I must know how and upon what termes and conditions , Christ is offered unto me in the Gospell ; that is to say , If I will receive him as in a matrimoniall covenant . For so is the covenant of the Gospell oft called in the holy Scripture , Hos. 2.19 , 20. I wish betroth thee unto me for ever , yea I will betr●th thee unto me in righteousnesse , and in judgement , and in loving kindnesse , and in mercies ; I will even betroth thee unto me in faithfullnesse . In this respect also the preachers of the Gospell are called the friends of the Bridegroome , Iohn 3.29 . such as woo for him , and whose whole endeavour is , to make this match betweene Christ , and his people . I have espoused you ( saith the Apostle , 2 Cor. 11.2 . ) to one husband , that I may present you as a chast virgin to Christ . Now in the matrimoniall covenant we know the spouse . 1. Taketh her husband so , as she bindeth her selfe to forsake all others , and to keepe her selfe onely to him so long as they both shall live ; and so must we take and receive Christ , Psal. 45.10 . Matth. 10.37 . Luke 14 . 2● . 2. She taketh him not onely to receive protection and wealth and credit by him , but as her head and guide to be governed and ruled by him , and he bindeth her selfe to serve , honour , and obey him , Gen. 3.16 . 1 Cor. 11.3 . Ephes. 5.22 , 23. And so must Christ be taken and received by us , not onely for our Saviour , but our Prophet , yea our Lord and King , Psal. 45.11 . Iohn 20.28 . and 3.35 . Heb. 5.9 . 3. She taketh him for better for worse , for richer for poorer , in sicknesse and in health , and bindeth her selfe to cleave to him , in every estate , Gen. 2.24 . 1 Cor. 7.10 . And so must Christ be taken and received by us , Luke 9 23. This knowledge of the Gospell is ( as I told you ) the first thing wherein the nature and essence of true faith consisteth . In which respect faith is called the knowledge of Christ , Esa. 53.11 . Iohn 17.3 . Ephes. 4.13 .

The second act of the soule wherein the nature of true faith consisteth , is the assent , and credit that the mind giveth unto all this , that the Gospell hath revealed concerning Christ as to an undoubted truth ; that Christ is indeed an all sufficient Saviour ; and that God offereth him u●to me , and commandeth me to receive him ; and that in this his gracious offer he meaneth as he saith , and that he and all his merits do certainely belong to me , if I will receive him , upon those termes that the Lord offereth him on . When I can say with Paul , 1 Tim. 1.15 . This is a faithfull saying . So is the faith of the old fathers described , Heb. 11.13 . They saw the promises a farre off , and were perswaded of them . In respect of this second property faith is called a beleeving of Christ , Iohn 3.36 . And a beleeving of God , 1 Ioh. 5.10 . Rom 4.3 . Till Naaman could thus beleeve he could not be healed , 2 King . 5.11 , 12.

The third act of the soule wherein the essence of a true and justifying faith consisteth , is the consent that the will giveth to this blessed offer of Christ , in the Gospell , not onely for the undoubted truth , but for the incomparable goodnesse and excellencie of it . When the heart accepteth of , and embraceth it , and saith with Paul , 1 Tim. 1.15 . this is not onely a faithfull saying but worthy of all acceptation . So is the faith of the fathers described , Heb 11.13 . At the least ( though the beleever find in respect of the sense he hath of his owne unworthinesse , much reluctancy and doubting , which hindreth this act of faith , yet ) his soule unfeignedly desireth and longeth to receive and take Christ , in this matrimoniall covenant , and saith with the blessed Virgin , Luke 1.38 Behold the handmaid of the Lord , be it unto me according to thy word . In respect of this property faith is called sometimes a receiving of Christ , Ioh. 1.12 . somtimes a t●●isting after him , Rev. 21.6 . Where that promise is made to him that thirsteth , which none can possibly be partakers of but hee onely that truly beleeveth .

The fourth and last act of the soule wherein the nature of true faith consisteth , is a resting and relying upon Christ and him alone for the obtaining of the favour of God and of eternall life . And indeed this is of all other the chiefe act of the soule in true faith , and that wherein the being and essence of it doth chiefly consist . In respect of this property it is so oft called a beleeving in or on Christ , and his name , Iohn 3.16.18 36. 1 Iohn 5.10 . a trusting in Christ , Ephes. 1.12 . a resting upon God , 2 Chron. 14.11 . a resting upon his promise , 2 Chron. 32.8 . a relying upon God , 2 Chron 16 8. a staying our selves upon him , Esa. 50.10 . a cleaving and sticking close unto him , Acts 11.23 . beleeving in him and trusting in him are made all one , Psalme 78.22 . He that findeth these properties of faith in him hath certainely true faith , though he want yet the assurance of Gods favour .

Followeth now the third and last point which I propounded , That though there may be true faith , where there is not this assurance , yet certainely true faith if it be exercised , and put forth , will breed this comfortable assurance of Gods savour in the end . That man , that with an humbled and penitent soule can cast himselfe upon Christ , trust unto him alone , and rely upon him for favour with God , for pardon of his sins , and for eternall salvation shall certainely obtaine assurance and comfort in the end .

Alas ( may some man say ) how can I thus trust in Christ , Object . and relie upon him when I have no assurance , but so much doubting in mee of the favour of God ?

To such I answer , Yes this is very possible . Iob did so . Though he slay me , ( saith he , Iob 13.15 . ) yet will I trust in him . David did so , Psal 13. For though he thought God had long forgotten him , and hid his face from him , verse 1. yet saith he , verse 5. But I have trusted in thy mercy . So Psal. 143. when he cryeth thus , verse 7. My spirit faileth , hide not thy face from me , he addeth , verse 8. Cause me to heare thy loving kindnesse in the morning , for in thee doe I trust . He trusted in God and looked for comfort , even then . So did the woman of Canaan , Matth. 15.22 — 28. For though she had received three fearefull repulses from Christ , and therefore could have no assurance of his favour , yet trusted she still in him , for mercy and would not give over , importuning him for it . So must every one of us , learne to doe in the like case ; though wee have no assurance of Gods favour , yet let us trust confidently in Christ through him to obtaine it . For this is a thing highly pleasing unto God . The Lord taketh pleasure ( saith David , Psal. 147.11 . ) in them that hope in his mercy . And 1 Chron. 5.20 . God was intreated of them , because they put their trust in him . And they that can do so need not doubt but that God will certainely lift up the light of his countenance upon them , and give them comfort in the assurance of his favour . For

First , Thou hast true faith and consequently thou hast Christ , he is thine owne though thou perceive it not . They that beleeve on the name of Christ ( trust to him , rely upon him ) have received him , hee is their owne as the Holy Ghost speaketh , Iohn 1.12 .

Secondly , Having received Christ certainely thou hast Gods favour , all thy sinnes are pardoned , thou hast just title to eternall life , though thou perceive it not ; yea thou hast in thee the root of comfortable assurance of all this . Ye are all the children of God ( saith the Apostle , Gal. 3.26 . ) By faith in Christ Iesus . He that beleeveth on the sonne of God ( saith the Apostle , 1 Iohn 5.10 . ) hath the witnesse in himselfe ; He hath that in himselfe that will witnesse for him , that hee is in Gods favour . And Iohn 3.36 .

Thirdly and lastly , If thou canst wait upon God for assurance and looke for it , it will certainely come . Doe as David did , when he had lost his assurance of Gods favour , Psal. 13.1 . How long wilt thou forget me ô Lord for ever I how long wilt thou bide thy face from me ? What did he then to recover his assurance ? That you shall see , verse 5. But I have trusted in thy mercy , my heart shall rejoyce in thy salvation . As if he had said , My comfortable assurance of thy savour , and of my salvation will returne againe . And Psal. 42.5 . Why art thou cast downe ô my soule and why art thou disquieted within me ? Hope thou in God , for I shall yet praise him for the helpe of his countenance . As if hee had said , I shall for all this , see the light of his countenance againe , and rejoyce in it .

Applic. 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 ●a●ry wait for i● , because it will surely come , and not ●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 , ●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 property of true goodnesse and righteousnesse . 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 .

1 1 The subject of sanc●●fying grace . 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 a●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 of the Lord Iesus ( that is , his quickning grace ) was mad : manifest in their bodies . In this respect also , hee calleth the regenerate part Colos. 3.10 . ( not a new mind , nor a new will , nor a new heart only , but ) the new man ; Ye have put on ( saith hee ) the new man ; it is a compleat man , it hath all the faculties and powers of a perfect man in it . So speaketh hee againe . 2 Corinth. 5.17 . If any man bee in Christ ( in the state of grace ) hee is a new creature , old things are past away , behold , all things are become new . Every one that is in Christ , is become a new man , every faculty , every part of him is renewed . In this respect also every upright-hearted man is called a perfect man ( Marke the perfect man , and behold the upright , saith David , Psalme 37.37 . ) because they have this perfection of parts , they are sanctified throughout , in all their parts . And as the children that wee beget , are perfect men and women , so soone as ever they are borne , because they have the soules and bodies , and all the parts of men and women , though in great weakenesse ; so is it with all the children of God much more . Men may beget children that are defective , and want some of their parts , wee reade of some that have beene borne blind , Iohn 9.1 . and of some that have beene creeples from their mothers wombe , Acts 14.8 . and of some that have beene borne fooles . But our heavenly father begets no such children , all his children are perfect , and have no such defect of parts in them .

Now before I make application of this point , I must first give you three cautions to prevent the children of God from taking occasion of much feare ▪ and discomfort by the mistaking and misunderstanding of this point .

The first caution is this . Caution 1● As the goodliest child that ever was borne , is defective when it is an infant and new borne ; not onely in the stature and strength of every member of his body , but even in the measure of his understanding also ; even so is it with the new man . They that are sanctified in the best measure , are yet in every part , in every faculty of their soule in every sense and member of their body defective in the measure and degree of grace . Paul telleth those worthy Christians the Thessalonians , 1 Thess. 3.10 . that hee desired to come to them to perfect that that was lacking in their faith . Yea of himselfe hee saith , Phil. 3.12 . that hee was not perfect . And if that great Apostle could say of himselfe , and such as he was , 1 Cor. 13.9 . we know but in part , then how great cause have the best of every one of us to complaine , alas , how little spirituall light and knowledge have I in my understanding , how little sanctifying grace and goodnesse have I in my thoughts , in my memory , in my conscience , in my will , in my desires and affections ? How little inclination to any thing that is good in my eye , or in my eare , or in any other of my senses , or parts of my body ?

Caution , 2 , Secondly . Though they that have truth of grace in them , have every faculty and power of their soule , and every sense and member of their body seasoned in some measure , with the new leaven of sanctifying grace ; yet have they also much of the old leaven of their corrupt nature remaining still in every facultie of their soule , and in every sense and member of their body . Purge out therefore the old leaven saith the Apostle , 1 Cor 5.7 . As if hee had said , This is a worke wherein we must alwayes be doing , and which we shall never make an end of while we live here . In which respect the regenerate man may fitly bee compared unto the ayre in the twilight , in which there is no part but it hath some light in it , neither is there any part of it , but it hath some darkenesse in it also ; and unto the water that is luke-warme , there is no part of it , but it hath some heate in it , nor any part but it hath some coldnesse in it too . Therefore as the spirit , the regenerate part in us is called ( as we have heard ) the new man , so is the flesh and the unregenerate part in us called the old man likewise , Eph. 4.22 . because it goeth through the whole man as the other doth . And this maketh many a good soule thinke there is no truth of grace in them , because that throughout in their whole spirit and soule , and body , they discerne still so much corruption . From the sole of the foot ( say they , as Esa. 1.6 . ) even to the head there is no soundnes in me . This maketh them complaine with Iob 40.4 . Behold , I am vile . What a deale of ignorance and blindnes have I in my understanding ? how vaine & wicked are my thoughts for the most part ? how hardly can I forget any small wrong that hath bin done me , and how apt am I to forget any good thing ? how hard a heart have I , and unable to mourne for any of my sins , how apt to be overwhelmed with griefe for the smallest crosse that befalleth me ? With what delight doe mine eares listen to any evill I can heare of my neighbour , & how dull of hearing is it towards any thing that is good ? how apt is mine eye to wander and to steale away my heart , when I should attend to the word , and how hardly can I keepe it fixed upon any thing that might bring good to my soule ? These we know are the complaints of the best soules . And yet all this may be where there is truth of heart .

Caution 3. Thirdly and lastly . Though where truth of grace is , it diffuseth , and sheddeth it selfe abroad throughout the whole man , every faculty of the soule is sanctified , and every part of the body also , yet is not the worke of grace therein so sensible and manifest , as is the corruption of our nature . The workes of the flesh are manifest , saith the Apostle , Galathians 5.19 . more manifest then the worke of grace is . I cannot perceive ( saith many a good Christian ) any worke of Gods sanctifying grace at all in my memory , in sundry of my affections in my joy , and my anger , much lesse in the members of my body ; and how can I say then , that there is any truth of grace in mee ? To such I say , there may bee some sanctifying grace in thee , yea in every faculty of thy soule and member of thy body , though thou perceive it not . The little infant hath all the parts of a mans body , though there bee sundry of them , thou canst discerne no use he hath of them in any action ; yea hee hath a reasonable soule , and all the faculties of it , though it appeare not in any operation at all .

Three things thou hast in thee , that shew thou hast sanctifying grace , even there where thou perceivest it least . 1. As thou hast in thy whole man , in every faculty and part , both flesh and spirit , so hast thou in thy whole man , a conflict between them . The flesh lusteth against the spirit ( saith the Apostle Gal. 5.17 . ) and the spirit against the flesh , and these are contrary the one to the other . Thou heartily dislikest , and checkest thy selfe for the corruption thou findest in thy thoughts , in thy memory , in thy affections , in thine eye and eare , and in every other part . And whence commeth this , but from sanctifying grace . 2. Thou mournest and art unfeinedly grieved for any corruption , any untowardnesse to that that is good which thou findest in any part , and canst say with Paul , Rom. 7.24 . O wretched man that I am , who can deliver me from the body of this death ? 3. Thou dost unfeinedly desire & endevour to be rid of that corruption that is in any faculty of thy soule , and part of thy body , to offer thy selfe unto God as an holocaust , a whole burnt sacrifice to be sanctified throughout , and canst say with David , Psal. 103.1 . Blesse the Lord , ô my soule , and all that is within me ( understanding , memory , conscience , will , affections ) blesse his holy name . And certainly that man that can thus unfeinedly desire and endeavour to have better thoughts , a better memory , a better conscience , a better will , better affections , a better tongue , a better eye , and a better eare , hath grace in all these parts , and is in some measure sanctified in them all .

Let us now make some application of this point , Applic. for the tryall of our owne hearts , whither they be upright or no , whether there be any truth of saving grace in them , that truth in the inward parts that David here speaketh of , and which the Lord taketh so great delight in . And certainely it will appeare by this doctrine , that many that glory much in the uprightnesse of their owne hearts , have no truth of grace in them , because the grace they pretend to have , is not totall , but partiall , it goeth not through the whole man .

Two sorts there be especially that are discovered to be void of truth in their hearts , by this Doctrine .

First . Many there bee that perswade themselves they have good hearts , and truth of grace in them , and yet no such thing appeareth in their outward man , such liberty they give to themselves in their speech , and in all their outward behaviour , that all men that see them , must needes judge them voyd of grace . 2. Yea they perswade themselves , it is utterly needlesse to restraine themselves of any liberty that way , or to regard what they are in the view and judgement of men . Did not the Apostle ( say they ) professe 1 Corinth. 4.3 . hee passed very little for the judgement and censure of men ? God saith 1. Sam. 16.7 . hee looketh not to the outward appearance men make , but to the heart . 3. Nay they shun all outward shewes of goodnes , specially of strictnes in religion , and purposely desire to carry themselves so in their company , and speech , and attire , and behaviour every way , that they may not be thought to bee too religious , because they see that is so odious a thing in the world , Concerning this sect ( say the Iewes to Paul , Act. 28.22 . ) wee know that every where it is spoken against . 4. Yea they hate those that are of any note , for more forwardnesse in religion then is in other men , and confidently pronounce of them ( as their father the devill did of Iob 1.9 , 10. ) that they are all hypocrites , they cannot abide to make shew of more goodnes then is in them indeed , they hate hypocrisie with all their hearts .

To these men , I have two things to say .

First . If it were possible for such a one as thou art to have a good heart , yet is it not possible that that should save thee . For 1. Thou art bound to reforme thy outward man as well as thy inward . To clense thy selfe from all filthinesse of the flesh , as well as of the spirit , 2 Cor 7.1 . To glorifie God in thy body , as well as in thy spirit , for both are the Lords , and both are bought with a price , as the Apostle speaketh , 1 Cor. 6.20 . Yea thou shalt be iudged at the last day , not so much according to that that hath bin in thy heart , as according to that that thou hast done in thy body . For so the Apostle teacheth plainly , 2 Cor 5.10 . We must all appeare before the judgement seat of Christ , that every one may receive the things done in his body . Yea God hath prepared torments in hell for every member of thy body whereby thou hast dishonoured him . The rich gluttons tongue ( the member that none abuse more then your drunkards and gluttons , we read Luke 16.24 ) was tormented in hell fire . And 2. whereas thou gloriest that thou art no hyprocite ; I assure thee that as thy sin is greater then the hyprocrites , and God more dishonoured by it , so shall thy portion be more deeper in hell then his . They declare their sin as Sodom ( saith the Prophet , Esay 3 9. they care not who heare them blaspheme and scorne religion , they care not who knoweth they are drunke ) they hide it not ▪ woe unto their soule . 3. If ever thou wilt be saved , thou must live so , as men may be witnesses of thy goodnesse . And those places that thou alleadgest out of 1 Sam. 16.7 . and 1 Cor 4.3 . are not to be understood simply , but comparatively onely . Let your light so shine before men ( saith our Saviour , Matth. 5.16 . ) that they may see your good workes . With the heart man beleeveth unto righteousnesse ( saith the Apostle , Rom. 10.10 . ) and with the mouth confession is made unto salvation . No hope of salvation , without an open profession of religion . And thus the faithfull are brought in by the Prophet , Esay 44.5 . glorying in the open profession of their religion . One shall say , I am the Lords , another shall call himselfe by the name of Iacob ; and another shall subscribe with his hand unto the Lord , and surname himselfe by the name of Israel . And hee that is ashamed to professe religion , even in the strictest manner ( so that the strictnesse bee no other then such as is grounded upon the word of God ▪ not upon the fancies of men ) certainely can have no hope to be saved . For so saith our blessed Saviour ( that Amen , that faithfull and true witnes , Rev. 3.14 . ) Mar. 8.38 . Whosoever shall bee ashamed of mee , and of my words , in this adulterous , and sinfull generation , of him also shall the sonne of man bee ashamed , when hee commeth in the glory of his father , and of the holy Angels

And this is the first thing I have to say to these kind of men , if it were possible for such as they are to have good hearts , yet were it not possible for them to bee saved for all that .

But the second thing I have to say to them , is this , that it is not possible there should bee any truth of grace , any religion in thy heart , when thy outward man , thy words and works are so unreformed , and irreligious as they be . But for this , I shall need to say no more then I have already said in the proofe of the Doctrine .

The second sort of men that are by this Doctrine discerned to bee void of all truth of heart , are such as contenting themselves with this , that they are reformed in the outward man ( thou shalt never heare them sweare , or lye , or talke either filthily or maliciously , thou shalt never see them drunke , or haunt evill company , they constantly performe religious duties , both publikely and privatly ) yet are they carelesse of the reforming and sanctifying of the inward man ; 1. their understanding is blind , and blockish , and full of errour ; 2. their thoughts are most vaine and wicked ; 3. their memories are like brasse , for the reteining of that that is naught , and like water for that that is good ; 4. Their affections are altogether worldly and disordered ; yet do these inward corruptions not trouble them at all , neither doe they strive against them But to these men the time will not permit mee to say any more then this , remember what you have now heard , if that grace that seemeth to bee in us , bee true and unfeined , it will worke a totall change in us , a reformation of the whole man , at least in the unfeined desire and endeavour of the heart .

Lecture LXXXV . On Psalme 51.6 . March 25. 1628.

THe second respect wherein the universality and large extent of true sanctifying grace appeareth , The 〈…〉 . is the object namely the matter wherein our goodnesse and grace is exercised , it sheweth it selfe in a conscionable respect unto all the commandements of God . He that hath truth of grace in him , maketh conscience of every commandement of God of one as well as of another . And as the sincerity of a Christians love to the brethren , appeareth in this when he loveth all the Saints without respect of persons , poore and rich , weake and strong : as the Apostle , Col. 1.4 . and els where oft noteth ; and the faithfullnesse of the governours of the Church , when they observe the rules of Church governement which God hath appointed , without preferring one before another and when they do nothing by partiality , as the Apostle speaketh , 1 Tim. 5.21 . And on the other side , the unfaithfullnesse of a Minister is chiefly seene in this , when he is partiall in the law ; that is , in the application of the law ; as the Lord chargeth the Priests to have beene , Mal. 2.9 . some truths they would teach that were needfull and profitable and some they would conceale ; some mens sinnes they would sharpely reprove , and some mens faults they would winke at ; So doth the sincerity of our love and obedience unto God and his law appeare in this , when we love and make conscience of all his commandements without preferring one before another ; and the hypocrisie and falshood of our hearts is seeene in this , when we are partiall in the law , when we will seeme to esteeme highly of some of the commandements of God with the slighting and neglecting of other some . And this is that which the Apostle teacheth , Iames 2.10 . Whosoever shall keepe the whole law , ( outwardly hee meaneth and in shew ) and yet offend in one point ( that is , wittingly and giving himselfe liberty to breake any one commandement ) is guilty of all . So the Lord chargeth the wicked Iewes , Ier. 32.23 ▪ that they had done nothing of all , that hee commanded them to doe . How could that be ? Did they not circumcise their children , and offer sacrifices , and doe many other things that he had commanded ? Yes verily ; but because that in some things they had wittingly transgressed Gods commandement ( and namely in idolatry , for that is the only particular sin that God chargeth them with in that place ; as you may see , verse 29 , 34 , 35 ) therefore he saith , they had done nothing of all that he commanded them to doe ; and verse 30. that they had done that onely that was evill before him . They doe nothing with an upright heart , that doe give themselves liberty in any one thing to transgresse Gods law , we must either keepe all , or els we keepe none at all . Therefore we shall find this oft noted by the Holy Ghost , for the property and marke of an upright hearted man , that he maketh conscience of every thing that God hath commanded , of one commandement as well as of another . This you shall see in that speech of the Lord unto Sololomon , 1 King . 9.4 . If thou wilt walke before me , as David thy father walked , in integrity of heart , and in uprightnesse to doe according to all that I have commanded thee . He onely walketh before God in truth of heart and in uprightnesse , that doth according to all that God hath commanded . Thus doth David also describe a perfect heart in that prayer he maketh for Solomon , 1 Chron. 29.19 . Give unto Solomon my sonne a perfect heart , to keepe thy commandements , thy testimonies , and thy statutes ( thy precepts of every kind ) and to do all these things . Lastly , Thus is the uprightnesse of Zachary and Elizabeth described , Luk 1.6 . They were both righteous before God , walking in all the commandements , and ordinances of the Lord blamelesse . The Apostle Iames 2.11 . giveth two reasons for that which he had said , verse 10. ( which to many might seeme a strange paradox ) that he that keepeth the whole law and yet offendeth in one point , is guilty of all . The first of them is in these words , He that said , doe not commit adultery , said also , doe not steale . Every commandement ( even the least of them , one as well as another ) hath God for the author of it . God spake all these words , as it is said in the preface to the law , Exod. 20.1 . So that every commandement ought to be of equall authority in our hearts . The second i● like unto the first , saith our Saviour , Matth. 22.39 . And therefore he that out of love and obedience unto God , keepeth any one commandement must needs be carefull also to keepe at the rest . Secondly , All the commandements of God , are so coupled together , that they make but one sentence , one copulative proposition , but one law . See this Deut. 5.17 — 21. Thou shalt not kill , neither shalt thou commit adultery , neither shalt thou steale , &c. So that ( as the Apostle inferreth , Iames 2.11 . ) if thou doe not commit adultery , yet if thou kill , thou art become a transgressour of the law .

Now because this is a point of manifold and daily use , and one of the principall and most sensible signes of an upright heart , of all those that are given us in the Word , I will insist a little upon it , and 1 give you certaine cautions to prevent the mis-understanding of it , by answering two questions and doubts that may be moved concerning this point . 2 I will make some application of it .

Quest. 1 The first question is this . Hath no man an upright heart that doth not live according to Gods law in all points ? That doth not walke in all the commandements and ordinances of the Lord blamelesse ?

Answ. 1. I answer , first , Yes verily , for els there were not one upright hearted man upon earth . In many things we offend all , saith the Apostle , Iames 3.2 . Nay I say more the righteousest man upon earth , is so farre from keeping all the commandements of God that he breaketh them all , he keepeth none of them , as they ought to be kept . Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number , Neh. 1.7 . We have dealt very corruptly against thee , and have not kept the commandements , nor the statutes , nor the judgements which thou commandedst thy servant Moses . Yea be hath certainely a false heart , no uprightnesse , no truth of grace in it , that saith in his heart of the commandements of God as that rich young man did , Mat. 19.20 . All these things I have kept from my youth up ; or that thinketh himselfe to bee free from the transgression of any one of the commandements of God .

Secondly , I answer , Though this be so , no man keepeth all , no man keepeth any legally , that is so as the law requireth , so as to satisfie the law , and to free himselfe by his obedience from the curse of the law ; yet is there never an upright hearted man in the world ( not the weakest of them all ) but he keepeth all the commandements of God evangelically , that is , so as ( in the new covenant of grace ) he is in Christ accepted of , and accounted to have kept them all . For this is the new covenant that God hath made with his people , Ezek. 36.27 . I will put my spirit within you , and cause you to walke in my statutes and ye shall keepe my ju●gements and doe them . David did so as we have heard ; Zachary and Elizabeth did so ; yea the Apostle saith thus of all faithfull , 1 Iohn 3.22 . Whatsoever we aske , we receive of him , because wee keepe his commandements and doe those things that are pleasing in his sight . For 1 there is no one commandement but in his minde and judgement he consenteth unto it ; and saith of it as Rom. 7.12 . The commandement is holy , and just , and good : He can say of himselfe as David did , Psal. 119.128 . I esteeme all thy precepts concerning all things to be right . 2. There is no one commandement of God , that he doth wittingly dispense with himselfe in , but he maketh conscience of it , and it hath a divine authority in his heart . He can say with David , Psal. 119.6 . that he hath respect to all Gods commandements . And with Paul , Rom. 7.15 . That which I doe ( when I transgresse any commandement ) I allow not , for what I would that doe I not , but what I hate that doe I. As if hee had said , I would faine keepe every commandement of God , though I doe it not ; my desire is to doe the will of God in all things ; I dislike in my selfe and hate every transgression of the law of God . And he that doth thus approve in his minde , and set his seale unto every commandement of God ; he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things , is certainely an happy man . Never did any hypocrite or naturall man in the world goe thus farre . He is not thus subject to the law of God ( saith the Apostle , Rom. 8.7 . ) ne●ther indeed can be . He cannot esteeme ( in his mind ) all Gods precepts concerning all things to be right , but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God ( as the Apostle speaketh , 2 Cor. 10.5 . ) against some part of Gods will revealed in his Word ; neither can he make conscience of , or ( in his will ) unfeignedly desire to doe the will of God in all things , but doth willingly dispence with himselfe in some things , and say with Naaman , 2 King . 5.18 . In this thing the Lord beare with thy servant . No no , never could hypocrite goe thus farre ; Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points , and dost unfeignedly desire to doe every thing the Lord requireth of thee , thou hast certainely ( notwithstanding all thy failings ) an upright heart , yea thou art a righteous man in Gods sight , not onely by imputation of Christs perfect righteousnesse unto thee , but by an inherent righteousnesse which the spirit of Christ hath wrought in thee . The righteousnesse of the law is fulfilled in thee , as the Apostle speaketh , Rom. 8.4 . Thou dost keepe all the commandements of God though not legally , or so as to be justified thereby , yet Evangelically and so as by the new covenant of grace , through Christ thou art esteemed by God , as a fullfiller of them all . And this made Paul to say , Rom. 7. ●7 It is no more I that doe it ; as if hee had said ▪ I am not a transgressour of the law . And verse 25. I my selfe serve the law of God ; as if he had said , I do keepe and observe Gods law . And so much may serve for the answer to the first question .

The second question is this . Quest. 2 Hath no man an upright heart that maketh more conscience of some of Gods commandements then of other some ?

My answer to this question must consist of two parts . 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some . 2. How and wherein hee doth and must shew an equall respect unto them all .

For the first , A man may have an upright heart and yet be more slacke and carelesse in some duties then in other , Answ. 1. in his obedience to some of the commandements of God then in other , more apt to offend in some sinnes then in other . This may arise ; 1. Sometimes from this , that he hath more light and knowledge of his duty in some things then in other . So it was with Iacob and the Patriarchs who being most holy men in other things , yet made no conscience at all of Polygamy , because ( though it was ever a sinne , yet ) it was not knowne by them to be so . 2. Sometimes from this that their tentations are stronger to some sinnes then to other , and their pull-backs stronger to with-hold them from some duties , then from other . Of both these cases we have an example in Iehosaphat . Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome , as you may see , 2 Chron. 17.6 — 9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did . Alas , it was with him as with our good King Edward he did what he could , but was not able to doe it , as you shall see , 2 Chron. 20.33 . Howbeit the high places were not taken away , for as yet the people had not prepared their hearts unto the God of their fathers . The backwardnesse of the people did hinder him , he could not doe as he would . So in another case he that shewed in all his other courses such a deale of piety and zeale ; how great want of zeale and piety did he shew in that league and affinity that he made with Ahab , and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse 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 offe●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 .

Applic. 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 , Applic. 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 ●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 1● 1628.

NOw it followeth that wee proceed to the second part of my answer , Answ. 2. 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 usefull not fit to edifie himselfe in faith and obedience unto God . For as it is an argument of a vaine and unsound heart , in a Minister to teach any thing that tendeth not to the edifying of the people in faith and godlinesse ; as the Apostle telleth Timothy some did in his time , 1 Tim. 1.3 , 4. This the Apostle saith was the rule that he followed in teaching , Acts 20.20 . he taught them not all that he was able to teach , but he kept backe nothing that was profitable for them : So it is a signe of a vaine and unsound heart , in an hearer , to desire to know more in religion then may be of use unto him for his owne practise . The wisdome of the prudent ( saith Solomon , Pro. 14.8 . ) is to understand his way ; how hee may walke to please God . This was the knowledge that David desired , Psal. 119.66 . Teach me good judgement , and knowledge . As if he had said , such as may doe me good and make me better . Now the upright hearted man , to the end he may not offend God in any thing , but obey his will in all things , he desireth to know the whole will of God , so farre as it concerneth him and may be profitable for him to know it . I opened my mouth , and panted , ( saith David , Psal. 119.131 . ) for I longed for thy commandements ; as if he had said ; to know them that I might not breake them . And thus he saith , Psal. 18.22 , 23. that he approved to his owne heart his uprightnesse and integrity . For all his judgements were before me , and I did not put away his statutes ( any of them ) from me . I was also upright before him . As wee see it is with wise men ( specially with justices and officers ) they will acquaint themselves well with the statutes , that they may doe nothing in their office that is against law and so bring themselves into danger : So is it with the wise and prudent hearted Christian in this case . I am thine , save me ( saith David , Psal. 119.94 ) for I have sought thy precepts . And indeed how is it possible , for him to be afraid to offend God in any thing , or desirous to doe the will of God in all things , that is not carefull to enquire and know what the will of God is in all things ? So it is said of Ezra 7.10 . that hee had prepared his heart to seeke the law of the Lord , and to doe it . Thus David charged his Princes and Nobles and Commons in that great Parliament , and common Councell that he summoned not long before his death , 1 Chron. 28.8 . Now therefore in the sight of all Israel , the Congregation of the Lord , and in the audience of our God , keepe , and seeke for all the commandements of the Lord your God . As if he had said , You cannot keepe them unlesse first you seeke to know them .

Applic. If this be so ; then is there certainely no truth of grace no uprightnesse of heart in many men . First , What truth of grace can there be in them that professe to all men by their despising the meanes , that they desire not the knowledge of the will of God ( of which sort notwithstanding there bee many , that are passing well perswaded of the uprightnesse of their owne hearts ) Of these men the Holy Ghost hath given sentence long since , Iob 21.14 . They say unto God , depart from us , for we desire not the knowledge of thy waies . As though he should say , They that doe not desire the knowledge of his waies ( how honest men soever they seeme to be ) do certainely in their hearts say unto God , depart from us , they would have nothing to doe with him by their good will . And Ps. 119.155 . Salvation is farre from the wicked ; for they seeke not thy statutes . As if he should say , They that never seek to know what God hath either forbidden or commanded them in his Word , are farre from salvation .

Secondly , Such as though they seeme to love the meanes and so to desire knowledge of Gods will , yet never seeke to know the will of God , in those cases that concerne their owne practise in particular . It is the ordinance of God ye know , Mat. 2.7 . that his people should seeke his law at the mouth of his messenger . And Iohns hearers did so , his ministery wrought feares and doubts in them , and both the people and the Publicans and the souldiers came to him as you may see , Luk. 3.10.12.14 . to be resolved in their doubts , and said unto him , What shall we do ? But our hearers have no doubts no cases of conscience to be resolved in . No man ever asketh the question whether that that he hath gotten by usury , or by gaming , or by filling in of pots to men till they be drunke , and have made themselves beasts be lawfully gotten or no. No man asketh is God pleased with the gaine that I get thus ? Will God blesse it to me and mine ?

Thirdly and lastly , Such also have cause to suspect the truth of their owne hearts , that wittingly and purposely shun the knowledge of some parts of Gods will that concerne their owne practise , because if they should know them , and not doe accordingly , their conscience would be disquieted , and if they should practise them , they must incurre danger and trouble ; and it is good sleeping ( thinke they ) in a whole skin . Let none that are such , flatter themselves in this , that they thanke God , they doe nothing against their conscience , they doe nothing that they know to bee evill , and displeasing to God . For if thou wilfully close thine owne eyes against any part of Gods will , that thou mayest not see it , as those Iewes did that our Saviour condemneth , Matth. 13.15 . if there bee any truth of God , concerning which it may bee said of thee , as the Apostle speaketh of some wicked men in his time , 2 Peter 3.5 . this thou art willingly ignorant of ; certainely thy heart is unsound ; and the Lord will judge thee as one that hath sinned , not out of ignorance , but wilfully . And so much shall serve to bee spoken of the first of these three points that I propounded touching the equall respect that the upright-hearted man beareth to all the commandements of God . He desireth to know the whole will of God in all things that concerne him , in one point , as well as in another .

Secondly . Hee maketh conscience of every sinne that God hath in his law condemned , of one as well as of another . It is no argument of sincerity to make conscience of , and to hate some sinnes . The Pharisee you know could say , Luke 18.11 . God I thanke thee I am not as other men are ( I am not so bad as such and such are ( I am not extortioner , no unjust man ( in my dealings with men ) no adulterer . But this is oft made in Scripture , a note of uprightnesse , to make conscience of every knowne sinne , of one as well as of another . Thus David describeth them that are undefiled in the way , Psal. 119.3 . They also doe no iniquity . As if hee had said . Not wittingly , as giving themselves liberty in any sinne . By this David approveth to himselfe , and to the Lord , the uprightnesse of his heart . Psalme 119.101 . I have refrained my feete from every evill way . And by this property doth the Prophet describe the blessed man Esa , 56.2 . Hee keepeth his hand from doing any evill .

Let every one of us make triall of our hearts by this note . Applic. Doe we make conscience of every sinne ? This may best be discerned , in three sorts of sinnes especially .

First . In the conscience wee make of our beloved , and darling sinnes ; viz. such as our naturall inclination , or custome , or the profit , or pleasure they yeeld us , have made dearer to us then other sinnes . Iehu seemed in many things a very zealous , and good man , but there was one sinne he could not leave , and the hypocrisie of his heart was discovered by that , 2 Kin. 10.31 . But Iehu tooke no heed to walke in the law of the Lord with all his heart ( that is , with an upright heart . How did that appeare , that his heart was unsound ? ) for hee departed not from the sinne of Ieroboam . Why could hee not leave that sinne ? Oh , that was a sinne that the custome of his countrey had by long use made most familiar , and it was also a very profitable sinne ; hee thought it may seeme ( and so did the rest of the Kings of Israell , as Ieroboam did , when first hee erected that idolatry , 1 Kings 12.26.28 . ) that if hee should have abolished the idols of Dan , and Bethel , and let the people goe ( according to Gods ordinance ) to worship at Ierusalem onely , it would have cost him his kingdome . Herods example also is notable to this purpose . How many good things are noted in him . Mar. 6.20 . yet was the hypocrisie of his heart discovered in this , he could not leave his incest . Why not that as well as other sinnes , that Iohn reproved ? He was more strongly inclined by nature unto that sinne , that sinne yeelded him more pleasure then other sinnes did , it was his darling sinne . It is not the conscience a man maketh of some sinnes , that will assure him of the uprightnesse of his heart ; but when thou canst make conscience of ▪ hate and strive against the sinne thou art most inclined to by nature , the sinne thou findest most sweetnesse in ; the sin of which thou canst say as Demetrius said of his , Acts 19.25 . by this craft I get my wealth , this will give thee a comfortable assurance of the uprightnesse of thy heart .

Secondly . Try thy heart in the conscience thou makest of secret sinnes . A man that maketh no conscience of any sin , may yet bee able to bridle himselfe from open sins . If one know them ( saith Iob 24.17 . ) they are in the terrours of the shadow of death . The feare of shame , and discredite with men , hath great force to restraine them ; but in secret they care not what they doe . It is a shame even to speake ( saith the Apostle Ephesians 5.12 . ) of those things which are done of them in secret . But hee that maketh conscience sinning even in secret , he is the upright-hearted man , he disliketh sin , because it is sin , even out of conscience towards God . 1. When a man maketh conscience of speaking or doing any thing that is evill , even at home in his owne family , as well as abroad among strangers ; and can say with David , Psalme 101.2 . I will walke within my house with a perfect heart . 2. When a man maketh conscience of sin ; even there , where hee may doe it so secretly , as no man can know of it ; as Ioseph did , Gen. 39.11 . and David that was greatly troubled , and beggeth pardon for his secret faults , Psalm . 19.12 . 3. When a man maketh conscience even of sinfull thoughts , which of all secret sins are most secret . The thoughts of the righteous are right , saith Solomon , Prov. 12.5 . Thus Iob gathering together all the evidences hee could , of the uprightnesse of his heart , doth mention this as one of the first and chiefest of them that hee durst not give liberty to himselfe , no not in unchast and uncleane thoughts . I made a covenant with mine eyes , why then should I thinke upon a maid ; saith hee , Iob 31.1 . And hee that maketh no conscience of the wickednesse of his thoughts , the vanity , maliciousnesse , worldlinesse of them , certainly hath no truth of grace in him . Evill thoughts are set in the first ranke of those things that defile a man , and make him loathsome to God . Mat. 15.19 .

Thirdly and lastly . Hee that desireth to know , whether hee doe indeed make conscience of all sinne , let him try his heart by the conscience hee maketh of the smallest sins . Of foule , and grosse , and palpable sins , there is no civill man nor hypocrite almost , but hee seemeth to make great conscience ; but they hate precisenesse in trifles ( as they call them ) in matters of circumstance , and ceremony , and gesture , in small oathes , in merry talke , in restraining men of their Christian liberty , in matter of their attire , or diet , or recreations ; this they say is grosse hypocrisie . And indeed so it were ( as I told you the last day ) if 1. these things they make such conscience of , be not forbidden of God ; 2. or if ( though they be so ) they make more or as much conscience either , of them as they doe of the weightier points of Gods law . But bee not deceived , it is no signe of an hypocrite to make conscience of the least sin God hath forbidden , nay , hee is certainely an hypocrite that doth not so , nay ( I say more ) it is a surer note of uprightnesse , to make conscience of the smallest sinnes , then of the greatest only . For there it will bee hard to discerne , whether the shame of the world , or the conscience of Gods commandement onely moved us . In this Davids uprightnesse of heart appeared . 1 Samuel . 24.5 . His heart smote him for cutting off Sauls skirt . And Paul in the conscience hee made of a private promise hee had made to the Corinthians , to see them in his journey towards Macedonia . See what a protestation hee maketh . 2 Corinth. 1.18 . that he did not use lightnesse in making that promise , nor when he had made it was careles of his word , As God is true ( saith hee ) our word to you was not yea , and nay ; that is , light and wavering . And marke his reason , verse 19. For the Sonne of God Iesus Christ , who was preached among you by us , even by mee and Sylvanus , and Timotheus , was not yea and nay , but in him , was yea . As if he should say ; as I have made conscience in my preaching to you , to speake nothing but the certaine truth , so doe I in my private speeches and promise also . If wee that are ministers be vaine and light persons in our private conversations , it is much to bee feared ( if the Apostles reason bee good ) that though wee teach the truth , yet wee doe it not in uprightnesse of heart , and out of conscience towards God . But I will conclude this point with those two sentences of our blessed Saviour , Matthew 5.19 . Whosoever shall breake one ( one I say ) of these least commaundements ( least I say ) and shall teach men so ( there have beene you see formerly as well as now , that have taught men , it is no matter to breake Gods small commandements ) hee shall bee called least in the kingdome of God ( he seeketh applause and credite haply by teaching such things , but hee shall certainely misse of his aime ) but whosoever shall doe and teach them ( even these least commaundements , loe wee must bee doers our selves , before wee can preach well ) the same shall bee called great in the Kingdome of God . As if hee had sayd . He shall in the end loose no credite by it , but ( though that bee not the thing hee may seeke , or aime at , yet ) hee shall bee sure to bee the better esteemed for it in the Church of God . And thus much of the second point , wherein the upright hearted mans equall respect to all the commandements of God appeareth , he maketh conscience of every sin , of one as well as of another .

Followeth the third , and last of them . He maketh conscience of every dutie God hath commanded him , of one as well as of another ; not of the negative part onely of every commandement , of doing any thing that God hath forbidden ; but of the affirmative also , of doing every thing that God hath commanded . As there is no one sinne that he doth give himselfe liberty to live in , so is there no one grace or good thing that God requireth to bee in us , but he desireth and striveth to attaine unto it . As yee abound ( saith the Apostle , 2 Corinthians 8.7 . ) in every good thing , — see that yee abound in this grace also ; that is to say , in mercifullnesse , and liberality . And hee saith in the next verse , that hee requireth this of them , to proove the sincerity of their love . As if hee had said ; There can bee no sincerity in him that contenteth himselfe to have some good things in him , if hee desire , and strive not after every grace . And againe , Phil. 4.8 , 9. Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there bee any vertue , and if there bee any praise , thinke on these things . Those things which yee have both learned , and received , and heard , and seene in mee , doe . Whatsoever good things they had heard of Paul , or seene in his example , they must strive to attaine unto . But the Apostle Peter goeth further , 2 Peter 1. for hee is not content to say , that the way to make our calling and election sure , is by doing of those things that he had spoken of before ; that is to say , by giving all diligence to adde one grace to another ( and eight severall graces he nameth , verse 5 — 7. that must be thus combined in us ) but he saith plainly , ver. 9. that hee that lacketh these things is blind ; that is , hath no truth of grace in him .

Alas then , Applic. what assurance can they have of the truth of their hearts , that in the duties God enjoyneth them , will take and leave at their owne pleasure . 1. They that are just in word and deed , but the other two duties that God enjoyneth , Mic. 6.8 . ( mercy and humility towards God ) they cannot , nay they strive not to attaine to . 2. They that love preaching , and good preaching well , but there is a grace commended to them in Davids example , which they will not imitate , 2 Sam. 24.24 . I will not offer burnt offerings to the Lord my God , with that that doth cost me nothing ; and Gal. 6.6 . Let him that is taught in the word , communicate unto him that teacheth in all good things . They love a life to serve God of free-cost . 3. They that are zealous in frequenting the publique worship of God , but have no mind to that that is commended unto them in the example of Ioshua 24.15 . As for mee and mine house , we will serve the Lord ; much lesse of that that Christ enjoyneth , Matth. 6.6 . When thou prayest , enter into thy closet , and when thou hast shut thy doore , pray to thy father which is in secret . 4. They that are very forward in all other duties almost , and yet in one maine duty that Christ enjoyneth as strictly as any , and saith , Mat. 6.15 . If ye forgive not men their trespasses , neither will your father forgive your trespasses , Yea 5.24 . Leave thy gift before the altar , and goe thy way , first bee reconciled to thy brother , and then come and offer thy gift , they must bee borne with , they cannot overcome themselves in this . Certainly the best that these can say of themselves with truth , is but that that Agrippa saith of himselfe , Acts 26.28 . they are almost perswaded to be Christians . And as good never a whit , as never the better . If there be any commandement of God that thou canst not ( at least in the unfeined desire , and endeavour of thy heart ) yeeld unto and obey , certainely thou art no true Christian. He that saith I know Christ ( saith the Apostle , 1 Iohn 2.4 . ) and keepeth not his commandements , is a lyar , and the truth is not in him .

Lecture LXXXVII . on Psalme 51.6 . April . 15. 1628.

2 2 The continuance of saving grace . THE third and last respect , wherein the universality and large extent of true saving , and sanctifying grace appeareth , is , In respect of the time , where once it is in truth , it will never dye , nor decay utterly . Wee must therefore know , that among the notes and properties of saving grace , that are given us in the holy Scripture ( whereby wee may every one of us try our selves , whether there bee in us that uprightnesse of heart , and truth in our inward parts , which David saith heere the Lord so much delighteth in ) this is one principall . That true saving , and sanctifying grace , extendeth it selfe unto the whole course and time of a mans life that hath it in him . True saving grace is durable and everlasting .

Now because this is a truth , that behoveth all of us to bee well setled and grounded in , therefore before I come to the confirmation of it , I must first premise three things which are to bee granted concerning this point , which if you marke them well , will both make our meaning in it plaine unto you , and take out of the way all the maine objections that are made against it .

First . Then it cannot bee denied , but that a man may seeme to himselfe and to the Church of God to have true grace , and make a good profession of it , and yet fall quite away from that againe . A man that is a righteous man ( thus in profession , and in the judgement of men ) may turne away from his righteousnesse ( as the Prophet speaketh , Ezekiel 18.24 ) and commit iniquitie , and doe according to all the abominations of the wicked , and dye in that state too . So Hymeneus and Alexander are said . 1 Tim. 1.19 , 20. to have made shipwracke of saith . They had made profession of the true faith and religion of God , and fell quite away from it afterward . And they that thus make profession of true righteousnesse and holinesse , and of the true faith and religion , are called by the holy Ghost ( and wee may not teach him to speake ) righteous men and beleevers , though there bee no true righteousnesse or faith in them at all . So it is said , Iohn 2.23 , 24. Many beleeved in Christs name , when they saw the miracles that he did . Had these men true and saving faith ? No verely , as appeareth plainly by the next words , But Iesus did not commit himselfe unto them , because hee knew all men . As though the Evangelist had said ; Hee knew there was no truth of faith in their hearts , though they made such a profession of it . So it is said of Simon Magus , Actes 8.13 . that hee beleeved . Why had hee ever a true justifying faith in him ? No verely , for hee was even then ( though neither Philip , nor Peter perceived it till a little after ) in the gall of bitternesse , and in the bond of iniquitie ; as Peter testifieth of him verse 23. yet all that are baptized , are said to be regenerated , and borne anew ; yea all the infants of the faithfull are said by the Apostle , 1 Cor. 7.14 . to bee holy . Are all infants holy indeed , and truly sanctified ? Are all men that are baptized , regenerated indeed ? No verily . But by profession and sacramentally , they are so all . But why are they then by the holy Ghost called so , not being so indeed ? Surely , because the Church and people of God are bound to judge them beleevers , and righteous persons , that outwardly professe themselves to bee such , till God shall bee pleased to reveile and discover them to bee otherwise . The secret things belong to the Lord our God ( saith Moses , Deutero . 29.29 ) but those things which are reveiled , belong to us , and to our children for ever . And therefore Simon Magus ( as bad a man as hee was inwardly and in heart ) was without all scruple admitted by Philip the Evangelist unto baptisme , and so accounted a true beleever . Acts 8.13 . even for this cause , because hee professed the true faith . So then the beleevers , the righteous , and regenerate persons that are such only by profession , and in the judgement of the Church , may quite fall away and loose all that goodnes that seemed to be in them .

Secondly . It cannot bee denyed , but that a man may have in him in truth , sundry common gifts of the spirit of God , that are very like unto saving and true grace , and yet loose them againe , and fall quite from them . The hearer that is compared to the stony ground that receiveth the word , and beleeveth it , and findeth joy and comfort in it , yet may fall away , as is plaine Luke 8.13 . A man that hath beene enlightned , and hath tasted of the heavenly gift ( of Christ ) and hath beene made partaker of the holy Ghost , may so fall away ( saith the Apostle , Heb. 6 4.6 , ) as it is impossible for him to bee renewed againe unto repentance . A man that hath escaped the pollutions of the world ( forsaken all foule & grosse sins ) may be yet so intangled againe , and overcome by them ( as the Apostle teacheth , 2 Peter 2.20 . ) that his latter end may become worse with him , then ever his beginning was . And what shall wee say of these men , and of the good things that are spoken of them ? Were they such in shew and profession onely ? No verily . They were indeed enlightned , they did indeed beleeve , they did indeed rejoyce , and found comfort in the word ; they did indeed , forsake the pollutions of the world . Yea these good things in them were the workes and effects of the word and spirit of God , and not of nature onely ; that , that sprung up in them , came from the seed of the word that was sowen in their hearts , Luke 8.6.13 . It was the knowledge of the Lord and Saviour Iesus Christ ( as the Apostle speaketh , 2 Peter 2.20 . ) and the sweetnesse that they found in that , that made them to forsake all foule and grosse sins . How then ? Had these men ever any truth of saving , or sanctifying grace in them ? No verily . For our Saviour saith . 1. Of these Luke 8.13 . that they had no root in themselves , the goodnes & worke of the spirit that was in them , was overly , it never went low enough , deep enough , to the giving of them a root , to the reforming of the inward man . 2. Of the hearer that is compared to the good ground . Luk. 8.15 . that he , & he only of all the foure sorts of hearers , had on honest and a good heart , there was no goodnes of heart , no truth of grace in any of the other three .

Thirdly and lastly . A man that hath had in him truth of saving grace , may seeme to others , and to himselfe also to have lost it utterly , and even to have quite quenched the spirit in himselfe . For 1. he may loose the comfortable sense and feeling of it , and not perceive in himselfe that he hath any grace in him at all . Lord why castest thou off my soule ( saith the Prophet Ps. 88.14 , 15 ) while I suffer thy terrours I am distracted . 2. He may loose the vigor and powerfull operation of it ; it may ( like a sparke of fire ) be so covered and hidden in an heap of ashes , that neither himselfe nor any other , can by any light , or heat that commeth from it , discerne any other but that it is quite dead and gone . If Nathan himselfe had come to David when after the committing of his shamefull adultery , he was practising with all the cunning he had , the murther of Vriah , or if any of the Apostles had bin with Peter , when he denied Christ so oft with such bitter oathes and execrations against himselfe , Mat. 26.74 . what sparke of grace could they have discerned in them ? In these three points then you see how farre foorth it may be granted , that men may fall from grace .

And yet is this that I have taught you a certaine truth , that true sanctifying and saving grace , is of a lasting permanent and continuing nature . See this confirmed . 1. By that which the holy Ghost expresly affirmeth of sundry particular graces , and fruits of the spirit of sanctification . I will instance but in three . 1. The feare of the Lord is cleane ( saith David , Psal. 19.9 . ) enduring for ever . 2. So speaking of the upright man , Psal. 112.2 , 3. he saith his righteousnesse endureth for ever . 3. And the Apostle speaking of that meekenes of spirit which Gods sanctifying grace worketh in the faithfull , he calleth it , Pet. 3 , 4. a thing that is not corruptible , it can never dye . See this also confirmed , 2. By that which the holy Ghost expresly affirmeth of the whole habit and quality of renewed holinesse , created and infused by the spirit of God into our soules , at our first conversion . The grace of regeneration is called by the Apostle . 1 Pet. 1.23 . an incorruptible seed , which he amplifieth by this comparison , verse 24.25 . All flesh is as grasse , and all the glory of man is as the flower of the grasse , the grasse withereth , and the flower thereof falleth away , but the word of the Lord endureth for ever . As if he should say . Whatsoever excellency we have by nature ( wit or knowledge , or morality , all naturall parts whatsoever ) are tansitory , and corruptible , but that which the spirit of God worketh in us by the word , will last for ever . See this proved also , Ioh. 15.16 . I have chosen you , and ordained you , that you should goe and bring forth fruit , and that your fruit should remaine . And least any should say ( as some doe ) that though Gods sanctifying grace bee in it selfe incorruptible and immortall ( for it is called the divine nature , 2 Pet. 1.4 ) yet is it not so in respect of us ; marke how the holy Ghost telleth us , that it is not so onely in it selfe , but it is so in respect of us also . Whosoever is borne of God , ( saith the Apostle . 1 Iohn 3.9 ) doth not commit sinne ( that is to say , in that manner as hee did before ) for his seed remaineth in him . The seede of God , the grace of regeneration doth remaine in every one that is borne of God . In which respect also our Saviour saith thus of it . Luk. 10.42 . Mary hath chosen that good part , which shall not be taken away from her .

Therefore also is this durablenesse , and perpetuity made oft in Scripture an essentiall property of true and saving grace ; Colossians 1.21.23 . You hath hee reconciled , if yee continue in the faith grounded and setled , and bee not moved away from the hope of the Gospell . As if hee had said ; If yee continue not in the faith , yee are not in the state of grace , yee are not reconciled unto God , by the blood of Christ . So saith the Apostle Hebrewes 3.6 . Whose house wee are , if wee hold fast the confidence , and the rejoycing of the hope firme unto the end . As though hee should say , Hee that doth not continue in the faith to the end , is not the house of God , the Temple of the holy Ghost , has not any saving sanctifying grace in his heart . Lastly , So speaketh the Apostle , 1 Iohn 2.19 . If they had beene of us , they would no doubt have continued with us , but they went out that they might be made manifest , that they were not of us . As if he should have said , No doubt but he that ever was , not only in the Church by profession but a living and true member of it rooted in Christ , shall continue so to the end ; and it is as manifest , that no Apostate had ever any such truth of grace in him .

Let us now make some application of this point in two words of exhortation unto you .

The first thing that I have to exhort you unto is this , Applic. 1 that seeing true saving grace is proved to be so permanent and durable a thing that you would therefore esteeme of it and prize it accordingly , yea seeke it above all other things whatsoever . Two other strong motives there be to perswade you to this .

First , By prizing of grace thus and seeking it first , and above all other things wee may bee sure not onely to get grace , but all other things too so farre as they shall bee good for us . Seeke yee first ( saith our Saviour , Matth. 6.33 . ) the kingdome of God , and his righteousnesse and all these things shall bee added unto you . Whereas by esteeming so highly of earthly things , and seeking them above grace , we shall be sure to loose grace ( as is plaine by this , that our Saviour mentioning the cause that made Sodom so void of goodnesse and so full of sinne nameth nothing but their eager seeking after worldly things , Luke 17.28 . ) and yet can we have no assurance to get those things we so earnestly seeke after . For godlinesse ( and that onely ) hath the promise both of this life , and of that which is to come , 1 Tim. 4.8 .

Secondly , If we have grace it will make all other things comfortable unto us , where as without it , all other things though we have never such store of them , can do us no good . Better is a little with the feare of the Lord , then great treasure and trouble therewith , Pro. 19.16 .

But secondly , The motive that the Doctrine wee have now heard yeeldeth us is most forcible , That whereas all other things riches and pleasure and credit are transitory , they doe not onely end with this life ( which none of us can tell how short it will bee ) but even while wee live here wee may loose them wee know not how soone ; in which respect the Apostle calleth them uncertaine riches , 1 Tim. 6 17. Grace is durable substance , as the Holy Ghost calleth it , Pro. 8. ●8 . Hee that once hath it , all the power and cunning of the divell shall never be able to spoile him of it ; The gates of hell ( saith our Saviour , Matth. 16.18 . ) shall not prevaile against it . And this is the motive that our Saviour himselfe useth to perswade us to seeke for grace , Iohn 6.27 . Labour not for the meate which perisheth , but for that meate which endureth unto everlasting life .

The third and last thing that I have to exhort you unto is this , that seeing true grace is permanent , that therefore we would labour to approve to our owne hearts , the truth of that grace , that is in us , by our perseverance in the estate of grace , and our care to hold out unto the end . That which ye have already ( saith our Saviour , Rev. 2.25 . ) hold fast till I come . This was Davids care , Psal. 119.112 . I have enclined my heart to performe thy statutes alway even unto the end . And Psal. 104.33 . I will sing unto the Lord as long as I live , I will sing praise to my God , while I have my being . And this was all Pauls care , Act. 20.24 . that he might finish his course with joy ; that he might hold out to the end . This exhortation he giveth to the Corinthians , 1 Cor. 10.12 . He that thinketh he standeth let him take heed lest he fall . And to the Romanes 11.20 . Thou standest by faith : be not high-minded but feare .

If any man shall object , This is contrary to that that you have taught , for if saving grace be so permanent and of a lasting nature , Object . what need men take any thought for holding out unto the end ?

Answ. 1. I answer , First , Though the seed of Gods grace bee incorruptible , yet a Christian may loose the sense of grace , and the vigour and operation of grace . In these respects the spirit may be quenched , 1 Thess. 5.19 . And as fire may be quenched 1 by casting water upon it ; or 2 by whaming any thing upon it to smother it ; or 3 by with-holding fewell from it ; or 4 by neglecting to blow it , when it is but a little kindled ; So may the spirit in respect of the lively sense , and vigour , and operation of it be quenched ; 1 either by giving our selves liberty to sinne against our conscience , as in Davids case ; 2 or by resisting and smothering the good motions of it , as Stephen chargeth the Iewes to have done , Acts 7.51 . 3 or by despising the meanes of grace , 1 Thess. 5.20 . 4 or by neglecting to stirre up and exercise the graces of it in our selves ; which the Apostle chargeth Timothy to doe , 2 Tim. 1.6 .

2. Secondly , Every regenerate man is of himselfe exceeding prone thus to quench the spirit , and to fall from grace ; and it is the wonderfull mercy and power of God onely that doth keepe us from falling quite away ; if hee should let goe his hand never so little , we could be no more able to stand , then the little infant , which the nurse dadeth can doe if she let goe her hold she hath of it , or then your staffe can doe when you take off your hand . It is God alone that keepeth the feet of his Saints , 1 Sam 2. ● . And this is a just cause why wee should bee continually in feare of falling away . Worke out your salvation ( saith the Apostle , Philippians 2.12 , 13 ) with feare and trembling , because it is God that worketh in you , both to will and to doe of his good pleasure .

3. Thirdly , As God hath made an everlasting covenant with us that hee will never forsake us , and that wee shall not depart from him , Ieremy 32. so the meanes whereby he in his goodnesse doth preserve us from falling away from him is by working in us by his spirit this feare of falling away , this care to persevere and hold out and grow in grace . And so he expressely speaketh , Ier. 32.40 . I will put my feare in their hearts , that they shall not depart from me . So that he that findeth not in himselfe this feare of falling away , this care to nourish grace in himselfe , and to finish his course with joy , hath just cause to judge that God never received him into this covenant of grace , this everlasting covenant , that you have heard of .

4. Fourthly , and lastly , Constancy in well-doing and an uniformity in a Christian course , is an inseperable property of true grace . It is nothing for any of you to be devout in your prayers and in hearing of the Word in the morning , and in your buying and selling afterward to play the cut-throats and cheatours of your neighbours ; thus much an hypocrite can doe ; but this is that that may give thee comfort when thou keepest thy heart in the feare of the Lord all the day long , as Solomon speaketh , Pro. 23.17 . When thou canst say with Paul , Acts 24.10 . Herein doe I exercise my selfe to have alwaies a conscience void of offence towards God , and towards men too . It is a small signe of grace for any of you to have some fits of remorse for sinne and of good motions and desires when you have beene dangerously sick , or the morning before you received the Communion , Pharaoh and Saul had such fits , and good moods ; But this is that that will give you comfort when you find your selves constant in the hatred of sin , and in performing good duties . Blessed is the man that feareth alwaies to offend God , saith Solomon , Pro. 28.14 . And Psal. 106.3 . Blessed are they that keepe judgement , and doe righteousnesse at all times . When we can say with David , Psal. 119.117 . I will have respect to thy statutes continually .

Lecture LXXXVIII . On Psalme 51.6 . April 29. 1628.

THe fourth and last property of true obedience , The ●ourth property of true goodnesse , and righteousnesse . of true righteousnesse and goodnesse , which will give us a comfortable assurance of the uprightnesse of our hearts , is the manner how it is performed , with what affection we doe it , what ends we aime at in it . He that would approve the uprightnesse of his heart by the unblameablenesse and godlinesse of his life , must not content himselfe with this , that he escheweth evill and doth good , he abstaineth from all knowne sinnes , that God hath forbidden , and performeth all good duties that God hath commanded him to doe , unlesse he be carefull also to doe this in that manner as God requireth . This I will 1 confirme unto you ; and then 2 I will give you some directions , how to performe good duties in a good and right manner .

And for the first , We shall find that the Lord in requiring obedience of us , standeth not so much upon this that we doe good duties , as that we doe them in the right manner . It shall be our righteousnesse , ( saith Moses , Deut. 6.25 . ) if we observe to doe all these commandements before the Lord our God , as he hath commanded us . As if he had said , Say we should doe all he hath commanded us , yet if wee doe it not as hee hath commanded us , it is no righteousnesse in Gods account . You shall see this also confirmed more particularly by instancing in duties of all sorts , 1 In those that are to bee performed to men , 2 In those that , are done directly , and immediatly unto God . No good thing we doe , is of any account with God , unlesse it be done in a good manner . In the duty of servants toward their masters , this is the chiefe thing God requireth ; he standeth not so much upon what they doe as how and in what manner they doe it ; that is to say , with feare and trembling , ( as the Apostle speaketh , Ephes. 6.5 , 6. ) in singlenesse of heart , as unto Christ , not with eye-service as men-pleasers but as the servants of Christ , doing the will of God from the heart . So in other duties of governement and care of others duties the Apostle standeth upon this principally , Rom. 12.8 . he that giveth let him do it with simplicity , he that ruleth with diligence , he that sheweth mercy with cheerefullnesse . So though it were an excellent worke of mercy of bounty and kindnesse that Gajus shewed to the godly , of whom the Apostle saith , Rom. 16.23 . that he was not his host onely , but the host of the whole Church . Yet the thing that graced this excellent good worke of his so much in the sight of God , was this that he did it in so good a manner and with so good an heart , Beloved ( saith the Apostle to him , 3 Iohn 5. ) thou dost faithfully whatsoever thou dost both to the brethren , and to strangers . See this also confirmed in the duties of Gods owne worship , which are greater then the other . Even in them also the manner of doing them is all in all . 1. For prayer if a man pray never so constantly , it is to no purpose , unlesse he pray in the right manner , Iames. 4.3 . Ye aske and receive not , because ye aske amisse . 2. Neither will the receiving of the Sacraments do us any good , unlesse we receive them in that manner as we ought to doe . The Apostle speaking of the hypocrites that perished in the wildernesse saith of them , 1 Cor. 10. — 4. They were all baptized unto Moses in the cloud , and in the sea , and did all eate the same spirituall meate , ( that wee doe in the Lords Supper ) and did drinke the same spirituall drinke — yet with many of them God was not well pleased . 3. Of hearing the Word ye know what our Saviour saith , Luke 8.18 . Take heed how you heare , not onely that you heare , and what you heare , but even how and in what manner you heare also . 4 Lastly , T●e preaching of the Word though it be the greatest worke of all other ; in respect whereof the Apostle saith , 2 Cor. 2.15 . We are unto God a sweet savour of Christ , in them that are saved and in them that perish . As if he had said , whether the people receive good by us or no ; and of which worke the best of us may say as the Apostle doth , 2 Cor. 2.16 . Who is sufficient for these things ? Yet if this worke bee not done in the right manner , all the preaching , all the paines wee take in our ministery , is nothing in Gods account . If any man speake ( saith the Apostle , 1 Pet. 4.11 . ) let him speake , at the Oracles of God . As if hee had said , with that feare and reverence , with that preparation , with that judgement and discretion , with that zeale and affection , as it becommeth the Oracles of God to be spoken with . See what a patterne we have for this , in our Lord Iesus who is the chiefe Pastour ( as the Apostle calleth him , 1 Pet. 5.4 . ) Whatsoever I speake ( saith he , Iohn 12.50 . ) even as the father said unto me , so I speake . As if he had said , Not for the matter onely that I teach , but for the manner also of my teaching , I follow precisely the direction of my father . And see ( I pray you ) what account is to be made of preaching in the right manner . It is said of Paul and Barnabas preaching in the Synagogue at Iconium , Acts 14.1 . that they so spake that a great multitude both of the Iewes and also of Greekes beleeved . The successe and fruitfullnesse of their ministery , is ascribed even to their manner of preaching . And the Apostle Paul who tooke more paines in his ministery then all the rest of the Apostles did as hee saith of himselfe , 1 Corinthians 15.10 . yet professeth , 1 Corinthians 9.16 , 17. that all the paines ●ee tooke in preaching , did not yeeld him so much comfort , as this did , that his care was in preaching , to doe it with that heart , and in that manner that he ought to do it . Though I preach the Gospell ( saith he ) I have nothing to glory of , if I doe this thing willingly I have a reward . This , this is that that will give comfort both to us and you all , and that will give us all assurance of the uprightnesse of our heart , when in doing good duties , we rest not in this , that we doe the deed , ( for in that an hypocrite may match and excell the best of us all ) but our care is to do it in the right manner , to doe it so as we may please God in doing it . Let us have grace , ( saith the Apostle , Heb. 12.28 . ) whereby wee may so serve God as we may please him . That grace we should all labour for . Els if wee doe not good duties so , as we may please God in doing them , we loose all our labour . And God is so farre from being pleased with the good duties we doe , if our care be not to do them in the right manner , as we may offend and provoke him as much by doing good duties , as by any other sinne we can commit against him . Incense is an abomination unto me ( saith the Lord , Esa. 1 13. ) the new Moones and Sabbaths the calling of assemblies I cannot away with , it is iniquity , even the solemne meeting upon publique fasts and such like occasions .

Applic. Let every one of us thinke this is spoken to our selves , and bee humbled for our loose performing of holy duties , and be afraid of formality in Gods service ; and take heed of that naturall popery that is in every one of our hearts , I meane of resting in opere operato ; and therefore also attend to the direction I shall now give you out of Gods Word , how good duties are to be performed in a good manner , and so as they may be pleasing unto God . There be then three things principally required to the performing of good duties in a right manner , ( besides that that they must be done in faith and in love to God which I have already shewed to bee rather the roots from whence all true obedience doth spring , then properties required in the manner of our obedience ) 1 That wee doe them to a right end , 2 That wee performe them not with the outward man onely but with the heart , 3 That wee doe them in humilitie .

For the first , Though a bad action cannot bee justified by a good intent ( for the Iewes that opposed and persecuted the Apostles had the zeale of God , as the Apostle saith , Rom. 10.2 . yea even in that vile action they had a good intent ▪ they thought they did God good service in it , saith our Saviour , Ioh. 16.2 . ) yet the best action that wee can do is spoiled and made nothing worth , if the intent and aime of our heart in doing it be not right . That is the chiefe thing God looketh after , in any good thing we doe what heart we doe it with ; As the Lord himselfe told Samuel , 1 Sam. 16.7 . The Lord looketh on the heart . When the counsels of the heart shall bee made manifest ( saith the Apostle , 1 Cor. 4.5 . with what intent , and purpose of heart men have done that which they did ) then ( and not before ) shall every man have praise with God . Now the intent and purpose of our heart in doing good duties , is then onely right when wee doe them chiefely to this end , that thereby wee may please and honour God , and shew our obedience and love to him . This is a maine note of difference twixt the hypocrite and upright hearted man . The hypocrite , and naturall man ( even in the best services he seemeth to doe unto God ) serveth not the Lord at all but himselfe . Hee either respecteth 1 the applause of men in doing that good he doth , as our Saviour saith , Matth. 6. the Pharisee in his prayers and fasts and almesdeeds did ; Or 2 he hopeth to merit somewhat of God , and to bind him thereby to beare with him the rather in other things as those hypocrites did , Esa. 58.3 . Or 3 at the best he doth it to avoid Gods wrath , as those did the Prophet speaketh of , Psal. 78.34 . In seeming to serve the Lord he still seeketh himselfe onely and not the Lord , in seeming to looke directly upon the Lord he hath a squint eye upon some what els . When yee fa●●ed and mourned in the fift and seventh moneth even those seventy yeares ( saith the Lord to the hypocrites , Zach. 7 5 , 6. ) did ye at all fast to me ? even unto me ( did ye it to please me , did ye it in obedience and love to me ? ) and when ye did eate and when yee did drinke , did ye not eat for your selves and drinke for your selves ? As if he had said , Did you not in your fasting as well as in your feasting , seeke your selves onely and not mee ? On the other side , The man whose heart is upright , whatsoever good thing hee doth , hee doth it to the Lord . And he that doth so , certainely he is no hypocrite , but hath a good and upright heart . Thus the Apostle proveth , that Christians might not despise nor judge one another to be hypocrites , and void of truth of grace because of their difference in judgement , and practise from them , about indifferent things , Rom. 14.6 . He that regardeth a day , regardeth it unto the Lord , and he that regardeth not a day , unto the Lord he regardeth it not . As if hee had said , He doth it in obedience unto God , and out of a care to please him therefore he is no hypocrite . Thus may a man get a comfortable assurance to himselfe of the uprightnesse of his owne heart , in every good thing he doth , if he doe it to the Lord , if he serve God in that , that he doth , if he doe it in obedience unto him , the intent of his heart be in it , to please God . If we did thus when we preach and heare , when we receive the Sacrament , when we pray , or sing Psalmes there is never a one of these duties but would yeeld as much more comfort then they doe . Thus did Paul in preaching . As we were allowed of God ( saith he , 1 Thess. 2.4 . ) to be put in trust with the Gospell , even so we speake , not as pleasing men , but God , which trieth our hearts . Thus did Gods people in receiving of the Sacrament , 2 Chron 30.19 . They prepared their hearts to seeke God in that ordinance ; and so did Iosiah , 2 Chron 35.1 . He kept a Passeover to the Lord . So the Apostle requireth us to doe in singing of Psalmes , Ephes. 5.19 . make melody in your hearts to the Lord . Yea even in the duties we performe unto men , ( in our almesdeeds , in the labours of our ordinary callings ) we may get comfortable assurance to our selves of the uprightnesse of our hearts , if we do them to the Lord , we respect and serve God in them , we doe them in obedience and care to please him . Be not slothfull to doe service ( saith the Apostle , Rom. 12.11 . he meaneth one to another as appeareth verse 10. ) servent in spirit , serving the Lord . As if hee had said , even in the service ye doe to men , serve the Lord . So in almes-deeds , Pro. 3.9 , 10. Honour the Lord with thy substance , and with the first fruits of all thine increase ; so shall thy barnes bee filled with plenty , and thy presses shall burst out with new wine . And 19.17 . Hee that hath pity on the poore lendeth unto the Lord . So speaketh the Apostle to comfort poore servants that had infidells unto their masters , Whatsoever ye doe ( saith he , Col. 3.23 , 24. ) doe it as unto the Lord , and not unto men . As if he had said , looke to God in it , doe it in conscience and obedience unto him , content your selves with this , that he is pleased with that you do , Knowing that of the Lord you shall receive the reward of inheritance : for you serve the Lord Christ . As if hee had said , Whatsoever good thing any man doth as a service unto God , hee shall be sure to bee rewarded for it , God will pay his servants their wages certainely . And in this respect , of all good duties that a Christian can performe those will yeeld him greatest comfort , and assurance of the sincerity of his heart wherein there is least danger of having any other respect then unto the Lord onely , I will instance in three sorts of those duties .

First , Of all kinds of liberality , that that is shewed to the poore , will give us most assurance of our sincerity . When thou makest a feast ( saith our Saviour , Luk. 14.13 , 14 ) call the poore , the maimed , the lame , the blind , and thou shalt be blessed ; foe they cannot recompense thee ; for thou shalt be recompensed at the resurrection of the just .

Secondly , Of all love and kindnesse , that is the surest signe of uprightnesse and truth of grace which we shew to our enemies , and to such Christians as are poore and in whom we see sundry infirmities . I say unto you ( saith our Saviour , Mat. 5.44 , 45. ) love your enemies , blesse them that curse you , do good to them that hate you , and pray for them that despitefully use you , & persecute you ; that you may be ( that is , manifest your selves to be ) the children of your heavenly father . So Mat. 10.42 . Whosoever shall give to drinke unto one of these little ones ( contemptible for their poore estate , contemptible for their infirmities ) a cup of cold water onely , in the name of a Disciple , verily I say unto you , he shall in no wise lose his reward .

Thirdly and lastly , Of all duties both of piety and charity those that are performed in secret will give a man more assurance of the uprightnesse of his heart , then those will doe that are performed in the sight and presence of others . When thou doest almes ( saith our Saviour , Mat. 6.3 . ) let not thy left hand know , what thy right hand doth . And verse 6. When thou prayest , enter into thy closet , and when thou hast shut thy dore , pray to thy father which is in secret . The Prophet speaking of the sincerity and soundnesse of repentance that the Gospell should worke in the faithfull speaketh thus , Zach. 12.12 . The land shall mourne every family apart , and their wives apart . True it is there be other respects for which it is not onely lawfull but fit , and necessary also for a man both to pray and give almes , and to mourne for sinne so as others may take notice of it ; but in this respect for giving us assurance of the uprightnesse of our hearts , they can never bee so well done as in secret ; nay they cannot bee done in sincerity of heart , if they be done onely openly , and not in secret also .

Applic. O then ( beloved ) let every one of us examine our selves oft in this point , and in every good duty we doe aske our owne hearts that question that our Saviour did Andrew and his fellow , Iohn 1.38 . What seekest thou ? What aimest thou at ? What end dost thou propound to thy selfe in doing these things ? Let us all strive in our preaching and hearing , in our praying , and every other good thing we doe , to doe it unto the Lord , as a service unto him , in obedience and care to please him . The Apostle telleth us , 2 Cor. 5.15 . that Christ died for all , that they which live should not hence forth ( that is to say , from the time that they have given their names unto Christ , and beleeve in him ) live unto themselves but unto him which died for them . And speaking of all the faithfull he saith , Rom. 14.7 , 8. None of us liveth to himselfe , nor dieth to himselfe ; for whether we live , we live unto the Lord , and whether we die , we die unto the Lord . O that we could so say of our selves , that none of us liveth unto himselfe , but to the Lord , for then we might bee sure we should not die unto our selves , but to the Lord . But what hope is there that he that hath lived onely to himselfe , hath sought himselfe onely , and had no respect to God , no care to please or honour him all his life long , should die unto the Lord , should please the Lord in his death , or that the Lord should then have any respect unto him . Well , certainely of most mens best workes and duties that they have at any time performed , that may 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. 2● . 26 . Ferv●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 ●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 ?

Applic. 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.

The third signe of uprightnesse of heart . 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 so much , when we offend it is against the purpose of our heart . When we can say with David , Ps. 40.8 . as your old translation readeth it , I desire to do thy good will , ô my God , yea thy law is within my heart , and 119.57 . O Lord thou art my portion , I have determined to keepe thy words , and to doe nothing that might offend thee . The truth of grace is in us , and the uprightnesse of our hearts may be better discerned by this consent we give in our minds to Gods law in all things ; and by this unfeined desire and purpose of our heart to please God , then by any thing we can do , by any performance we are able to make .

Let us now see the confirmation of this point in three degrees of proofes , 1 , In the description that the holy Ghost maketh , both of upright-hearted and good men ; and of such also as had no truth of grace in them . 2. In the comfort that good men themselves have taken in this , more then in any other good thing that hath bin in them . 3. In the high account the Lord maketh of this , more then of any other good thing that can be in us .

And for the first . The holy Ghost describeth the upright hearted and good man not so much by any of their good actions , as by this that their hearts were prepared , and set to please God . This is made the very summe of all true piety , Thus speaketh the Prophet unto Iehoshaphat , when hee had much offended God in joyning in affinitie with Ahab . Neverthelesse ( saith hee to him , 2 Chron. 19.3 . ) there are good things found in thee , in that thou hast taken away the groves out of the land , and ( more then that ) hast prepared thine heart to seeke God , thy heart is set and bent to please God . Thus also doth Hezechiah describe the sincerity of them that communicated with him in the passeover , 2 Chron. 30.18 , 19. The good Lord pardon every one that prepareth his heart to seeke God , the Lord God of his fathers , though hee bee not cleansed according to the purification of the sanctuary . They were good men ( though they had failed , and offended in that service ) because their hearts were set to please God in it . This was all that Samuel required of Israel . 1 Sam. 7.3 . Prepare your hearts unto the Lord , and serve him onely . And Barnabas , of the Disciples in Antiochia , who were the first that were called Christians , Actes 11.23 . Hee exhorted them all , that with purpose of heart they would cleave unto the Lord . As if all piety and truth of grace consisted in this , when the bent of our mind , the unfeined purpose and desire of our heart is for God . And so doth David describe an upright heart , 1 Chron. 28.9 . Thou Solomon my sonne , know thou the God of thy father , and serve him with a perfect heart , and with a willing mind . And on the other side , wee shall finde , that men that were hypocrites , and void of all truth of grace , are described , not so much by any of their evill actions as by this , that the bent of their hearts , of their minds , and wills , was not for God . So it is said of the hypocrites that perished in the wildernesse , Psalme 78.8 . they are called a generation that set not their hearts aright . So it is said of Rehoboam , 2 Chron. 12.14 . Hee did evill , because hee prepared not his heart to seeke the Lord , the desire and purpose of his heart was not set that way . And of Simon Magus . Acts 8.21 . Thou hast neither part nor lot in the matter , for thy heart is not right in the sight of God .

Secondly . The best men wee can read of in Scripture , when they have beene driven to search , and looke out their evidences , for their spirituall estate , have found nothing so much comfort in any thing they have ever beene able to doe , as in this , that their mind and will hath beene to doe well . Thus did Paul comfort himselfe in his spirituall conflict . Rom. 7. 1. In the bent of his mind , verse 16. I consent to the Law , that it is good ; and verse 25. With the mind I my selfe serve the Law of God ; As if hee had said I obey it in my mind . I know that by the mind , there hee meaneth the regenerate part , as by the flesh and members , he meaneth the unregenerate part , that was in him . But why is the regenerate part called so , and the grace of regeneration , verse 23. the law of his mind ? Certainely because the truth and power of regeneration is not so much seene in our actions , as in the renewing and sanctifying of our minds ; according to that Rom. 12.2 . Bee yee transformed by the renewing of your mind . 2. Hee comforteth himselfe in the bent of his will , that his will and desire was for good , and against all evill , verse 15. What I would , that doe I not , but what I hate , that doe I. And verse 18. to will is present with me . As if hee should have said . The constant desire , purpose , and endeavour of my heart , is to doe the will of God in all things . What failings soever the regenerate man is subject to , yet will the worke of Gods sanctifying grace ( if it appeare in any thing ) appeare most sensibly in this will . The spirit indeed is willing ( saith our Saviour Matth. 26.41 . ) but the flesh is weake . Even when the flesh sheweth it selfe most weake , the spirit will shew it selfe willing . It will stirre up in us such desires as David expresseth . Psalm . 119.5 . O that my wayes were directed to keepe thy statutes . Yee cannot doe the things that yee would , saith the Apostle , speaking of the conf●ict that is in the regenerate , betweene the flesh and the spirit , Gal. 5.17 . And this is that that Paul tooke comfort in , when hee was much troubled with the sense of his inward corruption , To will is present with mee , saith hee . So speaketh hee of himselfe also , Hebrewes 13.18 . that his will was to live honestly . Why ( may you say ) was that all that Paul could say for himselfe , that he was willing to live honestly , was he not able also , did he not live honestly ? Yes verily , but yet this was the thing that yeelded him most comfort , that his will and desire was better then his ability ; though hee slipped and failed oft in his words , and actions , yet his will and desire was constantly bent to please God in all things . And in this also doth holy and zealous Nehemiah comfort himselfe , this hee could be bold to say unto God of himselfe and his brethren , and this was all he durst say , Nehemiah 1.11 . that they desired to feare his name . And so doth the Church , Esa. 26.8.9 . The desire of our soule is to thy name , and to the remembrance of thee , with my soule have I desired thee in the night . As if it had said . There is nothing in the world that I desire so much as thy favour and grace . And Cant. 5.2 . I slept , but my heart was awake , As if she had said , even then when I shewed that weakenesse , that cost mee so deare , yet my heart was for God , I did it not with the full sway of my soule . This you see every true hearted Christian can to his comfort say of every evill that ( through infirmity ) hee hath slipt into , this I ought not to have done , it was against the purpose of my heart , against my will that I have done so , and of every good thing that hee hath failed in , either for matter or manner , thus I should doe , and thus with all my heart I desire to doe .

Now for the third degree of proofes for this point , See what high account the Lord himselfe maketh of this , when our mind and the purpose and desire of our hearts is set to please him , though there be much wanting in our performance . See this in three points .

First . Hee accepteth the will for the deed . Even as hee accounteth every wicked man guiltie of that sinne , which hee purposed and desired to doe , though he commit it not . Hee that looketh on a woman to lust after her , ( saith the Lord . Matth. 5.28 . ) hath committed adultery with her already in his heart . And 1 Iohn 3.15 . Whosoever hateth his brother is a murderer . And as Solomon saith , Prov. 23.7 . As hee thinketh in his heart , so is he in Gods account . So on the other side , the Lord accounteth euery good thing as done , yea as perfectly performed by any of his servants , which hee seeth them purpose and endeavour , and unfeinedly desire to doe . If there bee first a willing mind ( saith the Apostle , 2 Cor. 8 12. it is accepted . So the Lord saith of Abraham , that he did offer up his son in sacrifice , Heb. 11.17 . because he was willing and purposed to do it . So because David had a purpose and desire to build God an house , he commendeth him for this purpose . 1 Kin. 8.18 . Thou didst well , that it was in thine heart . Yea he rewardeth him for it , as if he had done it , and telleth him 2 Sam. 7.27 . that for that he would build him an house . So when the servant that ought his Lord ten thousand talents , had shewed himselfe willing to pay all , and said , Mat 18. ●6 . Lord have patience with me , and I will pay thee all ( a thing utterly impossible for him to do , yet was he desirous and willing to do it ; as every true Christian is willing and desirous to keepe all Gods commandements compleatly , though it be impossible for him to do it ( it is said in the next words , ver. 27. that his Lord had compassion on him , and loosed him , and fargave him the debt , hee tooke this for full paiment , he accepted of the will for the deed . So when Zacheus had unfeinedly professed his willingnes to make restitution , Christ saith of him , Lu. 19.9 . This day is salvation come to thy house . So the Lord accounteth that soule a true beleever that doth unfeinedly desire to beleeve . For Christ saith they are blessed that hunger and thirst after righteousnesse , Mat. 5.6 . And him a trve penitent sinner that doth unfeinedly purpose , and desire to repent , and turne unto God . When the Prodigall did but purpose to returne , & humble himselfe to his father . When he was yet a great way off , his father saw him , and had compassion , and ran , and fell on his necke , and kissed him . Lu. 15.20 . And the Lord accounteth him a godly man , and an observer of all his holy commandements , that doth unfeinedly desire to obey him in all things . If ye be willing and obedient ( saith the Lord , Esa. 1 . ●9 ) ye shall eate the good of the land . Thus you see how God accepteth the will for the deed .

But ( secondly ) hee doth more then so . For in the best services wee can doe unto him , hee esteemeth more of our wills , then of our deeds . The Lord regarded nothing so much the benevolence that the Corinthians bestowed on the Saints in Iudea , as hee did the willingnesse of their minde in bestowing . You have begunne ( saith the Apostle , 2 Cor. 8.10 . not only to doe , but also to be willing a yeere agoe . Neither did God so much esteeme of Pauls preaching ( though that were excellent ) as hee did this , that he preached with so willing a mind . If I do this thing willingly . ( saith he , 1 Cor. 9 17. ) I have a reward . And this God maketh high account of in every Minister , when hee feedeth the flocke of God , not by constraint , but willingly . 1 Peter 5.2 . And when the Lord biddeth Moses speake unto the children of Israel , that they should bring an offering for the making of the Tabernacle , hee saith , Exodus 25.2 . Of every man that giveth it willingly with his heart , yee shall take my offering ; hee esteemeth more of the willingnesse of the heart in offering , then of the offering it selfe . And this reason Paul giveth to Philemon , verse 14. why he would not retaine Onesimus without his minde , that thy benefite ( saith hee ) should not bee as it were of necessity , but willingly ; he knew God did most esteeme of that .

Thirdly and lastly . When God hath once wrought an unfeined purpose and desire of heart to please him ( for it is hee onely that worketh in us to will , as well as to doe . Phil. 2.13 . ) hee will reward it with an increase of strength , and ability to doe well , and a chiefe cause why wee have no more ability to doe well , is because wee no more desire to doe well . For the Lord hath promised to fulfill the desires of them that feare him , Psalme 145 19. ) to fill thy mouth if thou open it wide , Psalme 8● . 10 . to fill the hungry with good things . Luke 1.53 . And thus you have heard this truth confirmed unto you , that a Christian may gather more comfortable assurance of the uprightnesse of his heart , from the goodnesse of his will and desire , then from the goodnesse of his life , or of any actions he is able to performe .

Let us now come to answer that which may bee objected against this truth , which is the third thing that in my methode I propounded , and promised to doe .

For this doctrine may seeme to bee too broad a way , and too open a doore of hope and comfort to the most lewd men . Oh ( will they say ) this doctrine we like well , this giveth us assurance that our hearts are as upright , as the precisest of them all ; for wee also have good desires , we would faine doe well , we desire to beleeve in Christ , we desire to repent and leave our sins . And so we shall find in the word of sundry cast-awayes , that have not onely had desires to be saved , as Baalam . Numbers 23.10 . Let mee dye the death of the righteous , and let my last end be like his , and those foolish virgins that cryed , Mat. 25.11 . Lord , Lord , open unto us ; but have had desires also to go in the way that leadeth unto life , desires to doe well . Many I say unto you ( saith our Saviour , Luke 13.24 . ) will seeke to enter in at the strait gate , and shall not bee able .

Answ. 1. Now my answer unto this objection , shall consist of two parts . First . Admit , that wicked men will take hurt by this doctrine ( as I doubt not but many doe , and will doe ; the children of disobedience will be apt to stumble at the word , and thereunto they were even appointed , as the Apostle speaketh , 1 Peter 2.8 . ) yet must not so necessary a truth , and that tendeth so much to the comfort of poore Christians , be concealed for that ; We may not indeed take the childrens bread and cast it to dogs , as our Saviour speaketh , Mat. 15.26 but yet wee must not with-hold from Gods children , their bread , because such dogs will be snatching at it . We are to have more respect in our ministery to the comfort of one poore Christian , then to the offence of an hundred such as these . And therein we are warranted by the example of our blessed Saviour himselfe Matth. 15.12 — 14.

2. But secondly I answer . If there were indeed in these , whose lives are most wicked , such infeined desires to doe well , and to please God , I will be bold to assure them in Gods name , and by warrant of his word , that ( notwithstanding all the wickednes of their lives ) their hearts are upright , and there is truth of saving grace in them . But ( alas ) no man whose life is wicked , hath indeed any good , and unfeined , and sanctified desires to doe well , nay he hath no true and unfeined desire to be saved .

Five notes of difference I will give you out of Gods word , betweene the true saving and sanctified desires which are in the regenerate , and the naturall , and counterfeit good desires that are in wicked men .

First . The regenerate mans desire of salvation , or of any saving grace , is joyned with a love and desire to the meanes of salvation and of grace . So it was with David , Psal. 119.174 . I have longed for thy salvation ô Lord , and thy law is my delight . The naturall man hath no desire or love to the meanes of salvation and grace , to those meanes that God hath ordained to bring them to faith and repentance by , and therefore certainly he doth not unfeinedly desire to beleeve , or to repent , or to be saved . He that desireth not the knowledge of Gods wayes , doth say in his heart to God , depart from me , Iob. 21.14 . he doth not desire Gods favour , he doth not desire to beleeve in him , or to serve him , or to have any thing to doe with him .

Secondly . The regenerate mans desire of salvation , or of any saving grace , is constant and permanent . My soule breaketh for the longing that it hath unto thy judgements at all times , saith David , Psalme 119.20 . and 27.4 . One thing have I desired of the Lord , that will I seeke after , that I may dwell in the house of the Lord all the dayes of my life . The naturall mans good motions , and desires , be like the fits of an ague , or flashings of lightning sudden and vanishing , when the terrours of God are upon them . Their goodnes is as the moring cloud ( saith the Prophet Hos. 6.4 . ) and as early dew it goeth away ; therfore they are counterfeit , they can have no comfort in them .

Thirdly . The regenerate mans desire to doe well , is not without endeavour to doe what he can , and some ability also to doe well . As Paul professeth of himselfe , Heb. 13.18 . that he was willing in all things to live honestly ; so hee sheweth the sincerity of his desire in this , Herein ( saith he , Acts 24.6 . ) doe I endeavour my selfe alwaies , to have a conscience void of offence towards God , and towards man . He had not onely a desire to live honestly but he did endeavour it also . So speaking of the Macedonians mercifullnesse towards the distressed Saints in Iudea , 2 Cor. 8.3 . To their power ( saith he ) I beare them record , yea and beyond their power they were willing . They did what they were able , though their will was farre above their ability . The naturall man flattereth himselfe in this , that he hath good desires , hee desireth to be saved , hee would faine leave his sinnes , and beleeve , and doe well , but hee can take no paines , use no endeavour that he may be saved , that hee may beleeve and reforme his life he can leave no sinne nor doe any good duty . God knoweth my heart ( saith he ) I would faine doe well , and there hee resteth . The confidence he hath in his good desires undoeth him . The desire of the slothfull killeth him ( saith Solomon , Pro. ●1 . 25 . ) for his hands refuse to labour . Pilat seemed very desirous to save Christ , and deliver him out of the hands of the Iewes , Pilat was willing to release Iesus , saith the Evangelist , Luke 23.20 . Hee was determined to let him goe , saith the Apostle Peter , Acts 3.13 . But Pilats good purpose and desire was counterfeit , and such as yeelded him no comfort , because hee did not what hee might , and was in his power to doe . Pilat gave sentence ( saith the Text , Luke 23 24. ) that it should bee as they required .

Fourthly , The regenerate mans good desires are vehement , as the Apostle calleth them , 2 Cor. 7.11 . Like the desire of the thirsty and hungry man . As the hart panteth after the water brooks ( saith David , Psal. 42.1 , 2. ) so panteth my soule after thee ô God , my soule thirsteth for God , for the living God . He desireth nothing so much as Gods favour , as faith and grace to please him . Hee can say with David , Psal. 73.25 . There is nothing ( that sense the originall will beare as well , as any other ) on earth that I desire besides thee . Yea hee so desireth Gods favour , and grace as he is content to part with any thing for it . He counteth it a pearle of such price ( as our Saviour speaketh , Mat. 13.46 . ) that he is willing to sell all that he hath , to buy it . As the condemned man desireth nothing so much as a pardon ; nor the thirsty man as drink . But the naturall mans good desires are faint and cold , there be a thousand things in the world he desireth more then his salvation , or Gods favour and grace , hee will part with nothing for it . One that heard Christ speake in an heavenly manner of the resurrection of the just , was presently ravished with a desire after heaven and cryeth out , Luk 14.15 . Blessed is he that shall eat bread in the kingdome of God . But our Saviour to shew him the vanity of such wishers and woulders as he was , uttereth the parable of the guests , ver. 18 — 20 that rather then they would leave but for a while their profits pleasures , refused to come to the Kings marriage feast , As if he had said ; and so it is with such as thou art , you set your mind upon the earth and not upon heaven .

Fiftly , and lastly , The regenerate man so desireth Gods favour and grace as he mourneth for the want of it . Hope deferred maketh the heart sicke ( sath Solomon , Pro. 12.12 . ) but when the desire commeth , it is a tree of life . He feeleth his poverty of spirit so as he mourneth for want of grace , Mat. 5.3.4 . He seeketh Christ sorrowing , as his parents did , Luk. 2.48 . The poore man , Mar. 9.24 . so desired increase 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 that refuse to serve God and to be religious ; 2 unto such as doe serve God and are religious indeed .

Applic. 1 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 listeth● 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 . 2● 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 doe any labour in the world then that . You that feare God have oft I doubt not met with such servants as would be content to take any paines , to doe any drudgery you can put them to , so as they be not urged to serve God , to come to prayers , to be catechised , to give account of the Sermons they heare , to be kept in on the Sabbath ; and certainely this is the disposition not of poore servants onely but of the most men to the service of God ; as the Lord complaineth , Mal. 1.13 . Ye said also , what a wearinesse is this ? What a toilesome thing this service of God , this practise of religion is ?

Now let us consider what should be the cause of this that men even such as call themselves Christians , should thus shun and abhorre the service of God , that it should be so odious a thing to be religious ( which is the second thing I propounded to speake of ) and we shall find ( whatsoever they pretend ) they have no just cause at all to doe so . Certainely there is an evill report a slaunder raised and received in the world of the service of God ( as once there was of the land of promise , Numb. 13.32 . ) that doth discourage men from entering into it . See how God expostulateth with Israel about this , Mic. 6.3 . O my people , what have I done unto thee ? ( how have I used thee , that thou shouldst thus complaine of my service ? ) and wherein have I wearied thee ? Testifie against me . He wondereth what should be the cause , why men thinke so hardly of him and of his service . It is good for us to enquire a little , upon what grounds this should rise . Six of the principall of them , which I have observed I will mention unto you . But the first five of them I will onely name , and insist only a little upon the last , which doth concerne the point , that I am to make application of .

The first of them is this , They see few goe that way . And they thinke it an absurd thing , that none should be saved but those few . Are there few that bee saved ? saith one to Christ , Luk. 13.23 . As if he had said , It were strange if no more should be saved , but those few that follow thee and receive thy doctrine . Men see that the most of their neighbours whom they live amongst , though they be not religious , yet they are good honest men and such as they doubt not shall be saved ; and if themselves should be more religious then they , they should be among their neighbours as an owle among the birds , and they would be neighbour like , they cannot abide to bee singular . This tentation did ( for a time ) discourage Eliah himselfe , 1 Kings 19.14 . I , even I onely am left .

Secondly , Another is , that they see nothing would make them so odious in the world , as to be accounted religious . Concerning this sect , ( say they with the Iewes , Acts 28.21 . ) we know that every where it is spoken against . To bee accounted a thiefe , a drunkard , a papist , or any thing will not make a man so odious to many as to be counted a Puritan .

A third is that they that are conscionably religious are much subject to trouble in one kind or other ; Yea , and all that will live godly in Christ Iesus , shall suffer persecution , saith the Apostle , 2 Tim. 3.12 . On the other side they see that they that are not so religious as themselves , live quietly and prosper in the world This is a shrewd tentation , and for a while troubled the Prophet himselfe , Psalme 73.5 . They are not in trouble , as the other are ; and verse 12. Behold these are the ungodly who prosper in the world , and increase in riches

A fourth is , the blemishes they discerne in them that professe religion ; at this many stumble . Wo be to the world because of offences , saith our Saviour , Matth. 18.7 .

A fift cause of it is this , that the service of God and the practise of religion is spirituall , and therefore such as the naturall man cannot savour , but counteth it a most foolish and ridiculous thing . The naturall man receiveth not the things of the spirit of God , ( saith the Apostle , 1 Cor. 2.14 . ) for they are foolishnesse unto him , neither can he know them , because they are spiritually discerned . Any will-worship or superstition hee can much more easily brooke and like of though it bee never so painefull ( such as the Apostle speaketh of , Col. 2.23 . such as popish confession , and penance , and fastings , and pilgrimage ) then of the true service of God ; for that is agreeable to nature , and but bodily , but this is spirituall and in that respect not sutable to the fleshly and corrupt nature of man .

But the sixt ground of this hard conceit men have of the service of God is this , that it is an hard service , and requireth more of men then flesh and bloud is able to doe . They cry out of many a duty , that God in his Word requireth of his servants , as the Iewes did of one of Christs doctrines , Iohn 6.60 . This is an hard saying , who can heare it ? And of the faithfull Ministers of God , as if we were like the task-masters of Egypt , Exod. 1.11 . that afflict men with the burdens we lay upon them . Or like the Pharisees of whom wee read , Matth. 23.4 . that they bound heavie burdens , and grievous to be borne , and laid them upon mens shoulders ; And of whom Peter saith , Acts 15.10 . that they put a yoke upon the Disciples necks , which neither they nor their fathers were ever able to beare . Of us they exclaime principally , and say that we by our strictnesse and precisenesse make the service and religion of God , more burdensome to men then ever God himselfe made it . Let us breake their bands asunder ( say those , Psalme 2.2 , 3. who did indeed set themselves against Christ , though they pretended onely to mislike his ministers ) and cast away their cords from us . And certainely this conceit men have of God , and of his service , as if hee were the hardest master ; and his service and religion the greatest bondage and slavery in the world , such a yoke as no man is able to beare . Wee cannot bee religious , but wee must bee abridged of all liberty in our mirth , and recreations , and good fellowship . Wee must spend the Sabbath in religious duties , wee must spend so much time in hearing , wee must pray so oft at Church , and in our families , and in secret too ; and many such like things wee must doe ; yea all this must bee done , with our whole heart , or else all is to no purpose ; yea wee must bee so mortified , wee must crucifie that flesh with the affections and lusts . Galat. 5.24 . And who can doe all this ? Wee know there bee some that professe , and pretend they doe all this ; but certainely they are all hypocrites that pretend this , it is impossible for flesh and bloud to doe so indeed . These are the conceits that men have of Gods service ; they thinke the life of a Christian the most uncomfortable life , and the service of God , the greatest bondage and drudgery in the world . But ( alas beloved ) this is but a false slander that is cast upon the wayes and service of God . And wee must say of it , as our Saviour doth of the tares that were sowed in Gods field . Matth 13.28 . The enemy hath done this . The devill hath raised this slaunder , and suggested it into the minds of men , to terrifie them from Gods service by it . There is no truth in it at all . For though indeed wee must goe under the yoke if wee will bee his servants , and obey his commandements ; wee may not be allowed to live as we list ; yet if wee can once humble our selves to beare this yoke of Christ , wee shall never have cause to complaine of the hardnesse or uneasinesse of it , Take my yoke upon you ( saith our Saviour , Matth. 11.29 , 30. even to the humbled sinner who was like the bruised reed , who was already weary and heavy laden , and therefore unable to beare any heavy burden , or to weare a yoke that would pinch and gall him ; even to this man saith Christ , take my yoke upon thee , feare it not ) for my yoke is easie , and my burden light ? If this yoke doe pinch or gall any man , the fault is not in the yoke , but in himselfe , because hee taketh it not upon him , but like an untamed and unruly bullocke , strugleth with it , and is unwilling to beare it . If any of Christs burdens seeme intollerable to any man , the fault is not in the burden , but in himselfe , hee hath some bile or corrupt sore upon him , that maketh him unable to beare the lightest burden , that can bee laid upon him . And thus speaketh the Apostle Iohn also of all Christs burdens and commandements , 1 Iohn 5.3 . This is the love of God that we keepe his commandements ( if wee bee his servants , and beare any love to him , wee must indeed keepe his commandements ) but his commandements are not grievous , it is no bondage to bee tyed to keepe them . In which respect also the Apostle calleth it the law of liberty , Iames 1.25 . It is the greatest freedome and liberty in the world to bee obedient unto God . Certainely no man hath just cause to complaine of the hardnesse of Gods service , nor to bee afraid of it . There is no life under heaven so pleasant as the life of Gods servant ; there is no service in the world so easie and comfortable , as the service of God is . If men obey and serve him ( saith Elihu , Iob 36.11 . ) they shall spend their dayes in prosperity , and their yeares in pleasure .

This I know will seeme to many of you a strange paradox ; but if you will marke well what I shall say , I will make it evident that it is so , and that in three respects .

Lecture LXXXXI . On Psalme 51.6 . Iune . 17. 1628.

FIrst I will shew you that religion doth not so abridge men of their liberty in lawfull delights , as is pretended . Secondly . That the taskes and duties that it imposeth upon men , are nothing so hard as Satan would make us beleeve . Thirdly , That the service of God , is so far from being a bondage and drudgery , that it is in sundry respects , the most comfortable life in the world .

For the first . Though God doe indeed restraine his servants from licentiousnesse , and liberty to doe what they list ; his servants must live under a law , under government , they must beare his yoke ; Yet is his yoke even in this respect , a most easie yoke to all that can once humble themselves to beare it . For hee doth allow to his servants liberty enough even in the comforts and delights of this life . Nay no man under heaven can with that freedome of heart , and true delight , use any of the creatures of God , any of the comforts of this life , as the servants of God may . That which the Apostle saith of marriage , and meates , 1 Tim. 4.3 . may likewise be said of all other lawfull recreations , and delights . God hath created them to be received with thankesgiving of them which beleeve and know the truth . As if he had said , For their sakes they were ordained , they are the people that have just title unto them . God hath called us to peace , saith the Apostle , 1 Cor. 7.15 . that is , not an hard , a troublesome , and rigorous , but a free and comfortable condition of life , even in respect of these outward things . And in this respect among others , the Apostle saith , Gal. 5.13 . Brethren yee have beene called unto liberty , onely use not your liberty as an occasion to the flesh . Religion doth not forbid the use of any lawfull delight , but the abuse of it onely .

Secondly . The taskes that God sets to his servants , the burden he layes on them , I meane the duties and services that hee requireth of them , are not hard and heavy , nay they are certainely light and easie to bee borne ; and in this respect also the service of God is no bondage nor drudgery , it is the most easie and comfortable life in the world , and it is nothing but the deceitfulnesse of Satan , and of our owne naughty hearts , that causeth us to judge otherwise of it . Now if any man shall object , and aske mee . Are all Gods commandements easie indeed ? Quest. Is it a matter of no hardnesse or difficultie to observe them ? For answer unto this , I will shew 1. How , and in what respect they are hard and difficult . 2. How and in what respect they are light and easie to be peformed .

Answ. 1 For the first . The commandements of God , and burdens he layeth upon men , are hard and heavy in three respects .

First . To every wicked and naturall man , the commandements of God are not onely hard , but impossible ; hee can doe nothing that God requireth , in that manner that God requireth . I know well , that many things which such men doe , may seeme to other men and to themselves also to bee very good workes . All these things ( saith the young man , Mat. 19 20. ) have I kept from my youth up . But indeed this is utterly impossible , every unbeleever is reprobate unto every good worke . Titus 1.16 . How can yee being evill ( saith our Saviour , Matth. 12.34 . ) speake good things ? that is , constantly , and conscionably ▪ Can the Aethiopian change his skinne , or the Leopard his spots ? ( saith the Lord , Ieremy 13.23 . ) then may yee also doe good , that are accustomed to doe evill . And that which our Saviour saith of the covetous man , ( Luk. 18.25 . ) may also truly bee said of the fornicatour , and of the drunkard , and of the proud man , and of every wicked man , It is easier for a camel to goe through a needles eye , then for such a one to enter into the kingdome of God , or to keepe any of those commandements , that are against his sin .

Secondly . To every regenerate and godly man , the commandements of God are not onely hard , but impossible to bee kept , in that manner that the law requireth . In that respect the Apostle Peter professeth , Actes 15.10 . that the law was svch a yoke , as neither their fathers ( none of the holy Patriarches , nor prophets ) nor they ( none of the elect Apostles themselves ) were able to beare . Now if a Papist ( who holdeth and beleeveth that this is not only possible , but very easie also for every regenerate man to keepe all the commandements of God so perfectly as he may bee justified thereby in Gods sight , and merit also eternall life , if such a one I say ) shall object against this proofe , that the Apostle speaketh not there of the morrall , but of circumcision , and of the ceremoniall law . I answer , Hee calleth circumcision and the ceremoniall law , an intollerable yoke , not in respect of it selfe ( for the ceremoniall law was much more easie to bee kept , then the morall was ) but because by urging the observation of the ceremoniall law then ( when it was abrogated by Christ ) they did deprive men of all benefit by Christ , and bound them to the observation of the whole morall law , and to seeke salvation by it . This the Apostle plainely teacheth us , Galat. 5.2.3 . Behold I Paul say unto you , that if yee be circumcised , Christ shall profit you nothing . For I testifie againe to every one that is circumcised , that he is a debtor to doe the whole law . The observation therefore of the morall law in that manner that the law required ( that is exactly in all points and perfectly ) was such a yoke , as no Prophet , nor Apostle , was ever able to beare . This the Lord taught his people by delivering the law unto them in so terrible a manner as he did . The sight was so terrible ( saith the Apostle , Hebr. 12 . ●1 ) that Moses said , I exceedingly feare and quake , and all Gods people were in that terrible feare , that they intreated ( as the Apostle saith verse 19. ) that the word might not bee spoken to them any more ; that they might heare no more of it in that manner ; and the reason is given verse 20. why they were in this horrible feare For they could not endure that which was commanded saith the Apostle , The commandements of God in that manner that the law enjoyneth them , have nothing but terrour in them , the perfect observation of them is so intollerable a yoke , as Moses himselfe was not able to beare .

Thirdly and lastly . To observe the commandements of God , even in such a manner as the Gospell requireth ; that is , to say in truth and sincerity of heart , is a very difficult and painefull thing to the best of Gods servants , in respect of those reliques of naturall corruption that doe remaine in them , besides the manifold and strong pull-backs , and oppositions they shall bee sure to receive from Satan , and the world . This the faithfull find to bee too true by daily experience . The same combate and warre that they find oft in themselves , in every good duty and service , they would doe unto God , betweene the flesh and the spirit , the law of their mind , and the law in their members , the regegenerate and unregenerate part ( of which the Apostle speaketh , Rom. 7.23 . Galat. 5.17 . ) certainely putteth them to no lesse paine then Rebecca was in , when the two children strugled together within her , Genesis 25.22 . and as the paine she was in then , made her cry out in a sudden fit of impatiency , If it bee so why I am thus ? would I had never conceived , would I had never married . So doth the paine that this intestine warre putteth them in , make the best of Gods servants often times , not onely to sigh , and grone , and cry out with Paul Rom. 7.24 . Oh wretched man that I am ; but even to entertaine such motions as Rebecca did . If it bee so , why am I thus ? If it bee so hard and painefull a thing to serve God , would I had never entred into his service , but contented my selfe to live as other men doe . This tentation we know the Prophet himselfe was subject unto , when he cryed , Ps. 73.13 . Verily I have clensed my heart in vaine , and washed mine hands in innocency . Let papists say what they will , how easie a thing it is for a regenerate man to keepe all the commandements of God , and to keepe them perfectly ; it is certainely a painfull thing for such as the best of us are , that have so much flesh and corruption remaining in us , to doe any service unto God , even in that manner as the Gospell requireth of us ; without labour and paine , no service can bee done to God acceptably . That which the Apostle saith of prayer , Strive together with me in prayer , saith hee , Rom 15.30 . faithfull prayer can never bee well made , without striving and labour ; the same our Saviour saith of all the wayes of God that leade to life ( faith , repentance , love , keeping of the Sabbath , every other good duty and service ) Lu. 13.24 . Strive to enter in at the strait gate . As though he should say , every way of God is strait and uneasie to our flesh , and therefore , without striving and labour , there is no possibility of walking in it .

Answ. 2. All this notwithstanding ( to come now unto the second part of my answer ) the commandements of God are not so hard , the service he requireth of us is not so difficult and paineful , as need to discourage any of us , or make us afraid of it . For

First . Though the commandements of God bee impossible to the naturall and wicked man , to the regenerate and true beleever , they are possible enough . All things are possible ( saith Christ , Mar 9.23 . ) to him that beleeveth . Nay as it hath beene truly said of the wicked man , hee cannot possibly keepe them , he cannot but breake them ; so may it bee as truly said of the regenerate man , he cannot but keepe them , he cannot breake them as the other doth . How can I ( saith Ioseph , Gen. 39.9 . ) do this great wickednesse and sinne against God ? Whosoever is borne of God , sinneth not ( saith the Apostle , 1 Ioh. 3.9 . ) and he cannot sin , because he is borne of God .

Secondly . Though the commandements of God , and the observation of them as Moses enjoyned them , be an intollerable yoke , even to the regenerate themselves , yet as Christ enjoyneth them , they are not so . Though that perfect and strict obedience which the law requireth , be utterly impossible for the strongest Christian under heaven to performe ; yet Evangelicall obedience to the commandements of God , an unfeined love to them all , and endeavour to keep them ( which is all that the Gospell requireth ) is no more then the weakest Christian is able to performe . For so saith our Saviour to the poore Christian , that is most wearied , and over-burdened , and broken-hearted , Matth. 11.30 My yoke is easie , and my burden light .

Thirdly and lastly . Though to the best of the regenerate , the commandements of God , even as Christ enjoyneth them , be difficult , & cannot be performed without labour and paine , in respect of the flesh , and the remnants of corruption that are in them , yet are they unto them in respect of the inward man and the regenerate part , most easie and sweet , I delight in the law of God ( saith the Apostle , Rom. 7.22 . ) after the inward man . And for this wee have not only the expresse testimony of the holy Ghost , 1 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 commandements 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 ( saith Christ to his Church , Cant. 2.14 ) let mee heare thy voice ; for sweet is thy voice , and thy countenance comely . And well done good and faithfull servant , saith the Lord to him , Matth. 25.23 . that had but two talents . And who can complaine of such a master ? Nay who that knoweth and beleeveth this , would not bee glad to serve such a master , as is so ready to accept of , and delight in , to commend and applaud such poore service , as wee are able to doe unto him .

Thirdly . Observe how ready hee is to helpe his servants in the worke that hee setteth them about . Whereas the Lord is sometimes pleased to enjoyne his people duties and services , of more then ordinary hardnesse , and difficulty ( he presseth them with affliction out of measure above strength , as Paul saith hee was , 2 Cor. 1.8 . He bringeth them to the fiery tryall that the Apostle speaketh of , 1 Peter 4.12 . He setteth the messenger of Satan to buffet them with strange tentations as Paul was , 2 Cor. 12.7 . ) in such a case the Lord is wont to put to his owne hand to the worke , in an extraordinary manner , and to helpe his poore servants that they may be able to goe through with it . It is said , 1 Chron 15.26 . that God helped the Levites that bare the arke of the covenant of the Lord . And the Apostle speaking of the great tryall of affliction that Gods servants are sometimes brought unto , telleth us , Rom 8.26 . that in that case the spirit it selfe helpeth our infirmities . The greater that the tryall is , that God shall be pleased to exercise us by , the greater degree of strength will hee minister unto us , for the bearing of it . And what need the weakest of Gods servants feare the heaviest burden that can bee laid upon them , when he hath such a one to helpe and support him ? When those everlasting armes that Moses speaketh of , Deut. 33.27 . are underneath him ? Nay , why may wee not in all dangers secure our hearts in this , and say , Lord give thou strength to beare it , and lay on me what thou wilt . The things that are unpossible with men ( saith our Saviour . Lu. 18.27 . to his Disciples , when they were astonied out of measure with a Doctrine hee had taught , as Marke 10.26 . ) are possible with God . So when Paul prayed thrice ( that is often ) unto God to bee delivered from that messenger of Satan , that buffeted him so ( as it may bee some of you have done against those blasphemous thoughts , whereby you are buffeted ) hee received this answer from God , 2 Cor. 12.9 . My grace is sufficient for thee . As if hee had said , Feare him not , I will warrant thee , thou shalt be strong enough for him , he shall not be able to overcome thee , my grace and helpe will be sufficient enough for thee , in this very case to uphold and strengthen thee . And this made Paul speake so confidently . Phil. 4.13 . I can doe all things through Christ that strengtheneth me .

Fourthly and lastly . Observe what wages God giveth to his servants . He is many wayes good unto them besides their wages ( as all good masters are ) they have many availes ( as we speake ) from him , even in this life many are the priviledges of Gods servants .

First . If wee bee his faithfull servants , wee shall have his countenance and favour . When David had spoken of the happinesse of them that dwell in Gods house , he mentioneth this for one part of it , Psal. 48.11 . For the Lord God is a sunne to such , the light of his countenance useth to shine upon them . And this is such a priviledge as is worth all the paines wee can take in his service , though it were a thousand times more . Cause thy face to shine ( saith the Church . Psalm . 80.19 . ) and wee shall bee saved . As if she had said , We have even enough .

Secondly . If wee bee Gods faithfull servants , we may bee assured of protection and safety in times of greatest danger . For what master is there that will not defend and beare out his servants , specially in the service they have done unto him . And this also David reckoneth for another part of their happinesse that dwell in Gods house , and serve him . Psal. 84.11 . the Lord will bee a shield unto such .

Thirdly . If we be Gods faithfull servants , we shall be sure to want nothing , that shall be necessary for our comfort in this life . For what good master is there that will not provide for his owne , especially those of his owne house , as the Apostle speaketh , 1 Tim. 5.8 And this David reckoneth for a third part of the happines of those that dwell in Gods house , Psal. 84.11 . No good thing will he with-hold from them that walke uprightly .

Fourthly and lastly . If we be Gods faithfull servants , we shall be sure when the time of payment commeth ( that is not till the even be come as our Saviour speaketh , Matth. 20.8 . till our day bee done , till this life bee ended ) to receive such a reward of our service , as no tongue can expresse , no heart can conceive how great it shall bee Our Saviour speaking of the reward of such of Gods servants , as had done but little service unto God , even so little as themselves tooke no notice of it , saith , he will say thus to them at the day of judgement , Matth. 25 34 , 35. Come yee blessed of my father , inherite the kingdome prepared for you , for I was an hungred , and yee gave me meat , I was thirsty , and ye gave me drinke . Alas , what was that that they had done , to be rewarded with a kingdome ? Certainly there is no proportion betweene the service and the wages ; but this it is to serve such a master ; thus will the Lord reward all that serve him . And therefore admit the service that God should imploy us in all our life long , either in doing or suffering , were never so hard and painefull ; yet the certaine hope wee have of this reward in the end , were sufficient to make it easie unto us , yea to make us cheerefull and comfortable in it , and even to sing at our worke , as Paul and Silas did , even at midnight , when they had bin grievously scourged , and were then in a dungeon , and their feete fast in the stocks , as you shall read Actes 16.25 . And what was it that made Moses not only willing to forsake the pleasures of sinne , and all those wicked liberties and delights that worldly men dote so much upon , but to betake himselfe to the service of God , and joyne himselfe to the people of God , even then when they were in greatest affliction and reproach , yea to account their life a farre more happy and comfortable life , then the life of any courtier , or of Pharaoh himselfe , but onely this , that he had respect to the recompense of reward ; as the Apostle telleth us , Hebr. 11.26 . For this cause wee faint not ( saith the Apostle , 2 Cor. 4.16 , 17. ) but though our outward man perish , yet the inward man is renewed day by day ( our delight in Gods service , and in his holy law increaseth daily ) for our light affliction which is but for a moment , worketh for us a farre more exceeding and eternall weight of glory . Rejoycing in hope ( saith the Apostle , Rom. 12.12 . ) patient in tribulation . As though he should say , The hope of this reward is able not onely to make you patient in any tribulation ( how great soever it may be ) but even comfortable and joyfull in it also .

Applic. O that all this that we have heard , might ( through Gods gracious and mighty working with it ) become effectuall to make us all in love with Gods service . O that we could count it our happinesse and honour to be admitted into it , and thinke and say of it as David doth , Psal. 65.4 . Blessed is the man whom thou choosest , and causest to approach unto thee , that he may dwell in thy house , and be one of thy houshold servants . And 116.16 . O Lord truly I am thy servant , thy servant and the son of thine handmaid thou hast loosed my hands . As if he had said , I was a bondslave till I became thy servant ; but thou hast brought me out of that bondage , and by making me thy servant hast loosed my bonds , and made me a free man . And then followeth , verse 17. I will offer unto thee the sacrifice of thankesgiving . As if hee should say . I will praise thy name for this so long as I live .

Lecture XCII . On Psalme 51.6 . Iune 24. 1628.

IT followeth now that we proceed to the third and last point which I propounded to handle in this first part of the application , which concerneth those that refuse to serve God , and to be religious , and it is to shew the dangerous estate that they are in that doe so , to reprove and terrifie all wicked men , specially such as live in the Church , and under the meanes of grace . We have heard in the handling of this third and last note of an upright heart , That if there be in a man but an unfeigned desire to be saved and to please God , he is accepted of God , he hath certainely truth of saving grace in him . That no man is rejected of God , no man shall perish , that hath in him a true desire to be saved and to please God . This point if it be well considered , is of great force to humble all naturall men , to take all excuse from them , and to make them ashamed of themselves . For what goodnesse can there be in that man that hath not in him so much as a desire to be good ? What can that man pretend why he should not be most justly condemned and cast into hell , that never had in him a true desire to be saved and to flie from the wrath to come ? And surely thus it is with every wicked man that liveth in the Church , and under the meanes of grace ; to that man I may boldly say , thou canst not repent nor leave thy sinnes , because thou dost not desire to repent and forsake thy sinnes ; thou hast no grace because thou dost not desire grace ; thou canst not beleeve , because thou dost not desire to beleeve ; thou shalt perish everlastingly , because thou hast no true desire nor will to be saved . Wicked men are apt and ever have beene blasphemously to impute all this wholly unto the Lord , and his will , to cast all upon God , and to say of their future estate , I shall doe as it pleaseth God , if it be the will of God , and he have so decreed , I shall be saved , if it be otherwise how can I helpe it ? And of their present estate , if God would give me the grace , I should be better then I am , and till then how should I mend ? Thus did our first father plead for himselfe so soone as ever he was fallen from God . The woman ( saith he , Gen. 3.12 . ) which thou gavest to be with me , she gave me of the tree , and I did eate . As if he had said , I may thanke thee for that that I have done , If thou hadst not given me this woman , I had never sinned . And thus did the unprofitable servant pleade for himselfe , Matth. 25.14 . I know thou art an hard ma● , reaping where thou never sowedst . As though he had said , Exacting fruit of holinesse and obedience where thou didst never bestow the seed of grace . And thus the Apostle bringeth in wicked men objecting against the Lord , Rom. 9 19. Why doth he yet find fault ? for who hath resisted his will ? As if he had said , How can I justly be blamed or punished for being as I am , if it be the will of God I shall be no better ? How can I be said to be the cause of mine owne damnation , when it is the decree and will of God that I should perish ? But ( as I told you ) these are but the pleas and pretences of wicked men . These pleas will not hold . Certainely as God is not the cause of any mans sinne , but himselfe as the Apostle teacheth us , Iam. 1.13 , 14. Let no man say ( As if he had said , I know men are apt to say so , but it is folly and sinne for a man to say ) when he is tempted ( or moved to any sinne ) I am tempted of God , for God cannot be tempted of evill , neither tempteth he any man ; but every man is tempted when he is drawne away of his owne lust , and enticed . So neither is God the cause of mans destruction but himselfe . It is the fruit of his owne way , as the Holy Ghost speaketh , Pro. 1.31 . And as of every temporall crosse that befalleth a man in this life ( of what kind soever it be ) a man may justly smite himselfe upon the breast , and say to his owne heart as the Lord speaketh , Ier. 2.17 . Hast thou not procured this to thy selfe ? He may truly say , Whatsoever hand , God , or man had in this evill that is befa●len me , I am sure I was the chiefe cause of it my selfe ; so may it truly be said to every wicked man of his spirituall and eternall death and destruction , as the Lord speaketh to Israel , Hos. 13.9 . O Israel thou hast destroyed thy selfe , but in mee is thy helpe ; that is , though thou canst not save thy selfe nor worke any goodnesse in thy selfe , that must come wholly from my meere grace ( By grace are ye saved , through faith ( saith the Apostle , Ephes. 2.8 ) and that not of your selves ; it is the gift of God ) yet thou hast destroyed thy selfe , thou art thy selfe the cause why thou hast no grace , why thou canst not repent , nor leave thy grosse sinnes , why thou canst not beleeve nor take any comfort in Christ , why thou shalt be damned and perish everlastingly . Yea how apt soever men are now to plead thus for themselves and to impute all unto God , there will come a day when ( as the Apostle speaketh , Rom. 3.19 . ) every mouth shall be stopped , and all the world shall become guilty before God ; No man shall have any such thing to say for himselfe , but shall cleare the Lord , he shall cry guilty and acknowledge himselfe to have beene the onely cause of his owne destruction . The bookes shall be opened ( as the Apostle speaketh , Revel. 20.12 . the bookes of every mans conscience ) and men shall bee judged according to the things that are written in those bookes , according to their workes . Every mans owne booke , his owne conscience will plead for God against himselfe , at that day . At that day it will appeare that not the Lord but every wicked man himselfe is the onely cause of his owne destruction ; that he is not saved , because he had no desire nor will to bee saved , hee did not his endeavour nor what lay in him , to come to grace and salvation ; that the Lord was not wanting to him this way but he was wanting to himselfe . In that day the Lord will say to every wicked man as hee saith to Ierusalem , Matth. 22.37 . O wretched man and woman how oft would I have gathered thee , but thou wouldst not ? How oft would I have converted thee ; what meanes of grace did I give unto thee ; how often have I shewed my selfe willing by such and such a Sermon , by such and such an affliction to have changed thy heart , but thou wouldst not ? Certainely all wicked men perish wilfully , they perish because they will perish , they have no desire to be saved . Why will ye die O house of Israel , saith the Lord , Ezek. 33.11 ? As if he had said Ye die because ye will die . Now that men do perish thus wilfully , that they have no true desire nor will to be saved , appeareth evidently by these foure things that may be observed in them .

First , They will use no meanes nor take any paines to escape damnation , to obtaine grace and to get to heaven , as they would doe to escape any great danger they desire to avoid ; or to obtaine any good thing they desire to have . Salvation is farre from the wicked ( saith David , Psal. 119.155 . how should they come by it ? ) for they kept not thy statutes . As if he had said , They will not use the meanes , nor labour to get it .

Secondly , When they may have the meanes to bring them to grace and salvation without any labour or charge to them , they fl●ight and neglect them , they account them rather a burden and trouble then any benefit or blessing unto them , they shew no desire to them , but say in their hearts to God as those wretches did of whom we reade , Iob 21.24 . Depart from me , for wee desire not the knowledge of thy waies .

Thirdly , When the Lord doth sometimes by his Word , sometimes by his judgements force them to have some thoughts of heaven , some good motions and desires , they resist the spirit of God therein , as Stephen saith the Iewes did , Acts 7.51 . They hold the truth in unrighteousnesse , as the Apostle speaketh , Rom. 1.18 . They violently withstand and oppose these good motions and will not yeeld to them .

Fourthly and lastly , ( which is the root of all the rest ) They doe in their hearts basely esteeme of , and despise grace and salvation , and the meanes thereof , and preferre any trifle before them . And as it is said of Gallio the profane deputy , Act. 8.17 . he cared for none of those things ; so may it be said of them , the matter of religion and of their salvation is the least of their care ; when they have nothing els to doe or thinke of , then they will thinke of heaven . So that as it is said of Esau that he despised his birth-right , Gen 25.34 . because he sold it for one morsell of meat , for one meales meat , as the Apostle speaketh , Heb. 12.16 . so may it be truly said of all wicked , that they despise grace and salvation because there be so many trifles that they preferre before it . And so the Holy Ghost expressely speaketh , Pro. 11.33 . He that refuseth instruction despiseth his owne soule . So that it is evident you see , that every wicked man is utterly inexcusable : he perisheth justly , because he perisheth wilfully ; he hath no desire at all , no will to be saved , but an utter aversnesse and unwillingnesse to go to heaven , or to walke in the way that leadeth thither .

Now if any man shall object against this and say , How can this be ? seeing the spirit speaketh expressely in the holy Scriptures . 1. That man hath by nature no freedome of will to any thing that is good but is dead in trespasses and sinnes as the Apostle speaketh , Ephes. 2.1 . He cannot desire to have grace or to be saved , no more then a dead man can desire to live ; nay he cannot accept of Gods grace when it is offered , 1 Cor. 2.14 . The naturall man receiveth not the things of the spirit of God for they are foolishnesse unto him ; he cannot choose but be unwilling and averse from good things . 2. That the matter of mans salvation dependeth wholly , not upon the will of man but upon the will and free grace of God ; as the Apostle speaketh , Rom. 9.16 . It is not of him that willeth , nor of him that runneth ( this matter dependeth neither upon the desire of man , nor upon any endeavour neither that he can use ) but of God that sheweth mercy . And verse 18. He hath mercy on whom he will have mercy , and whom he will , he hardeneth . And he worketh all things according to the counsell of his owne will , saith the Apostle , Ephes. 1.11 . 3. Gods grace is irresistible and able to overcome and subdue this unwillingnesse and aversenesse that is in our nature . God is able of these stones to raise up children unto Abraham , as Iohn Baptist speaketh , Matth. 3.9 . And that in these three respects it should seeme that the wicked man is not the cause of his own destruction , but the Lord rather .

Answ. 1. To this I answer , First . That the Lord is not the cause why man is by nature dead in trespasses and sinnes , but himselfe onely : he killed himselfe , and deprived himselfe of this spirituall life , the Lord did it not ; God requireth nothing of man , ( for not doing whereof the condemneth him ) but he made him well able to doe it . God made man upright , saith the Holy Ghost , Eccl. 7.29 . not the first man , but man indefinitely , mankind , God made man upright . And as in Adam all men were made upright , so in Adam all men voluntarily and unconstrainedly sinned , as the Apostle saith , Rom. 5.12 . killed themselves , lost this spirituall life ; So that even in this respect , that standeth good which you heard out of Hos. 13.9 . O man , thou hast destroyed thy selfe .

Secondly , 2. Though God be able to restore to every wicked man this spirituall life againe , and to quicken him by his grace , yet is he not bound to do it , he doth no man wrong if he doe it not . Is it not lawfull for me ( saith the Lord , Mat. 20.15 . ) to doe what I will with mine owne ? Who hath first given to him ( saith the Apostle , Rom. 11.35 . who hath made God a debter to him ) and it shall be recompensed to him againe ?

Thirdly , 3. Though every naturall man be dead in trespasses and sinnes so as he can doe nothing that is spiritually good and pleasing unto God , nothing that hee can save himselfe by . Yet may every naturall man doe much more then he doth , to further his 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 , Quest. will you say ?

I answer , Answ. 1. 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 , 2. 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 , 3. 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 .

4. 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 .

5. 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 .

Quest. 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 .

Answ. 1. 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 .

2. 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. ●0 . and beseecheth him by us , that hee would bee reconciled unto God . Commandeth us to offer Christ to every wicked man that heareth us ( upon condition that he will beleeve , and obey ) and to proclaime a generall pardon without excluding any . Preach the Gospell ( saith hee Marke 16.15 . ) to every creature . And what cause then hath such a man that hath gone thus farre to doubt of finding mercy ? 3. Because God hath bin pleased ( out of his infinite goodnesse ) to shew respect even to such poore stuffe as naturall men out of the strength of nature , have beene able to doe . Christ loved the young man , of whom we read , Marke 1● . 21 . even for that morality that was in him . And God shewed much respect even unto Ahab● humiliation . 1 Kings 21.29 . and to Iehoahaz prayer , that in the sense of his misery he made , Iehoahaz besought the Lord ( saith the story , 2 Kings 12.4 . ) and the Lord hearkened unto him ; and to that prayer which Saul out of his legall humiliation before his conversion did make unto him . Acts 9.11 .

Thirdly and lastly . 3. I may confidently affirme of all such , as doe not their endeavour thus , and what in them lyeth to escape damnation , and to be saved these three things . 1. That they are hereby made more inexcusable , and do more evidently declare themselves to be the causes of their owne damnation . 2. That they make themselves worse and worse thereby , and more unable to repent . As the Apostle plainely reacheth , Rom 1. that the Gentiles by not making use of that light and freedom of will , and of that power that was in them by nature ; because as he saith , verse 18. they held the truth in unrighteousnesse , and verse 21. when they knew God , they glorified him not as God , neither were thankefull , but became vaine in their imaginations , therefore verse 4. God gave them up to uncleannes through the lusts of th●ir owne hearts . 3. That their damnation shall even for this , be farre greater in hell , they shall become two-fold more the children of hell , as our Saviour speaketh , Matthew 23.15 . This is plaine by that Christ saith of Capernaum . Matthew 11. ●4 . It shall be more tollerable for the land of S●dom , in the day of judgement , then for thee .

Lecture XCIII . On Psalme 51.6 . Aug 5. 1628.

IT followeth now , Applic. 2 that we proceed to the second branch of the application , which is for the comfort of all such as do unfeinedly feare God . For though it be the least part of them that heare us , that have need of comfort ( the greatest part ( alas ) have more need to be humbled then comforted , yea they will be in danger to take hurt , by that which they shall heare spoken , for the comfort of Gods people ) yet are we bound in our ministery of all other our hearers , to have most respect to those few that are broken-hearted . This was the first and chiefe charge that was given to Christ ( the chiefe pastor , 1 Peter . 5.4 . ) when he came to bee a preacher . Hee hath sent mee ( saith he Esa. 61.1 , 2. ) to bind up the broken hearted , and to comfort all that mourne in Zion . And this was the first and chiefe charge that Christ gave to Peter , and so to all us his servants , and ministers , hee chargeth him indeed to feed all his sheepe , but the first and chiefe charge he giveth him , is concerning his lambs , the weakest and tenderest of his flocke . If thou love me ( Ioh. 21.15 . ) feed my lambs . He that prophesieth ( saith the Apostle , 1 Cor. 14 3. ) speaketh to edification , to exhortation , and to comfort . As if he had said , No man prophesieth , no man preacheth or divideth the word aright , if hee omit this , if he doe not apply his doctrine to the comfort of such as stand in need of it . Therefore when the Prophet Esay beginneth to speake of the ministery of the Gospell , hee bringeth in the Lord giving this first of all in charge to his servants , and ministers , Esay 40.1 , 2. Comfort yee , comfort yee my people , saith your God , speake yee comfortably to Ierusalem . As if hee had sayd . Whatsoever yee doe else , neglect not this duty of your ministery .

Now of all the things that doe deject the hearts of Gods poore people , and cause them so to droop as they doe , this is the principall , that they cannot bee perswaded of the uprightnesse of their owne hearts , they cannot be perswaded that they are any better then hypocrites . Yea , they are so farre from finding any comfort in those signes of uprightnesse of heart , that I have given you out of Gods word , that even from thence they are apt to conclude strongly against themselves , that all the goodnesse that is in them , is no better then hypocrisie . And I nothing doubt , but many of you while you have heard me speaking of them , have beene apt to say within your selves , alas , I can take no comfort in any of these signes and notes that the Scripture giveth of an upright heart , for I find no such thing in mee . If these be the markes whereby the truth of the heart is to be knowne , woe be unto me , how farre am I from truth of heart , what can I bee but an hypocrite ? For 1. The evill abstaine from , and the good I doe , I do it not in obedience to the word , that is not the onely rule that I follow ; but I make custome , and example my guide , rather then it ; and for many things I doe , I never enquire for warrant and direction from the word for them , I never say to mine owne heart before I doe them , as Luke 10.26 What is written in the law ? how readest thou ? What hath God in his word directed mee to doe in this case ? 2. I doe that I doe , more out of a slavish feare of Gods wrath , then out of any true love to God ; and am like to those of whom the Lord speaketh , Iob 41.25 . by reason of breakings , they purifie themselves . When my heart is broken with terrours , then am I carefull to doe well , but never else . 3. I doe not that that I doe in faith , out of a comfortable assurance of Gods love to mee in Christ . This could I never yet attaine to . And without faith ( I know and have learned , Heb. 11.6 ) it is impossible to please God . 4. Gods grace , where it is in truth , is like to the leaven that leaveneth the whole lumpe , Matth. 13.33 . it sanctifieth the whole man , the mind , conscience , memory , will , affections , thoughts , words , and actions . In such a one , all things are become new , as the Apostle speaketh , 2 Cor ▪ 5.17 . But alas , I can find no such totall change in me , in some of these I can discerne no worke of Gods grace at all . 5. He that hath an upright heart , will be universall in his obedience ; he will obey the will of God in one thing as well as in another . And thus wee have heard God describeth the uprightnesse of Davids heart , 1 Kings 9.4 . Hee walked in integrity of heart , and in uprightnes , to doe according to all that God commanded him . Now alas ( saith the poore Christian ) I cannot say it is so with me . Some commandements and duties I doe indeed make conscience of , but others I neglect wonderfully . Some sins I hate and tremble at , but others I slip into ever and anon . 6. True grace is constant and durable ; and no man is blessed , and in the state of grace , but he that feareth alway , Proverbs 28.14 . that doth righteousnesse at all times , Psal. 106.3 . But alas , the goodnesse that is in me , is like the morning dew ; as the Prophet speaketh , Hosea 6.4 . there is no constancy nor durablenesse in it . I am extreamely inconstant in good things , and cannot continue in a good temper and disposition of my soule for any time , 7. Lastly . No man hath truth of grace , that contenteth himselfe with this , that he abstaineth from evill , and doth good , unlesse his care bee to doe all this in the right manner , unlesse he doe it to the Lord , that is , with an intent to please and honour him . Whatsoever yee doe ( saith the Apostle , Coloss. 3.23 . ) doe it as unto the Lord , unlesse hee doe it with his heart , and spirit , and not with the outward man onely , and can say with the Apostle , Rom. 1.9 . I serve God with my spirit , unlesse he doe it in humility , and can discerne cause to bee humbled , even in his best actions . Behold ( saith the Prophet , Hab. 2.4 . ) his soule which is lifted up , is not upright in him . Now though I doe good things sometimes , yet doe I never any thing in that manner that I should . For 1. The end that I aime at , is not so much to please the Lord , and to honour him , but I have by respects to my selfe in every thing that I do . 2. The good things I do , I do without any affection , and use to offer dead sacrifices unto God . 3. I doe not walke humbly with my God , but if I do any thing in any measure well , I am ready ( at the least secretly ) to glory and to pride my selfe in it . In a word , all the signes of sincerity mentioned in the word of God , make against me , and are unto me as so many signes and evidences of the falshood , and hypocrisie of mine owne heart . These are the usuall complaints of the best of Gods people , and there is no tentation wherewith they use to bee more troubled , both in life and in death then with this , that there is no truth of grace in them , they are no better then hypocrites .

Now I have three things to say for the comfort of these poore soules , and in answer to this first and maine objection that they make against themselves .

First . Admit all this bee true that thou sayest against thy selfe , this will prove indeed , that there is hypocrisie in thee , yea and much hypocrisie too it may bee ; but this will not proove that thou art an hypocrite . It is not the having of hypocrisie , or of any other wicked corruption in a man , that maketh him to deserve the name of an hypocrite , or of a wicked man , but the raigning of hypocrisie and wickednes in him . No man doubteth but Moses , Samuel , Iob , and all the holiest men that ever were , had wickednesse in them ; ( For who could ever say , as it is Prov. 20.9 . I have made my heart cleane , I am pure from my sinne . ) And yet to say , that either Moses , or Samuel , or Iob were wicked men , were to open our mouthes in blasphemy against them that dwell in heaven , as the spirit speaketh , Revel. 13.6 . So that a man may have sinne in him , and as other sinnes , so hypocrisie , and much hypocrisie too , and yet bee in the state of grace for all that , so long as it raigneth not in him . That which the Apostle saith of sin in generall ( 1 Iohn 1.8 . ) may be said of this sin in particular . If wee ( the best of the Apostles or Saints of God ) say , wee have no hypocrisie in us , wee deceive our selves , and there is no truth in us . How oft shall you find Master Bradford , and other of the holy Martyrs , complaine to God of their hypocrisie , and crave pardon for it . And certainely David would not have cryed unto God , as he doth , Psalm . 119.80 . Let my heart be sound in thy statutes , that I be not ashamed ; if he had not felt himselfe subject to unsoundnes ; and to hyprocrisie , and much troubled with it . I know our Saviour , Ioh. 1.47 . describeth the true Israelite to bee one in whom is no guile ; and David the justified man , the man to whom the Lord imputeth no sinne . Psalm . 32.2 . to bee one in whose spirit there is no guile . But these places are no otherwise to bee understood , then that of David , when speaking of godly men he saith , Psalm . 119.3 . They doe no iniquity ; and that of the Apostle , 1 Iohn 3 9. Whosoever in borne of God , doth not commit sinne , nay hee cannot sin , because hee is borne of God . Was there ever godly man , of whom it could be truly sayd , that hee did no iniquity , that hee did commit no sinne ? No verily . But this is the meaning of the holy Ghost in those phrases , he that is regenerate , doth not commit any iniquitie , nor can doe it ordinarily , and willingly , with the full sway of his soule , or in that manner as the unregenerate man doth , so hee that is justified and sanctified , hath no guile , that is , no raigning hypocrisie in him . So this is the first thing I have to say for thy comfort , though by this which thou objectest against thy selfe , it may appeare there is hypocrisie in thy heart , yet will it not follow from thence , that thou art an hypocrite , thou mayest be in the state of grace , and the deare child of God for all that .

Secondly . By this it is evident , that though there be hypocrisie in thy heart , yet it raigneth not in thee , thou art no hypocrite ; because thou discernest thine owne hypocrisie , thou feelest it , and art so troubled with it . It is not corruption , but grace , that maketh a man able to discerne his corruption , specially so hidden and secret a corruption as hypocrisie is . There bee thousands in the world , that are indeed in that state that thou suspectest thy selfe to bee in , that are hypocrites indeed , and they discerne no such thing in themselves , they thinke passing well of their owne estate . But what speake I of others ? Thou thy selfe when thou wer● an hypocrite indeed , and hadst both this and many other vile corruptions reigning in thee , perceivedst them not , wert never troubled with them . Yee were once darkenesse ( saith he Eph. 5.8 . ) but now yee are light in the Lord . While wee were in the state of nature ( which the Apostle calleth darkenesse ) wee saw not a deale of naughtinesse and corruption , which now wee discerne in our selves . This discerning of our secret corruptions , is a blessed signe , we are no longer darkenesse , but light in the Lord. All things that are reproved ( saith hee ▪ Ephes. 5.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whereof wee are convinced in our selves , that they are sinnes ) are made manifest by the light , for whatsoever doth make manifest , is light . Before wee had saving grace wrought in us , wee were dead in trespasses and sinnes , as the Apostle speaketh , Ephesians 2.1 . and the dead man wee know discerneth not , nor hath any feeling of his owne estate , sense is a signe of a living , not of a dead man . This the holy Ghost expresseth by a different phrase hee useth , when he speaketh of the sinfulnesse of the naturall , and of the regenerate man . Of the naturall man hee saith , hee is in the flesh , Rom. 8 8. hee is in his sinnes . 1 Cor. 15.17 hee is in the bond of iniquitie , and in the gall of bitternesse , Actes 8.23 . plunged over head and eares in sinne . But of the regenerate man he saith , Rom. 8.9 . he is not in the flesh , but in the spirit ; sinne dwelleth in him , Rom. 7.17 . While a man is in the water , though he have as much water upon him as would fill many hogs-heads or tuns , he feeleth not the waight of it , it is no burden to him at all ; but let him be out of the water , foure or five gallons of water will bee a burden unto him . This therefore is a blessed signe thou art no longer in thy sins ( though much sin be in thee ) thou art not in the state of nature , under the raigne or dominion of thy hypocrisie or any other sinne , because thou dost discerne and feele it to bee a burden unto thee .

The third and last thing I have to say for thy comfort and helpe against this tentation , is this , that though thou can take no comfort at all in any of those other notes and signes of an upright heart , that have beene mentioned and handled before , yet in this last thou mayest . Thou canst find thus much in thy selfe ( that notwithstanding all that hypocrisie that is in thee , notwithstanding all other thy frailties , and failings ) yet thou dost in thy mind allow , and consent to the law and word of God in all things ; the constant desire , purpose , and endeavour of thy heart , is to please God , and to doe his will . And if thou hast but thus much in thee , certainely ( as thou hast heard it proved sufficiently out of Gods word , in the handling of this point ) thine heart is upright , and thou art no hypocrite , thou art a true Israelite in whom is no guile .

Object . But thou wilt object against this , and say . How can this be ? Can hee that wanteth all the rest of the notes of uprightnesse , take comfort in this ? How are they then given for signes and notes of uprightnesse , if he that wanteth them all may have an upright heart neverthelesse ?

Answ. . To this I answer , That if it were possible for him that wanteth all the other signes of an upright heart , to have in him this onely and no more , hee could certainely take no comfort in this . But that is not possible ; he that hath this in him , hath all the rest also in some measure . And I may boldly say to every one of you , that hath this in him ( whatsoever thou thinkest or sayest of thy selfe ) thou hast in thy selfe every one of those signes of uprightnes , which thou hast heard delivered unto thee out of the word of God . This 1. I will declare and explaine unto you by instancing in every one of them particularly . 2. I will confirme it unto you .

For the first . 1. Thou dost make the word of God , the onely rule of thy religion , and of thy life , because both in thy mind and judgement , thou approvest of this rule , and disallowest all other , and thou dost also in thy will choose and desire to be guided by it , and by nothing else , thou endeavourest to follow the direction of it in all things . 2. Thou dost eschew evill and do good , rather out of love to God , then out of slavish feare , because as thou knowest thou shouldst do so , so thou consentest in thy mind to this that thou oughtest to doe so , and thou dost also unfeinedly desire and endeavour and strive to doe so . 3. Thou hast true justifying faith , and assurance of Gods favour in Christ , because thou dost in thy mind consent to the promise of the Gospell , and dost also unfeinedly desire , and endeavour to beleeve , and thirstest after nothing so much as the favour of God in Christ . 4. Thou hast a totall change wrought in thee by the spirit of God , because as thou dost in thy judgement consent to the word in this that it ought to bee so , and is so in all that are truly regenerated , so thou dost in thy will unfeinedly desire , and endeavour to be sanctified throughout , 5. Thy obedience to God , is universall in one thing as well as in another , because thou dost in thy mind approve of every commandement of God , and dost not allow thy selfe in any sinne , and thou dost also in thy will , unfeinedly desire , and endeavour to forsake every sinne , and to doe every thing that God hath commanded thee . 6. The goodnesse that is in thee , is durable , and not temporary , because thou dost in thy mind constantly approve of every good thing , and constantly disallow of every thing that is evill , and thou dost also in thy will , unfeinedly desire , and endeavour to 〈◊〉 constant in good things . 7. Lastly . Thou not onely dost good things , but thou also dost them in the right manner , because as thou dost in thy mind consent to the word in this , that it ought to be so , so thou dost in thy will unfeinedly desire , and endeavour 1. to doe them , to that end onely that thou mayest please , and honour God thereby , without all by respects to thy selfe ; 2. to serve God in them with thy spirit and affection , and not with the outward man only ; 3. to be humbled for the blemishes and imperfections that cleave unto them .

See now the proofe of all this in three points .

First . In the comfort that Gods best servants have taken in this against all their defects and failings , when they have found that their mind and will hath beene set to please God in all things . Three notable examples wee have for this .

The first is Davids , who when hee had said , Psal. 119.4 . Thou hast commanded us to keepe thy precepts diligently ; Hee breaketh forth in the next words , verse 5. into an expression of his unfeined , and vehement desire to doe so . Oh that my wayes were directed to keepe thy statutes . As if hee had sayd , ô that I could in all my wayes walke precisely , and keepe thy precepts diligently . And then in the next words hee answereth , and satisfieth his owne soule in this manner . Then shall I not bee ashamed , when I have respect unto all thy commandements . As if hee should say . Though I cannot keepe thy precepts diligently as I ought , yet if I have respect unto them all , make conscience of every one of them , allow and consent to them in my mind , desire unfeinedly , and endeavour to keepe them , I know I shall never be ashamed , nor disappointed of that hope and comfort that I have in thee . The second example is Nehemiah , who even in his prayer unto God , found comfort in this , Neh. 1.11 . that he desired to feare Gods name . The third example is the Apostle Pauls , who desiring the prayers of Gods people for himselfe , Heb. 13.18 . mentioneth this for their encouragement therein , and for his owne comfort , that hee had a good conscience in all things , desiring to live honestly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And againe , Rom. 7. he professeth verse 20 It is no more ● that doe it , he did not transgresse Gods law . Why so ▪ Because ( as he saith ver. 15 ) hee did not in his mind allow himselfe in any evill , that which I doe , I allow not . And because whatsoever evill he did , was against his will , verse 16 I doe that which I would not , And verse 19. The evill which I would not , that I doe . and verse 15. What I hate that doe I. So on the other side , hee professeth verse 25. that hee himselfe did serve the law of God , hee kept Gods law . How could that bee , when hee confesseth verse . 18. that hee found no ability in himselfe to performe that which is good ? Yes he telleth us how he kept the law for all that Because 1. in his mind hee did consent to the law , that it is good , verse 16. and verse 12. The law is holy , and the commandement is holy and just , and good , and verse 25. With the mind I my selfe serve the law of God . 2 In his will he did desire to obey God in every commandement , To will is present with me , saith he , ver. 18. and ver. 19. The good that I would , I doe not ; and verse 21. When I would doe good , evill is present . Certainely these holy men would never have made such mention of the goodnesse of their minds , and desires , if they had not held this a certaine evidence that they were in the state of grace ; if they had not beleeved that no sinne shall bee imputed to us , which wee doe not allow our selves in , and which wee commit against the desire and purpose of our hearts ; if they had not beleeved , that that man hath truth of grace in him , that doth unfeinedly desire grace ; hee doth truly beleeve ; that doth thus desire to beleeve ; hee doth truly repent , that thus desireth to repent ; hee doth obey God in all things , and lead an holy life , that doth thus unfeinedly desire to doe so .

But see a second proofe of this in the sentence and testimony that God in his word hath given of such men . Of this sort I will alleage but two only . The first , is that of the Apostle , 2 Cor. 8.12 . If there bee first a willing mind , a man is accepted ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If a man have a mind unfeinedly willing to doe good , hee is accepted of God ; and that that is said of doing good , may bee sayd likewise of beleeving , of repenting , and of every other grace , if a man have a mind unfeinedly willing , and desirous to beleeve , to repent , to love , and feare God , hee is accepted of God . And how could he bee accepted of God , if hee had not these graces in him indeed . The second testimony is that which our Saviour giveth , Matth. 5.6 . Blessed are they which do hunger and thirst after righteousnesse . And how could they be blessed that hunger after righteousnesse , if they be not righteous ? how could he that hungreth after faith , or any other saving grace be a blessed man , ●f this unfeined desire were not a certaine evidence that there is truth of saving faith , and grace in that man ?

The third and last proofe is taken from the reasons and grounds of this , and those are two .

First . Because this unfeined desire of grace , cannot grow from nature ( seeing while wee were in the state of nature , wee were like to him which had a spirit of an uncleane Devill , who cryed out with a loud voyce , saying , Let us alone , what have wee to doe with thee , thou Iesus of Nazareth ? Art thou come to destroy us ? I know thee , who thou art , the Holy one of God . ( Luk 4.34 ) but is the worke of Gods sanctifying spirit . It is God that worketh in us ( saith the Apostle , Phil. 2 . ●3 ) to will as well as to doe , and that of his good pleasure , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his speciall favour and love .

Secondly . This is a speciall part of that purchase that Christ hath made for us . That whereas in the first covenant that God made with man , no obedience pleased him , but an exact doing , of whatsoever hee commanded , and the sentence of the law ra●ne thus , Galathians 3 10. Cursed is every one that continueth not in all things that are written in the booke of the law , to doe them . Christ by performing in his owne person this exact obedience to the law for us , hath procured that our poore and imperfect obedience , ( which standeth more in an unfeined desire and endeavour , to doe the will of God , then in any performance we are able to make ) should be acceptable unto him ; as the Apostle saith , 1 Pet. 2.5 .

Yet is there a third objection that these poore soules are apt to make against themselves ; Object . and my desire is to give them as full satisfaction in all their doubts , as I can . I grant all this ( saith one ) that if I had a true and unfeined desire of grace , then I had truth of grace in mee indeed ; I had all the signes of uprightnesse in mee , if I did indeed unfeinedly desire them . But alas , the good desires that seeme to bee in me , are most hypocriticall and unsound . If I did unfeinedly , and with a good and upright heart desire grace , I could not be so void of grace as I am . For the Lord hath promised to fulfill the desires of them that feare him . Psalme 145.19 . Hee filleth the hungry with good things . Luke 1.53 .

To this I answer . Take heed of denying the work of Gods grace in thy selfe . It is an high degree of unthankefulnesse to doe so . Answ. But take these for certaine evidences , that the desire of thy heart is right .

First . Thou esteemest more of the favour of God , and of his grace , then of any thing else in the world , and canst say with David , Psalm 4.6 . I would joy more in the light of thy countenance , then ever worldling , or Epicure did in his wealth or pleasure .

Secondly , Thou allowest not thy selfe , but strivest against every sinne and corruption thou findest in thy selfe , and feelest in thy selfe that blessed combate that Paul speaketh of , Galath. 5.17 . The spirit lusteth against the flesh .

Thirdly . Thou seekest by prayer and all other good meanes , to get more grace , and cryest with that poore man , Marke 9.24 . Lord helpe mine unbeliefe . Lord helpe my impenitency , my worldlinesse , &c. Yea even when thou hast hardest conceit against thy selfe , that thou art but an hypocrite , but a cast-away , yet thou cryest , and prayest still to God for grace as David did , Psalme 31.22 .

Fourthly and lastly . Thou mournest and grievest unfeinedly , that thou hast no more faith , no more grace . Thou dost as that poore man , Marke 9.24 . hee cryed out of his infidelity , and watered his prayers with his teares . Hee said with teares , Lord helpe my unbeliefe . Certainely this lamenting after the Lord as they did . 1 Samuel 7.2 . is a certaine signe thou art in the state of grace . None but the children of the Bride-chamber can thus mourne when they misse the Bridegroome , as our Saviour speaketh , Matth. 9.15 . Certainely thou art in a blessed state that canst thus mourne ; for so saith the truth it selfe , Matth. 5.4 . Blessed are they that mourne ( for the poverty of their spirits he meaneth ) for they shall be comforted .

Lecture XCIIII . On Psalme 51.6 . August 12. 1628.

Vse 2. IT followeth now that we proceed to the second and last use of the Doctrine , and that is for exhortation to stirre us all up , to seeke above all things for this uprightnesse a●d truth of heart , which God so much delighteth in , if we want it , and to make much of it to maintaine to strengthen and increase it , if by the mercy of God , wee have already attained unto it . Now for the better enforcing of this so necessary an exhortation , I will first give you some Motives that may perswade us to labour for this soundnesse , and uprightnesse of heart ; secondly , I will shew you the meanes whereby it may bee obtained .

Motive . And for Motives I will not stand upon them that were brought in the handling of the Doctrine ; that is to say 1 That God cannot be pleased with shewes of goodnesse , he looketh for truth of heart , in every service we doe unto him , that is , that that he desireth , and delighteth in . 2 That this is all in all with God ; he valueth us and all our actions according to this ; hee esteemeth highly of the smallest measure of grace , and will beare with many frailties where he seeth this ; yea he counteth him a perfect man , and one that hath as much as he requireth of him , if he have an upright heart . 3 On the other side he cannot abide , that we should halt or double with him , he taketh nothing we doe in good part , if our hearts be not upright . These are certainely most effectuall motives , if we could consider them well , and weigh them in our minds to make us afraid of resting in shewes of goodnesse , and to make us labour for uprightnesse , and truth of heart . But to these I will add the consideration of the promises God hath made in his Word ; not so much to any good worke that any of his servants can doe , as to the uprightnesse of their hearts in doing of it ; not so much to any other grace , as to truth of heart ; nor to the measure and quantity of any saving grace so much as to the truth and sincerity of it .

See this first in generall promises that God hath made unto this . Truly God is good to Israel ( saith the Prophet , Psal. 73.1 . Who meaneth hee by Israel ? That he telleth you in the next words , the same which Christ doth , Iohn 1.47 . ) even to them that are pure in heart . As if he had said , How ever God may be thought in his providence to neglect the waies of men , and the worst men seeme to prosper most , and the best to be most miserable in this world ( for that was the tentation he had strugled withall , and out of which now hee had recovered himselfe ) yet I am sure of this , God is , and will bee good to all them that have true and upright hearts . So Psal. 125.4 . Doe good , O Lord , unto those that be good . And who are they ? And to those that are true and upright in their hearts , saith he . As if he had said , Whatsoever their weakenesses and frailties be , yet if they be true in their hearts , they are good men , God will certainely be good unto them ( for that propheticall prayer is in the nature of a promise ) he will doe them good . And Psal. 18.25 . With an upright man , thou wilt shew thy selfe upright . As if he had said , To him that is in his heart true to thee , thou wilt shew thy selfe ( so as himselfe and others also shall perceive it ) true to him , thou wilt be as good as thy word , thou wilt make good thy promise unto him . Thus we see in generall God will be good to all them , that are upright in heart . If thy heart be upright , though thou bee never so weake in grace , though thou have many infirmities and strong corruptions in thee yet if no hypocrisie reigne in thy heart , if thy heart bee true to God , certainely thou shalt find God will bee good and gracious unto thee .

But how or wherein will hee bee so good unto them , Quest. that are upright in heart ?

This you shall see in the particular promises he hath made unto them . Answ.

First , Concerning corporall and earthly blessings , he hath promised to bee good to them foure waies . First , In their habitations and families , Pro. 14.11 . The tabernacle of the upright shall flourish . If thy heart be upright Gods secret shall be upon thy tabernacle as Iob speaketh , Iob 29.4 . His secret providence shall protect and prosper thee in it . Secondly , He hath promised to be good to them in their children and posterity , Psal. 112.2 . The generation of the upright shall be blessed . All thy care is for thy children ; the best way thou canst take to provide well for them is this , be thou upright in heart , yea the greater thy cares are that way , the more carefull be thou to walke uprightly with God , and he will take that care upon him ; the generation of the upright shall be blessed . Thirdly , He will be good to them in all other the comforts of this life , Psal. 84.11 . No good thing will he withhold from them that walke uprightly . Be thou upright in heart , and if wealth be good for thee , thou shalt have wealth ; and if health be good for thee , thou shalt have health ; and if credit bee good for thee , thou shalt have credit , No good thing will he withhold from them that walke uprightly . Fourthly , He will be thus good unto them , even in times of common calamity and combustion ; even when he is in greatest fury against the world and the places that they live in , yet even then he will be in a speciall sort , carefull of and good unto them that are upright in heart . They shall not bee ashamed in the evill time ( saith the Prophet , Psal. 37.19 . ) and in the daies of famine they shall be satisfied . Thou tremblest at the thought and consideration of those evill times , that approach so fast towards us and our nation , labour thou for an upright heart and thou shalt find God will be good to thee , even when the worst times shall come . Thou hast no such way to prepare and arme thy selfe against the expectation and feare of evill times , as to looke to thy heart , to make sure that that be found and upright . The Lord is a sunne and shield ( saith the Prophet , Ps. 84.11 . but marke what followeth in the latter end of that verse as I told you even now ) no good thing will he withhold from them that walke uprightly . If he see that to be good for thee he will be a sheild to thee when the evill day shall come , In the time of trouble he will hide thee in his pavillion , as David speaketh , Ps. 27.5 . When a thousand shall fall at thy side , and ten thousand and at thy right hand ( as the Prophet speaketh , Ps 91.7 . ) he can so hide thee that the judgement shall not touch thee . Thus he did hide diverse when he sent his destroying Angell to smite the city and other parts of the land with the pestilence , and thus he can hide thee when he shall send his destroying Angell to smite our land with the bloudy sword , if it please him ; Nay thus he will hide thee if he shall see that good for thee , he will be a sheild unto thee , Pro. 2.7 . He is a buckler to them that walke uprightly . But if he will not be a sheild he will certainely be a sunne unto thee , he wil be a comforter to thee in that day . Vnto the upright there ariseth light in the darknesse , saith the Prophet , Psal. 112.4 . As when there was palpable darkenesse in all the land of Egypt , all the children of Israel had light in their dwellings , Exod. 10.23 . So in times of greatest misery and perplexity that shall come upon the land , certainely God will be a sunne to them that walke uprightly ; to the upright there shall arise light in darkenesse ; they shall find comfort in God even in that day , yea more then , then ever before . Thus you have seene how God will doe good to them , that are upright in heart in outward things .

But that is not all , he will be better to them then so , he will do good to them also in spiritual things . Three speciall blessings of this kind hee hath promised them .

First , Such shall never fall away nor loose his favour and grace . O continue thy loving kindnesse ( saith the Prophet , Psal. 36.10 . and a propheticall prayer hath the nature of a promise as I told you before ) unto them that know thee , and thy righteousnesse to the upright in heart . And Psal. 112.6 . Surely he shall not be moved for ever . Thou art oft much disquieted with the feare of this , that thou shalt never be able to hold out to the end ; thou fearest that thou maist fall , that thou shalt fall before thou dyest ; labour to be upright in heart , and God will continue his loving kindnesse unto thee , he will love thee to the end , surely thou shalt never be moved . Though the seed was lost upon all the other three sorts of hearers , though they all fell away and lost those beginnings of grace they had received , yet he that had an honest and good heart ( as our Saviour speaketh , Luke 8.15 ) he kept it . If thy heart be not ●ound thou that makest profession of the truth with greatest forwardnesse and zeale , maist become a Papist before thou diest and a persecuter of that truth which thou now professest ; and thou that seemest to be most reformed and sanctified in thy life , maist prove a most profane and debaushed man . The Prophet speaking of those Israelites that perished in the wildernesse , who though they had made a most zealous profession , as you may read , Deut. 5.27 . Speake thou unto us all that the Lord our God shall speake unto thee , and wee will heare it , and doe it ; yet afterward became some of them grosse Idolaters , some of them beastly adulterers ; the Prophet I say giveth the reason of this , Psal. 78.37 . why they were not more stedfast in his covenant ; for their heart ( saith he ) was not right with him ; and verse 8. They were a generation that set not their heart aright , and whose spirit was not stedfast with God : even then when they made the best shewes , their heart was never right . Thou canst not be sure to be preserved from any sinne ( how foule soever it be , and how much soever thy heart seemeth now to abhorre it ) pay thou shalt be sure to fall fearefully one way or other , if thy heart be not upright , 2 Chron. 12.14 . He did evill , because hee prepared not his heart , to seeke the Lord ; that was the cause of all Rehoboams lewdnesse , he professed the true religion and made excellent shewes of goodnesse for three yeares , 2 Chron. 11.17 . but he fell fearefully , hee had no care of his heart , his heart was never right . The Apple that is rotten at the Core , though it seeme never so beautifull , will quickly putrifie ; and so will every professour that is unsound at the heart . But if thy heart be upright , feare not , certainely thou shalt hold out , and persevere to the end .

Secondly , Such as are upright in heart shall have strength given them of God to endure any tryall he shall be pleased to bring them unto . The eyes of the Lord ( saith the Prophet , Hanani , 2 Chron. 16.9 . ) run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them , whose heart is perfect towards him . When thou thinkest of the fiery triall that all Gods people may be brought unto thou tremblest much and fearest that so weake a wretch as thou art shall never be able to endure it . But looke thou to thy heart , that that be upright and sound and certainely though thou be so weake , God will shew himselfe strong in thee when that triall shall come . What a measure of strength and courage shall we find in the booke of Martyrs that a number of weake and simple women and children did shew in the time of that fiery triall ? More a great deale ( it is to be feared ) then would bee found now if the like triall should come . Wee have much more knowledge now then they had , but they had better hearts then we have . Feare not thine owne weaknesse , if thy heart be upright . For as it is not any strength that is in thee that can make thee stand in such a triall , In his owne might shall no man be strong , saith Anna in her song , 1 Sam. 2.9 . if ever we be strong at such a time , it must be in the Lord onely and in the power of his might , as the Apostle speaketh , Ephes. 6.10 . so the sense we have of our owne weakenesse , is no hinderance to the Lords strengthening of us but a furtherance unto it rather , His power is made perfect in weakenesse , 2 Cor. 12.9 . As if he had said , it useth to shew it selfe most , in them that have most sense of their owne weakenesse . Out of weakenesse ( saith the Apostle of the Martyrs in the time of Antiochus , Hebrewes 11.34 . ) they were made strong .

Thirdly , and lastly , Such as are upright in heart shall be sure to have a comfortable issue and a joyfull deliverance out of all their tentations . Marke the perfect man ( saith David ▪ Ps 3● . 37 ) and behold the upright , for the end of that man is peace . Thou art oft subject to grievous tentations and spirituall desertions that maketh thy life wearisome and burdensome unto thee . Thy well-be●oved is gone , thou hast no sense of Gods favour . Thou art apt to say with Zion , Esa 49.14 . The Lord hath forsaken me , Thou art troubled with strong and fearefull tentations unto desperation . Well for all this , if thy heart bee upright ( though thou perceive it not ) nay if ever it were upright , certainely they shall end in joy . Marke the perfect man , and behold the upright , ( As if he had said , It is our great sinne that we observe no better the manifold examples and experiments God giveth us of this ) for the end of that man is peace . Yea proportionable to the measure of thy desertion and discomfort , shall thy joy be in the end . According to the comparison the Lord useth in this case , Ps. 7.11 . Light is sowen for the righteous ; and gladnesse for the upright in heart . And 126.5 . They that sow in teares , shall reape in joy . Proportionable to the seed●esse of their sorrow , shall the harvest and crop of their joy be .

Now then ( to conclude all that I have said of these motives ) seeing there be so many promises made , Applic. so many excellent priviledges belonging to them that are upright in heart , let us not any longer content our selves with shewes of goodnesse , with professing , and thinking we are Christians , we feare God , we serve him ; But let us be ashamed of , and bewaile , and strive against our hypocrisie and our halting with God ; Let us labour to attaine to that uprightnesse of heart , which we have heard at large described to us out of Gods Word , and which the Lord our God so much delighteth in .

And for our helpe herein I will shew you some of the principall meanes which God hath in his Word directed us to use , for the obtaining of it . And I will passe over them as briefly as I can .

First , Means . 1 It is not possible for a man to have an upright heart , till his heart have first been truly humbled for sin . Behold ( saith the Prophet , Hab. 2.4 . ) his soule which is listed up , is not upright in him . It must be humbled before it can be upright . As when a bell is crackt , it can never be mended , till it have beene first broken in pieces , and melted , and cast a new ; so before the heart of man that is so full of cracks and unsoundnesse can be made sound and whole , it must first be broken . David could not rid himselfe of that guile that was in his heart , till he tooke this course , till with an humbled soule hee did acknowledge against himselfe his wickednesse to the Lord , as is plaine , Psal. 32 . 2-5 .

Secondly , Means . 2 He that would have an upright heart must labour for a true faith , for assurance of Gods fatherly love to him in Christ . Let us draw neere ( saith the Apostle , Heb. 10.22 . ) with a true heart , in full assurance of saith . For it is faith onely that purifieth the heart ( as the Apostle speaketh , Acts 15.9 . ) as from all other corruptions , so from that falshood and hypocrisie that is in it , by nature . When David had professed , Psal. 16. ● . that he had walked in his integrity ; he nameth this to be the cause of it , and the meanes whereby hee was brought unto and preserved in this integrity , verse 3. For thy loving kindnesse is before mine eyes ; when wee once know that the service we doe is unto our father that hath so dearely loved us this will make us serve him heartily and unseignedly .

Thirdly , Means . 3 He that would have , and keepe an upright heart must take heed of living in any knowne sinne , of doing any thing against his conscience . Keepe thy servant from presumptuous sinnes ( saith David , Psal. 19.13 . ) let them not have dominion over me , then shall I be upright . The end of the commandement is love ( saith the Apostle , 1 Tim. 1.5 . ) out of a pure heart , and a good conscience . Purity and truth of heart , can never be had or preserved without a good conscience .

Means . 4 Fourthly , He that would have an upright heart must thinke oft of this and keepe it in his minde that Gods eye is upon him wheresoever he is , and whatsoever he goeth about . This the Lord himselfe prescribeth unto Abraham , Gen. 17.1 . as a meane to breed and preserve uprightnesse of heart in him . Walke before me ( saith he ) and be thou upright . By this meanes Paul kept his heart upright in his ministery ( and so may we do now ) from seeking his owne praise or advantage , or the humouring of men . As of sincerity ( saith he , 2 Cor. 2.17 . ) as of God , in the sight of God , so speake we in Christ . By this meanes Noah kept himselfe upright in a most corrupt age ( and so may we do now , as bad as the times are ) Noah was a just man ( saith the Holy Ghost , Gen. 6 9. ) and upright in his generations , Noah walked with God . He looked not to the practise of men , but set the Lord alwaies before him , and walked as in his sight and presence , and that kept him upright . By this meanes the Church and people of God , kept themselves upright in times of extreame trouble and persecution ( and so may we doe when the like times shall come upon us ) All this is come upon us ( say they , Psal 44.17 , 18. ) even all that they had mentioned in eight verses before ) yet have we not forgotten thee , neither have we dealt falsly in thy covenant , our heart is not turned backe . Why , What was it that kept them from halting with God in such a time as that was ? That they tell us , verse 21. even the consideration of this tha● they could not hide themselves from God , they were ever in his eye , Shall not God search this out ? ( say they ) for he knoweth the secrets of the heart . Certainely a secret Atheisme that lodgeth in our breasts whereby either we beleeve not , or remember not , that Gods eye is upon us , is a chiefe cause ( as of all other foule sins ; according to that , Ezek. 9.9 . The land is full of bloud and the city full of perversenesse : for they say , the Lord hath forsaken the earth , and the Lord seeth not ; so is it a chiefe cause ) of all that falshood and hypocrisie that is in our hearts .

Means . 5 Fiftly and lastly , He that would have an upright heart must diligently observe the falshood and hypocrisie of his own heart , how apt it is to halt and dissemble with God in every service he doth unto him ; and out of an humbled soule for it , complaine much to God of it , and beg helpe of him against it . By this meanes David here laboureth to get an upright heart ; he complaineth to God in this verse of the want of that truth in the inward parts , which God so much delighteth in ( for as we have heard , he speaketh of that here for the aggravation of his sin ) and then he beggeth of God helpe against this falshood of his heart , verse 10. Create in me a ●leane heart , ô God , and renew a right spirit within me . And so doth he likewise , Psal. 119.80 . Let my heart be sound in thy statutes , that I be not ashamed . As if he had said , O Lord give me a sound heart . And certainely one chiefe cause why hypocrisie so much prevaileth that increaseth in our hearts , is , because we observe it no more , nor take our selves with it , we feele it no burden , nor trouble to us , we complaine not more to God of it , nor cry more earnestly to him , for helpe against it . We have not , because we aske not , as the Apostle speaketh in another case , Iam. 4.2 .

LECTVRES ON PSAL. LI. 6 .
Lecture XCV . On Psalme LI. 6. August XIX . MDCXXVIII . And in the hidden part thou hadst made me to know wisedome .

WE have already heard that David suing unto God for mercy in the pardon of those heinous sinnes hee had falne into , doth make humble confession of his sinne and accuse himselfe before God for it ; not onely in grosse and generall , ver. 3. but more fully in the three verses following . For 1. He acknowledgeth his sin in particular , that very sin that Nathan had charged him with , ver. 4. I have done this evill in thy sight . 2. He aggravateth his sinne by foure arguments ; that is to say , 1. From the consideration of the person against whom hee had sinned , verse 4. Against thee , thee onely have I sinned , and done this evill in thy sight . 2. From the consideration of the fountaine and root from whence this his sin did spring , even his vile and cursed nature , ver. 5. Behold I was borne in iniquity , and in sinne did my mother conceive me . 3. From the consideration of that delight the Lord taketh in the truth and uprightnesse of the heart , which hee found his corrupt heart so farre from specially in the committing of these foule sinnes , in the beginning of this sixt verse , Behold thou desirest truth in the inward parts . 4. Lastly , From the consideration of that truth of saving grace which God had wrought in him before he fell into these sinnes ; in these last words of the sixt verse , And in the hidden part , thou hadst made me to know wisedome . For so I read the words . 1. Because the originall will beare this sense as well as the other ; as might be shewed by many other places of Scripture ( where words of the future tense are put for the preter-perfect tense ) and as appeareth by the judgement of the most and best interpreters ( that is to say , the Septuagint , the vulgar latine , Pagin , Vatablus , Tremellius , Calvin , Bucer , the Geneva translatours ) who all understand the words to be meant of the time past , not of the present or future time . 2. Because this sense doth best agree with the scope of the place ; for David doth yet continue in the aggravation of his sinne , and in professing his humiliation , and sorrow for it . The summe then of these words is an aggravation of his foule sinnes from the consideration of that sound conversion , and truth of grace that God had wrought in him before hee did thus fall .

And in the words there are these three principall things to bee observed . 1. The description David maketh of his owne true conversion and regeneration , In the hidden part he had knowne wisedome . 2. The author and worker of this his conversion , In the hidden part thou hadst made me to know wisedome . 3. The end and purpose David had in mentioning the truth of his conversion in this place ; that is to say , to aggravate and increase his sinne by the consideration of it .

Nota. And for the first of these three points ( before we can receive that instruction which the Holy Ghost intendeth to give us in them ) three questions must first be moved and answered for the opening of the words .

Quest. 1. First , What meaneth he here by Wisedome ?

Answ. I answer , By wisedome he meaneth true religion and piety , the knowledge of the right way how to serve God and to save our owne soules . This onely the Holy Ghost calleth true wisedome . Vnto man he said ( saith Iob 28.28 . ) the feare of the Lord , that is wisdome . Teach us so to number our daies , to be so perswaded of and to thinke of the uncertainty of our lives ( saith Moses in his prayer , Psal. 90 . 1● . ) as we may apply our hearts unto wisedome . As if hee had said , As we may seriously study and endeavour to please thee , and provide for the salvation of our owne soules . But wisedome is justified of her children , saith our Saviour , Matth. 11.19 . As though he should say , Though the right way of salvation which Iohn Baptist and I doe teach , be despised and rejected by the world , yet by all those that God hath appointed unto salvation , it is approved of and received .

Quest. 2. Secondly , What meaneth he here by the hidden part ?

Answ. I answer , By it he meaneth the heart , which he called before the inward parts . Thus the Lord himselfe expoundeth it , Iob 38.36 . Who hath put wisedome in the inward parts ? or who hath given understanding to the heart ? So the Apostle calleth the regenerate part the hidden man of the heart , 1 Pet. 3.4 . because it is hidden and concealed from all men . Who can know it ? Ier. 17.9 . Thou even thou onely ( saith Solomon , 1 King . 8.39 . ) knowest the hearts of all the children of men .

Quest. 3. Thirdly , And how is hee then said here to have knowne wisedome in the hidden part ?

Answ. I answer . He did not onely see and discerne in his judgement the right way of salvation , but God had made him able also with his heart , and in affection to approve and like of it , to know it feelingly , experimentally , effectually . And indeed this is the onely right and saving knowledge . This was the knowledge of Christ that the Apostle made so high account of . Doubtlesse ( saith he , Phil. 3.8.10 . ) I count all things but losse , for the excellency of the knowledge of Iesus Christ ; that I m●y know him and the power of his resurrection and the fellowship of his sufferings ; that is , experimentally and effectually . And they that know not God and his waies thus in their heart , but in their braine onely , know him not aright . As it is said of the Priests Elyes sonnes , 1 Sam. 2.12 . ( and may be too truly of many a Minister now , even of such as can preach well ) that they knew not the Lord .

The words then being thus opened , we see this Doctrine doth naturally arise from them for our instruction .

Doct. 21 That true and saving knowledge is the principall worke of Gods grace in the conversion of a man . See the proofe of this Doctrine in three points .

First , In every one whom God doth convert and regenerate hee worketh saving knowledge & spirituall understanding . This is the tenour of the new covenant , Ier. 31 . 3● , 34. I will put my law in their inward parts , and write it in their hearts , and will be their God and they shall be my people . And they shall teach no more every man his neighbour , and every man his brother saying , know the Lord ; for they shall all know me from the least of them to the greatest of them , saith the Lord , For I will forgive their iniquity and I will remember their sinne no more . Every one whom God receiveth into covenant and to favour , whose sinnes he forgiveth , even the least , the weakest of them all , shall have an understanding heart given unto him , he shall not be onely taught by men , God himselfe will be his teacher , God will write his law in his heart .

Secondly , This is the first worke of Gods grace in the regeneration and conversion of man . As in the first creation , this worldly and naturall light was the first worke that God made , Genesis 1.3 . so in the regeneration of man , which is a second creation this spirituall and supernaturall light is his first work . After two daies will he revive us , ( saith the Church , Hos. 6.2 , 3. speaking of their true conversion and turning unto God ) in the third day he will raise us up , and wee shall live in his sight , then shall wee have knowledge and endeavour our selves to know the Lord . As if she had said , So soone as ever hee hath begun to revive us , we shall have knowledge . So when God sendeth Paul to convert the Gentiles he mentioneth this as the first worke and fruit of his ministery , Acts 26.18 . he saith he sent him to open their eyes , and to turne them from darknesse unto light . As if he had said , To deliver them from their blindnesse and ignorance and to breed knowledge in them . So speaketh the Apostle of the Iewes , 2 Corinthians 3.16 . Neverthelesse ( As if hee had said , Though there bee now a vaile upon their heart ) when it shall turne to the Lord , the vaile shall bee taken away . As though hee should say , So soone as ever they shall be converted , they shall be able to understand , what Moses hath written concerning Christ .

Thirdly , and lastly , The change and conversion of a sinner is said to consist in this . Bee yee transformed ( or changed saith the Apostle , Romanes 12.2 . ) by the renewing of your mind . When the mind is once renewed , a man is transformed , the saving change and conversion of his heart is wrought . Ye have put on the new man which is renewed in knowledge ( saith the Apostle , Col. 3.10 . ) after the image of him that created him . As if he should say , The man that hath this knowledge is certainely renewed , become a new creature , hath Gods image stamped upon him . After ye were illuminated ( that is , after ye were effectually called and converted saith he to the Hebrewes 10.32 . ) ye endured a great fight of afflictions . To be inlightned with this knowledge and to bee converted and effectually called , he maketh all one thing . And as the state wee were in by nature , and all the misery we were subject unto in that estate , is called darknesse and consisted chiefly in the blindnesse and ignorance we then lived in ; so the estate of grace , and all the comfort and happinesse we enjoy in it , is called light and consisteth chiefly in the spirituall knowledge and understanding that we doe enjoy in it . Ye were once darknesse ( saith the Apostle , Ephes. 5.8 . ) but now are ye light in the Lord . So speaketh the Apostle , 1 Pet. 2.9 . Shew forth the praises of him that hath called you out of darknesse into his marvellous light . Gods saving grace in the heart of man , his effectuall calling and conversion , is seene in nothing more then in delivering him out of that darknesse , that blindnesse and blockishnesse and ignorance that was in him by nature , then in opening of his eyes and renewing his mind , then in causing him in his hidden part to know wisedome , as the Prophet here speaketh .

Now if we shall inquire into the ground and reason of this why the Holy Ghost ascribeth so much unto knowledge ; we shall find two reasons of it principally .

First , Reason 1 Because knowledge is the foundation , and that that giveth strength and stability to all other graces . If the good profession we make , if our faith , our love , our zeale , our repentance bee grounded upon sound knowledge , then they will last , and abide as the house that is built upon a rock . But if these graces , or any other holy affections seeme to bee in us in never so great a measure , certainely they will bee of no continuance , unlesse they bee grounded upon knowledge . See this instanced in three particular graces . First , Our zeale and love to God and goodnesse , will never hold out unlesse it be grounded upon sound knowledge . This I pray ( saith the Apostle , Phil. 1.9 . ) that your love may abound yet more and more , in knowledge and in all judgement . As if he had said , I know to my great comfort that you are now full of love to God , and to his truth and to his servants , and I pray God yee may continue , and increase in this grace , but that can ye never doe , unlesse your love , your holy and good affections be supported and grounded upon knowledge and sound judgement . Secondly , We shall never be able to abide constant in the profession of the truth unlesse we be well grounded in the knowledge of it . The Apostle telleth us , Ephes. 4.12 — 14. that the function of the ministery was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Sonne of God , that wee might bee no more children tossed to and fro and carried about with every wind of doctrine , by sleight of men , and cunning craftinesse , whereby they lie in wait to deceive . As if hee had said , 1 The Church of God will never want seducers and false teachers ; and 2 they are very cunning , and will bee ready to cheat us with their false dice ; and wee 3 are naturally like little children easily cousened , or like ships upon the sea that have no anker , 4 wee shall never bee able to hold the truth , and keepe our selves from being deceived and seduced by them , unlesse by living under a sound and constant ministery , wee ground our selves well in the knowledge of the truth . So the Apostle speaking of some that perverted the writings of Paul , 2 Pet. 3.16 . saith they were such as were unlearned and unstable men . Vnlearned men and such as want knowledge , must needs be unstable men , they cannot continue constant and steady in the profession of the truth . So our Saviour giving the reason why those hearers whom he compareth to stony ground , proved temporaries indured but for a time saith of them , Mar. 4.16 , 17. 1 that they had no root in themselves , they were never well grounded in the truth , 2 that they did receive the Word immediatly with gladnesse , they were somewhat too hasty in receiving the truth , if they had first taken paines to examine well the grounds of it ( as those Bereans did , Actes 17.11 . ) before they had received it , they would not so soone have fallen from it . Certainely no constancy in religion can bee expected from those men that are not well grounded in the knowledge of the truth . Thirdly and lastly , Patience and comfort in affliction will never hold out nor continue , when the fiery triall shall come , unlesse it be well grounded upon knowledge . This is plaine by that prayer which the Apostle maketh for the Colossians , Col. 1.9 — 11. I cease not to pray for you , and to desire that you may bee filled with the knowledge of his will in all wisedome , and spirituall understanding , that yee may walke worthy of the Lord unto all pleasing , being fruitfull in every good worke , and increasing in the knowledge of God . Strengthened with all might according to his glorious power , unto all patience and long suffering with joyfulnesse . Marke 1 how earnestly he prayeth for increase of knowledge in them that had already greatly profited in it ; 2 that he desireth this as the meanes whereby all other graces that were in them , were to receive their strength , specially the grace of patience to beare the crosse of Christ with comfort . As if he had said thus , I know it is not possible for you to be strengthened in patience , nor to hold out in the fiery triall with comfort , unlesse you be filled with the knowledge of Gods Word , in all wisdome & spirituall understanding . This the Apostle teacheth us , Rom. 15.4 . Whatsoever things were written aforetime ( by the holy Prophets ) were written for our learning , ( to teach us , to breed knowledge in us ) that we through patience and comfort of the Scriptures might have hope . As if he should have said , All true patience and comfort , and hope in the time of affliction , is grounded upon that , which we have learned in the holy Scriptures . This David confirmeth to us by his owne experience in many passages of the 119. Psalme . That Psalme appeareth plainely to have beene made in the time of great affliction both outward and inward , that David was exercised with ; and we shall find that in all his affliction he cryeth there unto God , for nothing so much , for nothing so earnestly as he doth for knowledge in the Word of God , See this in verse 124 , 125 , 143 , 144 , 169. And why doth hee thus cry for knowledge ? Certainely he knew nothing was able to support and stablish his faith and hope , his patience and comfort in his affliction but onely this .

If any man shall object against this , Object . That many of the Martyrs were most constant in their profession and shewed marvellous patience and comfort in their sufferings that yet had very little knowledge ; we read in the book of Martyrs of some that suffered who were so ignorant as they could not tell how many Sacraments there were ; or what a Sacrament is ; nay one of them answered she had heard there was one Sacrament , but what it was she knew not , Page 2091. of another we read that was so simple as he was commonly reputed litle better then an idiot , Pag 2232. of another who in a letter of his doth admire this , himselfe , that knowing himselfe to be so unlearned and ignorant as he was , yet he found such strength and assistance from God in his sufferings as he did , Page 2080.

To this I answer , Answ. 1. That all these had full and certaine knowledge out of Gods Word of those truthes that they did suffer for , though they were very ignorant of many other . 2. They were filled with the knowledge of Gods will according to their measure , their knowledge was fully proportionable to the measure of the meanes and capacity that God had given them ; and the least pot may bee as full , as the greatest vessell that is . 3. That little knowledge that they had was saving and spirituall , they were taught it of God ; in the hidden part God had made them to know wisdome ; or els they could never have held out in such sufferings , with such constancy and patience as they did . And this is the first reason why the Holy Ghost in the Scripture doth ascribe so much unto knowledge , it is the foundation of all other graces , and that that giveth strength and stability unto them .

Secondly , Reason 2 Knowledge is the seed from whence all other graces doe grow ; it is the meanes whereby they are bred and begotten in us . This point is evident even in nature , for the will and affections are moved by the understanding ; that sitteth at the sterne in the soule of man . A man can neither love nor hate , desire nor feare , rejoyce nor● mourne for any thing , but according to the apprehension hee hath of it first in his understanding . But see the proofe of this out of the holy Scripture in these two points . 1. God doth never ordinarily worke any saving grace in any that hath no knowledge . 2. Where knowledge is once truly wrought , by the spirit of God , all other saving graces will follow .

For the first , See what the holy Apostle saith , 2 Pet. 1.2 , 3. Grace and peace bee multiplied to you through the knowledge of God , and of Iesus our Lord . Knowledge is the meanes to bring us to the sense of Gods free grace and to that sweet peace that is the fruit of it , yea to have them multiplied in us . But he goeth further in the next words . According as his divine power hath given us all things that pertaine to life and godlinesse , through the knowledge of him that hath called us to glory and vertue . Knowledge is the meanes whereby God giveth and worketh in us every other grace also No man can attaine to true saith till hee have knowledge . How shall they beleeve in him of whom they have not heard ? Rom. 10.14 . And Esa. 53.11 . By his knowledge shall my righteous servant justifie many . No man can pray aright or do any other service unto God , till hee have knowledge . Know thou the God of thy father , and serve him with a perfect heart , saith David to Solomon , 1 Chron. 28.9 . My lips shall utter praise : when thou hast taught me thy statutes , saith David , Psalme 119.171 . As if hee had said , Till then I can never doe it . Bee more ready to heare , ( saith Solomon , Eccles. 5.1 . ) then to give the sacrifice of fooles . Till by hearing of the Word wee have gotten knowledge , all our prayers and services we doe unto God are but the sacrifice of fooles , they are not the fruits of Gods grace and spirit , nor acceptable unto him . To conclude this first proofe . God will have all men ( his elect of all sorts saith Paul , 1 Tim. 2.4 . ) to bee saved and to come unto the knowledge of the truth . This knowledge of the truth , is the meanes whereby all those shall bee saved whom God will save .

Secondly , Where knowledge is once truly wrought , all other graces must needs follow . 1. Sound knowledge will breed holy affections and desires . If thou knewest that gift of God ( saith our Saviour to the woman , Iohn 4 10. ) and who it is that saith unto thee , give me to drinke , thou wouldst have asked of him , and he would have given thee living water . If a man knew Christ aright he could not choose , but thirst after him and prize him above all the world . If a man did rightly know and were perswaded of the comfort that is to bee found in godlinesse and the reward thereof , it were not possible for him not to desire and be in love with it . And if men did rightly know the torments that are prepared for wicked men , they must needs tremble and be afraid of them . 2. It will draw a man unto obedience and to a conscionable practise of that he knoweth if his knowledge be sound and saving . Give mee understanding , and I shall keepe thy law : ( saith David , Psalme 119.34 . ) yea I shall observe it with my whole heart . 3. It will effectually restraine from sinne and reforme the life of him that hath it . They shall not hurt nor destroy in all my holy mountaine : ( saith the Lord , Esa. 11.9 . ) for the earth shall be full of the knowledge of the Lord , as the waters cover the sea . As if he had said , Where the true knowledge of the Lord doth abound , it is not possible that any oppression or violence should reigne . If yee have beene taught by him , ( saith the Apostle , Ephes. 4.21 , 22. ) as the truth is in Christ Iesus , that yee put off , concerning the former conversation , the old man , which is corrupt according to the deceitfull lusts . As though hee had said , Whosoever hath beene taught of God to know Christ in truth must needs put off the old man . Therefore also the Holy Ghost maketh ignorance the cause of all sinne , calling all the sinnes which are pardonable , and for which sacrifice was to bee offered by the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances , Hebrewes 9.7 . the lusts wee had when wee were in ignorance , 1 Peter 1.14 . and workes of darkenesse , Ephesians 5.11 . Yea hee ascribeth all the ungraciousnesse and wickednesse of men to their want of knowledge and understanding . There is none that understandeth , ( saith the Apostle , Rom. 3.11 . ) there is none that seeketh after God . Why are men so profane , that they never seeke peace with God ? Surely their brutish ignorance is the cause of it . Why are men in their hearts and lives so alienated from all goodnesse ? The Apostle will tell you the true cause , Ephes. 4.18 . They have their understanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their heart .

Object . If any man shall object and say , That this is contrary to all sense and experience , For all sin doth much more abound now in these daies of light then it did in times of greatest darknesse and blindnesse ; and in what places now is all outragious sinne so rife , as in those where there is most teaching and where knowledge doth most abound ?

Answ. To this I answer in the words of the Apostle , Romanes 3.4 . Yet let God bee true and every man a liar . Certaine it is , because God hath said it , that not knowledge but the want of knowledge , is the cause of all the wickednesse of these daies , of these places , of these persons that you speake of . 1. Many that live in these daies of light and in places where the light shineth most bright , are blind and receive no benefit by the light . They are as ignorant as those that live in the darkenesse of Egypt . They love darkenesse more then the light , yea they hate the light , as our Saviour speaketh , Iohn 3.19 , 20. For this cause God giveth them up unto vile affections , as the Apostle speaketh of the Gentiles , Romanes 1.26 . And marke what he addeth , verse 28 , 29. As they regarded not to know God , God gave them up to a reprobate minde , to doe those things that are not convenient ; being filled with all unrighteousnesse , fornication , wickednesse , covetousnesse , maliciousnesse , full of envy , murder , debate , deceit , malignity , whisperers , &c. And if God were so severe against them that regarded not but despised the light of nature , what must he needs bee against them that regard not but despise the light of his glorious Gospell . Marvell not though such men be more outragiously lewd ( or at least more senslesse and obdurate more hardly moved and brought unto repentance ) then any other men in the world . 2. Though it cannot bee denied but many a wicked man hath knowledge ( For so the Apostle speaketh of the hypocriticall Iew , Romanes 2.18 . Thou knowest his will , and approvest the things that are more excellent , being instructed out of the law ; and verse 20. Thou hast the forme of knowledge and of the truth in the law . As if he should say , Thou hast the knowledge of the will of God as it is revealed in his Word , yea thou art expert in the whole body of true religion , gathered out of the law of God , and in thy judgement approvest of it ) yet of him wee may say as the Apostle doth , 1 Corinthians 8.2 . Hee knoweth nothing yet as hee ought to know . Their knowledge is not true , saving , and spirituall knowledge . They were never taught of him , as the truth is in Iesus , as the Apostle speaketh , Ephesians 4.21 . Their knowledge swimmeth in their braine , it soaketh not into their heart . In their hidden part God never made them to know wisedome as he did David heere . But of this wee shall say more when we come to the uses of this Doctrine .

Lecture XCVI . On Psalme 51.6 . Septemb. 2. 1628.

IT followeth now that wee proceed to shew you what uses this Doctrine may serve us unto . And they are principally two . First , To exhort and stirre us up unto a duty wee owe both unto others and to our selves . Vse 1. Secondly , To reprove us for neglect of duty in this kind . That which wee are heere to bee exhorted unto is , First of all a duty that wee owe unto others , Secondly , a duty that every one of us oweth unto himselfe .

And for the first Branch of this Exhortation it concerneth three sorts .

1. All of us in generall . 2. Such of us as are masters of families . 3. Lastly , Such of us especially as are Ministers of the Gospell .

For the first , Seeing ( as wee have heard ) knowledge is both the foundation and the seed of all other graces ; wee are bound to desire and procure ( so farre as in us lieth ) that all men may have the meanes of knowledge . It cannot be denied nor doubted of but we are all bound to pity and commiserate the estate of all wicked men , even of Turks and Indians , of Iewes and Papists of the most dissolute and profane men ; we are bound I say to pity their estate , and unfeinedly to desire and pray for their salvation . I exhort ( saith the Apostle , 1 Tim. 2.1 . ) that first of all , supplications , prayers , and intercessions bee made for all men . And that prayer which the Church maketh , Psalm . 67.3 . and ( to expresse the vehemency of her desire therein ) repeateth againe verse 5. should ( doubtlesse ) bee the prayer of every good soule . Let the people praise thee ô God , yea let all the people praise thee . As if shee had said , Oh that all people , even the worst men that live upon earth , might bee brought to honour and worship thee aright . And the very summe and effect of all the three first petitions of the Lords prayer , Matthew 6.9 , 10. is no more but this . Oh that thy great name may be knowne , and duly honoured every where , that all that thou hast appointed to save , may come in , and become thy subjects and servants , and so live as becommeth thy subjects and servants to doe . So that he that doth not heartily desire this , did never yet know how to pray aright . Now if any of us doe indeed pity the estate of wicked men , and desire that they may bee saved , let us then pray ( and procure for them so farre as in us lyeth ) that they may have the meanes of knowledge . For this is the way , yea this is the onely way to bring them unto salvation . God will have all men ( saith the Apostle , 1 Timothy 2.4 that is , some of all sorts of men , for that phrase cannot bee properly meant of any that shall perish ) God will have all men to bee saved , and to come unto the knowledge of the truth . As if hee had said , Looke whom God will have to bee saved , them hee will bring to the knowledge of the truth . So when the Church maketh so fervent a prayer unto God for the conversion of all nations , Psalm . 67 3 , 5. shee prefixeth this , as the meanes whereby that was to be effected , and brought to passe , verse 1 , 2. God be mercifull unto us ( to the whole catholique Church , to the whole number and company of his Elect , for so that prayer is to bee understood ) God bee mercifull unto us , and blesse us , and cause his face to shine upon us , that thy way may bee knowne upon earth , and thy saving health among all nations . As if shee had said . This is the greatest mercy and blessing , the greatest fruit of Gods speciall favour unto a people , when hee giveth them the meanes , whereby they may know his wayes , how to serve and please him , and his saving health , how to attaine unto the eternall salvation of their owne soules , and till this mercy bee vouchsafed to them ( as appeareth by the coherence of the third verse , with these two ) men can never praise God , nor worship him aright . This is the greatest outward fruit of Gods mercy and goodnesse towards men of all others , when hee giveth them able , and faithfull teachers , to bring them unto knowledge . As the Apostle also teacheth us , Ephes. 4.8 . When Christ ascended up on high , and led captivitie captive ( went up in his triumph after he had conquered Satan upon the crosse ) he gave gifts unto men . And what were those gifts which that great King and conqerour at such a time when hee would expresse his bounty to the full , did bestow upon men ? Surely they are expressed verse 11. He gave some Apostles , and some Prophets , and some Evangelists , and some Pastors , and teachers . As if he had said , He gave able ministers unto his Church , as the greatest outward gift that he had to bestow upon them . And as this is the greatest outward worke of mercy and love in God towards man ; so is it certainly the greatest worke of mercy and charity in man towards man ; to provide for them the meanes of sound knowledge and instruction . The Papists glory much of their good workes , and thinke they have therein a great advantage against us . And if their religion were indeed more fruitfull in good works then ours is , they had a just and great advantage against us , for you shall know them by their fruits , saith our Saviour , Mat. 7.16 . But what are the workes whereby they teach men they may merit most at Gods hands Surely to give largely to the Church . To what end ? Was it to provide thereby that the people might bee taught and instructed how to know God , and to worship him aright ? No , no , the whole endeavour of their Church hath beene to take from men the key of knowledge , as our Saviour speaketh , Luk. 11.5 , 2. that is , the meanes of knowledge , whereby ( as by a key ) men are to have their entrance into the kingdome of heaven ; all that was given to their Church ( wherein ( as their fore-fathers the Pharisees did ) they teach men to put such confidence ) was to maintaine a sort of idle fellowes to say masses , and sing dirges for their soules . And what goodnesse ( I pray you ) was there in these workes ? No , no , blessed bee the Lord our God , the Papists have no just cause of glorying against the Gospell in this behalfe . For though we have too many amongst us , whom the Lord hath greatly blessed with worldly wealth , that neither in their life , nor at their death , doe honour God with their substance , as the holy Ghost telleth us , Prov. 3.9 . they are bound to doe , and that even with the first fruits of all their increase . As if hee had said , God should have the first part of all . Though wee have many ( I say ) that are too strait-handed and hearted this way , that being of great ability , give nothing to God , ( or at least nothing proportionable unto their estates ) that when they make their wills , and find they have hundreds , and thousands to dispose of , yet never thinke of God , give nothing ( to speake of ) unto pious uses , all is too little they thinke for their children and kindred ; ( And shall their children and kindred prosper the better for this thinke you , when God is robbed of his part ? No , no , the sentence of God shall stand , which hee pronounceth of the man that is bountifull in the workes of charity , Psalm . 37.26 . Hee is ever mercifull , and lendeth , and his seed is blessed ; his children shall bee never the poorer for that ) Though wee have ( I say ) too many such of our profession ; yet is not this the fault of our religion ( our religion teacheth the necessity of such good workes , as much as Popery doth ) this is onely the fault of these carnall , and worldly minded professours of our religion , having a shew of godlinesse , but denying the power of it , as the Apostle speaketh , 2 Tim. 3.5 . these are spots in our Church , as the Apostle speaketh , Iude 12. they blemish and shame our religion . But though wee have too many such , yet is it ( thanks bee to God ) notorious to the world , that the Gospell hath beene more fruitfull in all sorts of good workes ( that have beene good workes indeed ) then ever popery was . More hath bin given in this land within these threescore yeeres to the building and increase of hospitals , of Colledges , and other schooles of good learning , and to such like works as are truly charitable , then were in any one hundred yeeres , during all the time and reigne of popery . But this is a good worke , passing all other , wherein the Gospell glorieth and triumpheth against popery , that the Gospell hath made men carefull , and liberall to provide for the soules of Gods people , to provide meanes of knowledge , and sound instruction for them ; That there have beene so many good Lectures founded of late ; That there hath bin such care taken , and cost bestowed , for the redeeming of Impropriations , & restoring of them to the Church ; That even in this last Session of Parliament , there was so earnest endeavour used by the state , ( and God be mercifull unto them that were the hinderers of so honourable , and pious a worke ) that out of every impropriation in the land , there should bee so much taken , as might make a competent maintenance for an able teacher . These , these are the works , which as they be proper and peculiar to the Gospell , and such as popery could never skill of , so are they of all other the best works , most acceptable unto God , and most profitable unto men . And certainly ( to conclude this first branch of my exhortation ) of all good workes , of all workes of charity that any man can doe , this is the best , and that that will yeeld him most comfort , when he hath beene the instrument to provide the meanes of knowledge and instruction for a people , to settle and establish a sound ministery among them that had none before , and to maintaine ( and so to give incouragement ) to an able and conscionable minister , that is already setled and placed among a people . It is said of good Iehoshaphat , 2 Chron. 7.6 that his heart was lift up in the wayes of the Lord . As if the holy Ghost had said thus of him . Hee did most zealously seeke to promote and advance the true religion of God . And how did hee most shew his goodnesse and zeale ? That you shall see in the three next verses , Hee provided carefully , that all his people might bee well taught and instructed ; he sent teaching Levites , and able ministers into all parts of the land , and magistrates also with them , to protect and encourage them in their ministery . And this is noted for one of the best works that ever Hezechiah did 2 Chron 30.22 . He spake comfortably to all the Levites that taught the good knowledge of the Lord , 1. he encouraged and heartned ( he spake to the heart saith the originall of ) all the Levites , 2. hee encouraged them because they were able , and conscionable teachers , because they taught the good knowledge of God to the people . And hee did not so himselfe onely , but it is said further of him , 2 Chron. 31.4 . Hee commanded the people ( to doe the like ) to give the portion of the Priests and the Levites , that they might bee encouraged in the Law of the Lord . Hee knew they could never doe their duty with any heart and encouragement , if due maintenance were with-held from them . See yet a third example for this , in King Iosiah , of whom wee read also , 2 Chron. 35.2 , 3. that hee encouraged the Priests and Levites to the service of the house of the Lord . No good worke wee can doe , will better argue that wee are truly religious , and feare God indeed , then the kindnesse and bounty wee shew to Gods faithfull ministers . Obadiah feared God greatly ( 1 Kings 18.34 . and marke the reason is given to prove this ) for when Iezebel cut off the Prophets of the Lord , Obadiah tooke an hundred Prophets and hid them , and fed them . And it is worthy further to be observed in the example of Iehoshaphat , 2 Chron 17.7 . that hee is said to have sent his princes to teach in the cities of Iudah . They were not preachers certainely , hee sent them onely to countenance and encourage the Levites , and even for that cause they are said to teach in the cities of Iudah . And so all you that doe encourage the ministers of God , that doe comfort , and protect them in their ministery , are your selves doers of this blessed worke . So saith our Saviour , Matth. 10.41 . Hee that receiveth a Prophet in the name of a Prophet , shall receive a Prophets reward . A Prophets reward is due to him that doth the worke of a Prophet , but every one that doth entertaine and encourage the faithfull ministers of the Gospell any way , doth the worke of a Prophet for he shall receive a Prophets reward . Applic. I know well this is a great paradox to many now a dayes , 1. they thinke they may bestow their bounty twenty wayes better , then in placing , and maintaining of able ministers ; 2. they thinke there is no want of preaching , there are preachers enough and too many too every where , 3. they thinke it a great priviledge to give nothing to the maintenance , or to increase the maintenance of a preacher , 4. they are so farre from encouraging the minister by any free gift for the increase of his maintenance , that by spoyling , and with-holding from him that which is his due , they discourage him in his ministery , all that they can . But to these men I have foure things to say . First . That in the judgement of those three worthy Kings ( nay in the judgement of the holy Ghost , who noteth and commendeth them for this ) to place and maintaine able ministers , is a chiefe good worke , a principall worke of mercy above all others . Secondly . That notwithstanding the plenty of teachers they talke of , yet there bee still a great number of congregations that want able teachers , whose case is extreamely to bee pitied , thinke of their case , and judge of it by the Prophets words , Now for a long season ( saith he , 2 Chron. 15.3 . ) Israel hath beene without the true God , and without a teaching Priest , and without law . Thirdly . That the want of sound knowledge , and instruction , is the chiefe cause of all the wickednes in the land , and that so many perish in their sins , as appea●reth by that complaint the Lord maketh , Hos. 4.6 . My people perish for want of knowledge .

Fourthly and lastly . To him that is still resolved ( notwithstanding all that hath beene said ) it is no good worke , no deed of charity , to place and maintaine able ministers , it is no sinne at all to shew no kindnesse , to give no encouragement that way to his teacher , no nor to with-hold from him what hee can , I can say no more but what the Angell of God saith . Revel. 22.11 . Hee that is unjust , let him bee unjust still . But let him withall blot out of his Bible , ( and so his owne name also out of the booke of life ) that expresse commandement of God , Gal. 6.6 . Let him that is taught in the word , communicate with him that teacheth in all good things . And this shall suffice for the first branch of my exhortation that concerneth the duty wee owe unto other men , wee are bound to desire , and procure ( so farre as in us lyeth ) that all men may have the meanes of knowledge .

Secondly . If knowledge bee both the foundation , and the seed also of all other graces ( as wee have heard it is ) then such of us as have charge of others , ( as all we that are parents and governours of families have ) are bound to use our best endeavour , to bring them to knowledge that are under our charge . It is a vaine thing for us to hope that either by correction , or example , or by any other meanes of civill education , they can bee brought to grace , till the knowledge of religion bee first wrought in them . This is plaine by that direction the Apostle giveth unto parents , Ephes. 6.4 and that that he saith to parents of their children , may as well bee said to masters of their servants . And yee fathers , provoke not your children to wrath , but bring them up in the instruction , and information of the Lord . To this end . 1. We must hold our selves bound to teach them our selves . God established a testimony in Iacob , ( saith the Prophet , Psal. 78.5 . ) and appointed a law in Israel , which hee commanded our fathers that they should make them knowne unto their children . All parents you see are commanded to instruct their children themselves , in the law of God . 2. Wee are bound to bring our children and servants with us , to the publique meanes of knowledge and instruction . When Elkanah went to the house of God in Shil●h , 1 Sam. 1.21 . his manner was to take his whole family with him . 3. We are bound to examine our children and servants , what they have learned , and how they have profited in knowledge , by that which hath beene taught them . For this we have the example of the best master of a family that ever was , Matth , 13.51 . For though many that have beene from their childhood brought up thus in the knowledge of religion , for the present seeme to be as void of grace as any other , yet is not our labour lost , for ( if they belong to God ) even this dead and senslesse knowledge which they have gotten by these our endeavours , will be of good use unto them one day , and a great advantage unto them , when the time of their visitation shall come ; as there is good use of laying the wood together in the chimney before-hand , though it will not burne till fire be put to it . So that knowledge which the Iewes learned of Iohn the Baptist , concerning Christ though for the present they regarded it not , but rather were offended at it , yet in the day of their conversion , it proved a great advantage unto them , and helpe unto their faith , Iohn 10.41 , 42.

Thirdly and lastly . Seeing knowledge is both the foundation and seed of all other saving graces , wee that are ministers , must be exhorted to make it our first and chiefe care to bring the people to knowledge , to ground and stablish them in it . True it is , this is not all that we have to doe , we must apply , as well as teach . Hee that prophesieth ( saith the Apostle , 1 Cor. 14.3 . ) speaketh unto edification , and exhortation , and comfort . Wee must labour to worke upon the heart and affection , as well as upon the understanding ; Speake to the heart of Ierusalam , saith the Lord , Esay 40.2 . Yet is this our first and chiefe worke , to open the eyes of Gods people , and to turne them from darknesse to light , as the Lord told Paul , Acts 26.18 . to worke upon their understanding , and to bring them to knowledge . As he is said to bee a pastor according to the Lords owne heart . Ieremy 3.15 . that feedeth the people with knowledge and understanding . That is that , that feedeth the soule . The Preachers chiefe care must be to teach the people knowledge . Eccl. 12.9 . The minister then that hath taken the charge of soules upon him , and would approve himselfe to be a pastor , according to Gods owne heart and liking , must doe these things .

First . He must hold himselfe bound to catechise , as well as to preach , and count catechising a chiefe part of his ministery . The Apostles ( the great master builders ) tooke this course , they taught first the chiefe principles of religion , and laid that as a foundation to all their preaching , Heb. 6.12 . The Romans had a forme of Doctrine ( a catechisme ) delivered unto them this way , Rom. 6.17 . And so had other Churches also , that the Apostles did plant . Hold fast the forme of sound words ( saith the Apostle . 2 Tim. 1.13 . ) which thou hast heard of me .

Secondly . Hee must not content himselfe to teach diligently , but hold himselfe bound also to teach plainely , that the people may understand the text that hee handleth , understand how his Doctrine riseth from it , understand how it is confirmed by the word . Thus is the preaching of the Levites commended , Nehem 8.7 , 8. They caused the people to understand the law ; they gave the sense , and caused the people to understand the reading . Thus it is said of Moses , that hee laid before their faces , all the words that the Lord had commanded him , Exodus 19.7 Hee made all things most plaine , and evident unto them .

Thirdly . We must lay a good foundation of Doctrine , for all our exhortations and reproofes , and deale substantially , and soundly in our ministery . Be instant ( saith the Apostle , 2 Tim. 4.2 . ) reprove , rebuke , exhort , but do it with all long suffering and doctrine .

Fourthly and lastly . We must study and take paines for our sermons . It is said of Ezra . 7.10 . that hee prepared his heart to teach in Israel , statutes , and judgements , hee studied much . Because the preacher was wise ( saith Solomon , Eccles. 12.9 , 10. ) he still taught the people knowledge , yea hee gave good heed , and sought out , and set in order many parables . The preacher sought to find out acceptable words , and that which was written , was upright , even words of truth . I know well there is a great difference betweene that preacher , and the best of us , for hee spake and wrote by divine , and immediate inspiration , but that addeth much to the strength of the proofe I bring from this place . For 1. If hee gave good heed to that he taught , and sought out , and set in order his parables , was carefull both to find out good matter , and to deliver it in a plaine and good method , if hee had such need to take these paines ? If Paul the Apostle , 2 Timothy 4.13 . had such need of bookes , and of his parchments too ( which may appeare to bee note-bookes of his owne making ; the Syriak translateth it , the bundle of writings folded up together , for they used then , parchment to write in , as wee doe paper now ) how much more need have wee ( who may expect no immediate inspirations as they had , but must attaine all the knowledge wee have , by reading , and meditation , and prayer to God for his blessing upon these ordinary helpes ) both to have bookes to read , and note-bookes , and common-place bookes of our owne , and to study hard , that wee may bee well furnished , and prepared for this worke ? 2. His reasons concerne us as much as him . For 1. we must still teach the people knowledge ; strive to teach them more then they knew before ; and bee as good stewards , bringing forth new as well as old . Matthew 13.52 . 2. We must labour to find out acceptable words , such as may give our hearers content , and make them delight to heare us . 3. Yet not by humouring them , but by words of truth . And this cannot bee done without study .

Lecture XCVII . On Psalme 51.6 . Septemb. 9. 1628.

WEE proceed now unto the second branch of the exhortation , which is to stirre us up unto a duty that every one of us oweth to his owne soule . And that is no other then that very exhortation the holy Ghost giveth us , Pro. 4.5 . Get wisedome , get understanding . And verse 7. Wisedome is the principall thing , therefore get wisedom , and with all thy getting with all that thou hast gotten , with all thy wealth and substance ) get understanding .

Now when I exhort you to get knowledge and understanding , I desire to perswade you unto these two things .

First . That you would not rest nor content your selves with any other good thing that may seeme to bee in you , so long as you remaine ignorant , and want knowledge , not in this , that your life is civill , and honest , and vertuous , that you are just and mercifull too , and doe many good deeds , but , joyne to your vertue knowledge , saith the Apostle , 2 Peter . 1.5 . An unblameable and a vertuous life will not serve the turne without knowledge , no nor this neither , that you have a good meaning and desire to doe well , that you are devout , and given much to prayer . For the Apostle beareth record , Rom. 10.2 . that they had the zeale of God ( a zealous care to please God , and to serve him ) and yet because it was without knowledge , the wrath of God came on them to the utmost for all that , as he telleth us , 1 Thes 2.16 .

Secondly . I would faine perswade you , not to rest , nor content your selves with some smattering or small measure of knowledge , but seeke to bee rich in knowledge , to increase and abound therein , to attaine unto a setled and well grounded judgement in the matters of your religion , to a certainty , and full resolution in them . Brethren ( saith the Apostle , 1 Cor. 14.20 . ) bee not children in understanding , in malice bee yee children , but in understanding bee yee men of ripe age . Let every man be fully perswaded in his mind , saith hee , Rom. 14.5 . Even in the least matter of conscience and practise , a Christian should seeke for certainty ▪ and full assurance of understanding . And this none of us can attaine unto , unlesse the word of Christ dwell richly , and plentifully in us , as the Apostle speaketh , Col. 3.16 .

But for the better enforcing of this exhortation , that is so necessary . I will speake distinctly of it , and observe this methode in the handling of it ▪ 1. I will shew you what this knowledge is , that we are bound to seeke for , above all other things , and to bee at such cost and charge for the obtaining of it , ● . I will give you Motives that may provoke us thus to seeke it . 3. I will shew you the meanes we must use for the obtaining of it .

For the first . It is certaine , that not all knowledge , no not all knowledge in the holy Scriptures , in the true religion of God , is so highly esteemed of . 1. Many an hypocrite that was never converted unto God , nor ever had truth of grace in him hath attained unto knowledge , even unto this knowledge . Therefore the Apostle speaketh of knowledge , as of an ordinary gift , common to all that live in the Church , 1 Cor. 81. Wee know that wee have all knowledge . As if hee had said . That is no such great matter to bee gloried in . Yea many an hypocrite , hath had a great desire to get , and to grow in knowledge , and hath delighted much in it . They seeke mee dayly ( saith the Lord of those hypocrites , Esay . 58.2 ) and delight to know my wayes . 2. It cannot bee denyed , but many an hypocrite and gracelesse man , hath much excelled many of Gods dearest servants this way . Iudas no doubt , had more knowledge then a great number of Christs best hearers had . Yea , Satan himselfe the prince of darkenesse , knoweth the truth much more clearely and certainely , then many of Gods Elect doe , and could say to Christ , even then when hee was unknowne to the greatest part of the Church , Marke 1.24 . I know thee who thou art , even the holy one of God . Yea , 3. there is a kind of knowledge , that is a great barre and impediment unto grace , and maketh men more wicked and uncapable of grace , then otherwise they would bee . Thy wisedome and thy knowledge ( saith the Lord , Esa. 41.10 . ) it hath perverted thee , and thou hast sayd in thy heart , I am , and none else besides mee . In which respect it hath beene observed in all ages , that there hath beene more grace and power of godlinesse , in the common sort of simple people oft-times , then in the greatest schollers . The common people heard Christ gladly , saith the Evangelist , Marke 12.37 . But of the most learned men that were in those dayes , it is sayd Iohn 7.48 , 49. Have any of the rulers , or of the Pharisees beleeved on him ? But this people that know not the law , are accursed . Insomuch as it is spoken of , as a matter of great wonder , Acts 6.7 . that a great company of the Priests were obedient unto the saith .

What is then the knowledge that wee should so desire , and make such high account of ? Surely such knowledge as David heere speaketh of , In the hidden part thou hadst made mee to know wisedome ; such knowledge as the spirit of God worketh in the hearts of such , as hee doth effectually convert , saving knowledge , sanctifying knowledge . This is called the good knowledge of God . 2 Chron. 30.22 , the other will doe a man no good at all , unlesse it grow unto this . Of all the knowledge that is in naturall , and unregenerate men , that may bee truly said which Salomon speaketh , Eccles. 1.18 . Hee that increaseth knowledge , increaseth sorrow ; the more thy knowledge is , unlesse it bee for the present , or ( at least ) prove in the end , a sanctified knowledge , the more shall the sorrow and anguish of thy soule bee one day . Nay , this onely deserveth the name of true knowledge . The knowledge of holy men ( saith Solomon , Proverbs 9 , 10. of regenerate and goodly men ) is understanding . This is the knowledge wee should seeke , and make reckoning of . Teach me good judgement and knowledge , saith David . Psalme 119.66 . Though wee have but a little knowledge , yet if wee can find , that little knowledge wee have , is sanctified knowledge , the knowledge of the holy , wee may take more comfort in it , then the greatest Clearks in the world can doe in all their learning . The want of this knowledge should humble the best of us , that though wee have much light and knowledge , wee have but a little of this saving and sanctified knowledge . This is that the Prophet Agur complaineth of , Proverbs 30.2 , 3. Surely I am more brutish then any man , and have not the understanding of a man , I have not learned wisedome , nor have the knowledge of the holy . As if hee should say , Till I have the knowledge of the holy and regenerate , till I find I have sanctified knowledge , I am bruitish , and voyd of understanding . Every unregenerate man certainely ( how great a clearke soever hee bee ) hath no true light in him , but is in darkenesse even untill now , as the Apostle speaketh , 1 Iohn 2.9 . and with all his knowledge , and learning , shall perish for want of knowledge , as the Lord speaketh , Hosea 4.6 . O let every one of us take heed it bee not so with us . Take heed ( saith our Saviour , Luke 11.35 . that the light that is in thee , bee not darkenesse . Take heed lest that knowledge that is in thee , bee no better then naturall and carnall knowledge , that that is in hypocrites and cast-awaies , and in the divels themselves . If the light that is in thee be darknesse : ( saith Christ , Mat. 6.23 ) how great is that darknesse ? Examine thy estate even by the nature and qualitie of that knowledge that is in thee .

And for our helpe herein I will shew you the signes and notes whereby sound and saving knowledge , such as is the worke not of nature , but of Gods sanctifying spirit , may be discerned and judged of . And they be referred to these three heads , The first is taken from the object of this knowledge . The second from the properties and qualities of it . The third and last from the effects of it in him that hath it .

And concerning the object of it we have these two notes to know it by . The object of true knowledge

First , the object of all saving knowledge is the Word of God ; hee that hath it , hath gotten it out of this booke , loveth it , delighteth in it , studieth it , esteemeth more of it then of all the bookes in the world . Hee that hath gotten his knowledge out of other bookes more then out of the holy Scriptures , affecteth and delighteth in other bookes more then in them , hath just cause to suspect hee hath no saving knowledge in him . By thy precepts ( thy Word ) I get understanding , saith David , Psalme 119.104 . and verse 99. I have more understanding then all my teachers ; for thy testimonies are my meditation . Thus got hee his knowledg . And the knowledge hee got thus hee esteemed the onely knowledge , and such as he tooke comfort in , O how love I thy law ? It is my meditation all the day , verse 97. And Paul commending the knowledge that Timothy had learned , and charging him to hold and continue in it , 2 Timothy 3.14 . commendeth it by this note , verse 15. From a child thou hast knowne the holy Scriptures , which are able to make thee wise unto salvation . As if hee had said , That is an excellent knowledge indeed , that is able to make a man wise unto salvation ; and no knowledge can doe this , but the knowledge of the holy Scripture onely .

Secondly , Though the whole Scripture be the object of saving knowledge , and hee that is taught of God , desireth to know the will of God in all things , and dareth not shut his eyes against any light , that hee may receive from the Word . Wee are present before God ( saith Cornelius , Acts 10.33 . ) to heare all things that are commanded thee of God ; Yet the speciall object of saving knowledge , are those parts of the Word that are most usefull and profitable , that concerne our selves . If a man be never so learned in the Scriptures and understand all mysteries and all knowledge , as the Apostle speaketh , 1 Cor. 13.2 . yet if hee know not and desire not to know above all things , the things that concerne his owne practise , his owne salvation , hee hath no sound or saving knowledge in him . The wisedome of the prudent is to understand his way , saith Solomon , Pro. 14.8 . That is sound wisdome and knowledge , to know how things stand at home betweene God and his own soule , to understand his own way whether it be right or wrong . Let the word of Christ dwell in you richly in all wisedome ( saith the Apostle , Col. 3.16 . ) teaching and admonishing your owne selves ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) As if hee should have said , if you cannot teach and admonish your owne selves , the word of Christ dwelleth not in you in wisedome : there is no saving knowledge in you This is saving knowledge for a man to know his owne sinnes , the evill of his owne waies . Make me to know my transgression and my sinne , saith Iob 13 23. that I may be humbled for it and forsake it . This is saving knowledge to know Christ aright I determined not ( saith Paul , 1 Corinthians 7.2 . ) to know any thing among you save Iesus Christ , and him crucified . This is saving knowledge to know how wee may walke in our whole conversation ; to please and honour God . Cause mee to know the way wherein I should walke , saith David , Psal. 14● . 8 . This was that , that the people and publicans and souldiers ( when God had effectually touched their hearts by Iohns ministery ) desired to know , and learne of Iohn , Luk. 3.10 , 12 , 14. ( though doubtlesse they might have learned of him , many other high and excellent points ) What shall we do ? And though a man abound never so much in knowledge yea even in the knowledge of the Scripture , yet if he know not these things , if he cannot see a farre off nor discerne these things that belong to his future estate hee is blind , saith the Apostle , 2 Pet. 1.9 . he seeth nothing to the purpose . He that cannot see nor understand that his swearing , or his drunkennesse , his usury , or his idlenesse , is a sin , certainely he hath no saving knowledge in him .

The properties of saving knowledge The second sort of signes , is taken from the property the quality and nature of saving knowledge ; And those are also two .

For first , Saving knowledge is a cleare and certaine knowledge of those profitable and necessary truths , that God hath revealed to us , in his Word . I know there are degrees in this certainty ; some see and know the things of God more clearely and certainely then others of Gods servants doe ; yet every one that is taught of God , hath ( in his measure ) a cleare and certaine knowledge of these things . The Word was written to that end to bring us to this certainty of knowledge , Proverbes 22.20 , 21. Have not I written to thee excellent things in counsels and knowledge : that I might make thee know the certainty of the words of truth ? And the ministery of the Word was ordained by Christ and given to his Church to that end also , Ephesians 4.14 . And every one that is taught of God is able to say with the Apostle , Iohn 6.69 . We beleeve and are sure , that thou art that Christ the son of the living God . And with Paul , Rom. 14.14 . I know and am perswaded , this is the truth of God . My people shall know my name , ( saith the Lord , Esa. 52.6 . ) they shall know in that day , that I am he that doth speake , behold it is I. And he that knoweth himselfe thus to bee taught of God is so sure of the truth , that nothing that is objected by any adversary against it ( though so learnedly as he knoweth not how to answer him ) shall bee able to draw him from it . The sheepe follow him ( saith our Saviour , Iohn 10.4 , 5. ) for they know his voice , and a stranger will they not follow , but will flee from him ; for they know not the voice of strangers . He that is spirituall ( taught of God ) judgeth all things , ( saith the Apostle , 1 Corinthians 2.15 . he hath judgement to discerne of that that is taught ) yet hee himselfe is judged of no man ; no man shall alter him or sway with him against the truth . I have not departed from thy judgements : ( saith David , Psal. 119.102 . ) for thou hast taught me . They that have indeed beene taught of God , shall never depart from his truth . They that either are fallen away from the truth , that once they professed , or that cannot attaine to any certainty in religion , but are like children tossed to and fro and carried about with every winde of doctrine ( as the Apostle speaketh , Ephes. 4.14 . ) certainely were never taught of God , had never any saving knowledge in them .

Secondly , Saving knowledge hath no fullnesse nor satiety in it , but the more any man hath of it , the more he still desireth to have . A wise man will heare ( saith Solomon , Pro. 1.5 . ) and will increase learning . And 15.14 . The heart of him that hath understanding , seeketh knowledge . And 18.15 . The heart of the prudent getteth knowledge ; and the eare of the wise seeketh knowledge . David may bee a notable example for this , who though hee had attained to that measure of this knowledge , as hee excelled all his teachers , yet seeketh still to God for more knowledge , as if hee had beene the most ignorant man in the world , Psalme 119.27 . Make mee to understand the way of thy precepts ; verse 73. Give mee understanding that I may learne thy commandements ; verse 125. I am thy servant , give mee understanding that I may know thy testimonies ; verse 144. The righteousnesse of thy testimonies is everlasting , give me understanding and I shall live . They then that thinke they have knowledge enough , and feele no need they have to learne any more , that wonder at and deride the folly of them , that thinke they can never heare enough , or read enough , certainely were never taught of God , nor have any saving knowledge in them . Wo unto you that are full , ( saith our Saviour , Luke 6.25 . ) for ye shall hunger .

Lecture XCVIII . On Psalme 51.6 . Septemb. 16. 1628.

THe third and last sort of the signes of saving knowledge , The effects of saving knowledge is taken from the effects of it ; and those are foure principally .

First , Whereas carnall knowledge even of heavenly things ( I meane such a knowledge of them , as a man by the strength of his owne wit in hearing or reading or study even of the Word of God attaineth unto ) will puffe up a man and make him proud and apt to censure and despise others . Knowledge puffeth up , saith the Apostle , 1 Corinthians 8.1 . Yea Paul himselfe was apt to bee exalted above measure with the abundance of revelations , he had received above other men as himselfe saith , 2 Corinthians 12.7 . Saving knowledge that is wrought in the heart by the spirit of grace , hath a quite contrary effect ; for it humbleth a man and maketh him thinke more lowly of himselfe , then ever he did before . See this is Iames 3.13 . Who is a wise man and endued with knowledge among you ? ( saith he ) let him shew out of a good conversation hit workes with meeknesse of wisedome . As if he had thus said , If he have true and saving knowledge and wisedome indeed , let him shew it by his meekenesse and humility in his whole conversation . The meeke will he guide in judgement : ( saith David , Psal. 25.9 . ) and the meeke will he teach his way . As if hee had said , Those that are taught of God , will be meeke and humble men . And indeed , it must needs be so . For the more this light shineth into the heart of a man , the more ignorance and corruption shall he see to be in himselfe . All things that are reproved ( evill and reprovable saith the Apostle , Ephes. 5.13 . ) are made manifest by the light This experience sheweth us in the best of Gods servants , and such as have most saving knowledge in them . None complaine so much of their ignorance , none so much humbled , in the sense of their owne corruptions , as they are . Nay themselves before their conversion , when they had farre lesse knowledge and lesse goodnesse then now they have , never thought so basely of themselves , as now they doe . What is the cause of this ? Surely God hath now opened their eyes , that were shut before , this light of grace , hath discovered that ignorance and corruption of heart unto them , that before they never discerned nor thought had beene in them .

Let every one of us by this note , try his owne knowledge whether it be the good knowledge of God , Applic. such as will doe us good , whether it be the worke of Gods spirit and grace or of nature onely . 1. Seest thou no matter of shame and humbling in thy selfe , no ignorance and blockishnesse , no sluttish and foule corners in thine owne heart that thou never discernedst before ? Nay art thou not indeed humbled oft for these things ? Certainely this light of saving knowledge never yet shined in thy heart . The first worke of it wheresoever it commeth is the discovering of ignorance and corruption , and the humbling of the heart for it . 2. Art thou well perswaded of thine owne knowledge , and proud of it ; doth it puffe thee up and make thee censorious and apt to despise others , that thou thinkest have not that knowledge and grace that thou hast , like the supercilious Pharisees , Iohn 7.49 . This people who know not the law are accursed ( a fault that many of our young professours doe much dishonour the Gospell by ) certainely ( thou maist have knowledge I will not deny but ) thou wert never yet taught of God , saving and sanctified knowledge thou hast not ? For so saith the Apostle , 1 Cor. 8.2 . If any man thinke he knoweth any thing , ( if he be conceited and proud of his knowledge , if it make him swell and puffe him up as he had said , verse 1. ) he knoweth nothing yet , as he ought to know .

The second effect of saving knowledge is this . It swimmeth not nor floteth aloft in the braine onely , of him that hath it , but it soaketh and sinketh downe to the heart , it worketh upon the heart and affections of a man . And a God is said to know them onely whom he doth affect , and love and care for ; as he saith to his people , Amos 3.2 . You onely have I knowne of all the families of the earth ; And of wicked men whom he loveth not , nor affecteth he saith , Mat. 7.23 that he never knew them . So man is said to know nothing in religion , unlesse his heart be affected with that which he knoweth . Thus speaketh Ioshuah of the knowledge of Gods people , Iosh. 23.14 . Ye know in all your hearts , and in all your soules . As if he had said , Ye know the truth of God in his promises , not speculatively onely but feelingly , comfortably , and experimentally . So speaketh the Lord of his peoples knowledge , Esa. 5● . 7 . Hearken unto mee ye people that know righteousnesse , in whose heart is my law . As though hee should say , No man knoweth righteousnesse and religion indeed , and with a saving knowledge , unlesse the law of God and that that he knoweth in religion , be in his heart and affection , as well as in his braine and understanding . O tast and see ( saith David , Psalme 34.8 . ) that the Lord is good . As if hee had said , You can never see nor discerne and understand it well , unlesse yee tast and feele the sweetnesse of it in your owne hearts . So the Apostle saith , 2 Cor. 2.14 . that by his ministery God made manifest the savour of his knowledge , in every place . That knowledge of God which the faithfull gat by his ministery , and whereby they were converted had savour in it , it was a savoury knowledge . This light of sanctified knowledge is not like the light of a gloworme , or like the light that the Moone giveth , which glittereth and shineth but hath no heate in it at all ; but it is like that of the Sunne yea of the spring or summer sunne which doth not onely give light unto the world , but it warmeth also and quickneth every thing . Therefore is this light called the light of life , Ioh. 8.12 . No man knoweth God aright with a saving and sanctified knowledge , but he must needs feare him , and love him , and put his trust in him . The spirit of knowledge is called , Esa. 11.2 . The spirit of the feare of the Lord . These graces goe alwaies together . So speaketh the Apostle likewise of love , 1 Iohn 4.8 . He that loveth not , knoweth not God , for God is love . So Psal. 9.10 . They that know thy name , will put their trust in thee ; for thou Lord hast not forsaken them that seeke thee . No man knoweth himselfe or his owne sins both of nature and practise aright , with a knowledge of the holy spirits working , but he must needs loath himselfe in his owne sight , as the Prophet speaketh , Ezek. 36 31. No man can know Christ aright , know him to be his Saviour , but hee must needs be affected with it , and joy more in it then in any thing in the world besides . So speaketh the Apostle , 1 Pet. 1.8 . In whom though now ye see him not , yet beleeving in him , ( knowing that he loved you and gave himselfe for you ) ye rejoyce with joy unspeakable and full of glory . To conclude this second effect of saving knowledge , No man can have any knowledge in the Scriptures of Gods teaching , but he must needs affect the Word , love it , and delight in it . So David in that very octonary and part of Psal. 119. that is to say , part 13. wherein he speaketh of the knowledge and understanding he had gotten by studying the Scriptures , professeth how he was affected to the Word , verse 97. O how love I thy law ? And verse 103. How sweet are thy words unto my tast ? Yea sweeter then hony unto my mouth . And verse 50. Thy Word hath quickned me . As if he should say , It hath not beene a dead and senslesse knowledge that I have gotten by it , but such as hath enlightned me and bred holy affections in me .

Now if we would examine our selves by this note , Applic. we should find that many of us that make a goodly shew in the Church of God , after all these meanes of knowledge we have enjoyed , have little or no saving knowledge in us . Of a number of us it may be said as the Apostle speaketh , 1 Cor. 8.1 . We know that we have all knowledge , and a great deale of it , many of us . But we are not affected with that we know , it worketh not upon our hearts ; we have a great deale of light in our understanding , but it is but like as the Moone-shine or the glittering of the glo-worme , it warmeth not our hearts at all , but they remaine still as cold and dead as any stone . We have the knowledge of God and of all his attributes , his holinesse , his justice , his omniscience , his power , his goodnesse ; but what affections doth this knowledge worke in our hearts ? What reverence , what feare to offend him , what desire to be reconciled unto him , what love unto his name ? We know well enough what sin is , and what the curse of God is , that is due unto sin ; yea that our selves are sinners , and that if we be not still , yet certainely we were under this curse ; yet all this that wee know , never maketh our hearts to quake , worketh no feare , nor sorrow , nor humiliation in them . We say we know Christ not onely to be an all sufficient Saviour to the elect , but that he hath redeemed us from the curse of the law , his body was broken for us , and his bloud was shed for us , but we are not affected with this at all , we tast no more sweetnesse in Christ , then in a chip , wee rejoyce not in him . In a word wee have knowledge in the Scriptures and increase in it daily , by reading and hearing we learne more and more , but nothing we read or heare or learne affecteth or moveth us , or if it worke any motions in us , they are but sudden flashes that vanish quickly ; and can this be saving knowledge ? No no , beloved deceive not your owne soules ; the knowledge that Gods spirit worketh , resteth not in the braine but sinketh and soaketh into the heart , and worketh kindly upon the affections of a man . Labour therefore for good affections and make much of them , mourne for this that thy heart is so senslesse and dead . Know that as good affections without knowledge will yeeld thee no comfort , no more will knowledge without good affections . It will doe you no good to know God , unlesse you feare him and love him . If any man love God ( saith the Apostle , 1 Cor. 8.3 . and that that he saith of love , may be said of feare ) the same is knowne ( and approved ) of him . It will doe you no good to know your selves to be sinners , and to be able to make large confessions of them , unlesse you can mourne and be humbled for them . When Christ had said , Matth. 5.3 . Blessed are the poore in spirit ; he addeth verse 4. Blessed are they that mourne . As if he had said , Without this , the other will never make us happy . It will doe us no good to know Christ , unlesse we can rejoyce in him . We are the circumcision ( saith Paul , Phil. 3.3 . the true people of God ) which worship God in the spirit , and rejoyce in Christ Iesus . It will doe us no good to read and heare much and so to increase in the knowledge of the Word , unlesse we be affected with that we heare and learne . These words which I command thee this day ( saith the Lord , Deut. 6.6 . ) shall bee in thine heart . If ye will not heare ( saith the Prophet , Mal. 2.2 . ) and if ye will not lay it to heart . As if he had said , As good not heare at all , as not lay that to heart , and not to be affected with that we heare .

The third effect of saving and sanctified knowledge is this ; It will reforme the heart and life of him that hath it ; it is an operative , a powerfull and effectuall knowledge . It will make the man that hath it a godly man . In physick , and law , and other sciences a man may attaine to a good understanding and sound judgement in them , though he never practise them himselfe . But in Divinity it is otherwise ; a man knoweth nothing aright in religion , till he become a practiser of that he knoweth . This the Apostle teacheth us notably , Ephes. 4.20 — 24. But ye have not so learned Christ ( saith he ; that is to say , to professe your selves to bee Christians and yet to live lewdly still ) if so bee that ye have heard him , and have beene taught by him , as the truth is in Iesus . Why ? What is it to be taught by Christ as the truth is in Christ Iesus ? That hee telleth us in the next words , verse 22. that ye put off , concerning the former conversation the old man ; and be renewed in the spirit of your minde : and put on the new man which after God is created in righteousnesse and true holinesse . As though he had said , Every one that hath learned Christ aright , and is taught of God ( hath true and sanctified knowledge in him ) cannot but forsake his old sins , and become a new man . It is such a knowledge of God as whereby wee are changed into the same image ( as the Apostle speaketh , 2 Cor. 3.18 . ) from glory to glory , even as by the spirit of the Lord . See this briefly confirmed in both the parts of true godlinesse ; that is to say , both in eschewing of evill , and in doing of good . For the first , Heare what the Lord saith , Iob 28.28 . To depart from evill is understanding . As if he had said , This is the onely right knowledge , sanctified and saving understanding , that hath power in it to kill sin in a man , to make him forsake all knowne sins . Yea the knowledge of Gods Word , if it be a Gods teaching , will make a man not onely to eschew evill , but to doe it out of a zealous hatred of sin . Through thy precepts I get understanding ( saith David , Psal. 119.104 . ) therefore I hate every false way . As if he should say , The more my knowledge in thy Word increaseth , to more my hatred to every sinne increaseth likewise . See this also in the other part of godlinesse , In doing of good A man of understanding , walketh uprightly , saith Solomon , Pro. 15.21 . If wee know any duty God requireth of us , with a sanctified knowledge , we cannot but make conscience of the practise of it , yea practise it with uprightnesse and sincerity of heart . A good understanding ( saith David , Psal. 111.10 . ) have all they that doe his commandements . As if hee had said , That and that onely is good understanding , sanctified and saving knowledge , that draweth a man to obedience , to the practise of that he doth know . So the Lord speaketh of the knowledge that was in good Iosiah , Ier. 22.16 . He judged the cause of the poore and needy — was not this to know me , saith the Lord ? As if he should have said , This was sound and sanctified knowledge indeed , that made him conscionable in the duties of his particular calling . This wisedome that commeth from above ( as the Apostle speaketh , Iames 3.17 . this knowledge that is of Gods teaching ) is first pure , then peaceable , gentle , easie to be intreated , full of mercy , and good fruits .

Applic. Let me now make some application of this in two points .

First , To stop the mouthes of Papists and others that object our religion cannot be the truth , because it bringeth forth no better fruits , it reformeth not the lives of them that professe it most , and have most knowledge in it ; that cry out against all profession and following after the meanes of knowledge , because many that know most are worse men then any other . To these men I have three things to answer . First , That our religion may be the true and holy religion of God though they that professe it bee most lewd and wicked men . For so was the religion that Christ and his Apostles taught , though Iudas who was both a professour and a preacher of it were so lewd a man . Secondly , That our religion and every principle and doctrine in it ( even those that are most slandered to tend unto licentiousnesse , the doctrine of predestination , of conversion by grace onely , of justification by faith alone , of certainty of salvation , of finall perseverance ) is so holy , such an enemie to all sin , so effectuall to reforme the heart and life of a man ; as it is not possible for him that truly understandeth and beleeveth it , but his heart and life must needs bee reformed by it . Even such a religion as the Apostle describeth and calleth , 1 Tim. 6 3. A doctrine which is according to Godlinesse . Thirdly , That such professours of it at whose lives they stumble so , what shew so ever they make of knowledge in it , though they professe it , yet they doe not indeed understand and beleeve it , they have no true and sound knowledge in it ; for they are sensuall , and not having the spirit , Iude 19. And it is not flesh and bloud that can reveile these things unto a man , as our Saviour teacheth , Matth. 16.17 . But there is a spirit in man : ( saith Elihu , Io● 32.8 . ) and the inspiration of the Almighty giveth them understanding . He that liveth in any knowne sinne , understandeth nothing aright in our religion . Of every such a one ( be he never so learned ) that may be said which the Holy Ghost speaketh of the harlot , Pro. 9.13 . He is simple , and knoweth nothing . He that maketh not conscience of every commandement and duty that God hath enjoyned him in his generall or particular calling , hath no sound and true knowledge of God or of religion in him . He that saith I know him ( saith the Apostle , 1 Ioh. 2.4 . ) and keepeth not his commandements , is a lyar , and the truth is not in him .

Secondly , Let me apply this by way of exhortation unto every one of you . Labour to feele the knowledge thou hast gotten out of Gods Word , to bee a powerfull and effectuall knowledge in thee ; that it ruleth and mastereth thee so , as thou darest not goe against it , darest not but obey it . Not onely in grosse and great sins but even in smallest ; even to the reforming of thy choller and moderating of thy passions He that hath knowledge spareth his words , ( saith Solomon , Pro. 17.27 . ) and a man of understanding , is of a coole spirit . Els 1 thou canst have no comfort in all thy knowledge , if it be not powerfull to restraine thee , to reforme thee , Iohn 13.17 . If ye know these things , happy are ye , if ye doe them ; As if he had said , not els . It is no happinesse to have knowledge , carnall knowledge , naturall knowledge , that is not sanctified , not effectual . 2. The more thou hast of it the more it will increase thy sinne , Iames 4.17 . He that knoweth to doe well , and doth it not , to him it is sinne . And ( consequently ) the more thou hast of it , the more extreame shall thy condemnation and torment be . You know the saying of our Saviour , Luke 12.47 . The servant that knoweth his ma●sters will and doth it not , shall bee beaten with many stripes . And so it is with Sa●an ; who as he knoweth more in religion then any man ( and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so shall his torments be greater then any mans ; both in the life to come , Matth. 25.41 . those unspeakable torments are prepared chiefly for him and his angels ; and even in this life also his knowledge increaseth his torments , The divels beleeve and tremble saith the Apostle , Iames 2.19 . The certaine knowledge he hath of things revealed in the Word , worketh unspeakable hor●ours in him . O glory not in that knowledge that hath no power in it to reforme thee ; but tremble to thinke how this will one day increase thy torments .

Followeth the fourth and last effect of saving knowledge ( which I will but name ) It will strengthen a man and make him able to withstand any tentation . A wise man is strong , ( saith Solomon , Pro. 24.5 . ) and a man of knowledge increaseth strength . As though he should say , As a mans knowledge increaseth ( if it be spirituall , and sanctified knowledge ) so shall his strength to resist any tentation increase likewise . When wisedome entreth into thy soule ( saith Solomon , Pro. 2.10 , 11. ) and knowledge is pleasant unto thy soule , Discretion shall preserve thee , and understanding shall keepe thee . And he instanceth in two tentations which it will preserve a man in , ( in the verses following ) which experience of all ages hath found to be most strong and prevalent . 1. From the counsell and example of lewd men , verse 12 — 15. 2. From the allurements of harlots , verse 16. Applic. And therefore the knowledge of that man who hath not strength to overcome , but is as weake as water to resist any tentation ; can both eschew evill and doe good till he be tempted , but thinketh it a sufficient excuse for any sin , that he was tempted ; as our first parents did , Gen. 3.12 , 13. is but carnall and naturall , it is no sanctified nor saving knowledge . Certainely God did never yet in his hidden part make him to know wisedome , as he had done unto David . Know you , there can be no saving knowledge , nor indeed any truth of grace , in that man that hath no power to resist tentation , As appeareth by the conclusion Christ maketh of every Epistle that he wrote to the seven Churches , Revel 2. & 3. where the promise is made to him that overcommeth , and to none but him . Remember that this is spoken of a principall part of our miserable condition in the state of nature that we were then without strength , Rom. 5.6 . He that is without all strength to resist tentation , certainely is still in the state of nature , he is still in his sins .

Lecture XCIX . On Psalme 51.6 . October 7. 1628.

NOw we proceed unto the Motives that may perswade us to seeke for this knowledge . And the Motives ( besides those that were delivered in the reason and ground of the Doctrine ) may be referred to these two considerations principally . Consider 1 the things themselves that we are exhorted to know , and to have understanding in ; 2 the necessity and benefit of knowledge , compared with the danger of ignorance in these things ; and we cannot choose but be ashamed of our ignorance , in the matters of our religion , and desire knowledge unfeignedly .

Motive 1 For the first , There be many other things the knowledge whereof though it be profitable and usefull unto men , yet doth it not concerne all men , to bee skilfull in them . There is great use of knowledge in law and physick , and in many other liberall arts and sciences , yea even in husbandry and in sundry handy-crafts . And this skill many have even in handy-crafts , is said to be a singular gift of God , Exod. 31.3 , 4. And so is that skill that men have in husbandry also , Esa. 28.24 — 26. Yet it is no shame at all to many a man , to want knowledge in these things . But the matters of religion concerne all alike , men and women , old and young , poore and rich ; they belong to all , all are equally interested in them , and therefore it behoveth all to have knowledge in these things . See the truth of this in two points .

First , All men claime a common interest in God ; and therefore it concerneth one as well as another ( the Tradesman as well as the Preacher , the Plowman as well as the Gentleman , the poorest beggar as well as the greatest Prince ) to know him , to know how we may best serve and please him . There is no man amongst us ( no not the meanest of us all ) but would thinke himselfe greatly wronged if any should say unto him , as the two tribes feared the posterity of the other ten tribes would say unto their posterity , Iosh. 22.24 , 25. What have ye to doe with the Lord God of Israel ? Ye children of Ruben and of God , ye haue no part in the Lord . And indeed that which the Apostle saith of Iewes and Gentiles , Rom. 3. ●9 . may fitly be applyed to all the severall sorts and conditions of men . Is he the God of preachers , of rich men of great men onely ? Is he not also the God of husbandmen and tradesmen and poore men ? Yes of these as well as of the other . Vpon whom doth not his light arise ? saith Bildad , Iob 25.3 . He that is Lord over all , ( saith the Apostle , Rom. 10.12 . ) is rich unto all that call upon him . He giveth to all life and breath and all things saith the Apostle , Acts 17.25 . And to what end is the Lord so good and bountifull unto all men ? That the Apostle telleth us , verse 27. That they might seeke the Lord ; that is to say , seeke to know , to serve and please him . Seeing then that every man challengeth a part and interest in God , as much as any other , and dependeth upon him for all present comforts and for his happinesse hereafter , why should any man thinke it concerneth not him , to know God and his will as much as any other man ? See how the Lord upbraideth Israel with this , Esa. 1.3 . The Oxe knoweth his owner , and the asse his masters crib , but Israel doth not know . Not to know him , to have no desire to know him , that made us and preserveth us , and without whom wee cannot live or subsist one moment , is certainely more then brutish stupidity , in any man . See how this consideration prevailed with David , Psal. 119.73 . Thy hands have made mee , and fashioned me , give me understanding that I may learne thy commandements . As if he should have said , Even because I have my being of thee , therefore I desire to know thy will ; and verse 68. Thou art good , and dost good ; teach mee thy statutes . Every man that can say God is good and doth good to him , should count it a shame for him not to know him , to bee ignorant of his will .

Secondly , All Gods people men and women rich and poore have equall right and interest in the holy Scriptures , one as well as another . They were written for the use not of schollers onely and learned men , but even of the simplest and poorest of Gods people ; and therefore it concerneth all to bee well acquainted with them to be skilfull in them . Those things which are revealed ( saith Moses speaking in the name of all Gods people , Deut. 29.29 ) belong unto us and to our children . As though he had said , The whole will of God revealed in his Word , concerneth us all . Whatsoever things were written afore-time ( even in the Old Testament as well as in the New , saith the Apostle speaking to all Gods people , Rom. 15.4 . ) were written for our learning . As if he had said , There is nothing in the holy Scripture but it concerneth us to know it , and learne it , to be instructed in it . I have written to him ( saith 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 . Motive 2 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. ●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 in those torments , where the worme shall never dye , and the fire shall bee never quenched , as our Saviour speaketh oft . Marke 9.44.46.48 . 2. Though the ignorance of that man that wanted either meanes , or capacity , may find some mitigation of torments in hell ▪ yet is there no hope that thy ignorance that is willfull should doe so .

Secondly . Knowledge ( I meane sanctified knowledge , such as you heard described unto you the last day ) is a certaine signe a man is the elect child of God , and in the state of grace . To speake distinctly of this point . 1. It is a signe of a mans election . So Ananias speaketh of it , as of an high favour of God unto Paul , and signe of his election . Actes 22.14 . The God of our fathers hath chosen thee , that thou shouldst know his will . And so doth our blessed Saviour also unto his disciples , Matthew 13.11 . To you it is given to know the mysteries of the Kingdome of heaven , but to them it is not given . As if hee had said , It is a speciall favour and gift of God . And verse 16. Blessed are your eyes , for they see , and your ●ares , for they heare . Surely it is a great blessing of God , or else Christ would not have said so . Yea , hee rejoyceth in his spirit ( on their behalfe for this , and said , Luke 10.21 . ) I thanke thee ô father Lord of heaven and earth , that thou hast hid these things from the wise and prudent , and hast reveiled them unto babes ; even so ô father , for so it seemed good in thy sight . Certainely it is a singular favour and blessing of God , that our blessed Saviour made such high reckoning and account of . 2. It is a signe , a man is in covenant with God , reconciled to him in Christ . So wee shall find it promised as a favour peculiar to them that are in covenant with God . Ieremy 24.7 . I will give them an heart to know mee , that I am the Lord , and they shall bee my people , and I will bee their God . And 31.34 . They shall teach no more every man his neighbour , and every man his brother , saying , know the Lord . ( As if hee had sayd . They shall not bee taught of men onely , nor rest upon this outward and ordinary meanes of knowledge , I will bee their teacher my selfe ) for they shall all know mee from the least of them , to the greatest of them , saith the Lord , for I will forgive their iniquity , and will remember their sinnes no more . It is a signe that God hath received thee into covenant , that he hath forgiven thee thy sinnes , and is reconciled to thee in Christ , when hee hath given thee an heart to know him , to understand what thou hearest and readest in the matters that concerne God , and their owne salvation . 3. It is a speciall signe of an honest and good heart ; a false and naughty heart cannot attaine to this . What man is hee that feareth the Lord ? ( saith David , Psalme 25 1● ) him shall hee teach in the way that hee shall choose . So speaketh the wisedome of God likewise , Proverbs 28.5 . Evill men understand not judgement ( they have no judgement in the things that belong to God and their owne salvation ) but they that seeke the Lord ( desire nothing so much as his favour , and to know how they may best please him ) understand all things . So that if God have given thee an heart to understand his word , to carry away what thou hearest , to profit in knowledge , and to have a cleare and setled judgement in religion , it may bee a comfortable testimony to thy conscience , that thy heart is upright , and that thou dost indeed seeke the Lord , and feare him in truth . On the other side , 1. It is a great judgement of God , and signe of his reprobation , when having the meanes of knowledge , hee can learne nothing , nor profit by them . This our Saviour giveth for the reason why many of the Iewes profited not , either by his miracles or ministery . Iohn 12.40 . God hath blinded their eyes , and hardened their heart , that they should not see with their eyes , nor understand with their heart , and bee converted , and I should heale them . A signe it is , God never decreed to save them , whom hee so blindeth , that they cannot understand and learne nothing . 2. This is a signe of a man that remaineth still under Satans government , and is in his power to bee led which way pleaseth him . For hee is the ruler of the darkenesse of the world , as the Apostle calleth him , Ephes. 6.12 . Therefore the Lord telleth Paul , he sent him to open the eyes of the blind , and to turne them from darkenesse to light , and from the power of Satan unto God , Acts 26. ●8 . Therefore also you shall find in the parable of the sower , Mat. 13.19 . that of all the three sort of bad hearers , hee that understandeth and learneth nothing , is the worst , and most under the power of Satan , The wicked one commeth , and catcheth away that that was sowen in his heart . 3. Lastly . This is a signe of an ungracious and wicked heart , when a man under good meanes , can learne nothing , nor get any knowledge . None of the wicked shall understand , saith the Prophet , Daniel 12.10 . hee meaneth feelingly , and savingly . And the Apostle speaking of certaine women , 2. Timothy 3.7 . that were ever learning , and never able to come to the knowledge of the truth , giveth this for the reason of it , verse 6. that th●y were laden with sinnes , and led away with divers lusts . A wicked and naughty heart is certainely the chiefe cause , why many enjoying excellent meanes , and frequenting them also diligently , yet can never attaine to any cleare , and certaine , and savoury knowledge of the truth .

Thirdly . He that hath knowledge , and a well grounded and setled judgement , will bee constant in religion , and not wavering , hee will hold fast the truth , and not hearken unto , or bee seduced by new opinions , and doctrines of men . The Apostle having prayed for the Collossians , Col. 2.2 . that God would give them all riches of the full assurance of understanding , giveth this for the reason of it , verse 4. This I say ( thus I pray for you ) lest any man should beguile you with entising words . As if hee had said . The onely meanes to preserve you from being beguiled by false teachers , that will seeke to draw you from the sincerity of Gods religion , and worship , is to get knowledge , and to ground your selves well that way . On the other side . They are children ( in understanding ) are apt to bee tossed too and fro ( as the Apostle speaketh , Ephesians 4.14 . ) and carried about with every wind of Doctrine . And what kind of persons have the seducers in all ages beene wont most to prevaile withall , and to lead captive ? That the Apostle will tell you , 2 Tim. 3.6 , 7. silly women that were never able to come to the knowledge of the truth . Such as are ignorant , and have not grounds in themselves , for that which they hold and professe in religion , will bee apt to pinne their conscience upon other mens sleeves , and to bee carried away , even as they are led ( as the Apostle speaketh , 1 Corinthians 12.2 . ) and according to the opinion they have of their teachers gifts . Certainely , this Motive should bee of great force with us in these dayes , wherein wee are in such danger to bee seduced , and drawne into errour . For our land swarmeth , not onely with Papists , those grievous Wolves that the Apostle speaketh , Acts. 20.29 . that spare not the flocke , but even of our owne selves ( as hee speaketh in the next words , verse 30. ) doe men arise , speaking perverse things , to draw away disciples after them . They want disciples poore men , they are not followed so much as they thinke themselves worthy to bee . I doe not perswade you all to seeke for that measure of knowledge , that you may bee able to reason with every Papist , or with every seducer . I could wish with Moses , Numb. 11.29 . would to God , that all the Lords people were Prophets , that they were able to doe this . But that measure of knowledge is not to bee looked for in all Christians . Nay , God requireth it not of every Christian , to dispute , and reason with seducers . Hee forbiddeth it rather . Avoid them ( saith the Apostle , Rom. 16.17 . Turne away from such , 2 Tim. 3.5 . As if hee had sayd , reason not with them , read not their bookes . But even this you will never bee able to doe , you will never with that detestation as yee ought , avoid , and turne away from such as seeke to pervert you , unlesse you have knowledge , unlesse you bee upon good grounds assured , that it is indeed the truth of God , which yee have learned , and received , and professed all this while . And this is that which Solomon teacheth us , Proverbs 19.27 . Cease my sonne , to heare the instruction which causeth to erre from the words of knowledge . As if hee should say , Reason not with him , heare not that man , read not that booke that would draw thee from the truth of God , from that which thou knowest thou hast learned out of his word .

Fourthly and lastly . Hee that hath knowledge , walketh boldly , confidently , and comfortably ; whereas , hee that wanteth knowledge ( unlesse he bee also senslesse ) must needs bee full of doubts and feares continually . When thou goest ( saith Solomon , Proverbs 4.12 . speaking of this benefit of knowledge ) thy steps shall not bee straitned , and when thou runnest , thou shalt not stumble . As if hee had said , When a man knoweth himselfe to be in the right way , and that he hath good warrant in Gods word for that which he holdeth or practiseth , hee may bee bold to runne in that way , hee need not feare being too forward , or zealous in it . And hee giveth a good reason for this , Proverbs 22.12 . The eyes of the Lord preserve knowledge . As if hee had said , The Lord will have a speciall eye to him that doth that which he doth upon knowledge , to preserve and protect him from whatsoever danger hee may incurre for doing of it . On the other side . Hee that is ignorant , walketh at all adventures , and must needes bee in doubt , and uncertaine whether that hee doth please God or no. Hee that walketh in darkenesse ( saith our Saviour , Iohn 12.35 ) knoweth not whither hee goeth . And consequently hee must needes bee full of feare . If a man walke in the night , ( saith our Saviour , Iohn 11.10 . ) hee stumbleth , because there is no light in him .

Lecture C. On Psalme 51.6 . Octob. 14. 1628.

IT followeth now that wee proceed to direct you unto the Meanes whereby this found and sanctified knowledge may be attained . Meanes to attaine to sound knowledge .

This then wee must now understand , that God hath appointed meanes whereby the simplest of his people may attaine unto knowledge in religion , yea unto a cleare , and certaine , and sanctified knowledge , if they shall use them diligently . For this wee have Gods expresse promise . Prov. 2.4 , 5. If thou seekest her as silver , and searchest for her as for hid treasures ( if thou seekest grace and piety diligently , and desirest it more then any other thing ) then shalt thou understand the feare of the Lord , and find the knowledge of God . And Hos. 6.3 . Then shall we know , if we follow on to know the Lord . As if hee had said , If we give not over the diligent use of those meanes , that God hath sanctified to breed and worke it in our hearts , we shall certainely attaine to a cleare , and certaine knowledge of God , and of his will . Now these meanes that God hath sanctified , to bring us to saving knowledge by , are seven principally ; whereof the first two are but preparatives unto the rest .

Means 1 First . He that would attaine to saving and sanctified knowledge in the matters of God , must first discerne his owne ignorance and blindnes in these things . This is the Apostles rule , 1 Cor. 3.18 . Let no man deceive himselfe , If any man among you seemeth to bee wise in this world , let him become a foole , that hee may bee wise . As if hee had sayd , Hee must first become in his owne sense and apprehension , a foole , hee must discerne how ignorant a foole hee is , that hee may become wise . These are the onely persons whom the Lord calleth and receiveth to be his schollers to be taught of him . Prov. 9.4 . Who so is simple , let him turne in hither . And these are the onely persons that are capable of heavenly and spirituall knowledge . The testimony of the Lord is sure ( saith David , Psalme 19.7 . ) making wise the simple . And whom meaneth the holy Ghost by these simple ones ? Surely not so much such as want understanding , as such as doe discerne , and feele their owne ignorance , and want of understanding , in heavenly things . Let no man then that is in this case , bee discouraged , or despaire of attaining unto knowledge ; Nay , let him comfort himselfe in this , that though it commeth from the corruption of his nature , that hee is so ignorant ; yet the sight and sense of his ignorance commeth from grace , and not from corruption , and maketh him more apt to bee taught of God , then another man is . On the other side , The conceit that most men have , that they have knowledge enough , is a maine hinderance of their salvation , and barre unto saving knowledge ; As is plaine by that speech of our Saviour unto the Pharsees that had asked him , Are wee blind also ? Iohn 9.40 , 41. If yee were blind ( saith hee ) yee should have no sinne , but now yee say , wee see , therefore your sinne remaineth . Why , were they not blind and ignorant ? Yes verily , and so our Saviour calleth them , Matth. 23.26 . but hee saith here , they were not blind , because they discerned not their owne blindnesse , and therefore their case was so fearefull ; So that I may conclude this first point , with that speech of the Apostle , 1 Cor. 8.2 . If any man thinke that hee knoweth any thing , he knoweth nothing yet as hee ought to know . As if hee should say , If any man bee conceited of his owne knowledge , and cannot discerne , and bewaile his ignorance , certainely hee neither hath any saving knowledge at all , nor is capable of it .

Means 2 Secondly . Hee that would attaine unto saving and sanctified knowledge , must first see , and be truly humbled for his sins . Till men have a true sight and sense of their owne sins , they can never attaine unto any cleare , and certaine , and comfortable knowledge in the matters of God . That which is said in generall of all grace , Iames 4.6 . God giveth grace to the humble , must needs be true of this , God useth to give the saving knowledge of himselfe and of his will , unto the humbled soule , and unto it only , God will teach sinners in the way , saith David , Psalme 25.8 . that is , such as know , and feele themselves to bee sinners . And in the next words , verse 9. The meeke ( that is , such as by sight , and sorrow for sins are made meeke and humble , as our Saviour also describeth the meeke , Matth. 5.5 . ) will hee guide in judgement . As if he had said , Vnto such God will give a good , and sound judgment to guide them by , in their whole conversation . As the earth cannot receive the seed till it be plowed up ; no more can the heart of man receive the seede of the Word , till the Lords plough have first bin in it . It is the comparison that the Lord useth , Ier. 4.3 . Breake up your fallow ground , and sow not among thornes . Marke two things in this speech of the Prophet . 1. It is to no purpose to sow good seed among thornes , to heare , and read , and use the best meanes of knowledge , while our sinnes remaine in us unrepented of . 2. That these thornes will never be gotten out till our hearts be plowed , and broken up , by an effectuall sense and sorrow of heart for sin . A kind of knowledge I will not denie , may be in many a man that liveth securely in sin and never knew what true sorrow of heart and trouble of mind for sin doth meane , but a cleare and setled , a sanctified and comfortable knowledge of religion , was never knowne to bee in any such man . See an example of this in the woman of Samaria mentioned in the fourth of Iohn verse 10 — 29. How ignorant did she shew her selfe , yea how blockish and uncapable of any thing Christ had said , till Christ did effectually discover unto her the foule sin she had so long lived in ? Yea the maine cause why she was so blockish , and unable to understand the words of Christ , was because she lived securely in so grosse a sinne ; But after Christ had once touched her conscience with sight and sense of her sin , see how the scales fell from her eyes presently , how desirous she was of knowledge , how savoury and profitable questions she propounded to our Saviour , yea how capable and apt to understand and beleeve whatsoever Christ taught her . And certainely this is a chiefe cause at this day why most men are so ignorant and unsetled in religion , because there are so few to whom the Lord did ever yet effectually discover their sins and give them hearts to bee truly humbled for them . The soft and tender heart , is the onely teachable heart , the heart that is secure and senslesse can never be capable of heavenly and sanctified knowledge . Perceive yee not , neither understand ( saith our Saviour to his owne Disciples , Marke 8 17. ) have ye your heart yet hardned ? As if hee had said Even Gods owne children unlesse they be carefull to keepe their hearts soft and tender , shall never be able to understand well what they read and heare , nor to profit by the best meanes of knowledge that they do enjoy .

Thirdly , Means . 3 He that would attaine unto sanctified and saving knowledge must attend diligently and conscionably upon the sound ministery of the Word preached . He that loveth instruction ( saith Solomon , Pro. 1● . 1 ) loveth knowledge . As if he should say , He and none but he hath any love to knowledge , or desire to attaine unto it , that loveth instruction , which is the meanes to bring him to it . Therefore the Holy Ghost having earnestly exhorted Gods people , Pro. 4.5 — 12. to get understanding and heavenly wisdome , addeth this as the chiefe meanes of it , verse 13. Take fast hold of instruction , let her not goe , keepe her , for she is thy life . As if he had said , Forsake not in any case , be not drawne away , neglect not this meanes of knowledge . And Chap. 15.32 . He that refuseth instruction despiseth his owne soule . As if he had said , He hath no care of his owne soule , but neglecteth and despiseth it , careth not what becommeth of it , that careth not for instruction . As there is no art , and science that a man can get knowledge and skill in , unlesse he have some to teach him ; so may no man hope without teachers and instructours , to attaine to this knowledge , this heavenly and supernaturall knowledge especially . But though he have never so good capacity and naturall parts in him , and use his best endeavour by reading and study to get it , he shall still have cause to say with the Noble Eunuch , Acts. 8.31 . How can I understand what I read in the holy Scriptures except I had some to guide me ?

But what is this ( may some say ) to prove the necessity of depending on the ministery of the Word preached ? Object . May not a man have helpe enough in good Commentaries and printed Sermons , to guide and instruct him in the meaning of the holy Scriptures , though he heare no Sermons ?

I answer , Answ. It is very true that God giveth his people ( in this age especially ) much helpe that way . But the instruction the Holy Ghost sendeth us to , and calleth upon us to regard so much , is that that is gotten not by reading , but by hearing . Heare instruction ( saith the Holy Ghost , Pro. 8.33 . ) and be wise , and refuse it not ; yea by hearing and attending constantly upon the publique ministery of the Word , as appeareth in the next words , verse 34. Blessed is the man that heareth me ( saith Christ the wisedome of God ) watching daily at my gates , and giving attendance at the posts of my dores . The frequenting of the house of God to heare Christ in his ordinances there , is the instruction that the Lord so much commendeth to us , & promiseth such a blessing unto . God revealeth his will and teacheth his people no where so clearely and effectually as he doth in his house in the publique ministery . Thy way O God , is in thy Sanctuary saith David , Psal. 77 . 1● . As if he should say , It is no where so clearely and comfortably seene and learned as there . There David learned to know and understand aright the doctrine of Gods providence , of his wisedome and righteousnesse in ordering all things that fall out in the world , when he could learne it no where els , nor by any other meanes . When I thought to know this ( saith he , Psal. 73.16 , 17. ) it was too painefull for me , untill I went into the Sanctuary of God ; then understood I their end . And there it is that God saith , Esa. 2.3 . his people should exhort and stirre up one another to seeke the true knowledge of God and of his wayes , Many people shall goe and say , Come ye and let us goe into the mountaine of the Lord , to the house of the God of Iacob , and he will teach us his waies , and we will walke in his paths . There is I confesse a kind of knowledge in religion , which a man may attaine unto , and to a great measure of it also by his owne study and reading , though hee never frequent Gods Sanctuary , nor regard the publique ministery of the Word at all ; but a sanctified and saving knowledge that man shall never be able to attaine unto . That which the Apostle saith of faith , Rom. 10.17 . Faith commeth by hearing ; he saith in another place of every saving grace of Gods sanctifying spirit , and consequently of saving knowledge , Gal. 3.2 . This onely would I learne of you , received ye the spirit by the workes of the law , or by the hearing of faith ( that is , the doctrine of faith ) preached ? The ministery of the Gospell is the ministration of ●he spirit , as the Apostle calleth it , 2 Cor. 3.8 . So that in this respect the old sentence holdeth true auditus est sensus disciplinae ; of all the senses God hath given to man , hearing ( even hearing of the Word preached ) is the sense whereby we get knowledge , saving knowledge especially . In which respect we shall find , that when the Prophet speaketh of Gods mighty worke in the conversion of a man who was by nature both blind and deafe , he useth to joyne these two workes together the opening of the eyes , and opening of the eares too , Esa. 35.5 . Then the eyes of the blind shall be opened , and the eares of the deafe shall be unstopped . Yea he oft putteth the opening of the eare , before the opening of the eyes . In that day shall the deafe heare the words of the booke ( saith he , Esa. 29 18. ) and the eyes of the blind shall see out of obscurity , and out of darknesse . And 42.18 . Heare ye deaf , and looke ye blind that ye may see ; To teach us two things . 1. That God doth never use to open his eyes and to give him saving knowledge , whose eares he doth not also open and make both willing to heare , and able also to heare profitably . 2. That he usually openeth the eare first and maketh a man a hearer , a conscionable hearer before he open his eyes , and bring him to any cleare and saving understanding of his will . Certainely even we that are preachers ( though we have greater helps to bring us to knowledge then other men ) yet shall we never attaine to a cleare , a certaine , a sanctified knowledge of the things we teach , if we dispise the ordinance of God ; if God have not as well opened our eares , as either our eyes or our lips ; if he have not made us both willing and able to heare conscionably . In which respect also we find that ( though the Apostles had both their calling and gifts immediately from God , yet ) Christ thought it fit to have them with him during the whole time of his ministery ▪ that they might bee continuall and constant hearers of his Sermons , as well as eye-witnesses of his workes and miracles , of his passion and resurrection , and saw it good even by this meanes , to bring them to knowledge , and to prepare them and make them fit to preach well . And the Apostle noteth this for the credit of their doctrine and ministery , Hebrewes 2.3 . that they were hearers of Christ themselves . At the first ( saith he ) it was spoken by the Lord , and was confirmed to us by them that heard him . Two reasons there bee given for this why the frequenting of a sound ministery is the chiefe mean of all other , to bring a man to saving knowledge .

First , In respect of the gifts God hath bestowed on his Ministers ; that is to say , the gift of interpretation and application of the Word which are great and effectuall helps to breed knowledge in men . The manifestation of the spirit ( saith the Apostle , 1 Corinthians 12.7 . ) is given to every man , to profit withall . As if he had said , There is not the meanest faithfull Minister in the Church , but some gifts of Gods spirit doe manifestly appeare to be in him ; which as hee ought to use to the profit of the Church ; so the Church may receive profit by them . Nay there is not the best preacher of us all , but wee may profit by hearing of the meanest of our brethren , if the fault be not in our selves .

Secondly , But the chiefe reason of the point is this , that God hath beene pleased to ordaine this to be the meanes whereby hee will worke all saving grace ( and consequently this ) in the hearts of his elect ; and to promise to worke with and blesse this above all other . It hath pleased God ( saith the Apostle , 1 Cor. 1.21 . ) by the foolishnesse of preaching , to save them that beleeve . And even as God under the law promised his people that he would meet them in the Sanctuary , and declare himselfe to be present there , in a more comfortable manner then in any other place in the world , Exod. ●9 . 42 . And David saith , Psal. 6● . 1 , 2. his soule thirsted to see God so as he had seene him in the Sanctuary ; So hath God promised to be present in a speciall manner in the publique ministery of his Gospell , and meet his people there . I will be with you ( saith Christ , Matth. 28.20 ) to the end of the world . And to blesse them in their hearing , Pro. 8.34 . Blessed is the man that heareth me ; and Esa. 55.3 . Heare and your soule shall live ; and Mar. 4.24 . To you that heare , more shall be given . And these promises of God , every conscionable hearer that commeth so prepared to this ordinance of God , as you have heard , with sense of his owne ignorance , and with an humble heart , may and ought to beleeve and expect the performance of them , to himselfe and even claime and challenge them at the hands of God . And although , alas , many that heare much ( because they come not thus prepared nor heare conscionably ) receive no good by it at all , and so discredit this holy ordinance ; yet wisedome is justified of her children , Luk. 7.35 . and daily experience proveth that the onely men that attaine to a sound and setled knowledge of the truth , whom no Papist nor other seducer can pervert , are they that have beene constant , and conscionable frequenters of a sound ministery . And of them that have beene seduced it may bee said for the most part , as the Prophet speaketh , Ezek. ●4 . ● . they were scattered ( and divided from the rest of the flocke ) because there was no shepheard , they had no sound and ordinary ministery to depend upon .

This being so , Let me exhort every one of you beloved . 1. To know your owne happinesse , Applic. such of you as doe enjoy the benefit of a sound ministery , prize it , be thankfull for it . Though God should give you the bread of adversity and the water of affliction ( as the Prophet speaketh , Esa. 30.20 . ) yet so long as your teachers are not removed into a corner any more , but your eyes may see your teachers in the solemne and publique assemblies , count your selves happy men . 2. Resolve with your selves as David doth , Psal. 23.6 . that you will dwell in the house of the Lord for ever ; you will never live where you may not frequent Gods house , where you may not enjoy the comfort of a sound ministery . 3. While ye enjoy this blessing , make your best use of it . When the Apostle had said , Iames 1.18 . Of his owne will begat he us with the word of truth ; As if he had said , That saving grace that is in any of us , was wrought in us by the ministery of the Word . He inferreth , verse 19. Wherefore my beloved brethren , Let every man be swift to heare . For who can tell how soone this blessed liberty will have an end ? And though I cannot say to you as our Saviour did to the Iewes , Iohn 12.35 . Yet a little while is the light with you , I cannot certainely say you shall enjoy it but a little while ; yet his next words I may boldly apply to you , Walke while ye have the light , lest darknesse come upon you . Make your best use of this ordinance of God , while ye have it lest ye be deprived of it , before you be aware . The foure other meanes whereby saving knowledge is to bee attained , I will but name onely because of the time .

Means . 4 The fourth meanes to come to this knowledge by , is the reading of good bookes and of the holy Scriptures especially ; As is evident by the commandement given to the King not onely for the private reading of it , Deut. 17.19 . but also for the publique reading of it unto all the people , Deut. 31.11 , 12. and the reason given for the commandement in both places .

Means . 5 Fiftly , Meditation and serious thinking and considering with our selves , of that which we have heard and read is a speciall meanes to breed knowledge , and without it indeed neither hearing nor reading will doe us much good . I have more understanding ( saith David , Psal. 119.99 . ) then all my teachers , for thy testimonies are my meditation .

Means . 6 Sixtly , Conference and making use of other mens gifts , and moving our doubts to such as are able to resolve us , would also much increase our knowledge , and settle our judgements in the truth . This was the course that Christs Disciples ( by his direction no doubt ) tooke for the increase of their knowledge , Iohn 16.17 — 19. first to conferre among themselves of that which they heard , and then also to move their doubts to Christ himselfe .

Means . 7 Seventhly and lastly , Prayer is a principall meanes to make all other meanes of knowledge effectuall to doe us good , Pro. 2.3 , 5 , 6. If thou cryest after knowledge , and liftest up thy voice ( to God he meaneth ) for understanding , Then shalt thou understand the feare of the Lord , and find the knowledge of God . For the Lord giveth wisedome , out of his mouth commeth knowledge and understanding .

The use of reproofe I purposely omit , because the summe of it is intermingled with this use of exhortation .

Lecture CI. On Psalme 51.6 . October 28. 1628.

WE have heard that in these words , there be three principall things to be observed . 1. The discription that David maketh here of his owne conversion and regeneration , In the hidden part he had knowne wisedome ; that is , his mind was enlightned with the sound and saving knowledge of Gods true religion , of the right way how to serve God and to save his owne soule . 2. Who was the authour and worker of this his true conversion of this saving knowledge that he had attained to , In the hidden part thou hadst made me to know wisedome . 3. And lastly , The end and purpose David had in mentioning the truth of his conversion in this place , and that was to aggravate the heinousnesse of his sin by the consideration of it . The first of these three points we finished the last day , and now it followeth that we proceed unto the second of them .

Now therefore we are to observe that David calling to mind here the estate he was in before he fell into these sins , Nota. that he was a regenerate man , hee had truth of sanctifying grace in him , hee was inlightned with the saving knowledge of the truth ; he mentioneth ( and that purposely , and with an emphasis and vigorous and strong expression of his mind in this point ) who wrought this conversion and truth of grace , this saving knowledge in him , In the hidden part thou hast made me to know wisedome . And from hence this Doctrine doth naturally arise for our instruction .

That the conversion of a man , Doct. 22 even the bringing of him unto saving knowledge is to be ascribed onely unto God , and to the mighty worke of his grace .

Two branches ( you see there are of the Doctrine that must bee distinctly handled . 1. That any man is truly converted , it is to be ascribed onely unto God . 2. That any man hath attained to so much as to the sound and saving knowledge of the truth , it is to be ascribed unto the Lord onely ; yea both these are to bee ascribed to the mighty worke of Gods grace , In the hidden part , thou hast made me to know wisedome .

For the first , Branch 1 We shall see the truth of it confirmed to us , in both the causes of the conversion of a man . Every man that is converted ordinarily hath both an outward , and an inward calling . Outward by the Word in the ministery of Gods servants ; of which our Saviour speaketh , Matth. 20.16 . Many be called , but few chosen . And even this calling is necessary by the ordinance of God , to the conversion of every man , that shall be saved ; as is plaine by the Apostles speach , Rom. 10.14 . How shall they beleeve in him of whom they have not heard ? And how shall they heare without a preacher ? Then there is an inward calling also by the spirit of God , without which no man can bee converted , Of which the Apostle speaketh , Rom. 8.30 . Whom he did predestinate , them hee also called , and whom hee called , them hee also justified . Now the glory of both these is due to the Lord alone , nothing in either of them unto man himselfe .

For the first , You shall see it made evident unto you in three points . 1. The meanes of grace that are sufficient to convert a man are Gods gift , and no man can have them but by his speciall favour . 2. This is no common gift , and such as God vouchsafeth to all men , to have sufficient meanes of grace and conversion vouchsafed unto them . 3. This is a free gift of God , and such as no man can deserve any way at the hands of God .

First , Of God onely it is , that any man doth enjoy the outward meanes of grace , the sound ministery of the Word . I know God useth meanes , in bringing the ministery of his Word to any people , as hee doth also in all other the ordinary workes of his providence ; but in this the Lord himselfe hath a speciall hand , more then in other ordinary workes of his providence hee hath . Of this the Lord speaketh as of a speciall gift of his , Ieremy 3.15 . I will give you Pastours according to mine heart , which shall feed you with knowledge and understanding . It is the Lord of the harvest that sendeth forth labourers into his harvest , as our Saviour speaketh , Matth. 9.38 . And even as hee did at the first in the Primitive Church , not onely send forth his Apostles his chiefe labourers into his harvest , but did also appoint them the speciall field , and part of the field where they should worke . Goe not into the way of the Gentiles ( saith our Saviour to them , Matthew 10.5 , 6. ) and into any city of the Samaritans enter ye not ; but goe rather to the lost sheepe of the house of Israel . And after when hee did send them to the Gentiles , to worke in that field , hee still had a speciall hand in appointing them , what part of the field they should worke in . He forbad them to preach the Word in Asia , Acts 16.6 . and verse 7. Hee suffered them not to goe into Bythinia ; and verse 10. hee called and commanded them to goe into Macedonia , and to preach the Gospell there . And even so now also , though not so sensibly as then ( because visions and revelations are now ceased ) yet as truly and powerfully , the Lord hath still a speciall hand in disposing the ministery of his Word , who shall enjoy it , and who shall want it , how long it shall continue where it is , and when it shall bee removed from thence . It is hee that holdeth the seven starres ( that is , all the starres of the Churches ) in his right hand ; as our Saviour speaketh of himselfe , Revel. 2.1 . he disposeth of them as it pleaseth him . And hee also protecteth and maintaineth them , no man shall bee able to plucke them out of his hand , or to remove them , till they have done the worke , that hee hath appointed them to doe , and hee lay them downe himselfe . And so the Lord speaketh of his two witnesses ( that is , of that competent number of faithfull teachers that God said hee would raise up to his Church , to discover and oppose Antichrist . Revel. 11. ) not onely that the just period of time even to a day was determined by him how long they should prophesie , verse 3. even a thousand two hundred and threescore daies ; but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them , the beast that ascended out of the bottomlesse pit , should not make warre against them , nor overcome and kill them .

Applic. Let no man impute it either to chance or to the goodnesse or policy of man , that the Gospell which is banished out of the Palatinate and many other places is preached in this land and among us so plentifully ; that it hath continued and made it abode with us for so long a time . No no let us acknowledge Gods speciall hand and goodnesse towards our land , and towards our selves in this , and let him have all the glory of it . Certainely if wee had hearts rightly to consider and weigh this with our selves , wee would find just cause to say of this as the Church doth in another case , Psal. 118.23 . This is the Lords doing , and it is marvellous in our eyes It is of the Lord certainely , and of his speciall goodnesse , that any man doth enjoy the benefit of a sound ministery whereby hee hath his outward calling unto grace , and which is the ordinary meanes of his conversion . And even in this first respect the conversion of a man , is to be ascribed unto God alone .

Secondly , As God giveth the meanes of grace to all such as doe enjoy them , it is of his gift and goodnesse onely that they have them ; so is this a speciall and rare favour of God , not common unto all men . All men have not meanes given them of God , sufficient to convert them and bring them to saving grace . This is a peculiar favour that God vouchsafeth but unto some , it is not common to all men . It is an errour to thinke , that God doth in this respect love and desire the salvation of all men alike ; that hee giveth to one as well as to another without difference , the meanes to bring them to grace and salvation . These two things indeed cannot be denyed . 1. That God doth vouchsafe the meanes of saving grace , yea as excellent means , to many a reprobate , as hee doth to any of his elect . When the sower went forth to sow , Matth. 13.3 — 8. there fell every whit as good seed upon the high-way side , and upon the stony and thorny land , as upon the good ground . But his maine aime is for the elects sake , that live amongst them ; as our Saviour also teacheth us in another case in the Parable of the tares , Matthew 13.29 , 30. 2. To all men even to all the reprobate , God vouchsafeth some meanes of grace , some meanes to convert them , and bring them unto repentance . Christ lighteth every man that commeth into the world , saith the Apostle , Iohn 1.9 . Every man hath received from him the light of nature , and doth in many things know what is good , and what is evill ; and that which may be knowne of God ( saith the Apostle , Rom. 1.9 . that is to say , that there is a God , and that hee is to be feared , and worshipped ) is manifest in them ( in their very hearts and consciences ) for God shewed it unto them , even unto all men by nature , God hath given this knowledge unto them . And they that have this light and knowledge , cannot bee denyed to have meanes given them of God , to bring them unto grace and unto repentance . Nay the Apostle teacheth us , Rom. 2.4 . that the goodnesse of God ( whereof all men living doe taste ) leadeth them unto repentance , is a notable meanes to turne and convert their hearts unto God . Yea , he telleth us , ver 15. that the Gentiles have the worke of the law ( that is to say , that which the law requireth ) written in their hearts , and that thereupon they doe by nature the things contained in the law , verse 14. But all this that men have by nature , these helpes that God thus vouchsafeth unto all men , are not sufficient meanes of grace and conversion . They are sufficient indeed to make them without excuse , and to that end they serve as the Apostle expressely teacheth us , Rom. 1.10 . By giving unto all men this light , and these meanes God hath not left himselfe without witnesse against them , as the Apostle speaketh Act. 14.17 . But to breed saving grace , and to worke sound conversion in the heart , they are not sufficient ; No , no , it is not the light of nature , not that knowledge of God , that is gotten by the contemplation of the creature , nor the worke of the law that is written in all mens hearts , but the Gospell onely that is a sufficient meanes of grace and conversion . The Gospell is the ministration of the spirit , as the Apostle calleth it , 2 Corinth. 3.8 . And therefore hee telleth the Ephesians , 2 , 12. that while they were without Christ , while they were strangers from the covenants of promise , they were without hope . Till Christ and his covenants of promise were made knowne to them by the Gospell , they could have no hope at all to be saved . Nay , it is the preaching and ministery of the Gospell , that is the onely sufficient meanes of conversion , the meanes that God hath ordained to worke saving grace by , that is , the power of God unto salvation , as the Apostle calleth it , Rom. 1.16 . Every man that hath heard , and hath learned of the father ( saith our Saviour , Iohn 6 45 , commeth unto mee . No man can come to Christ , till he bee taught of God , and drawne by him unto Christ . And the meanes God useth to teach and draw men by , is the hearing of his Gospell preached ; which made the Apostle say , Rom. 10.14 . How shall they beleeve in him of whom they have not heard ? and how shall they heare without a preacher ? Now sufficient meanes I call the Gospell , and the preaching thereof , because 1. It is the meanes God hath ordained to worke by . 2. Because no other outward meanes are needfull for the effecting of this worke . The meanes which is the onely sufficient meanes of conversion ( as you have heard ) the onely meanes God hath ordained to worke saving grace by , God did never vouchsafe unto all men , never I say . For 1. before Christs comming , God denyed his word to the greatest part of the world , and made it the speciall prerogative of the Iewes , that to them were committed the Oracles of God ; as the Apostle speaketh , Rom. 3.2 . Hee shewed his word unto Iacob ( saith the Prophet , Psal. 147.19 , 20. ) his statutes , and his judgements unto Israel , hee hath not dealt so with any nation ( No not so clearely may some say , not so plentifully ; nay saith the Psalmist ) as for his judgements ( in his word and statutes ) they have not knowne them . In those dayes hee suffered all nations to walke in their owne wayes , as the Apostle speaketh . Actes 14.16 . 2. In Christs owne time this restraint continued , and the Gospell was still denyed to the Gentiles . Goe not into the way of the Gentiles ( saith he to his Apostles . Mat. 10.5 . ) and into any city of the Samaritanes enter yee not . 3. Though after Christs ascension this partition wall betweene the Iewes and Gentiles was broken downe , and the Gospell went into all the world , as the Apostle speaketh , Col. 1.6 . and was preached to every creature , as hee saith verse 23. that is , to the Gentiles as well as to the Iews , without difference . Their sound ( of the Apostles Doctrine and ministery ) went into all the earth ( as hee saith , Rom. 10.18 . ) and their words unto the ends of the world . There was no nation or language , in which the Gospell was not then preached . Yet neither at that time was the Gospell preached to all men ; God did not vouchsafe this mercy to every village or city , much lesse to every person , no not in that age . But even as the Lord sometimes disposed of the materiall raine , as hee saith , Amos 4.7 . I caused it to raine upon one City , and caused it not to raine upon another Citie , one piece was rained upon , and the piece whereupon it rained not , withered ; Even so did he then of this heavenly raine , the ministery of his Gospell , some places hee bestowed it on , and some he denyed it unto . The Apostles ( notwithstanding the generall charge to goe and teach all nations , Mat. 28.19 ) yet were forbidden of the holy Ghost to preach the word in Asia ( as wee read Act. 16.6 , 7. ) and when they assayed to goe into Byt●inia , the spirit suffered them not .

Applic. Now let every one of us consider well this second point . One chiefe cause why wee doe so much under-vallue the Gospell , we rejoyce not in it , wee are unthankefull for it , is this that though wee thinke it a gift and blessing of God , yet we account it but a common gift ; and the common blessings of God , though they bee never so great , affect us but a little . Thinke therefore well of this that thou hast heard , and let mee say unto you as our Saviour saith unto his Disciples ( though to another purpose , Iohn 4.35 . ) Behold , I say unto you , lift up your eyes , and looke upon the regions . Consider that God hath denyed his Gospell to the greatest part of the world by farre ; that a thicke and palpable darkenesse is over all Egypt , as Exodus 10.21 — 23. and that England and a few places more , are the onely Goshen , where the light remaineth ; Consider how many places are still denyed this mercy of a sound ministery which thou and the place thou livest in dost enjoy ; Consider lastly , that neither thou nor the place thou livest in , should have enjoyed this blessing at all , if either thou wert not one of Gods Elect thy selfe , or at least that in the place thou livest in , God hath some of his Elect yet to bee gathered . The Lord of the harvest never sent forth his labourers to worke in any field , when hee had no corne to get ; Consider these things ( I say ) and consider them well , and thou wilt no longer account the ministery of the Gospell , a common blessing , thou wilt esteeme even the outward calling thou hast by the ministery of the word , as a rare and singular favour of God ; thou wilt admire Gods mercy in it , and bee more thankefull for it .

Thirdly and lastly . As to have the meanes of grace that are sufficient to convert a man , is the gift of God ; and as it is no common gift , so is this a most free gift of God , nothing that the best man in the world is able to doe , can deserve that God should give him his grace , or so much as sufficient meanes , to bring him unto saving grace . The good use that the Lord seeth any have made of the light of nature , the morall and civill lives that they have led , hee hath no respect unto in this case ; neither is hee moved thereby to give them the meanes of grace , rather then unto others . Hee hath called us with an holy calling ( saith the Apostle , 2. Tim. 1.9 . and that word comprehendeth not the inward calling only , but even the outward also ) not according to our workes , but according to his owne purpose and grace ; nothing but his owne free grace and good pleasure moved him to doe it . And the experience of all ages hath proved this to bee true , that the Lord passing by such as have best used the light of nature , hath given his Gospell , and the meanes of salvation , unto farre more wicked people then they were . Thus the Lord speaketh to the Prophet touching Israel , Ezek. 3.5 — 7. Thou art not sent to a people of a strange speech , and of an hard language but to the house of Israel . Not to m●ny people of a strange speech and of an hard language whose words thou canst not understand ; surely had I sent thee to them , they would have hearkned unto thee : But the house of Israel will not hearken unto thee : for they will not hearken unto me ; for all the house of Israel are impudent and hard-hearted . And of Iudah it is said , Ezek. 5.6 . that she had changed Gods judgements into wickednesse more then the nations , and his statutes more then the countries that were round about her ; and yet unto Iudah God gave the meanes of salvation , and denied them to all other nations in the world beside . Chorazin and Bethsaida were worse people , and did not make so good use of the light of nature , as Tyre and Sidon did , as is plaine by Christs speech , Matth. 11.21 . and yet unto them the Gospell was preached by Christ himselfe and denied unto the other . The Gentiles that lived after Christs ascension and unto whom the Apostles did preach , were nothing so morall men , nor were comparable in the right use of the light and law of nature unto Socrates and Aristides , unto Cato and Scipio and divers others that we read of : For of some of them it is said that they even till the time of their calling , Tit. 3.3 . served divers lusts and pleasures , lived in malice and envie and that they were odious men . And of some of them it is said , 1 Cor. 6.9 — 11. that they had beene not onely theeves , and drunkards , and extortioners , and adulterers , but even effeminate persons , and buggerers , abusers of themselves with mankind . And yet to these God vouchsafed his Gospell and denied it unto the other , that were not onely free from these foule vices , but were also for morall vertues and for the use they made of the light and law of nature , most rare and excellent men .

And may not wee all ( to conclude ) set our seale to this truth from our own experience ? Applic. Is our nation , or are those townes in our land where the Gospell is most plentifully preached ? Or were many of our selves before our calling , better people then any of those are to whom the Lord still denieth the light of his Gospell ? No no , the Lord knoweth and our owne hearts know it is not so . The Lord in giving us his Gospell had no respect at all to any goodnesse hee saw was in us ; Nothing moved him to it but his owne free grace and good pleasure towards us , wee did nothing at all to further and procure so much as our outward calling ; All is to bee ascribed unto God alone .

Lecture CII . On Psalme 51.6 . November 4. 1628.

IT followeth now that we shew this to be so likewise in the inward calling , that that is much more to be ascribed wholly unto the Lord , nothing unto man himself . And this shall also appeare unto us , in these three points . 1. It is of God only that the meanes of grace become effectuall to the conversion of any man . 2. The worke of Gods 〈◊〉 making the meanes of grace effectuall in any , is no common worke . 3. The worke of Gods spirit in making the meanes of grace effectuall to the conversion of any , is most free , nothing that man can do can either procure or hinder it .

For the first , The best course I can take for the confirmation of it will bee by answering a question or two , that may be moved touching the sufficiency and power that is in the Word , and the ministery thereof to work the conversion of man .

First , Quest. 1. Doth not the Scripture speake great things and ascribe much to the Word it selfe in this case and to the preaching of it ? 1 , The Word it selfe is said to be lively and mighty in operation , sharper then any two edged sword , Heb. 4.12 . Is not my Word like as a fire saith the Lord ? ( Ier. 23.29 . ) and like a hammer that breaketh the rocke in pieces ? And the Apostle calleth it the incorruptible seed whereby we are borne againe , 1 Pet. 1.23 . Yea the Prophet expressely saith , Psal. 19.7 . That the law of the Lord is perfect converting the soule . 2. Of the faithfull Ministers and preachers of the Word it is said both 1 Cor. 3.9 . and 2 Cor. 6.1 . that they are workers together with God . And Paul telleth the Corinthians , 1 Cor. 4.15 . that he was their father in Christ Iesus , he had begotten them through the Gospell ; and 9.1 . that they were his worke in the Lord . Yea Philem. 19. Thou owest to me even thine owne selfe .

Answ. 1. To this I answer , First , That these places are not so to be understood , as if there were any naturall vertue or power inherent in the Word it selfe , or the ministery thereof , given unto it of God ; as there is in the fire to warme us , or in our food to nourish us , or in the seed to bring forth fruit .

Answ. 2. Secondly , That the reason why the Holy Ghost is pleased thus to speake , and to ascribe thus much unto the Word and the ministery thereof is , that hee might dignifie this ordinance of his , and worke in his people an high esteeme of it ; And to shew them . 1. It is that noble instrument , that hee hath ordained to worke the conversion of man by , and without which he useth not to worke the conversion of any . It pleased God by the foolishnesse of preaching ( saith the Apostle , 1 Corinthians 1.21 . ) to save men . And we are the Ministers by whom yee beeleeved ( saith he , 1 Cor. 3.5 . ) even as the Lord gave to every man . And Rom. 10.14 . How can they beleeve in him of whom they have not heard ? and how shall they heare without a preacher ? 2. He useth to work with it and to accompany it by the operation of his spirit ( though not in every one that heareth it yet ) in the hearts of his elect ; according to the promise of Christ , Matth. ●8 . 20 . Lo I am with you alway even to the end of the world . This made the Apostle to say and to praise God for it , 2 Cor. 2.14 . that hee did make manifest the savour of his knowledge by them in every place . God never placeth the faithfull ministery of the Gospell in any place , but he useth to make it savoury and fruitfull unto some . 3. To shew us the high account the Lord himselfe maketh of this his ordinance how he esteemeth of it . We are unto God a sweet savour in Christ ( saith the Apostle , 2 Cor. 2.15 . ) in them that are saved , and in them that perish . As if he had said , Even where God is not pleased to work with our ministery so farre as to make it effectuall , to the conversion of men , yet even there also our ministery is never the lesse acceptable to God , but he joieth and taketh pleasure in it .

Answ. 3. Thirdly and lastly , I answer to this first Question that the vertue and power that the Word and ministery thereof hath to convert and worke grace , is not in it selfe , but wholly in the spirit of God , that worketh with it . And so the holy Scripture that ascribeth so much unto the Word as you have heard , interpreteth it selfe in sundry places . I am the Lord thy God that teacheth thee to profit , saith the Lord , Esa 48.17 . that any man profiteth by the best meanes it is of God onely . Of his owne will begat he us by the Word of truth , saith the Apostle , Iames 1.18 . As though hee 〈◊〉 ●ay , We were indeed begotten againe by the Word , but it was God alone that begot us by it . This made that Convert mentioned , 1 Corinthians 14.24 , 25. when hee had felt in the hearing of Gods Prophets and Ministers , the searching and piercing power of the Word in his heart to fall downe on his face , and to worship God , and to professe God is in you of a truth . As if he had said , Certainely God is in your ministery ; it is not in the words that I have heard you speake , nor in your manner of uttring and delivering of them , that my heart hath beene so mightily wrought upon , but in the divine power of God , that speaketh in and by you . So the Apostle telleth the Corinthians , 2 Cor. 13.3 . it was Christ that spake in him , who to them-word was not weake , but was mighty in them . As if he should say , It was not I , nor any thing that I said , when I preached to you , but Christ that spake in me that was so mighty in your hearts to convert them .

But then from hence there ariseth a second Question . Quest. 2 What ? Is the Word and the ministery thereof in it selfe but as a dead instrument or toole that God worketh by ? Is it but as a truncke through which Christ speaketh ? Is there no more vertue and power then so in the Word it selfe ?

My answer to this Question must have two parts . For 1. I must shew you what vertue and power the Word hath in it selfe . 2. What vertue and power it hath not .

For the first , Answ. 1. It cannot be denied but that there is some vertue and power in the Word it selfe , and in the ministery thereof . For

First , There are in the Word most strong and effectuall arguments to move and perswade men both unto repentance and unto faith . It setteth before men life and death , bl●ssing and cursing as Moses speaketh , Deut. 30.19 . And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ , Acts 26.28 .

Secondly , Some doctrines that Gods Ministers teach out of Gods Word , are more effectuall to perswade and move and worke upon the affections , then other some are . Which maketh the Apostle give speciall charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others , These things command and teach , saith he , 1 Tim. 4.11 . and Tit. 2.15 . These things speake and exhort , and rebuke with all authority .

Thirdly and lastly , There is much force this way even in the manner of handling and delivering of the Word . Some of Gods servants are men of so excellent gifts ( such as Apollos was said to have beene , Acts 18.24 , 25. so eloquent men and mighty in the Scriptures , and fervent in spirit ) that no man almost can heare them , but he must needs understand them , and be affected with that that they teach .

But the second part of my answer to this second Question is , Answ. 2. That the power to convert the soule of any man , lieth neither in the excellency of any teachers gifts , no not in the Doctrine and Word of God it selfe , but in the spirit of God onely that worketh by these meanes . And thus the Apostle who had said ( as you have heard ) that he was the Corinthians father , he had begotten them to Christ , they were his worke ; interpreteth himselfe in other places . He ascribeth all the power that was in his ministery ( though both his doctrine doubtlesse and his manner of deliuering it , his ministeriall gifts were most excellent yet ) he ascribeth all ( I say ) to the worke of Gods spirit onely . My preaching was ( saith he , 1 Cor. 2.4 . ) in demonstration of the spirit and of power . As if he had said , It was such as the power of the spirit was evidently to be seene and felt in it , all the power that it had , was from the spirit . And 2 Cor. 4.7 . he saith that the excellency of that power ( that was in his , and his fellow Apostles ministery ) was wholly of God and not of them . The weapons of our warfare ( saith he , 2 Cor. 10 4. ) are mighty through God . As if he had said , All that mighty power that is in our ministery to pull downe strong holds , and cast downe imaginations and every high thing , that exalteth it selfe against the knowledge of God , and to bring into captivity every thought to the obedience of Christ is from God alone . Yea he professeth in another place that he durst not for his life ascribe any thing to himselfe in this worke of converting men to God , by his ministery . I will not dare ( saith he , Rom. 15.18 . ) to speake of any thing which Christ hath not wrought by me ▪ to make the Gentiles obedient both in word and deed . As if he had said , That the Gentiles that heard me were brought to that obedience and reformation , God forbid I should say or thinke it was my doing ; I dare not for a world say so ; No no , it was Christ and hee alone that did worke it by me as by his poore instrument . Nay when he had said , 1 Cor. 3.6 . that he ( as an Apostle and master workman ) had planted , and Apollos ( as an Evangelist and under workman ) had watered the plants that he had set , he addeth not onely that it was God that gave the increase , all the successe and fruit of their labours was from God alone ; but he addeth further , verse 7. so then neither is he that planteth any thing , nor hee that watereth , but God that giveth the increase . As though he should say , As excellent as the gifts of these men were , they did nothing in this worke , the whole glory of it was to be ● given unto the Lord alone . And thus have you seene the first point I propounded confirmed unto you , that it is of God onely that the meanes of grace become effectuall unto the conversion of any man .

And now let us come to the second point which I propounded unto you for the proofe of the Doctrine , This worke of Gods spirit in making the meanes of grace effectuall in them that enjoy them , is no common worke . This powerfull and effectuall grace is not given of God to every man to profit by the Word , unto his conversion . For first , It is expressely said of some , Iohn 6.41 — 45. that this was the cause why they profited not by Christs ministery but murmured against him , and his Doctrine , because his father did not draw them , because they were not taught of God . And Iohn 12.38 . They beleeved not , that the saying of Esaias the Prophet might be fufilled , which he sp●ke , Lord who hath beleeved our report , and to whom is the arme of the Lord revealed ? 1. The arme of the Lord was not revealed to them , no not in Christs ministery , the mighty spirit of God did not work with the Word in their hearts . 2. That was the cause why they did not beleeve , and profit by the Word . 3. That the onely cause why they were not converted , was not because they would not themselves , but because the Lord did not give them that grace whereby they should be converted Secondly , It is expressely said that Gods intent and purpose in giving his Word to some , is that some should be made inexcusable by it . When the Lord sent the Prophet Ezekiel to preach , he did not absolutely intend in sending him that all to whom he should preach should profit by him ; for hee telleth and assureth him of the contrary , Ezek. 3.7 . The house of Israel will not hearken unto thee , for they will not hearken unto me , for all the house of Israel are impudent and hard-hearted . What was the Lords intent then in sending him unto them ? That is expressed , Ezek. 2.5 . Yet they shall know that there hath beene a Prophet among them ; As if he had said , To make them without excuse , to make their condemnation more just , the Lord sent his Word unto them . So when our Saviour saith , Matth. 24.14 . that before the destruction of Ierusalem the Gospell should be preached in all the world , hee declareth that the intent of God in sending his Apostles to preach to all nations , was for a witnesse to all nations , that is , to make them without excuse . And our Saviour himselfe speaking of his owne ministery saith , Iohn 9.39 . For judgement am I come into this world not onely that those that see not might see but also that they which see , might be made blind . Thirdly and lastly , It is expressely said that this grace of Gods spirit whereby men are made to profit by the meanes , to repent , and beleeve , is peculiar and proper to the elect of God , and not common to all men . As many as were ordained to eternall life , beleeved , saith the Holy Ghost , Acts 13.48 . And Rom. 8.30 . Whom he did predestinate them hee also called ; that is to say , with an inward and effectuall calling . And 11.7 . The election hath obtained it , and the rest were blinded . And thus you have seene also the second point proved , that every man to whom God giveth the ministery of the Word , hath not so powerfull and effectuall grace given him as whereby he shall be converted .

Now let us come to the third and last point I propounded for the proofe of the Doctrine , namely , That the worke of Gods spirit whereby he maketh the meanes of grace effectuall to the conversion of any , is most free , it proceedeth meerely from Gods free grace and good pleasure . The sonne quickneth whom hee will , and whom he will he hardeneth . Of his owne will ( saith the Apostle Iam. 1.18 . ) begate he us by the word of truth . So when our Saviour fell into an admiration at the worke of God in this case , that he should hide the mysteries of his kingdome from the wisest men in the world , and reveale them to babes , Luke 10.21 . hee could find no other reason of it , but onely the good pleasure of God , Even so ô father ( saith hee ) for so it seemed good in thy sight . The conversion of a man you see , dependeth wholly on the will and good pleasure of God , upon the will of man , it dependeth not at all . They that beleeve in Christ ( saith the Evangelist , Iohn 1.13 ) are borne , not of bloud , nor of the will of the flesh , nor of the will of man , but of God . This will appeare clearely to us in two points . First . Nothing that is in man before his conversion , can moove or procure God to convert him . Hee hath called us with an holy calling ( saith the Apostle . 2 Timothy 1.9 . ) not according to our workes , but according to his owne purpose and grace . Even when wee were dead in trespasses and sinnes , hee quickened us ( saith the Apostle , Ephesians 2.5 . ) and addeth these words upon it . By grace yee are saved . As if hee should thus say . Nothing but Gods free grace could bee the cause of the conversion of a man , that had no goodnesse in him to move God to it , but was dead in trespasses and sinnes . Secondly . Nothing that is in man before his conversion , can hinder Gods worke in his conversion . True it is , the best of Gods Elect , have beene apt to draw backe and to resist Gods grace in the worke of their conversion , and even of them the Lord may complaine , as Rom 10.21 . All the day long have I stretched out my hands to a disobedient , and gaine-saying people . But when God is pleased to convert them , hee doth by his grace overcome this rebellion that is in their will , that they resist no longer . Yet doth hee not convert any man against his will , nor force the will of man to obey his call , but hee changeth the will of man , and taketh from it that frowardnesse and rebelliousnesse that was in it by nature , and maketh it heartily willing to yeeld unto God . I will take the stony heart out of them ( saith the Lord , Ezek. 11.19 . ) and will give them an heart of flesh . God worketh in us to will of his good pleasure ( saith the Apostle , Phil. 2.13 ) This may fitly bee resembled by the change that God wrought in the heart of Esau , toward his brother Iacob . Esaus heart and will was most strongly bent against Iacob , he came against him with a great power , and with a most cruell mind , Genesis 32.6 . yet when hee met him , hee had no power to hurt him ; what was the cause of this ? Did God by force restraine him , or bind him from hurting Iacob ? No verily , God changed his will and heart , that he was naturally affected towards him , Gen , 33.4 . Hee ran to meet him , and embraced him , and fell on his necke and kissed him , and wept in kindnesse over him And even so is it in this case . The Lord in converting of a man , doth not onely perswade him by effectuall arguments out of the word , to repent , and turne to God , nor onely give a man so much grace , as hee may bee able to repent and turne to God if hee wi●l himselfe , but hee doth also infuse , and worke the grace of repentance in him , hee doth so change his will , that hee doth most willingly repent , and obey the call of God . A new heart will I give you ( saith the Lord , Ezechiel 36.26 , 27. ) and a new spirit will I put within you , and I will put my spirit within you , and cause you to walke in my statutes , and yee shall keepe my judgements , and doe them . And so saith the Apostle of Christ , Act. 5.31 . God hath exalted him to be a Prince , and a Saviour ( not onely to perswade men to repent , or to give them power to repent if they would themselves , but ) to give repentance unto Israel , to infuse this grace into them , and to worke this change in their hearts .

So that you see the worke of mans conversion , is wholly to bee ascribed to the grace of God , to his will and good pleasure ; not to the naturall will of man at all . It lyeth not in man either to further , or absolutely to hinder it . In which respect we shall find it is compared to the worke of creation , 2 Cor. 5.17 . and to the worke of raising men from death , Iohn 5.25 . and to the worke of generation , Iohn 3.5 . And what use had man of his owne will in any of these works ? What power was there in him , either to further or to hinder any of them ?

And if the efficacie of grace that God giveth to men for their conversion , were no more but this , that they are made thereby able to convert and repent if they will , how could that bee true which the Apostle speaketh , 1. Cor. 4.7 . Who maketh thee to differ from another , and what hast thou , that thou hast not received ? Who made Peter to differ from Iudas , that when they had both fallen , the one truly repented , the other did not ? Surely if this were so , Peter might have said , not the Lord , but I made my selfe to differ from Iudas ; he had as sufficient grace given him of God for his conversion as I had ; he had power given him to repent , if he had listed , as well as I , but he did not make right use of his free will , for the accepting of Gods grace , as I did , and that was it that made the difference betweene him and me .

Lecture CIII . On Psalme 51.6 . Nouemb. 11. 1618.

Branch 2 IT followeth now that wee proceed to the latter branch of the Doctrine , namely to shew , That the sound and saving knowledge of the truth that is in any man , is to bee ascribed only to the worke of Gods grace and holy spirit , not unto any power and ability that is in man himselfe , In the hidden part ( saith David here ) thou hadst made mee to know wisedome . See this confirmed unto you in three points . 1. No man is able without the supernaturall grace of Gods spirit , to attaine unto that knowledge of the truth , as is sufficient unto his salvation . 2 This supernaturall grace of Gods spirit , is not common , nor actually vouchsafed unto all that doe enjoy the meanes of instruction . 3. No cause can bee given why this grace should bee vouchsafed unto one , rather then unto another , but onely the good pleasure , and will of God .

For the first of these points , I can no way better confirme it unto you , then by answering two objections that may be made against it . 1. Concerning the cleare and evident manifestation of the truth in the word , and the ministery thereof . 2. Concerning the great measure of knowledge , that many a man by his naturall abilities , without any supernaturall worke of Gods grace , hath attained unto .

Object . 1 For the first . It cannot bee denyed , that all those truths , the knowledge whereof is necessary unto salvation , are not darkely , and obscurely , but plainly , and clearely set downe in the holy Scriptures . Thy word ( saith David Psal. 119.105 . ) is a lampe unto my feet , and a light unto my path . And the Apostle , 2 Peter 1.19 . calleth the word of prophesie ( the Scripture of the old Testament ) a light that shineth in a darke place . An evident demonstration of the plainnesse , and easinesse of the holy Scripture to be understood , is this , that it was written for the use ( not of the learned onely , but ) of all Gods people . I have written to him ( saith the Lord , Hosea 8.12 . that is to say , to Ephraim , to the whole people and congregation of Israel ) the great things of my law , but they were counted as a strange thing . And how could Ephraim be blamed for counting them as a strange thing , if they had beene written so obscurely , and darkely , that they could not bee understood by them ? So our Saviour speaking to the multitude , to the common people . Iohn 5.39 . commandeth them to search the Scriptures ; that is , to read , and studie them diligently ; and giveth this for his reason ; For in them ( saith hee ) you thinke to have eternall life , and they are they that testifie of mee ; which hee would never have done , if he had thought the Scriptures had beene so darke that the common people could never understand them . Neither would the Apostle have commended this in Timothy , 2 Tim. 3.15 . that from a child hee had knowne the holy Scriptures ; nor noted it to the praise of his grandmother and mother , that they had trained him up so , if hee had not knowne that the holy Scriptures are so plaine , that even children may bee able to understand them . Certainely they are so plaine ( in those points the knowledge whereof , is necessary to the obtaining of eternall life ) as no man , no woman , no child , need to bee discouraged from the reading and study of them . Yea , it was purposely written by the holy Ghost in that manner , that it might bee understood of the simplest of them that read it , and bring them unto knowledge . The testimony of the Lord ( saith David , Psal. 19.7 , 8. ) is sure , making wise the simple ; the commandement of the Lord is pure , enlightning the eyes . And 119.130 . The entrance of thy words ( saith hee , or the doore of them , as it is in the Originall ) giveth light , it giveth understanding unto the simple . As if he had said , So soone as they doe but open the doore , and make any entrance into them , they shall see light , and get understanding by them . And if these necessary truths of God were so plainly delivered and set downe in the word of prophesie , in the Scripture of the old Testament , how much more in the new , wherein all things are plainer then they were in the old , and which doth open and interpret those things that were more darkely delivered by the prophets . The mystery which was kept secret since the world began ( saith the Apostle , Rom. 16.25 , 26. ) is now made manifest ; and by the Scriptures of the Prophets ( he meaneth as they are now opened and interpreted ) according to the commandement of the everlasting God , made knowne to all nations for the obedience of faith . And if all necessary truths be so plainely set downe , and delivered in the written word , how much more in the ministery of the word preached . For this is a chiefe worke and duty of the ministery , to open the Scriptures , and make the meaning of them plaine unto the people , as those Levites did , Nehem. 8.8 . They gave the sense of the law of God , and caused the people to understand the reading . And if all necessary truths be with such evidence and plainnesse delivered in the word and the ministery thereof , why may not any man having the use of reason , and judgement , and being attentive in reading , and hearing , without the helpe of any supernaturall grace , attaine to the sufficient knowledge of them , nay , how can he choose but doe it ?

To this I answer . Answ. The whole truth of God that is necessary to be knowne unto salvation , is indeed plainely and clearely revealed in the holy Scriptures : there is in the word and ministery thereof , a bright and shining light ; But ( alas ) every man by nature is blind . Hee that lacketh these things ( saith the Apostle , 2 Peter 19. he that is unregenerate , and lacketh saving grace ) is blind . And what use can the blind man make of the light , while he remaineth blind , and till his eyes be opened ? Till the Lord annoint our eyes with that eye-salve that Christ speaketh of , Revel. 3.18 . and cure us of this blindnesse ; till he open our eyes , till he by his spirit inlighten the eyes of our understanding , as the Apostle speaketh , Ephes. 1.18 . all the light and clearenesse that is in the holy Scripture , will doe us no good at all . An this is therefore spoken of , as a principall worke of the spirit of Christ in our conversion , Esa. 35.5 . Then the eyes of the blind shall be opened , and the eares of the deafe shall bee unstopped ; then , and never till then , that we be converted , and regenerated by the spirit of God . That which the Apostle saith of the Iewes , 2. Cor. 3.15 , 16. Even unto this day , when Moses is read , the vaile is upon their heart , neverthelesse , when it shall turne to the Lord , the vaile shall be taken away ; may be sayd of every man while he is in his natural estate , when the word is read , or preached unto him , the vaile is upon his heart , and till he be regenerate and converted , the vaile will never be taken away . A little child that wanteth capacity , though you teach him any thing never so plainely , cannot possibly learne . And such are wee all by nature , wee have no capacity for heavenly and spir●tuall things . The naturall man receiveth not the things of the spirit of God ( saith the Apostle , 1 Cor. 2.14 . hee is not capable of them ) for they are fooli●hnesse unto him , neither can bee know them , because they are spiritually discerned . Till the Lord doe renew us in the spirit of our minds , as the Apostle speaketh , Ephes. 4.23 . give us new minds ; till hee give us an understanding , that wee may know him that is true , as the Apostle 1 Iohn 5.20 . saith , wee have no capacity at all in us for these things . Therefore the holy Ghost commending the word of God for this property among others , even for the perspicuity , and lightsomnesse of it , telleth us who they bee to whom it is so cleare , and easie to bee understood , Proverbes 8.9 They are all plaine to him that understandeth saith hee . A strange manner of speech this is , but the meaning of it , is no more but this . The Scriptures are plaine indeed , but to whom are they plaine ? Not unto all , but to them onely , whose eyes God hath opened , from whom God hath taken the vaile that was upon their heart , whom hee hath by his spirit , given capacity and an understanding heart unto , and to no other man . Yea , proportionable to the measure of this grace , of this worke of Gods spirit in the opening of our eyes , and curing our naturall blindnesse , in the renewing of our minds , and enlightning of the eyes of our understanding , shall the measure of our knowledge in heavenly things bee , shall the meaning of the holy Scriptures bee plaine and easie unto us . For wee must understand , that this cure of our naturall blindnesse , is not perfected in any man in this life . The best of Gods servants may say with the Apostle , 1 Corinth 13.9 We know but in part . Hee that hath the clearest sight in spirituall things , shall have cause while hee liveth heere , to cry unto God with David , Psalme 119.18 . Open thou mine eyes . Wonder not that every one of Gods servants doth not see the truth in some points , that to thee are most cleare and evident , though they heare as much as thou hearest , and read and study as much to understand the truth as thou dost . To every one of us ( saith the Apostle , Ephes. 4.7 . ) is given grace , according to the measure of the gift of Christ . So much light and understanding in heavenly things , as Christ by his spirit is pleased to give unto us , we shall have , and no more . When we shall come to heaven , our blindnesse shall be perfectly cured , the darknes that is in our understanding shall be fully done away , as the Apostle teacheth , ● Cor ▪ 13.12 . All good men shall be of one mind , and of one judgment in all things , but never till then .

Object . 2 The second objection that may be made against this truth is this . That common experience proveth , that many a naturall man hath attained to the knowledge of the truth , yea unto a great measure of it also , so as they have beene able soundly to teach it unto others . The Scribes and Pharisees sate in Moses chaire , that is , taught the doctrine of Moses so soundly and substantially , that our Saviour commandeth the people , Mat. 23 2 , 3. to observe and doe , whatsoever they ( sitting thus in Moses chaire ) did bid and teach them to observe . And the Apostle speaketh of knowledge , 1 Cor. 8.1 . as of a common gift , that all that live in the Church , under good meanes of instruction ( though they have no grace ) may easily , yea , cannot choose almost but attaine unto . We know ( saith he ) that we all have knowledge .

Answ. To this I answer . That a naturall man may indeed understand the literall sense and meaning of the holy Scriptures , so as hee may bee able soundly to discourse , dispute , and write of them . But this knowledge is not sufficient , there is another manner of knowledge then this , that is necessary to the salvation of every man . Such a knowledge as you heard described to you , when I delivered ●o you the properties , and signes of saving knowledge . 1. Such a knowledge , as hath in it full assurance , and undoubted perswasion of the truth , full assurance of understanding , as the Apostle calleth it . Col. 2.2 . 2. Such a knowledge as is spirituall , Paul prayeth , Col. 1.9 . that they might bee filled with the knowledge of Gods will in all wisedome , and spirituall understanding . Such a wisedome as worketh upon the heart , and breedeth love and care to practise that wee know . This was that knowledge of Christ , that Paul so much desired , and made such reckoning of , Phil. 3.10 . That I may know him ( saith hee ) and the power of his resurrection . And thus wee should all desire to know , every thing that we know in religion , to know , not onely the cleare and certeine truth of it , but to know it with an experimentall knowledge to know the goodnesse , the sweetnesse , the life , and power of it also . A man may have the literall and historicall knowledge of the truth , and yet want this saving and sound knowledge . 1. He may be void of assurance and full perswasion of the truth of that he knoweth , as they that are compared to the stony ground were . Marke . 4 , 17. 2. He may be void of spirituall understanding , and have no feeling , no love , no conscience of the practise of that hee knoweth , but scorne that , and hate it , and count it foolish precisenesse . 1 Cor. 2.14 . 2 Tim. 3.5 . And such is the knowledge that all naturall men have , they are not fully perswaded of the truth and goodnesse of that they know ; their knowledge is not spirituall , they feele no sweetnesse , no life and power in it . Now this assurance of understanding , this spirituall knowledge ( which only deserveth the name of true knowledge , and which onely is sufficient unto salvation ) no man with the best abilities he hath by nature , without the supernaturall grace of Gods spirit , is able to attaine unto . Of this knowledge Elihu saith , Iob. 32.8 . There is a spirit in man : and the inspiration of the Almighty giveth them understanding . Of this knowledge our Saviour saith to Peter , Matth. 16.17 . Blessed at thou Simon Bar-jona , for flesh and bloud hath not reveiled it unto thee , but my father which is in heaven . Why ? what was it that Peter had the knowledge of ? Surely this , as you shall find verse 16. That Iesus was Christ the sonne of the living God . And could not this bee knowne without the inspiration of the Almighty ? Why Satan himselfe knew thus much , as you shall find , Marke . 5.7 . Yes , but he knew it onely with a literall and historicall knowledge , he knew it not with that full assurance , with that spirituall understanding , hee knew not the goodnesse , the sweetnesse , and power of that truth as Peter did . So the Apostle saith , Ephes. 4.20 , 21. No man hath learned Christ , no man can know him rightly , till he have heard him , and beene taught by him . Though he have heard , and beene taught by the best preachers in the world , if hee have not heard Christ by his spirit , speaking to his heart , if he have not had this inward and powerfull teacher , hee can never know Christ aright . And that is it which our Saviour also speaketh , Iohn 6.45 . It is written in the Prophets , and they shall bee all taught of God , every man therefore ( saith hee ) that hath heard , and learned of the father , commeth unto me , and none but he . And thus have I finished the first point I propounded for the proofe of the Doctrine , No man is able without the supernaturall grace of Gods spirit , to attaine unto that knowledge of the truth , as is sufficient unto his salvation .

Now for the second point . That this supernaturall grace of Gods spirit , is not actually vouchsafed unto all that enjoy the meanes of instruction , all are not thus taught of God , is alas so evident in dayly experience , that it were folly to spend time in prooving of it . This as it is a miraculous and extraordinary worke of God ; God who commanded light to shine out of darkenesse ( saith the Apostle , 2 Cor. 4.6 . ) hath shined in our hearts , to give the light of the knowledge of the glory of God , in the face of Iesus Christ ; As mighty a worke , as the creating of light at the first , when there was nothing but darkenesse upon the face of the deepe , Gen. 1.1 , 2. as mighty and miraculous a worke , as the opening of the eyes of them that were borne blind , which could never be done , but by the divine power . Since the world beganne ( saith the man that had bin blind , Iohn 9.32 , ) was it not heard , that any man opened the eyes of one that was borne blind ; As ( I say ) it is a mighty , and extraordinary , and miraculous worke of God ; so is it a rare worke also , To you it is given ( saith our Saviour to his Disciples . Matth. 13.11 . ) to know the mysteries of the Kingdome of heaven , but to them it is not given . Though the Lord command us to teach all men , Matth. 8.19 he will not teach all men himselfe . What man is hee that feareth the Lord ( saith David , Psal. 25.12 . ) him shall be teach the way that hee shall choose . As if hee should say , Hee will teach none but such as by his holy spirit hee doth also effectually convert and sanctifie , such , and none but such , shall ever attaine to a certaine and spirituall understanding of Gods truth . The secret of the Lord ( saith David , Psalme 25.14 . ) is with them that feare him , and hee will shew them his covenant . The mystery of God ( saith the Apostle , Col. 1.16 . ) is now made manifest ( as cleare as the light , but to whom ? to his Saints saith hee , and to none but them . Certainly the Lord himselfe hath nothing so many hearers , nothing so many schollers , as we his poore servants have . Many are called , but few are chosen , saith our Saviour more then once to his hearers . Mat. 20.16 . & 12.14 .

Now for the third and last point that I propounded . That no cause , no reason , can be given , why God by his holy spirit , should teach , and give saving knowledge to one rather then to another , but only the good pleasure and will of God ▪ That he denyeth this mercy to the most , yea , if he had denyed it to all men , there had bin cause and reason enough to be found for that in man himselfe ; But that he vouchsafeth it to some , rather then to others , of that no reason at all can bee found in man himselfe , but of that we must say as our Saviour doth , Mat. 11.26 . Even so father , for so it seemed good in thy sight . And with the Apostle , Eph. 1.9 . He hath made knowne to us the mystery of his will , according to his good pleasure , which he had purposed in himselfe .

Lecture CIIII. On Psalme 51.6 . Novemb. 25. 1628.

NOw it followeth that wee proceed unto the grounds and reasons of the Doctrine . That it is so , we have heard it proved sufficiently ; but now , why it is so , yea why it must needs be so , that whatsoever goodnesse , whatsoever soundnes of knowledge is in any man , must be ascribed wholly to Gods grace , and nothing to man himselfe , that remaineth to be enquired into . And we shall find in the holy Scriptures , two principall reasons given of this ; the one of them respecteth man , and the other the Lord himselfe .

Reason 1 For the first . Every man by nature is not onely utterly void of all true goodnesse , of all sound knowledge and understanding , but unable also , either to doe anything that might move God to give him his grace , or to desire it , or to receive and accept of it , when it pleaseth the Lord to offer it unto him ; or to withstand and repell it when God is pleased , thereby to enlighten and convert his heart . For in all these respects , hee is neither better nor worse then a dead man . Thus speaketh the holy Ghost , not only of such as have bin notorious and grosse sinners , of such as by their lewdnesse , may be thought to have extinguished in themselves , that light and goodnes that was in them by nature . Such a one was the prodigall , of whom his father saith , Luk. 15.24 . This my sonne was dead . And those widowes the Apostle speaketh of , 1 Tim. 5.6 . She that liveth in pleasure ( in wantonnesse he meaneth as appeareth ver. 11. ) is dead while she liveth . But of all naturall men indefintely the Holy Ghost speaketh so , Let the dead bury the dead , saith our Saviour , Matth. 8.22 . Even of them that God loved before all eternity and ordained unto life , the Holy Ghost speaketh thus . The elect Ephesians were dead men by nature , Ephes. 2.1 . And the elect Colossians were dead men by nature also , Col. 2.13 . Yea of them that have beene most civill and morall men , that have lived most unblameably , in whom the light of nature and the remnants of Gods image that any naturall man can have , did most abound , even of them ( I say ) the Holy Ghost speaketh thus ; that in their naturall estate they were no better 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 , Object . 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 , Answ. 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 .

Answ. 2. 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 , Reason 2 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 , Object . 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 , Answ. 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 ; Object . 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 , Answ. 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 pertain● to life and godlinesse . True grace was never wrought in any , but by a divine power . Yea the Apostle plainely telleth us , Ephesians● . 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 , Quest. 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 , Answ. 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 , Vse 1. 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 ev●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. ● . ) 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 Prophet telleth us , Zach. 4.7 that when the temple ( which was a type of the spirituall house and Church of God ) should be built by Zerubbabel , this should be the generall acclamation of al Gods people they should shout and cry grace , grace unto it ; As though he had said , They should praise God and ascribe the beginning , the proceeding , and the perfecting of Gods house , this whole spirituall building to the grace of God alone , and to nothing els . By grace ye are saved ( saith the Apostle , Ephes. 2.5 . ) and not contenting himselfe to have said so once , hee saith it againe , and saith it most emphatically , verse 8 , 9. By grace ye are saved through faith , and that not of your selves , it is the g●●t of God ; not of workes , lest any man should boast . Marke three points in this Doctrine which the Apostle doth thus earnestly presse upon Gods people . 1. Hee contenteth not himselfe to say , Wee are saved by grace , ( but he addeth not by workes . What needed this superfluity of speech may some say ? O he knew there were then and ever would bee in the Church erroneous spirits that would seeme to ascribe much to grace in this worke of mans salvation , and yet they wou●d give somewhat also unto workes , somewhat unto that man himselfe ( being helped a little by Gods grace is able to do . Now therefore he opposeth the one to the other : the one quite excludeth the other , If by grace then not by workes ( saith he , Rom. 11.6 ) otherwise grace is no grace . As if he had said , ascribe never so little to workes to that that a man himselfe is able to doe as any cause of his salvation , and ye renounce Gods grace utterly . Whatsoever glorious words you give of Gods grace you doe indeed and effect denie you are saved by grace . 2. Observe that he addeth , Not of our selves . Our selves have no hand at all in this worke , as of our selves , all is to be ascribed unto Gods grace . 3. He giveth this for the reason , why God would not have us to be saved by our workes , but by faith onely , why he so ordained that we our selves should have no hand at all in this worke , but all should be of grace , lest any man should boast . The same reason he giveth of that marvellous liberty God is pleased to use in the calling and conversion of men , in giving the meanes of conversion and grace to profit by them , to such as are most unworthy and unlikely , and denying it to others that are more worthy , more likely men , 1 Cor. 1.29 . That no flesh should glory in his presence ; And verse 31. this is given for the reason why Christ is made unto us of God wisedome , righteousnesse , sanctification and redemption , all in all , that he that glorieth might glory in the Lord . God cannot abide that any flesh should glory in his presence , that any matter of boasting or glorying should bee given unto man . His maine drift in his Word and workes is to abase man , to pull downe his pride , to make him even to despaire in himselfe ; and on the other side to advance and magnifie the glory of his owne free grace . Hee that glorieth let him glory in the Lord , saith he , and in him alone . Wee are the circumcision ( saith the Apostle , Phil. 3.3 ) that rejoyce in the Lord Iesus , and have no confidence in the flesh . They onely are the true Israel of God that make Christ the onely ground and matter of their joy and comfort ; and renounce all confidence , all ground of hope and comfort in themselves , or in any thing they are able to doe .

Thirdly and lastly , This is the best rule and note to try all doctrines and religions by . This is given by our blessed Saviour as a sure note and rule to try all teachers , and doctrines by , Iohn 7.18 . Hee that speaketh of himselfe , seeketh his owne glory ( humane doctrines doe all tend one way or other to the glory of man , to the advancing of him ) but he that seeketh his glory that sent him , is true and there is no unrighteousnesse in him . As if hee should say , That teacher that in his Doctrine giveth no glory to man at all , but all unto God alone , hee is the onely true teacher , that is the onely true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine ; and that of justification by faith onely , to be a true doctrine , by this argument , Rom. ● . 27 . Where is boasting then ? It is excluded ( saith he ) By what law or Doctrine ? By workes ? No , but by the law or Doctrine of faith . As if he should have said , That doctrine that doth exclu●e and shut out all matter of boasting of rejoycing or comfort in himselfe but onely in the Lord , that must needs bee the true doctrine of God ; that that leaveth unto man any matter of boasting at all that must needs bee an earthly and false Doctrine .

Let us now make some application of these three points . 1. Vnto such erroneous , and false teachers as trouble and oppose this doctrine . 2. Vnto our selves .

For the first , Applic. 1 There are two sorts of false teachers that doe most oppose this doctrine , the Papist I meane and the Pelagian . Both these doe in their Doctrine derogate from the grace of God , they give unto man some part of the glory of his own salvation ▪ they leave unto man some matter of boasting and glorying before God , and therefore their Doctrine must needs be a false and damnable doctrine . Of the Papist this will easily be beleeved ; their doctrine of justification by workes , of merit , of satisfaction to be made by our selves , unto God for our sins either in this life , or in purgatory , their doctrine of works of supererogation , proveth them so palpably to be adversaries of the grace of God , tha● I shall not need to spend any more time in confuting of them . But Pelagius and his followers of old do in words some times seeme to ascribe much to Gods grace in the work of mans conversion , but it hath beene the ancient practise of most dangerous seducers as the Apostle teacheth us , Rom 16.18 . by good words and faire speeches , to deceive the hearts of the simple . If they that hold damnable opinions should not make some shew of truth and piety few would be deceived by them . They shall speake lies in hypocrisie , saith he , 1 Tim. 4.2 . But marke how they expresse themselves , and you shall find that for all their good words and faire speeches they are indeed adversaries of the grace of God , and hold and teach that that doth greatly derogate from the glory of Gods grace , and doth give much matter of boasting and glorying unto man himselfe . I will not stand to prove this from their other Doctrines touching our election , our redemption , our justification , and perseverance to the end ( the maine grounds on which the hope of our salvation and comfort is built ) all which they have corrupted and poisoned , and in all which they derogate from the glory of Gods grace , and give too much unto man . But I will insist onely upon that which they teach touching the worke of Gods grace in the conversion of man , which concerneth the present Doctrine I have now in hand ; And in three points they teach concerning that , you shall find that ( whatsoever they pretend ) they do indeed impeach the grace of God , and give either all , or almost all the glory of this great worke , unto man himselfe .

For first , They teach that all that God doth upon the will of man in the worke of his conversion is no more but this , He doth by his Word off●r Christ unto us , and shew us what obedience he requireth of us ; and he doth also by his Word with most strong and effectuall arguments perswade us unto faith and obedience ; but he doth not conferre or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ , and to yeeld obedience unto God ; but leaveth it absolutely unto it owne liberty whether it will receive Christ , and yeeld obedience unto God , or not . Whereas the Scripture expressely teacheth , that God by his grace doth much more then so , he actually enclineth reneweth and changeth our wills , or we could never be converted . This was that worke of Gods grace that David prayed for , Psal. 119 36. Encline my heart unto thy testimonies ; And Solomon in the dedication of the Temple , 1 King . 8 58 The Lord our God incline our hearts unto him , to walke in all his waies . This is that which God promiseth to worke by his grace in them , whom he will convert and save , Ezek 36.26 . A new heart will I give you , and a new spirit will I put within you .

Secondly , They teach that all that God doth in the worke of mans conversion he doth it for one as well and as much as for another , for the reprobate as well as for the elect ; he did as much for Iudas and for them that are now damned in hell , as for Peter or any of the Saints that are now in heaven , hee loved all men before their conversion with an equall love , his grace is universall , and he giveth it to one , as well as to another ; Whereas ( as you have heard it 〈◊〉 in the Doctrine ) the Scripture expressely teacheth , That hee doth more for them that are converted then he doth for any other , he did more for Peter then he did for Iuda● ; that the Lord doth not give the grace of conversion to all 〈◊〉 , Psal. 147.20 . He hath not dealt so with every nation , neither have they knowne his judgements . To you it is given ( saith our Saviour , Matth. 13 ●1 . ) to know the mysteries of the kingdome of God , to them it is not given . That this is a fruit not of the common love he beareth to all men , but of his specia●l love . The Apostle speaking of that love of God whereby he was moved to q●icken and convert his people , Ephes. 2 4 calleth it his great love ; ●e saith he shewed himselfe therein to be rich in mercy ; yea he saith , ver. 7. he did it to ●hew the exceeding riches of his grace in this his kindnesse towards us . This is a fruit of that love which is in a speciall manner borne unto his elect , As many as were ordained to eternall life , beleeved , Acts 13.48 . Whom he predestinated them he called , Rom. 8.30 . All that the father giveth me ( saith our Saviour , Ioh 6.37 . ) shall come unto me ; that is , beleeve in me , as he had expounded himselfe , ver 35. None but those that are given to Christ can beleeve in him ; and all such shall certainely beleeve . Ye beleeve not because ye are not of my sheepe ( saith our Saviour , Iohn 10.26 , 27. ) my sheepe heare my voice .

Thirdly , and lastly , they teach , That as no man can convert himselfe without the helpe of Gods grace , so Gods grace doth not convert any man without his owne helpe ; that when God hath done his part , and given most sufficient grace unto any man for his conversion , it lieth in the power of a mans own will , whether the grace of God shall be effectuall to his conversion or ●o , he is able of himselfe either to accept of it , or to reject it , so that in very deed they doe ascribe more to man himselfe in the work of his conversion then unto the grace of God . God ( say they ) doth offer us his grace , he perswadeth and stirreth up our stupid will to receive it , but man of himselfe ( whereas he could reject it if he list ) doth not reject it ; God maketh us able to beleeve , to turne unto God , to repent , and obey if we will , but man doth of himselfe a 〈◊〉 convert , and beleeve , and repent , and obey , which is more . Wher●as the Scripture expressely teacheth that man in the first act of his conversion is a meere patient no agent at all ; God in the worke of our conversion doth not onely offer his grace , but cause us to accept of it , doth not onely make us able to convert , to beleeve , to obey , if we will , but he doth cause us actually to convert , to beleeve , to obey , hee doth all in all , in this worke . Turne thou me , and I shall bee turned , saith Ephraim . Ier. 31.18 Christ turneth every one of us from our iniquities , saith the Apostle , Acts 3.6 . He giveth repentance unto Israel , Actes 5.31 . I will cause you to walke in my statutes , and ye shall keepe my judgements , and doe th●m , saith the Lord , Ezek. 36.27 . It is God that worketh in you , both to will , and to doe . P●al . 2 . 1● . By the grace of God I am what I am , saith the Apostle , 1 Cor. 15. ●0 . And thus have I made application of these three points I delivered unto you in the use of instruction unto such as are erroneous teachers .

Now let mee make some application of it to our selves in a word or two . Applic. 2 And herein I will conclude my speech unto you , as the Apostle Peter did his first Epistle , 1 Peter 5 . 1● . he made application of the doctrine he had taught them , by exhorting and testifying unto them . 1. By testifying and earnestly protesting to them . And what did hee thus testifie ? Surely that that was the true grace of God , wherein they did then stand . And so doe I testifie , and confidently avouch and protest unto you , that that Doctrine and religion which hath ( through the marvellous goodnesse of God ) beene taught in this famous , and Orthodox Church of England , now by the space of these seventy yeares , and in the profession whereof wee all now stand , is the onely true Doctrine and religion of Christ . Because it onely giveth the whole glory of mans salvation unto Gods free grace in Christ , but it abaseth man , and giveth him no matter of boasting or glorying at all . 2. The Apostle in his application of his Doctrine , exhorted them . And what was his exhortation ? That is not expressed , but it was doubtlesse , the same that Paul and Barnabas used , Acts 13. ●3 . They perswaded them to continue in the grace of God ; that is , in the Doctrine of grace , which they had taught them . And so doe I earnestly exhort , and beseech you all , in the name of Christ , to co●tinue constant in this holy Doctrine and truth of God , to hold it fast , and not to suffer it by any mean●s to bee wrested from you . For though ( thankes bee to God ) these errours that you have heard of , doe not trouble us in these parts , yet have wee all just cause to judge , that this exhortation is as needfull now , as ever it was . Wee have all cause to feare , that as heresie hath beene the scourge , whereby God hath formerly plagued , and vexed his Church , for the contempt of his blessed Gospell ; so that heresie shall be the way whereby againe he will correct us , and by which Satan intendeth to make way for Apostacy , and to bring ruine and desolation upon the Churches of Christ . Wee have therefore all need to bee exhorted to continue constant in the faith which wee have received . It is the exhortation that the Apostle giveth unto the Hebrewes , Heb. 4 14. Let us hold fast our profession . And it is the charge that our Saviour giveth to the Church of Sardis , Rev. 3.3 . Remember how thou hast received , and hard , and hold fast . What ( will you say ) would you have us to hold fast whatsoever wee have heard any of you teach ; whatsoever wee and others in the Church and time wherein wee live have received ( as it were by tradition ) for a truth ? No verily , wee require no more of you then the Apostle doth . 1 Thes 5.21 . Prove all things , hold fast that that is good . Receive nothing upon the credite of any man . Examine all things that you h●are , even from the best teachers in the world , by the written word , and even by that touch-stone that I have now delivered unto you out of the word . But when you have found that which hath beene taught you to have beene well grounded upon the word , when you have felt Gods spirit perswading you of the truth of it , and yeelding you comfort in it ( And such a teacher certainely all the faithfull have . They shall be all taught of God , saith our Saviour , Iohn 6.45 . The same annointing teacheth you all things , saith the Apostle , 1 Iohn 2.27 . ) when hereupon you have received it , and embraced it , and professed it for the truth of God , you are bound 1. To hold it fast , and to bee resolute in it . Stand fast in the saith ( saith the Apostle , 1 Cor. 16.13 . ) quit yee like men , bee strong . 2. To love it , and joy in it , and bee zealous for it . Paul praiseth the Thessalonians for this , 1 Thes. 1.6 . that they received the word with joy of the holy Ghost . 3. To hate those false doctrines that are against it . By thy precepts I have gotten understanding , ( saith David Psalme 119.104 . ) therefore I hate every false way . 4. Wee should not desire nor bee willing to heare what may bee sayd against it , but shunne the familiarity of such as are seducers . I speake not of shunning all familiarity with all that differ in opinion from you , or are unresolved in the truth , that your selves doe beleeve , but I speake of such as are seducers , and perswaders unto errour , such as secretly seeke to discredite the truth which you have heard and received , to put buzzes and doubts into your heads against it , and to alienate your hearts from it . Such the Apostle commandeth you , Rom. 6.17 . to avoid and shunne them . The sheepe of Christ will flee from a stranger , as hee telleth us , Iohn 10.5 . It is certainely a dangerous signe , for a man to be wavering , light of beliefe in the matters of his faith and religion , ap● to hearken unto seducers , and to bee corrupted by them , and drawne from the truth . See how earnest the Apostle is in warning the Thessalonians of this , 2 Thess. 2.1 , 2. Now wee beseech you brethren , by the comming of our Lord Iesus Christ , and by our gathering together unto him , that ye bee not soone shaken in mind . By our constancy in the truth , wee shall approve unto our owne hearts , our election and calling , and by our variablenesse , and readinesse to hearken unto seducers , we shall discover the contrary . If yee continue in my word ( saith our Saviour , Iohn 8.31 . ) then are yee my Disciples indeed . And one chiefe end ( doubtlesse ) that God alwayes hath respect unto , in sending or permitting seducing spirits , that with some shew , both of learning , and piety , doe oppose the truth , and trouble the Church , is to make tryall of his people this way . There must bee also heresies among you ( saith the Apostle , 1 Cor. 11.19 . ) that they which are approved ( and true-hearted ) may bee made manifest among you .

Lecture CVI. On Psalme 51.6 . Decemb. 30. 1628.

Vse 2. IT followeth now , that we proceed to the second use of the Doctrine which is for exhortation to worke upon our affections , and provoke us unto sundry duties .

And this use of exhortation concerneth three sorts of people especially . 1. Such as live where they cannot enjoy the ordinary means of grace & conversion . 2. Such as do enjoy the ordinary means , but want grace to profit by them . 3. Lastly , Such as both have the means , and have also obtained grace from God , to profit by them .

For the first . Though wee may not , nor dare say , that all they are damned that live without the ministery of the Gospell ( which as we have heard ) is the onely sufficient , and ordinary meanes to bring men to grace ) because the Lord is not tyed to any meanes , but can without meanes ( if it please him ) worke grace in his elect , as is plaine by Heb. 11.31 . that hee did in Rahab while shee lived in Iericho , and by Matth. 2.12 . that he did in the wise-men while they lived in the East , among Pagans and Infidells ; yet may we confidently say , that the present estate of such men is most feare full , and such as if themselves could discerne it , they could not choose but tremble at it . And though they cannot doe it , because this is hid from their owne eyes ( as our Saviour speaketh of Ierusalem , Luke 1● . 42 . ) yet ought wee that have heard this Doctrine , and doe , beleeve it , to bee deepely affected with their estate , and even weepe over them as our Saviour did over Ierusalem , Luke 19.41 . And that out of there two considerations .

First Because wee cannot find in all the word , any one ground of certaine hope , that such shall ever bee saved , but many grounds of feare , that they shall perish eternally . Of the people of Galilee , the holy Ghost saith , Matth. 4.16 that before Christ brought the light of the Gospell unto them ( though they were all Iewes and members of the true visible Church , yet ) till this light sprung up among them , they sate all in the very region , and shadow of death . As if hee had said , They were in a damnable estate . And though no doubt may bee made , but God can save such , yet that hee will doe it , wee have no ground at all , nay wee have great cause to feare the contrary . Whosoever shall call upon the name of the Lord , shall bee saved , wheresoever hee live , whatsoever his former course of life hath beene ( saith the Apostle , Rom. ●0 13 , ●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 , Ho●ea 13 9. O Israel thou hast ●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 ? Amo● 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 ●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 ●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 .

Caution 1 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 . And so long as thou canst doe thus , thou art in a blessed state . For so saith our Saviour . Mat. 5.3.4 , 6. Blessed are the poore in spirit , blessed are they that mourne , blessed are they that hunger and thirst after righteousnesse . Nourish these things in thy selfe , and thou art safe enough . These non-proficients that I am to speake of , are such as enjoying , and frequenting also the meanes , can obtaine no grace by them , no saving knowledge , no faith , no change of heart at all , but become the worse by them rather , and yet are never troubled nor grieved for it .

The second Caution that I told you I must premise , to prevent the mistaking of that I have to say , Caution 2 is this . That even of these that I have long enjoyed the meanes , and beene never the better for them , but the worse rather , I dare not say they are reprobates , I dare not conclude from hence , that they shall bee damned . None of us is able to say unto the worst man that heareth us , as that Prophet by immediate revelation was able to say unto Amaziah the King , 2 Chron. 25.6 . I know that God hath determined to destroy thee , because thou hast not hearkened unto my counsell . For God may bee pleased hereafter , to make the meanes effectuall unto them , though hee have not done it yet ; and wee know by Matthew 20.6 . that hee hath sometimes called them at the eleventh houre , that had stood idle all the day . But this I say , that the present estate of these men is most dangerous and fearefull ; yea , the more excellent the meanes have beene which they have enjoyed , the more dangerous and fearefull their estate is , if they cannot profit by them . And to perswade you of this , consider these three things .

First . How fearefull a sentence ●hrist hath given of them that doe not receive and profit by the meanes of grace . Whos●ever shall not receive you , nor heare your words ( saith hee to his Apostles , Matth 10.14 , 15. and that which hee saith of their ministery in that place , hee would have to be understood of the ministery of any other , whom he sendeth to teach his people , Iob. 13.20 . ) verily I say unto you , it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment , then for that city . Yea ( wilt thou say ) they that refuse to heare Gods ministers , are in this danger I grant , for that is an high contempt done to the word indeed ; But I thanke God I am none of those , I am willing to heare . True , but thou art in the danger Christ speaketh of heere , unlesse thou receive the Word , and profit by thy hearing , unlesse thou heare it , and receive it , and bring forth fruit , as our Saviour speaketh of the good hearer , Mar. 4.20 . Thou wilt say againe , I thanke God I do not onely heare , but profit too , I get some knowledge by my hearing . True , but thou art in the danger Christ speaketh of here , unlesse thou profit unto repentance , unlesse thou be humbled and reformed by that thou hearest . So our Saviour expoundeth himselfe in the next chapter . Why should they of Capernaum be in worse case at the day of judgement then they of Sodom , as he saith , Mat. 11.24 . He telleth us ver. 20. Because ( having such meanes of grace ) they repented not .

Secondly . Consider , that if the ministery of the word convert thee not , thou canst have no hope that any thing else will ever be able to doe it . For that is the power of God unto salvation , Rom. 1 . 1● . that is the ministration of the spirit , ● Cor. 3.8 .

Thirdly and lastly . Consider what is the cause thou canst not profit , and then thou shalt see yet more just cause of feare and trembling in thy selfe . I doe not deny but thou art a chiefe cause of it thy selfe . 1. Thou hast not done what lyeth in thee to make the Word profitable to thee . So as the Lord may say to thee , as the Apostle saith in another sense to the Corinthians , 2 Cor. 6.12 . Thou hast not beene straitned in mee , but thou hast beene straitened in thine owne bowells . I have not beene wanting to thee , but thou hast beene wanting to thy selfe . 2. Thou hast wilfully hindred the fruit of the Word in thine owne heart . When our Saviour speaketh of that fearefull sentence that God had pronounced against the wicked Iewes , Matth. 13.14 . Ye shall heare and shall not understand , ye shall see , and shall not perceive , he layeth all the blame of this upon themselves , and giveth this for the reason and cause of it , verse 15. For this peoples heart is waxed grosse , and their eares are dull of hearing , and their eyes have they closed , le●t at any time they should see with their eyes . So expounding the parable of the sower , and shewing how many of them that heare the word are never the better for it , hee giveth this for a cause of it , Luke 8.14 . that when they have heard , they goe forth and are choked with cares , and riches , and pleasures of this life . 3. Thy former sinnes have provoked the Lord in his judgement , to give thee up to this blockishnesse , and hardnesse of heart , that no meanes can doe thee good . As they did not like to retaine God in their knowledge ( saith the Apostle , Rom. 1.28 . ) God gave them over to a reprobate mind . All this is true ( I say ) that thou art a chiefe cause of this thy selfe , that thou canst not profit , thou canst not bee converted . But that is not all , there is more in it then so ; Wee have heard in this Doctrine whereof wee are now making use , that the Lord himselfe hath a chiefe hand , as in giving and with-holding the meanes of grace ; so in making or not making them fruitfull , in them that doe enjoy them . To have the meanes , and to have grace denyed thee of God to profit by them , is a fearefull signe that God loveth thee not , that hee regardeth thee not , that hee never ordained nor appointed thee unto life . You know who it is that said , Iohn 8.47 . Hee that is of God , heareth Gods words , yee therefore heare not , because yee are not of God , and 10 26. Yee therefore beleeve not , because yee are none of my sheepe . What ( will you say ) are wee all reprobates that are never the better for your preachings ? No , I say not so ; for they may doe thee good hereafter , though they have not yet . But this I dare boldly say , that if thou dye in this estate , thou shalt carry with thee to thy grave , as fearefull a marke , and note of reprobation , as any wee can find in the whole booke of God . I told you even now , that it is a dangerous signe , when God denyeth unto a people , the meanes of grace , but it is a farre worse signe to enjoy them , and to bee never the betterr but the worse rather for them . Therefore Iohn Baptist compareth the ministery of the Gospell . Mat. 3.12 . unto a fanne , when Christ maketh use of this fanne amongst a people , it will appeare who among them are wheate that shall bee gathered in the Lords garner , and who are chaffe that shall be cast into the unquenchable fire .

Applic. 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. ●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 Marke●0 ●0 . 49 . Bee of good comfort , arise , h●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. ●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 no● 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 mercy of God towards thy selfe . That the dew of Gods grace should fall upon thy heart ( as the materiall dew did upon Gideons fleece , Iudges 6.37 ) and the ground that is round about thee should be dry , not one drop of this dew upon it ; is not this a wonderfull mercy ? O consider it , and admire it , and say with the Apostle Iude , Iohn 14.22 . Lord how is it , that thou wilt manifest thy selfe to us , and not to the world ? Lord how is it , that thou shouldst give thy grace unto me , and deny it unto so many that were every whit as good as I , nay better farre then I , better in state and calling , better in capacity and understanding , nay , better in life , more unblameable , more civill , free from sundry grosse sinnes that I was given unto . Take notice of this mercy of God , thou that hast received it , and rejoyce in it , and be thankefull for it . But take heed thou be not puft up by it , so to thinke better to thy selfe for it , as to despise others to whom God hath not yet bin so mercifull this way as he hath bin to thee . But say oft to thy soule , as the Apostle doth to them , 1 Cor. 4.7 . Who maketh thee to differ from another ? and what hast thou , that thou hast not received ? And if thou hast received it , why gloriest thou ? Remember what use David made of the difference God had made betweene him and Saul , 2 Sam. 6.22 . I will be more vile then thus , and will be base in mine owne sight . And we shall see great reason for it , if we consider well what our Saviour saith , Luke 12 48. Vnto whomsoever much is given , of him shall be much required .

Lecture CVII . On Psalme 51.6 . Ianuary 6. 1628.

WEE have already heard that these words doe containe the fourth and last argument , whereby David doth aggravate and set forth the hainousnesse of his foule sinnes , taken from the consideration of that truth of grace and saving knowledge God had wrought in him , before he fell thus fearefully . And that there are three principall things to be observed in them . 1. The description that David maketh here of his owne true conversion and regeneration . In the hidden part hee had knowne wisedome . 2. The author and worker of this his conversion ; that is to say . The Lord himselfe , In the hidden part thou hadst made me to know wisedome . 3. Lastly . The end and purpose that David had in mentioning here his conversion , that truth of grace and saving knowledge that was in him before his fall ; that is to say , To aggravate and increase his sin by the consideration of it . The two former of these points wee have already finished , it followeth now that we proceed unto the third and last of them .

Nota. From this then , that David doth here aggravate his sins from this consideration that he was a re●enerate man , he had truth of grace and saving knowledge in him before he fell into these sins ; we learne .

That the sinnes that a man committeth that is truly regenerate , Doct. 23 are in sundry respects much more hainous and dangerous , then the same sinnes committed by another man . In sundry respects I say , but not in all respects . This Caution I must needes give you for the opening and explaination of the Doctrine , before I come to the confirmation of it . And in handling this Caution , I must bee something large , both because it is a point that may bee of great use unto you , and because I have not handled it before , nor know when I may have hereafter so fit opportunity to speake of it , as in the handling of this Doctrine , that cannot be well understood without it . Caution .

You must therefore know , that the sins of a regenerate man , are not in all respects , nor indeed can be either so hainous in themselves , or so dangerous to him that committeth them as the sins of the unregenerate are , or may be .

First , They are not so hainous in themselves ; and that in these two respects .

First . There is one hainous sin that no regenerate Elect child of God can possibly fall into . He cannot commit the sin against the holy Ghost , as hee that is unregenerate may doe . There is a sin unto death , saith the Apostle , 1 Ioh. 5.16 . by which he meaneth not , that there is a sin that deserveth death ( for so every sinne doth ) but a sin , which whosoever falleth into , and committeth , he must needs dye and perish everlastingly ; and he addeth , verse 18. We know that whosoever is borne of God , sinneth not ; that is , doth never commit that sin , the sin unto death .

Secondly . Those hainous sins that it is possible for a man that is truly regenerate to fall into , yet even in them it is not possible for him to sin so hainously as many an unregenerate man doth , and as every unregenerate man may doe . He may indeed fall into such sins , as are for the matter and substance of the fact , every whit as hainous as any other mans sin can be . Davids and Peters examples prove that to be too true . But he cannot commit them so hainously , that is , in so hainous a manner as the other doth . Their spot ( saith Moses , speaking of the rebellious Iewes , Deut. 32.5 . ) is not the spot of his children . As if he had said , They may both have their spots , yea , and great and foule spots too ; but there is a great difference betweene the spots of the lewd and unregenerate men , and the spots of Gods children . And as the Lord gave to the Priest under the law , direction , how he might distinguish , and put a difference betweene the spots of the leprous persons , Levit. 13.24 — 27. and ver. 38.39 . So hath he also given him in his word direction , how we may distinguish and discerne the spots of lewd and wicked men , from the spots of his children . Of the one it is said , Iude 15. that their ungodly deeds are ungodly committed . Of the other it is said , Psal. 18.21 . that they have not wickedly departed from their God . As if he should say , even then , when they have forsaken and departed from their God , yet they did i● not wickedly , in that wicked manner , with so wicked a mind and disposition of heart , as the other doe . The adultery that David committed was ( doubtlesse ) great filthinesse , and yet there is certainly a great deale more wickednes in the whoredomes of many other men , then there was in his . In thy filthinesse is lewdnesse , saith the Lord to the wicked Iew , Eze. 24.13 . Was there not so ( you will say ) in Davids , & in every other mans whoredome ? Surely the fact is most filthy and abominable whosoever committeth it , but yet in the heart of many a man that committeth it , there is much more lewdnes , then there was in Davids So the Apostacy of Peter was ( out of doubt ) a most hainous sin ; yet was it not committed so hainously , with so bad an heart , as the Apostacy of many a one hath beene , that yet did never deny Christ with such oathes and execrations as Peter did . Bee not mercifull unto all that transgresse maliciouslly , saith David , Psalme 59.5 . Peter tansgressed , but not maliciously , he did unfeinedly love Christ in his heart , even then , when hee did so deny him . No regenerate man committeth any sinne so sinfully , with so bad an heart , as the unregenerate man doth ; nay he cannot sinne with the full sway and consent of his will . Whosoever is borne of God ( saith the Apostle , 1 Iohn 3.9 . ) doth not commit sinne , for his seed remaineth in him , and hee cannot sinne because hee is borne of God . As though he should have said , Hee cannot sinne as the other man doth . In every sinne that through frailty he falleth into , the spirit will lust against the flesh , as the Apostle speaketh , Galat. 5.17 . The seed of God that remaineth in him , the regenerate part will make some resistance to the flesh certainely , though it be sometimes so weake , as the party himselfe can scarcely be able to discerne it . So that you plainly see , that though in respect of the outward act of sinne there be no apparent difference to be discerned betweene the regenerate & the wicked man , yet certainly in the manner and inward disposition of their hearts in sinning , there is a great & wide difference betweene them . And thus I have proved to you the first point I propounded unto you , That the sins of the regenerate , are not , nor can be in themselves , and in their owne nature so great and hainous , as the sins of the unregenerate and wicked men are .

Secondly . The sins of the regenerate man , are not in sundry respects so dangerous unto him , as the sins of the unregenerate and wicked man are .

Foure notable differences there are in this respect betweene their sins .

First . Whereas the least sinnes of the wicked and unregenerate man shall be laid to his charge , and hee shall give account unto God for them . For all these things ( saith Solomon , Eccles. 11.9 ) God will bring thee into judgement . For every idle word that they speake ( saith our Saviour , Matth. 12.36 . ) they must give account at the day of judgement . The infirmities , the daily and small offences of the regenerate ( such as the best are subject to , and cannot in this life be freed from . In many things ( saith the Apostle Iam 3.2 . ) we offend all ; such as either through ignorance or frailty they are apt to slip into ; such as themselves discerne , and bewaile , and strive against ) the Lord is so farre from entring into judgement with his servants for such , as that hee will never impute them , or take notice of them . Of these sinnes it is , that David speaketh , Psalme 130.3 . If thou Lord shouldst marke iniquities : ô Lord who shall stand ? And the Prophet , Micah 7.18 . Who is a God like unto thee , that pardoneth iniquitie , and passeth by the transgression of the remnant of his heritage ? And the Lord himselfe , Mal. 3.17 . I will spare them as a man spareth his owne sonne that serveth him .

Secondly . Whereas none of the sinnes of the unregenerate , if he so continue , shall ever bee pardoned . He that beleeveth not ( saith our Saviour , Iohn 3.18 . ) is condemned already ; because hee beleeveth not in the name of the onely begotten sonne of God . The most grosse and hainous sinnes that any man that is truly regenerate doth commit , for them there is hope and promise of pardon . There is no condemnation ( saith the Apostle , Romans 8.1 . ) to them that are in Christ Iesus . And 1 Iohn 2.1 , 2. If any man sinne wee have an advocate with the father , Iesus Christ the righteous , and he is the propitiation for our sinnes .

Thirdly . Whereas no regenerate man can be assured that he shall ever be able to repent of the sinnes he hath committed . For 1. He hath in himselfe no principle of repentance . I meane , hath in himselfe nothing that may helpe him to recover himselfe when hee is fallen ; repentance is not in his owne power , but is the speciall gift of God . Christ is hee onely that giveth repentance to Israel , and forgivenesse of sins , as the Apostle speaketh Act. 5.31 . 2. He hath no certain promise that God wil ever give him grace to repent after he hath sinned , For being without Christ , he is a stranger to the covenants of promise , and hath nothing to doe with them , as the Apostle speaketh , Ephes. 2 . 1● . It is farre otherwise with the regenerate man . No such child of God being regenerate , can fall so fearefully or dangerously , but hee shall certainely rise againe , and be renewed againe by repentance . Of him that may truly be sayd that David speaketh in another sense , Psalme 37 24 , Though hee fall he shall not be utterly cast downe . For 1. He hath in him the principle of repentance , that that will helpe him to recover himselfe , The seed of God remaineth in him , as the Apostle saith , 1 Iohn 3 9. That seed , that habit of grace , is immortall and incorruptible , as the Apostle calleth it , 1 Peter 1.23 . It is living water , it is in him as a well of water springing up unto everlasting life , as our Saviour speaketh , Iohn 4.14 2. The Lord ( whose onely worke it is to raise up them that are bowed downe , as David singed to his praise , Psalme 145.14 . ) hath promised that hee shall not dye in his sinnes , but he will restore him , and raise him up by repentance . I will heale their back sliding ( saith the Lord . Hosea 14 ▪ ● . and againe verse 7 ) they that dwell under his shadow ( that ever were in his favour , if they happen through frailtie to goe astray from God , they ) shall returne , they shall revive as the corne , which though it seeme ( sometimes by water , sometimes by frosts ) to be quite dead , yet in due time it reviveth againe , and becommeth fruitfull . The unbeleever shall dye in his sinnes , as our Saviour speaketh , Iohn 8 24. but so can hee never doe that truly beleeves . I am the resurrection and the life ( saith he , Iohn 11 25 , 6 ) hee that beleeveth in mee , though hee were dead , yet shall hee live , and whosoever liveth and beleeveth in me , shall never dye ; Which ( though it were spoken by him upon the occasion of the bodily death , and resurrection of Lazarus , yet ) is not to be restrained unto that , but is to be understood of the spirituall life and resurrection also . Marke three things ( I beseech you ) in this speech of our blessed Saviour . 1. Whosoever beleeveth in mee ( saith hee ) shall never dye . As if hee had said , that spirituall life , that life of grace which hee hath received from mee , is permanent . ● . That hee saith , Hee that beleeveth in mee , though hee were dead , yet shall he live , As if he had said , If it were possible for such a one to become starke dead , utterly to loose the life of grace ; if this ( I say ) were possible , yet shall hee live , and bee revived againe . 3. Lastly . Marke the reason that Christ giveth for it . I am the resurrection and the life , saith hee . As if he should say , I am able to raise and restore unto life , both the body and the soule , yea , it is mine office , and honour to doe it . Hee that assured Peter before his fearefull fall , Luke 22 32. ( not to make him lesse fearefull of falling , but that it might be an helpe to his repentance after hee was fallen , and as it were a cord for him to catch at , and take hold of , to keepe him from sinking in the guise of despaire , and to draw him out of it ) hee ( I say ) that did then give assurance unto him that his faith should not faile , nor utterly dye in him , but he should certainely find mercy with God , to rise againe by repentance ( for so his words plainely import . When thou art converted , strengthen thy brethren ) hee hath given the same assurance to every elect and beleeving man , that his faith shall never utterly faile , but he shall certainly find mercy with God , to rise againe by repentance . For he prayed so for every beleever as well as for Peter , as is plaine , Iohn 17.15.20 . And he hath said of every true beleever , Iohn 5 24. Verily , verily , I say unto you , he that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death into life .

The fourth and last difference betweene the falls of the wicked , and of the regenerate man , in respect of the danger of them , is this , That whereas wickked men being the people of Gods curse , as the Lord calleth them , Esay . 34.5 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the children of the curse , as the Apostle speaketh , 2. Pet. 2 ▪ 14. every thing that belongeth unto them , but specially every sinne they commit , is accursed unto them , and tendeth to make their state worse and worse , and to make them more and more apt to sinne , more and more unable to repent . They yeeld themselves servants to iniquity , unto iniquitie , as the Apostle speaketh , Rom. 6.19 . As if hee had said , this is all the good they shall get by their service of sin , that by committing one sin , they shall become more apt to commit another , and so by filling up a great measure of sin ( which is said to have beene the cause why the Amorites were spared so long , Gen. 15.16 . ) they might heape up wrath , as Elihu speaketh , Iob 36.12 . against the day of wrath . It is quite contrary with the regenerate . For as they are called to be heires of blessing as the Apostle speaketh , 1 Peter 3.9 . so all things shall worke together for their good . Rom. 8.28 . Every thing that befalleth them , yea even their foulest sins that God permitteth them to fall into , shall by the grace of repentance , make for their good , they shall tend to the bettering of them , and making of them more happy men , then otherwise they would have beene . Insomuch as that which David saith of his affliction . Psal. 119 . 7● . It is good for me , that I have beene afflicted , that both David and all the faithfull have cause to say of their grievous falls , Gods grace turning them to matter of greater repentance , it is good for me , that God did leave me to my selfe .

Object . 2 This is an incredible thing , and dangerous also to bee taught ( you will say ) for this seemeth to give great encouragement unto the committing of any sinne , and what need men bee afraid of sinne , their sinnes shall doe them good , that they shall become by them the better and more happy men ?

Answ. But to this I answer . That their damnation is just , that make such inferences and conclusions from this Doctrine , as the Apostle speaketh , Rom. 3.8 . that say , let us therefore doe evill , that good may come of it . And who will therefore desire , and runne into any affliction or misery , because hee hath heard that it shall bee good for Gods children , that they have beene afflicted . It is no naturall effect of sinne , to doe any man good that committeth it , nay nothing is more contrary to the nature of sinne , then this is , sinne is a most deadly poison , and the most naturall effect of it is to destroy him that committeth it , and to make him miserable everlastingly . The good that commeth to the faithfull this way , is to bee imputed , not unto their sinnes , but to the infinite power of God , that was able to make the light to rise out of darkenesse , as the Apostle speaketh , 2 Cor. 4 6. And to the wisedome , and goodnesse of our heavenly Physitian that maketh a soveraigne medicine of this deadly poison . This he is able to doe , and this he doth to al his children , he sanctifieth unto them their falls , and maketh them meanes of their good , and that sundry wayes .

First . By this meanes hee humbleth them more soundly , and so maketh them more capable of comfort , and of every other grace . For as none doe ever attaine to any comfortable communion with Christ , or great measure of any other saving grace , that have not first beene humbled in sense of their owne sinnes . ( I dwell with him ( saith the Lord , Esa. 47.15 . ) that is of a contrite and humble spirit ; And God giveth grace to the humble , Iames 4.6 . ) So the Lord knoweth that many would never bee soundly humbled , if hee should not leave them sometimes to themselves , and let them take such falls . Thus was Hezeckiahs fall sanctified unto him . For when God had left him , as wee read hee did , 2 Chron. 32.31 . and he fell in that height of pride that provoked God highly , not onely against himselfe , but against all his kindome , as wee read verse 25. this fall of his , had more force to humble him , and did him more good that way , then that great affliction hee had had a little before , either through the extreame feare hee was in of the host of Senacherib , verse 1.2 , 20. or through that mortall sicknesse wherby the Lord had visited him , verse 24. was able to do ; and so the holy Ghost saith verse 26. Hezechiah humbled himselfe for the pride of his heart . And so was it also with David heere ; Hee was more soundly and deeply humbled by this , when God left him to himselfe , to fall into these fearefull sins , then by all the afflictions hee had endured under Saul . He was never able to offer unto God the sacrifice of so broken and contrite an heart , which he speaketh of verse 17. untill now .

Secondly . By this meanes God maketh his servants more fearefull to offend him , more watchfull over their wayes , more carefull to please him , to love him , and to cleave close unto him , then otherwise they would have beene , if they had never so fallen . The burnt child ( we say ) will dread the fire . And as Paul saith of Onesimus , Phil. 15. Perhaps hee therefore departed for a season , that thou shouldest receive him for ever . As if he should say , It may bee God in his providence so disposed of his sinne in running away from thee , and absenting himselfe from thee for a time , that even this sinne of his , his former unfaithfullnesse , will be a meane to make him a better servant unto thee , and so thou shalt have more cause to love him , and take comfort in him while hee liveth . So may it bee truly said of many of Gods servants , their very sins that they have fallen into , have made them better servants unto God then ever they were before , or then ever they would have beene , if they had not so fallen . Because Mary Magdalene had bin so great a sinner , therefore she shewed more love to Christ , then any other did , who had not fallen so grievously as she had done . Her sinnes , which were many , are forgiven ( saith our Saviour , Luke 7.47 . ) for shee loved much . As if he had said , Shee could not love me so much , if shee had not had so many , and so foule sinnes forgiven her . Certainely it was so with Peter , whose fall by denying Christ , made him to love Christ more dearely then any other of the Apostles did , as is plaine by Christs asking of him , Iohn 21.15 . not onely whether he loved him , but whether he loved him more then his fellowes did . And therefore also we shall find that hee was more bold and zealous ever after , more void of feare in the confession of Christ , then any other of the Apostles were .

Thirdly and lastly . By this meanes the Lord maketh his children more meeke and humble , and compassionate towards others , more free from despising , and insulting over others , for their frailties , and infirmities . This is a disease that is hardly cured by any other medicine . When the Apostle chargeth Titus to put his hearers in mind to speake evill of no man , to bee no brawlers , but gentle , shewing all meekenesse unto all men , Titus 3.2 . He prescribeth that , as a preservative against that corruption verse 3. For wee our selves also were sometimes foolish , disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hatefull and hating one another . If God had not let Paul feele the thorne that was in his owne flesh , whereby ( as by a messenger of Satan ) hee was buffeted , and abased , he was in danger to have beene exalted above measure , and to have growne proud , and insolent with the aboundance of revelations he had received , and therefore twice in one verse , 2 Cor. 12.7 . he saith , this thorne in the flesh was given him , least hee should bee exalted above measure . And this good Peter also got by his fearefull fall , that whereas before he was conceited , and proud , and stood upon tearmes of comparison , Matth. 26.33 . Though all men shall be offended because of thee , yet will I never bee offended ; He thought better of himselfe , then of any other man . After his fall he was of another temper . For when Christ asked him , Iohn 21.15 . Simon , sonne of Ionas , lovest thou mee more then chese ? ( which Christ knew well that he did ) hee durst not answere , Yes Lord , unto that demand , but onely thus , Lord thou knowest that I love thee . As if he had said , I dare not say more then any other , not more then the meanest of thy servants , but yet Lord thou knowest that I love thee , though it bee poorely , and wearkely , yet I love thee . And thus have I shewed you that the sins of the regenerate are not , nor can bee in all respects , either so hainous in themselves , or so dangerous in respect of the consequents and punishment of them , as the sinnes of wicked and unregenerate men are , or may be . Now should I come to the confirmation of the Doctrine , and shew you that the sinnes that a man committeth , who is truly regenerate , are in sundry respects much more hainous and dangerous then the same sinnes are , being committed by another man . But this ( because the time is past ) I must deferre till the next day .

Lecture CVIII . On Psalme 51.6 . Ianu. 20. 1628.

Proofe . IT followeth now , that we proceed unto the proofe and confirmation of the Doctrine , and shew you , That the sins of a man that is truly regenerat , are in sundry respects much more hainous and dangerous then the same sins are , being committed by another man . Two sorts of witnesses there are to confirme this . 1. The conscience of the regenerate themselves . 2. The Lord who is greater then the conscience of any man .

For the first . David and Peter may serve in stead of a thousand . For as it is evident , they were truly regenerated before they fell , so is it as evident , that they judged their sins to be so much the more hainous and damnable , even for this cause , because they were regenerate , and in the state of grace , before they committed them .

How David judged of his sin , you may see in these words wherein he aggravateth his sinne by this argument . And in the hidden part , thou hadst made me to know wisedome . As if he had said , This , this is that that maketh my sinnes intollerably heavy to my conscience , that thou hadst given me saving knowledge , I was in the state of grace , when I yeelded to these tentations , when I fell into these sins . And see how neere hee was unto despaire , how much adoe hee had to get assurance of pardon , and to receive his comfort in God , how oft he repeateth his suit and petition for pardon , verse 1.2.7 , 8 , 9.12.14 .

And how , Peter judged of his sin , so soone as the violence of the tentation was past , and God was pleased to open his eyes , and let him see what he had done ; how deepe he sanke in sorrow ; how neere he was unto despaire ; how much a doe he had to recover his comfort and assurance of Gods favour , it is evident , not only by his weeping so bitterly for it , Matth. 26.75 . but specially by that great care Christ had to raise him up againe to comfort him , more then for all the rest of the Apostles . He appointed an Angell to send word to Peter by name , of his resurrection , Marke 16.7 . Tell his disciples and Peter . And he shewed himselfe first to him . 1 Cor. 15.5 . He was seene of Cephas , then of the twelve ; And by encouraging him so earnestly , and so pathetically , Iohn 21.15.17 . not to give over his ministery , but to feed his lambs , to feed his sheepe for all that . But to these two , I will adde one example more ; and that is of that poore Corinthian that fell into incest . For as we have no cause to doubt , but that he was a regenerate man before he fell into that sinne ( for he was a member of that Church of whom the Apostle saith , 1 Cor. 1.2 . that they were sanctified in Iesus Christ , they were called to bee Saints ) so it is evident , that when he came to see what he had done , he judged his sinne to be so hainous and intolerable , that he was brought even to the brinke of desperation . Insomuch as the Apostle was faine to write unto the Church earnestly , 2 Cor , 2.7 , 8. that they would comfort him and confirme their love toward him , for feare he were even swallowed up with over-much sorrow . See by these three examples how the regenerate themselves have judged of their falls . Object .

Now least any man should object against the strength of this proofe , and say , Alas , it was the weakenesse of these men to grieve as they did , and to be so troubled in their minds for their falls , they were distempered in their braines , either with melancholy , or Satans tentations ( as experience sheweth us dayly , that many good soules are ) which made them judge worse of their estate , then they had just cause to doe . If they had beene their owne men , and in their right minds , they would easily have discerned they have no reason to be so troubled , seeing they ( being once regenerate ) were not under the law , but under grace , and consequently their sinne ( whatsoever it were , how hainous soever ) could not have dominion over them , Rom. 6.14 . They had not sinned , nor could possibly sinne , as other men did , with the full sway of their soule , the full consent of their will . For the seed of God remaineth still in them , as the Apostle speaketh , 1 Iohn 3.9 . They should not be damned for any sinne , that they had committed , or could commit . For there is no condemnation to them that are once in Christ , Rom. 8.1 . It is not possible they should dye in their sinnes , but they shall certainely be renewed by repentance . No sin they can commit , is able to separate them from the love of God , or cast them out of his favour , For whom Christ ever loved , he loveth to the end , Iohn 13.1 .

To these men that shall thus object ( as doubtlesse too many are apt to doe , Answ. too many are apt to thinke , that all Gods people whom they see humbled , and much perplexed in mind for their sinnes , are distempered in their braines , or at least are but silly weake creatures , voyd of all judgement ) to these men I say , that those three persons , whom I have brought for witnesses to confirme this truth , were all in their right minds , they were not mad , they were not distempered in their braines , either through melancholy o● tentation ( though I confesse , many of Gods people are so often times ) they judged not otherwise of their falls then they had just cause to doe ; they were no more troubled for their sinnes then they had just cause to be . And to prove this , I will produce my second witnesse , that I told you I would bring for proofe of this truth .

The Lord himselfe ( who is greater then the conscience ) doth thus judge of the foule sins that regenerate men fall into . For ( notwithstanding all that hath bin sayd , or can possibly be said out of Gods word touching the unchangeablenesse of Gods love to all that are in Christ , or touching the perpetuity of their happy estate that are once truly regenerate , yet ) the Lord hath both by his word and works , given two testimonies in this case , whereby he hath clearely declared how hee judgeth and esteemeth of the sins that his owne people fall into . And the two testimonies God hath given concerning this matter are these . 1. That he can no better brooke the sins of the regenerate , then of other men , but hateth sin as much in them , as in any other person . 2. That he hateth sin more in them , then in any other .

Observe the proofe of the first of these two testimonies in three points .

First . Of the sins of the regenerate , of Gods owne people it is said , that God will not pardon them . Hee is an holy God , hee is a jealous God ( saith Ioshua to Gods owne people , Iosh. 24.19 ) hee will not forgive your transgressions , nor your sinnes . And even of Christ Iesus , the Angel of the Covenant , the Lord saith to his people , Exod. 23.21 . Obey his voice , provoke him not , for he will not pardon your transgressions ; and marke the reason God giveth for it , For my name is in him . As if he should say ; Because he is God , therefore he will not pardon your transgressions ; he were not God if he should doe it . What ? ( will you say ) cannot the sins that a regenerate man falleth into be pardoned ? Are all their falls impardonable sins ? No verily ; for I proved to you the last day , that no Elect child of God can possibly commit the unpardonable sin ; that all their sins shall upon their repentance certainly be forgiven . The blood of Iesus Christ his sonne , cleanseth us from all sinne , as the Apostle saith , 1 Iohn 1.7 . But in those fearefull sentences that I mentioned to you , two things are to be understood . 1. That God will not winke at : Christ himselfe ( because he is God ) cannot brooke nor beare with the sins of his people , he cannot count them innocent , nor thinke well of them , till they have repented . 2. That though ever since they first beleeved , and were converted , they have had a pardon upon record in heaven , that can never be revoked nor cancelled ; yet if they fall againe into grosse sins , they shall haue no comfort at all of that pardon , but be as if they had no pardon , till by renewing their repentance and faith , they have sued out their pardon , and be able to shew , and plead it in the Court of their owne conscience .

Secondly . Of the regenerate of Gods owne people , it is said , that ( though they be not eternally damned for their sins , yet ) the Lord will take uengeance of them , and plague them for them in this life as grievouslly , and sharply , as any other men in all the world . The Lord our God knoweth well how to love the person of his child , and yet to hate his sin neverthelesse ; how to continue his fatherly affection towards him , and yet to shew extreame detestation to his sin . If they breake my statutes , and keepe not my commandements ( saith the Lord , Psalme 89.31 — 34. ) then will I visite their transgression with the rod , and their iniquitie with stripes , neverthelesse , my loving kindnesse I will not utterly take from him , nor suffer my faithfulnesse to faile ; my covenant will I not breake , nor alter the thing that is gone out of my lips . And againe , Psalme 99.8 . Thou wast a God that forgavest them , though thou didst take vengeance of their inventions . Though the regenerate man hath a generall pardon , and all his sins be so forgiven him , as they shall never be imputed to his condemnation ; yet if he give himselfe liberty to sin , he cannot hope to be exempted from any of Gods judgements , and plagues , that ever fell upon sinner in this life . He may be plagued as much as ever man was , in his estate , in his name , in his posterity , in his body , yea in his mind and conscience also . And who can tell in what kind , and in what measure God will plague him , how heavy and sharpe , or of how long continuance the judgement shall be , wherewith he will afflict him . The Lord we know hath great store , and variety of judgements to punish sinners with . He hath an armoury full of the weapons of his indignations , as the Prophet speaketh , Ieremy 50.25 . O how terrible hath the Lord shewed himselfe to many of his deare servants this way . He is apt indeed ( as we heard the last day ) to passe by the frailties , and infirmities of his servants , such as they discerne and bewaile in themselves , but wilfull sins , scandalous sins , nay sins of negligence , and carelesnesse , such as themselves make no conscience of , he is not wont to winke at in them ; he is wont to correct them sharply for such sins . Shall I instance in some few examples for this ? And indeed how should I spend the time more profitably in so secure an age as this ?

First . I will not stand upon the example of David , how sharply God scourged him for those sins which he bewaileth in this Psalme , with what changes and armies of sorrowes and plagues ( as Iob speaketh , cap. 10.17 . ) he followed him ever after , all the dayes of his life . For you may say , his were most presumptuous , and notorious sins , such as few that were ever truly regenerate have fallen into . I will therefore come to the second example , wherein I will couple him and good Hezechiah together ; What say you to that foolish pride they shewed , the one in numbring the people , the other in shewing all his treasures to the Embassadours of the King of Babell ? O how severe was God in his judgments against them both even for this sin ? Of David it is said , 1 Chron 21.14 , that God slew of his subjects for that , seventy thousand men . And of Hezechiah it is said , ● Chron 32.25 , that for that sinne , there was wrath upon him , and upon Iudah , and Ierusalem . But you will say also that this was a presumptuous sin . O that we would learne yet from this example , how unable God is to brooke , or beare with presumptuous sinne , ( though it be but in heart ) in his deerest children . But let us come to a third example . What say you then to the sin of Aaron , and Moses , when they being bidden to speake onely to the rocke , and promised that it should yeeld water enough for all the campe , did but doubt a little , and stagger at that promise , and instead of speaking onely to the rocke , smote it twice ( you shall see the story , Numb. 20.8 — 1● . ) and Moses in a passion spake unadvisedly with his lips , as the Psalmist speaketh , Psalme 106.33 . Certainly this was but a frailtie in them , no presumptuous sin ; and therefore you shall find the Prophet there , Psalme 136.32 , 33. layeth that fault on the people , rather then on them ; and so doth Moses himselfe also , Deut 1.37 . And yet see how angry the Lord was with them even for this sin ? Because of this , he would by no meanes be intreated to let them goe into the land of promise ; though Moses earnestly besought him , he would not heare him . The Lord was wroth with mee ( saith he , Deut. 3.26 . ) and would not heare me , but charged him to speake no more unto him of that matter . O but ( you will say ) though this was but a sin of frailtie , yet it was a scandalous sin . True , it was so indeed ; And the Lord alledgeth that for the cause , why he was so provoked by it , because it was done openly to the scandall of the people , Numb. 20.12 . Then learne by this example , how severe God will be in his judgements upon his people for scandalous sins . But what say you then to Moses his delaying of the circumcision of his sonne ; to old Elyes bearing too much with his lewd sonnes ; and the faithfull Corinthians , going to the Communion without care to prepare and examine themselves before ? Certainly these were but sins of carelesnesse and negligence . And yet see how severe God was in his judgements against them even for these sins . The Lord met Moses in the Inne , and sought to kill him , saith the text , Exod. 4.24 . The Lord did not only bring old Ely to a violent and strange death , he brake his necke , 1 Sam. 4 18. but he plagued his whole house and posteritie for ever for that sin , in a most fearefull manner , 1 Sam. 2.31 — 33 and cap. 3.11.14 . The Lord sent a pestilence and mortality among the faithfull Corinthians , even for this sin . For this cause many are weake and sickly among you , and many sleepe , saith the Apostle , 1 Cor. 11.30 . Behold how God hateth , and will punish his owne people , even for their negligences and carelesnesse , if they judge not themselves for it , and make conscience of it .

But yet there is a third degree , that sheweth much more how odious the sins of his owne people are unto the Lord . For of the regenerate , of Gods owne people , it is said , that they may so sin , as they may make their very persons odious and hatefull unto God , they may make their God their enemy . They rebelled and vexed his holy spirit ( saith the Prophet , Esa. 6● . 10 . speaking of the Church of God in the wildernesse ) therefore hee was turned to bee their enemy . When God heard this ( that is , when he understood this , that they fell into idolatry , for that was the sin that so provoked him then , as you may see , vers. 58. ) hee was wroth ( saith the Psalmist , Psalme 78.59 . ) and greatly abhorred Israel . Though the Lord can beare with many sins in his people ; or though he beare not with them , yet can correct them only for them , and love them never the worse ( as you know parents oft-times doe ) yet may Gods children fall into such sins , as will even make them odious unto their father . These are things which defile a man , and will make him loathsome , saith our Saviour , Mat. 15.20 . What are those things ? That he telleth us verse 19. Murders , adulteries , fornications , thefts , false witnesse , blasphemies .

Quest. How can that be ? will you say . Whom the Lord once loveth in Christ , he loveth for ever . I have loved thee ( saith the Lord to his people , Ier. 31.3 . ) with an everlasting love .

Answ. I answer . That is most true . Yet may his children so provoke him , that though he doe not quite disinherite them , or cease to be a father to them , yet will he shew them no countenance or fatherly affection at all ; As David so loathed Absalom for murthering his brother , that though he continued a fatherly affection towards him still ( yea , and after that too , when he had done far worse ) yet he could not abide to see him , Let him turne to his owne house , and let him not see my face , saith he , 2 Sam. 14 ●4 . A Christian may by his sin cause his father so to loath him , as it may be he shall never have good countenance of him againe , he shall never see his face with comfort while he liveth . His adoption , the right and title he hath thereby to the word and Sacraments , to Christ and vnto heaven , the comfort I say of all these , and of all the priviledges , the 〈◊〉 he might make of them , he shall loose . As Vzzia when he fell into a leprosie , lost not his kingdome the right & title he had unto it therby ; but he lost the use and execution of his regall authoritie , to the very day of his death , as we read . ● Chron. 26.21 . Of Asa we read , that though he dyed the child of God , as appeareth both by that which is said of him in his life time , 1 Kin. 15.14 . that his heart was perfect with the Lord all his dayes ; and also by the testimonie is given of him twice after his death , 2 Chron. 20.32 . and 21.12 . though he continued in the state of grace to his very death ; yet by his sinnes hee lost the use and operation , the vigour , power , and comfort of his adoption , and of that grace that was in him , and recovered it not , even to his dying day ; as may appeare by that report the holy Ghost maketh of his last dayes , 2 Chron. 16.10 12. A fearefull , yet most profitable example for all secure Christians to read and meditate of .

And thus you have heard the first testimony which the Lord hath given in this case , he hateth sin every whit as much in the regenerate man , as he doth in any other person in the world .

Lecture CIX . On Psalme 51.6 . Ianu. 27. 1628.

THE second testimony that I told you the Lord himselfe hath given in this case , is this . That he sheweth in this life , more hatred to the sins of his owne people , then hee doth to the sins of any other men in the world . And this hee hath in all ages , and doth still declare foure wayes , 1. Hee afflicteth in this life all his owne people for sin , so doth he not all wicked men . 2. When he doth intend to bring generall judgements on the world , or upon a nation , he useth to begin with his owne people . 3. When he will make any an example unto others of his anger against sin , he useth to make choise of his owne people for this purpose , rather then of lewd and wicked men . 4. His judgements are wont to be more heavy and sharpe upon his owne people , then those are which he useth to inflict upon wicked men .

For the first of these , It is wonderfull to observe what difference God putteth betweene many lewd men , and his dearest children that way . 1. The Lord useth admirable patience and forbearance towards many lewd men , He reserveth them to the day of judgement to bee punished , saith the Apostle , 2. Pet. 2.9 . 2. In this life many a wicked man goeth scot-free , he tasteth of no affliction . They are not in trouble as other men ( saith he Psalmist , Psal. ●3 . ● . ) neither are they plagued like other men . 3. Nay , though their sins bee outragious , yet God plagueth them not . Iob speaketh of some ( Iob. 24.12 . ) that were cruell oppressours , and playd the tyrants , and yet ( saith he ) God layed not folly unto them . As if he had said , He no way layeth it to their charge . 4. The Lord letteth them runne riot , and doe what they list , and never stoppeth them in their course . Hee suffereth them to walke in their owne wayes , as the Apostle speaketh , Acts 14.16 . 5. He holdeth his peace , and doth not so much as by his word rebuke them . These things hast thou done , and I kept silence , saith the Lord , Psalme 50.21 . 6. Nay , he seemeth not to see them , but to winke at them , The times of ignorance God winked at , saith Paul , Acts 17.30 . 7. So that you see many lewd men are in this life priviledged persons , they goe under a protection , as we read , Gen. 4 15. that Cain did , no man might touch Cain .

On the other side , Looke upon the estate of Gods children in this life , and you shall find , it is farre otherwise with them , they have no such priviledge . For 1. Every godly man shall bee sure to bee afflicted in this life , in one degree or other . Whom the Lord loveth , hee chasteneth ( saith the Apostle , Heb. 12.6 . ) hee scourgeth every sonne whom hee receiveth . And verse 8. If ye bee without chastisement , whereof all are partakers , then are ye bastards , and not sonnes . 2. The Lord useth not to winke at his childrens faults , but hee observeth them strictly ; and if they fall into presumptious , and scandalous sinnes , yea , or into sinnes of secure carelesnesse , and negligence , they shall bee sure to heare of him , and to tast of his rods . If I sin ( saith Iob 10.14 ) thou markest mee , and wilt not acquit mee from mine iniquity . His fire is in Zion ( saith the Prophet Esa. 31.9 . ) and his furnace in Ierusalem . As if he had said . They that sinne there , cannot escape the furnace of affliction , as the same Prophet speaketh and interpreteth himselfe , Esay 48.10 . 3 Lastly ▪ God useth not , nor may any child of God expect that he should shew such patience and forbearance towards him when hee hath sinned , as hee useth to doe towards many a lewd man . See this in that speech of Phinehas , and the Princes , unto the two tribes , and the halfe , Iosh. 22.18 . It will be ( saith hee ) seeing yee rebell to day against the Lord , that to morrow hee will be wroth with the whole congregation of Israel . That wise and holy man ( you see ) expected present judgement would fall upon Gods people for their sinne , hee had no hope that God would forbeare them for any time , if ye rebell to day , to morrow Gods vengeance will come .

Secondly . When the Lord hath purposed to bring upon the world , or upon any nation , any common calamity , or desolation ; any overflowing scourge , that shall passe through a nation , or place , as the Lord calleth it , Esa. 28.18 . his manner hath beene , to begin with his owne Church and people , Iudgement must beginne at the house of God , saith the Apostle , 1 Pet. 4.17 . Begin at my sanctuary , saith the Lord to the destroying Angell , Ezek 9.6 . Hee is wont first to scourge his owne people for their sinnes , before hee beginne with the world ; and to make their misery and trouble , a fore-runner of the common and generall destruction . I tooke the cup at the Lords hand ( the cup of Gods fury , saith the Prophet Ieremy 25.17 . ) and made all the nations to drinke ( that is , prophesied , that they should certainely drinke of it ) unto whom the Lord had sent me . But who were to drinke first of this cup ? He telleth us verse 18. Ierusalem , and the cities of Iuda , and the Kings thereof , and the Princes thereof . They were to begin in this cup to Egypt , and the Philistines , to Edom , and Moab , and the Ammonites , and to all other nations , as he sheweth in the verses following . So when our Saviour had prophesied , Luke 21.10 , 11. that before the destruction of Ierusalem , Nation should rise against nation , and kingdome against kingdome , and great earthquakes should bee in divers places , and famines , and pestilences , he addeth verse 12. but before all these , they shall lay their hands on you ( speaking to his Apostles and Disciples ) and persecute you . As if he should say , The judgement shall begin at my house .

Thirdly . The Lord hath beene wont to make his owne people , examples and spectacles of his wrath against sin unto other men . Thus the Prophet spake of his times , Esa. 8.18 . Behold , I and the children the Lord hath given me , are for signes and for wonders in Israel ; from the Lord of hosts , which dwelleth in mount Sion . As if hee had said ; This is of the Lord , he maketh us so . And thus speaketh the Apostle of his times , 1 Cor. 4.9 . We are made a spectacle unto the world . So the Lord made Vzzah an example to the whole congregation of Israel , of his wrath against them all , for carrying his Arke in a cart , which by his ordinance should have beene carried on the Priests shoulders only . Was Vzza the worst man in all the company ? No verily ; we have rather cause to judge he was a good man , though he transgressed Gods law in that point . Was God displeased with Vzza onely , or had he respect to his sin only in that judgement ? No verily . For because yee did not carry the Arke at the first ( saith David to the Priests , 1 Chron. 15.13 . because yee set it on a cart ) the Lord our God made a breach upon us . All the congregation were as deepe in that sinne , as Vzza , the Lord was as much displeased with them all , as with him : onely he made him an example to them all , that they might see what was due to them all , in the judgement that fell upon him ; and David made that use of it , as you may see , 1 Chron. 13.11.12 . David was displeased ( that is , grieved , and troubled in mind ) because the Lord had made a breach upon Vzza ; and David was afraid of God that day . In like manner did the Lord deale with the yong Prophet , that we read of , 1 Kings 13 24. he made him an example to Ierohoam , and to all Israel . Alas ( may you say ) was there never a greater sinner in Bethel , nor in all Israel , never a fitter man to be made an example of Gods severity , then this poore man ? I answer . Greater sinners there were many , wee may not doubt but that Prophet was a good man , and Gods deare child , though ( being deceived by the old Prophet ) hee did eate and drinke in Bethel , contrary to Gods commandement , and so did justly deserve to dye . Neither had the Lord in that judgement so much respect to the sinne of that good man , as to the sin of Ierohoam and all Israel ; that by his severity toward his owne servant for so small a sin , they might either learne how much more was due to them for their grosse idolatry , and so feare , and repent , or else by the fall and inconstancy of the Prophet , be brought to esteeme the lesse of his prophesie against them , and so be further hardened in their sin . And that the Lord had this respect in his judgement on the Prophet , may appeare by that which the holy Ghost saith , verse 33. of that chapter . After this thing ( that is to say , After the Prophet had so sinned , and was so plagued of God for it ) Ieroboam returned not from his evill way , but made againe of the lowest of the people , Priests of the high places . As if he had said thus , He received no good by this example , as he should have done , but became the worse by it . And certainely , thus are we to judge of the marvellous severity God hath of late shewed towards his people in the Palatinate , and other parts of Germany , and towards the poore Rochellers ; thinke not ( beloved ) that they were greater sinners then any other , or then we are . Onely the Lord hath made them examples of his severity to us and to all men ; and we may say of them , as the Apostle doth , 1 Cor. 10.11 . All these things happened unto them for ensamples . And thus it hath seemed good unto God onely wise , who is righteous in all his wayes , and holy in all his workes ( as the Prophet speaketh Psalme 145.17 . ) to make his deare servants spectacles and examples of his severity against sin rather and oftner , then he doth the lewdest men that live ; though sometimes he bring them upon the stage also , as he did Korah and his company Numb. 16. and 26.10 .

The fourth and last way whereby God doth in this life shew more hatred to the sins of his owne people , then of any other men is this . That though hee doth in this life execute his judgements also , upon some wicked men as well as upon his owne , God is angry with the wicked ( saith the Prophet , Psalme 7.11 . and pla●ueth one or other of them ) every day . Yet are not his judgements ( usually ) when they doe fall , so heavy , so sharpe , and extreame upon them , as they are upon his owne people . God is very terrible in the assembly of his Saints , in his true Church , among his owne people , saith the Prophet , Psalme 89.7 . And of his judgements that he executeth upon wicked men in this life , if they be compared with those whereby he scourgeth his owne people , it may be said , as it is , of the misery and oppression the people endured vnder Solomon , compared with that they should suffer under Rehoboam , 1 Kin. 1● . 11 Hee chasteneth them with whip● , but his owne people with Scorpions . Therefore when the Lord threatneth extreame affliction , he expresseth it thus . Micab 6.16 . Yee shall beare the reproach of my people . As if hee should say , I will so afflict you , as I use to afflict my people when they provoke mee . See an experiment of this in both the destructions of Ierusalem . Never did any people in the world endure so great miseries , as Gods people did there in both of them . Of the first , the Church thus complaineth , Lamenta. 1.12 . Behold and see , if there be any sorrow like unto my sorrow , which is done unto me ; wherewith the Lord hath afflicted me , in the day of his fierce anger . Vnder the whole heaven it hath not beene done ( saith Daniel . 9 12. ) as both beene done upon Ierusalem . And such a destruction the Lord himselfe foretold it should be , as never came upon any other people ; such as all other nations should even wonder to see , and heare of , and be astonished at it . This house which I have sanctified for my name ( saith the Lord , 2 Chron. 7.20.21 . ) will I cast out of my sight , and will make it to be a proverbe , and a by-word among all nations , and this house which is high , shall be an astonishment to every one that passeth by it . And Ezek. 5.9 . I will doe in thee , that which I have not done , and whereunto I will not doe any more the like . And of the latter destruction of Ierusalem , our Saviour prophesieth , Mar. 13.19 . In those dayes shall bee affliction , such as was not from the beginning of the creation which God made unto this time , neither shall be .

And thus have we heard the Doctrine confirmed sufficiently , That the sins of the regenerate are in sundry respects more hainous and dangerous then the same sins are , being committed by other men . And this we have had proved , both by the testimony of the regenerate themselves , and by the Lords owne testimony , he can as ill abide sin in his owne people , as in any other , yea , he hath shewed more hatred in this life to their sins , then to the sins of any other men .

Let us now come to enquire into the reasons of this . And first let us enquire what should be the reason , why the Lord is so severe against them , above all other men . For it may seeme strange , that having freely pardoned the sins of his people , and being fully reconciled to them in Christ , and loving them dearely with an everlasting love , God should yet deale more severely , and sharply with them in this life , then with any other . And indeed the Lord himselfe telleth us , that this should be a matter of wonder , and astonishment unto all men to see it . All nations shall say ( saith the Lord Deut. 29.24 ) wherefore hath the Lord done thus unto this land ? What meaneth the heate of this great anger ? Yea Gods owne choise servants have stood amazed at it , and beene troubled exceedingly , because they could not discerne any reason for it . Even when I remember it , I am afraid ( saith Iob 21.6 . ) and trembling taketh hold on my flesh . And David Psal. 73.16 , 17. When I sought to know this , it was too painfull for me , untill I went into the sanctuary of God . Let us therefore go into the sanctuary of God , and enquire there into the reason of this . And we shall find it may be referred unto three principall heads . For the Lord doth this out of a respect he hath . 1. Vnto the regenerate themselves whom he doth thus correct . 2. Vnto other men whom he maketh them an example unto . 3. Lastly . Vnto the quality and degree of his peoples sin , whom he doth deale thus sharply with .

Reason 1 First . The Lord is thus sharpe and severe in correcting his dearest children out of the respect he hath to their persons , out of that eternall and unchangeable love he beareth unto them . Because he would keepe them from sinning as others doe , and from perishing as others shall , therefore he correcteth them so sharply as he doth . He medleth not with the thornes and bryars , but letteth them grow till they be fit for the fire , but his Vines he will cut and prune ever and anon . Many lewd men ( because he careth not for them ) he letteth alone , till they have filled up the measure of their sin . Fill yee up ( saith our Saviour , Matth. 23.32 . ) the measure of your fathers . He loveth them not so well , as to correct them alwayes when they offend . I will not punish your daughters when they commit whoredome , nor your spouses when they commit adultery , saith the Lord , Hosea 4.14 . He reserveth wrath for his enemies , saith the Prophet Nahum 1.2 . But his owne people , because he loveth them , he will be sure to correct them when they doe amisse . You onely have I kowne ( saith he , Amos 3.2 . that is , loved and made choise of to be my peculiar people ) of all the families of the earth , therefore I will punish you for all your iniquities . Iob admired the goodnesse of God in this . What is man ( saith he , Iob 7.17 , 18 , 19. ) that thou shouldst magnifie him ? and that thou shouldst set shine heart upon him ; and that thou shouldst visit him every morning and try him every moment ? As if hee should say , It is a signe God maketh great reckoning of a man , and setteth his heart upon him , when he thus visiteth him with his corrections , ever when he offendeth . Certainly the Lord doth not this willingly . He doth not afflict willingly , saith the Church , Lam. 3.33 . If he saw any other way so fit as this to keepe them from sinning outragiously , and so from perishing eternally , he would never deale thus with them . Behold I will melt them and try them ( that is , correct them , and correct them sharply , saith the Lord , Ieremy 9.7 . ) for how shall I doe for the daughter of my people ? As though he should have said , How should I keepe them from perdition , if I should not cast them into the fornace of affliction ? So the Apostle giveth this for the reason , why the Lord so sharply corrected his people in Corinth with pestilence , and mortality , even for going unpreparedly to the Lords table . When we are judged ( saith he . 1. Cor. 11.32 . ) we are chastened of the Lord , that we should not be condemned with the world . As if he should say , The Lord seeth , that if he should not scourge us , and scourge us thus sharply , even for these negligences of ours , for our loosenes and carelesnes in his service , we would be apt to grow as profane and lewd , as other men , and so cast our selves into everlasting perdition . And thus have the faithfull themselves judged of the Lords severity towards them . It is good for me ( saith David , Psal. 119.71 . ) that I have beene afflicted ; and verse 75. I know that thou in faithfullnesse hast afflicted me .

Lecture CX . On Psalme 51.6 . February 17. 1628.

IT followeth now that wee proceed unto the second reason of this severity of God towards his owne people , Reason 2 of his correcting them in this life , more sharply , then the lewdest men . The Lord doth this ( secondly ) out of the respect he hath unto other men , even unto those wicked men among whom his people do live . In his corrections upon them , he hath sometimes not so much respect unto them and their sins , as he hath unto other men . For the Lord doth nor only give unto his dearest servants , such privy pinches and gripes , as themselves onely or some of their neerest friends are sensible of , but hee bringeth them oft upon the stage , he whippeth them openly , and publikely , of purpose that other men , yea , that wicked men may take notice of it . He striketh them as wicked men ( as Elihu speaketh , Iob 34.26 . ) in the open sight of others . As if he should say , One would thinke they must needs be very wicked and lewd men , whom the Lord thus maketh examples of , and whippeth so openly . And yet thus hath the Lord dealt with his owne people ; not only when their sins have beene publike , and scandalous ; As in the case of Iudah , of which the Lord speaketh , Ezek. 5.14 . I will make thee wast , and a reproach among the nations that are round about thee , in the sight of all that passe by . But even when the sins of his people have bin secret , and closely committed . Thou didst it secretly ( saith the Lord unto David , 2 Sam. 12 . 1● . ) but I will doe this thing before all Israel , and before the Sunne . Yea , such of his people as have so lived , that neither others could note them , nor they have beene privy to themselves of any enormious crime , yet even them also hath the Lord oft brought upon the stage , and made them examples of his marvellous severity unto the world . Ye were made a gazing stocke ( saith the Apostle to the faithfull , Hebr. 10.33 . ) both by reproaches and afflictions .

Now if any man shall aske , Quest. alas , why doth the Lord so ? Were it not more for his glory , when his children doe offend him , to take them into a corner , and to whip them in secret , then to doe it thus in the market place , and in the sight of all men ? Wicked men will but rejoyce at this , and insult the more against religion for it . And that made David wish with all his heart , that the judgement of God upon Israel , when Saul was slaine , had not beene so publique , that it had beene concealed from the Philistines . Tell it not in Gath ( saith he , 2 Sam. 1.20 . ) publish it not in the streets of Ashkelon , lest the daughters of the Philistines rejoyce , lest the daughters of the uncircumcised triumph .

To these I answer . Answ. That there be two wayes whereby the Lord getteth glory from wicked men , by these examples of his severity towards his owne children which he setteth before them . For 1. In some of them ( even in such as he hath appointed unto life ) these examples he seeth will be most effectuall to bring them to a serious consideration of their owne dangerous estate , and so to helpe forward their repentance . 2. In some others ( even in desperate and incorrigible sinners ) he seeth these examples will be most effectuall to harden them , and make them worse then they were before . That the Lord herein hath respect to both these effects we shall find , Ezek. 5.15 . So it shall bee a reproach and a taunt , and an instruction , and an astonishment unto the nations that are round about ther , when I shall execute judgements in thee , in anger , and in furie , and in furious rebukes . As if he should say , The nations when they see my fury toward thee , shall be diversly affected with it . 1. Some of them being astonished at it , will receive instruction , and be the better for it . 2. Some of them againe , will taunt , and reproach , and hate thee the more and thy religion for it .

Of the first effect that this hath in the better sort of wicked men , the Lord speaketh againe , Ezek. ●8 . 19 . All they that know thee among the people , shall bee astonished at thee , and thou shalt be a terrour . As if hee had said , When they shall see and consider , how the Lord dealeth with thee , this shall teach them what they must looke for themselves , this shall make them to tremble and quake . The examples of Gods severity upon his owne children , will have more force to awaken the conscience of such wicked men as belong to God , then all his judgements they see in the world upon lewd men can possibly have . Every mans conscience in whom the light of nature is not quite extinguished will bee apt to inferre upon the sight of these examples the very same conclusions which the holy Ghost doth , Prov. 11.31 . Behold the righteous ( I see ) shall bee recompensed in the earth , how much more the wicked and the sinner , such as I am ? Weepe for your selves , weepe not for mee ( saith our Saviour , Luke 23.28 ) and marke the reason , ver. 31. For if this be done to the greene tree , what shall be done to the dry ? And 1 Pet. 4 17. If judgement begin at the house of God , what shall the end bee of them , that obey not the Gospell of God ? As if he had said , If God be so sharpe and severe toward such as these be ( who are farre more righteous then we are ) what vengeance may we looke for , what cause of feare and trembling , and weeping have we ?

But yet there are some men so desperatly wicked , that the Lord seeth will grow worse by these examples of his severity , and to them also he hath respect herein , or rather to his owne glory , in their just confusion . He knoweth well how to gaine glory to his owne name , even from these desperate sinners . Hee hath made all things for himselfe ( saith Solomon , Proverbs 16.4 . ) Yea even the wicked for the evill day . For the experience of all ages , hath proved this to bee most certaine , that the strange afflictions that they have seene good men subject unto , hath had marvellous force to harden the hearts of wicked men , in the liking of their owne wayes , and in the hatred of the wayes of God . This is evident by the complaint , the faithfull so oft make unto God of this , as of a thing that did greatly aggravate their afflictions , Psalme 42.10.79.10.115.2 . Ioel 2.17 . Mic. 7.10 . that they could be in no kind of misery , but the wicked would be ready straight to blaspheme , and insult against religion , and say , Where is now their God ? As if they should say , What is become of their religion now ? What get they by their great profession , by their forwardnesse , and running after sermons ? And certainly this is a chiefe cause why some good soules have fallen into strange afflictions , some in one kind , some in another ( some live in continuall pensivenesse , and feares , some fall into strong fits of desperation ; yea , and into frenzy also , some have beene so farre left of God in these fits , as they have sought even to make away themselves ) even that God might make of these good soules , his deare children , stones of offence for some desperate sinners and enemies of the Gospel , that live about them , to stumble at , and harden their hearts by , in the hatred of religion , to their owne perdition . I will lay stumbling blocks before this people ( saith the Lord , Ieremy 6.21 . ) and the fathers and the sons together , shall fall upon them , the neighbour and his friend shall perish . And thus you have seene the second reason of that severity God sheweth in this life towards his owne people , even the respect hee hath unto other men , whom hee is pleased to make them examples unto .

Reason 3. The third and last followeth , which is indeed the chiefe of all , even the respect the Lord hath to the quality and degree of his peoples sinne . No marvell though God doe in this life , shew more hatred and indignation against the sins of his own people , then of any other , for their sins are in sundry respects , greater & more hainous then the sins of other men . One dead flye ( saith Solomon , Eccl. 10.1 . For so some of the best interpreters read it , and so both the verbe of the singular number , and the Apodosis or application of the comparison sheweth it ought to be read ) One dead fly doth cause the ointment of the Apothecary to send forth a stinking savour , so doth a little folly him that is in reputation , for wisedome and honour . As if he had said , One dead worke , one wicked act , will make a man that is of note for piety loathsome unto God and men ; yea the greater note he was of for piety , the more odious and loathsome will sinne make him to be both unto God and men . As the greatest candle and that that gave the most light , will yeeld the filthiest savour if it goe out , and become a snuff● . I have written unto you , If any man that is called a brother be ( saith the Apostle , 1 Cor. 5.11 . ) a fornicatour , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such a one not to keepe company , no not so much as to eat with him ; which hee expressely permitteth to doe , verse 10. with the fornicatours and other lewd men of the world , that were not brethren . And the Lord that commandeth his children to shew more detestation to the foule sinnes that Christians fall into , then to the sinnes of other men , doth himselfe doubtlesse loath them more , then hee doth the sinnes of other men . If you aske mee the reason of this , why the sinnes of the regenerate are more heinous then the sinnes of other men ; I answer . The reasons of this are 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 kingdome . Feare not little flocke ( saith our Saviour , Luke 12.32 . ) For it is your fathers good pleasure to give you the kingdome . Yea ( which addeth much to all his former favours ) he giveth them to know , that he hath done all this for them , Wee have received ( saith the Apostle in the name of the faithfull , 1 Cor. 2.12 . ) the spirit which is of God , that wee might know the things that are freely given us of God . Hee hath given them the comfortable sense , of this his speciall love that he beareth to them above any other in the world . They have tasted that the Lord is gracious as the Apostle speaketh , 1 Pet. 2.3 . Now proportionable to the goodnesse and bounty that the Lord hath shewed unto any , must the greatnesse and h●inousnes of his sin needs be . If a man be treacherous and unfaithfull to his dearest friend , to his master , to his owne father , this ( we know ) will make him odious unto all men . To whomsoever much is given ( saith our Saviour , Luke 12 . 4● . ) of him shall much bee required ; and to whom men have committed much , of him they will aske the more . And thus doth the Lord aggravate the sin of his people , Deut. 32.6 . yea thus will the conscience of every child of God , when it shall be awakened aggravate his owne sin . Doe ye thus requite th● Lord , ô yee foolish people and unwise ? Is not hee thy father , that hath bought thee ? Hath he not made thee , and established thee ?

Fourthly and lastly . The sins of the regenerate , do more hurt then the sins of other men ; and therfore their sins are greater and more heinous then the sins of other men .

First . The evill example of one Christian of note , doth more encourage and harden wicked men in their sinnes , then twenty examples of lewd men can doe . If any man see thee that hast knowledge , sit at meate in the idols temple ( saith the Apostle , 1 Cor. 8.10 and that which he saith of that one sin may bee said of others ) shall not the conscience of him that is weake , be emboldened to eat of meates offered unto Idols ? So the Lord saith , Ezekiel 16.54 . that the Iewes were a comfort to them of Sodom and Samaria . As if hee should say , It is a comfort to lewd men , to see professours as bad as themselves . And this is that that greatly aggravateth their sin , & will make it lye heavier on their conscience , even when they have repented , that they have beene the meanes of the damnation of others . And thus God aggravateth the sin of the Iewes , Iere. 6.28 . They are all corrupters .

Secondly . There redoundeth more dishonour to God from the sinnes of the regenerate , then from the sins of any other man . Yee shall keepe my commandements and doe them ( saith the Lord , Levit 22.31 , 32. ) neither shall yee profuse my holy name . As if hee had sayd , If yee doe not , my Holy Name will bee profaned . All the sinnes of professours , specially of men of chiefe note for piety , will bee imputed by lewd men unto the Lord , and cast as dirt upon his Holy Name and religion . If but a woman that professeth religion be an id●e huswife , or unquiet with her husband , the word of God will be blasphenied saith the Apostle , Titus 2.5 . Nay , if but a servant that professeth religion , faile any way in his duty to his master , the name of God and his doctrine will bee blasphemed , saith he , 1 Timothy 6.1 . When Simeon and Levy had dealt so lewdly against the Shechemites , Iacob telleth them , Genes. 34 30. they had made him to stinke among the inhabitants of the land . Alas , hee had no hand in their sinne ; hee did shew his utmost detestation to it , so soone as hee knew of it ; True , but the world is wont for the sinne of one or two of Gods people to open their mouthes against all of their profession , yea , to loath and abhorre them all , and Gods holy religion it selfe for it . In which respect it may bee sayd of Gods owne people , as our Saviour speaketh of the Scribes and Pharisees , Matth. 23.13 . that by their foule and scandalous sinnes , they doe even shut up the kingdome of heaven against men , they doe utterly alienate the hearts of men from entring into the way that should bring them to heaven . And this , this is that that above all other things , doth make their sinnes out of measure sinfull . The sinne of Elies sonnes was very great before the Lord ( 1 Sam. 2.17 . ) for men abhorred the offering of the Lord ; they loathed the worship and religion of God for their sin . And this was that that the Prophet laid so heavily to Davids charge , even after he had repented , 2 Sam. 12.14 . By this deed thou hast given great occasion to the enemies of the Lord to blaspheme . O that is an heavie thing .

Lecture CXI . On Psalme 51.6 . February 24. 1628.

IT followeth now that we proceed unto the uses that this doctrine may serve us unto . And they are to be referred all unto three heads principally . For 1. Some of them have relation unto the fitnes and falls of other of Gods people , which we see or heare of ; 2. Some of them have relation unto the judgements of God executed upon the Church and people of God ; 3. Lastly , Some of them have relat●on unto our owne sinnes , who professe our selves to bee the people of God and in the state of grace .

Vse 1. For the first , The Doctrine wee have heard teacheth us , how wee should judge of , and bee affected with the foule and scandalous sinnes that wee see or heare that the professours of the Gospell and servants of God doe fall into . And reprooveth three sorts of men that offend much this way .

The first are such as rejoyce in the falls of Gods children . 1. Most wicked men are of this humour , they have no better sport , nothing that they do so heartily rejoyce in , as in seeing or hearing or talking of the falls of such as have beene of note for piety and religion . Heare me ( saith David , Psal. 38.16 ) lest they should rejoyce over me ; when my foot flippeth , ( and I catch a fall ) they magnifie themselves against me . 2. Yea they rejoyce not onely in the sinnes that Gods people doe indeed fall into , but ( out of the pleasure they take in it , and that they may not want matter of rejoycing this way ) they devise slanders against them and charge them with such crimes as they were never guilty of . They cast iniquity upon me , saith David , Psal. 55.3 . and 35.11 . They laid to my charge things that I knew not . 3. And the most odious slanders that can bee devised against such men , will goe for currant every where , and be beleeved as Gospell . The words of a tale-bearer ( of a slanderer in this kind especially ) are as flatterings ( saith Solomon , Pro. 18.8 . as your old translation readeth it ; that is , please a man as much as it doth to heare himselfe flattered ) and they goe downe to the bowells of the belly ; that is , they are received with such delight , that they are perfectly digested . In these three points it appeareth , what pleasure lewd men take in the falls and sins of Gods people . But ô that thou wouldest see thy sin and danger that art of this humour .

First , This argueth that there is no love in thee to Gods people ; nay this argueth the height of malice against them to rejoyce in their sins . Charity rejoyceth not in iniquity , saith the Apostle , 1 Cor. 13.6 . And what comfort canst thou have either in life or death , what hope canst thou have in God , if thou be void of charity , if thou nourish malice in thy heart , specially toward them thou art most bound to love ? He that loveth not his brother ( saith the Apostle , 1 Iohn 3.14 . ) abideth in death , in the state of damnation . And verse 10. In this are the children of God manifest , and the children of the divell , whosoever doth not righteousnesse , is not of God , neither he that loveth not his brother . And so he proceedeth to shew to the end of verse 15. that the chiefe fruit of righteousnesse , that manifesteth a man to be Gods child is the love of the brethren ; and the chiefe sinne that manifesteth a man to bee the child of the divell , is the hatred of the brethren .

But secondly ( which is worse ) this argueth that thou rejoycest in the dishonour that is done to God , and in the shame that is cast upon his holy name . For the Lord is more dishonoured ( as we have heard in the Doctrine ) by the sinnes of his owne people then by the sinnes of any other men . And if thou canst rejoyce in the shame and dishonour that redoundeth to God , be thou sure God will also rejoyce in thy confusion . I will also laugh at your calamity ( saith the Lord to such men , Pro. 1.26 . ) and mocke when your feare commeth . But let us leave them to God .

Let us that feare God learne , That it is our duty ( out of these two respects ) to mourne when we see or heare of the falls of any of Gods people . Paul blameth the Corinthians , 1 Cor. 5.2 . because they did not all mourne for the incest , that one of that Church had fallen into . See how himselfe was affected with it , 2 Cor. 2.4 . Out of much affliction and anguish of heart ( saith he ) I wrote unto you with many teares . Nay we should bee grieved at the heart to heare the slanders , to heare of the faults that Gods people , are even unjustly charged with . Remember ( Lord ) the reproach of thy servants : ( saith the Psalmist , Psal. 89.50 , 51. ) how I beare in my bosome the reproach of all the mighty people ; wherewith thine enemies have reproached ô Lord , wherewith they have reproached the footsteps of thine Anointed . Observe five points in the words . 1. The mighty men , men of chiefe place and power in the country were wont to reproach and slander , and cast odious aspersions upon Gods servants , Gods anointed ones ; nay all the mighty people did so , he was not counted worthy the name of a Gentleman if he could not doe this . Princes did sit and speake against me , saith David , Psal. 119.23 . 2. They that did so were Gods enemies , though they pretended to dislike onely a sort of precise fooles that will needs be holier then all their neighbours and not for their holinesse neither but for their hypocrisie , yet in very deed they that take such pleasure in reproaching Gods servants , beare more spite to God , then they doe to them , they are Gods enemies . Ye shall be hated of all men , for my names sake , saith our Saviour , Matth. 10.22 . The name of Christ , the religion of Christ , the spirit of Christ that is in them , is the true cause of this hatred whatsoever els is pretended . 3. Remember Lord ( saith he ) the reproach of thy servants . The Lord taketh notice of , he will remember , he will not forget the slanders and reproaches that are cast upon his servants . 4. The Prophet did beare the reproaches of Gods servants in his bosome , he tooke them to heart , he was much affected and troubled with them . 5. Lastly , he desireth the Lord to remember him for this ; hee tooke comfort in this even before the Lord , that hee could doe so , and doubted not , but God would take notice of it and reward him for it . And this is the first sort that are to bee reproved by this Doctrine .

The second are worse then these ; And those are they that impute all the sins of Gods people to their religion , and take occasion thereby to insult against religion and to hate it the more . If the weakest , the meanest person that professeth religion , doe but swerve from their duty any way ( though but a woman , though but a servant as I shewed you the last day out of 1 Tim. 6.1 . and Tit. 2.5 . ) the name of God and his doctrine shall straight-way bee blasphemed by these men . These are your professours , ( will they cry ) this is their religion , there is none of them any better , they are all such kind of persons , fie upon such a religion as this is . Three things there be that may discover unto these men their sin , and their danger too .

First , If malice had not blinded thee thou wouldst never impute , the faults of professours unto their religion , nor blame their religion for it . For 1. All professours are not such persons . But there are many ( thankes bee to God ) yea and many that thou knowest that shine as lights in the world , as Paul saith of the Philippians 2.15 . 2. Admit all professours were naught , yet is the religion that they professe pure and undefiled ; it alloweth of none of those faults that thou usest to blame them for . For it hath no other rule or ground but Gods Word , and that alloweth of no sin . All the words of my mouth are in righteousnesse ( saith the Lord , Pro. 8.8 . ) there is nothing froward , or perverse in them . If any professour be covetous , or malicious , or proud , or censorious , or unfaithfull , or idle ; blame not his religion for it , it teacheth him no such thing , it teacheth him the contrary , it teacheth him as the Apostle saith , Tit. 1.12 . To denie all ungodlinesse and worldly lusts , and to live soberly , and righteously and godly in this present world ▪ No professour of the Gospell dares justifie himselfe in the least of his corruptions , much lesse in grosse crimes ; by the rules of his religion , but will bee ready to cleare his religion and lay all the blame upon himselfe as the Apostle doth , Rom. 7.12 . The law is holy , and the commandement is holy , and just , and good . And verse 14. Wee know that the law is spirituall : but I am carnall sold under sin .

Secondly , I must say to thee that railest thus against religion , that hatest it thus for the sinnes of them that professe it , as Gamaliel spake to the Councell , Acts 5.39 . take heed wha● thou dost , for if this way be of God , in hating it , in railing on it , thou wilt be found a fighter against God . And as the Lord saith to Sennacharih , Esa. 37.23 . Whom hast thou reproached and blasphemed ? and against whom hast thou lifted up thy voice ? Even against the holy one of Israel . In speaking thus against religion thou settest thy mouth against heaven , as the Prophet speaketh , Psal. 73.9 The hatred and malice of thy heart is bent not against Gods poore servants so much , as against the Lord himselfe . And so the Prophet telleth David , 2 Sam. 12.14 . that those that would take occasion by his sin to blaspheme & speake reproachfully of his religion , were the enemies of the Lord . No man will hate religion and blaspheme it for the faults of such as professe it , but such as are the Lords enemies , such as hate the Lord himselfe .

Thirdly and lastly , Thinke seriously with thy selfe , what it is to blaspheme God , to beare malice and spite against him . Who hath beene fierce against him , and hath prospered ; saith Iob 9.4 . as your old translation readeth it . Didst thou ever know any man prosper that was an enemy to God , and to the power of life and godlinesse ; to the religion that himselfe professeth , and holdeth to bee the true religion of God ? No no , be thou assured thou art an enemy to him that will be too strong for thee to encounter with . It is hard for thee to kick against the pricks , saith our Saviour to Saul , Acts 9.5 . though he did it ignorantly . Whosoever shall fall on this stone shall be broken ( saith he , Mat. 21.44 . ) and on whomsoever it shall fall , it will grind him to powder .

The third and last sort of men , wom the Doctrine reproveth that doe not judge rightly of the falls of Gods children , nor are affected with them as they ought to be ; are such as by seeing or hearing of the falls of Gods own people , doe embolden and harden themselves in their sinnes . The sinnes of Iuda the Lord saith , Ezek. 16.54 . were a comfort to Sodom and Samaria . It quieteth the mind of wicked men much ▪ and comforteth them against the accusations of their conscience , for their foulest sinnes , that they have the examples of Gods owne people , that have done as bad things as they . For thus they are apt to reason in this case , I may be Gods child and be saved though I be drunke now and then for Noah was so , though I commit adultery for David did so ; and were not these Gods children for all that , were they not saved for all that ? And the best we see daily have their faults , and in many things we offend all , saith the Apostle , Iames 3.2 . Thus they strengthen themselves in their wickednesse ▪ as the Prophet speaketh , Psalme 52.7 . Three things I have to say to these men to convince them of their sinne , and discover to them their danger .

First , Thou wrestest the holy Scripture unto thine owne destruction ( as the Apostle speaketh , 2 Pet. 3.16 . ) that makest such inferences from the falls of Gods servants , that are recorded in the Word . Thou pervertest them to a quite contrary end , unto that the Holy Ghost intended them for . First , The Holy Ghost set them downe to that end , that they might bee warnings to us and meanes to make us afraid of falling , to keepe us from sinning as they did . That which the Apostle saith of the judgements that fell upon men for sinne , 1 Cor. 10 , 11. may be said likewise of the falls of Gods people . All these things are written for our admonition . This use the Holy Ghost teacheth us to make of the fall of Solomon , Neh. 13.26 . Did not Solomon King of Israel sinne by these things ? Yet among many nations was there no King like unto him , who was beloved of his God , neverthelesse even him did out-landish women cause to sinne . As if he should say , If Solomon were drawne from God by marrying with Idolaters , how much more cause have you to feare apostacy if you doe so ? This is the use God would have us to make of all the falls we see or heare Gods people have taken . If such a man as Noah by taking too much wine made himselfe a beast , Gen. 9.21 . If such a man as David by giving himselfe to idlenesse , and neglect of his calling , by giving liberty to his wanton eye and neglecting his watch , fell into so shamefull adultery , 2 Sam. 11.2 . what cause have we that are so farre short of them in grace , to feare such or greater falls , if wee give our selves the like liberty ? If such and such as I have knowne my selfe , ( should every man say ) to be men of farre more knowledge farre more grace then ever I had , have taken foule falls , what cause have I to looke to my feet ? And indeed there is great force in these examples to make a man afraid to sinne . If one should tell a traveller of one or two that riding not long before him over such an heath , or through such a lane were robbed , and had much a do to escape with their lives , though they did ride much stronger and better appointed then he doth ; or that such a one riding through such a foard had much a do to escape drowning though he were better horst then he is ; would not that traveller be afraid to goe that way ? Would he not either turne backe againe , or go some other way ( though it were a great way about ) rather then he would so farre endanger himselfe ? This then is the first end God aimed at in making knowne to thee , the falls of his Saints to make thee afraid to sinne ; and dost thou pervert it to a quite contrary end even to make thy selfe more bold to sin ? Secondly , The Lord hath set downe the falls of his choisest servants to this end , that it might be an helpe to poore humbled sinners , to raise them up by repentance when they are fallen . And our gracious and wise God ; though the credit of his faithfull servants be most deare unto him and precious in his sight ; though he hath promised , Esa. 43.25 . that he will blot out their transgressions , and will not remember their sinnes ; and Ezek. 33.16 . that none of their sinnes that they have committed shall be mentioned . Yet hath he seene it necessary , in this respect that many foule crimes of sundry of his principall servants should be left upon record in his Word , and so kept in everlasting remembrance . Yea the Lord hath beene so carefull of this , as he contenteth not himselfe to mention them once onely , or obiter ( as we say ) and by the way , but oftentimes and purposely that all that read the Word , to the end of the world , might bee sure to observe and remember them . He would needs have Davids foule sins recorded not onely in 2 Sam. 11. & 12. but here againe in this Psalme . And in this Psalme he doth not onely mention it againe , but commendeth this Psalme to the chiefe Musitian , to be sung oft in the Temple . How oft are the abominable sinnes of Manasses mentioned not onely 2 King . 21. and 2 Chron. 33. in the story of his life , but long after his death too , 2 King . 24.3 . and Ier. ●5 . 4 . And Peters fall God would have to be mentioned not by one or two , but by all the foure Evangelists , which very 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 pul● 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 h●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 2● . 7● . 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 fi●s of remorse for his si●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 m●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 . Lot● 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 . Vse 2. The Doctrine which we have heard , teacheth us how to judge and how to be affected with the strange severity the Lord hath shewed for these sundry yeares , and doth yet shew towards all the Churches almost upon earth , that professe his Gospell . And it serveth to reprove two great faults that we are all too much enclined to in this case . The first is an over heavie & rigorous censure we are apt to passe , upon the persons of such as we see the Lord afflicteth , in an extraordinary manner . The second is an over-light esteeme of the judgement it selfe , that God inflicteth upon any in an extraordinary manner . For that we are not apt so to be affected with it , nor make that use of it as we ought to doe .

For the first , We are all apt to judge them greater sinners then other men , whom we see the Lord doth afflict and plague more then other men ; we are apt to thinke that rare and extraordinary judgements doe alwaies argue rare and extraordinary sinnes in them , on whom God inflicteth them . Naturall and wicked men have beene wont alwaies to judge so . When Shimei saw the strange judgement that fell upon David how his owne sonne sought both his kingdome and life , he cryeth out , 2 Sam. 16.7 , 8. Come out , thou bloudy man , thou man of Belial ; the Lord hath delivered thy kingdome into the hand of Absolom thy sonne , and behold thou art taken in thy mischief , because thou art a bloudy man . And this hee complaineth was the common cry of all his enemies , Psal. 71.11 . when they saw him in any great affliction they were wont to say , God hath forsaken him , persecute and take him , for there is none to dliver him . Thus the Pharisees argued against the poore man , Iohn 9 34. that he was altogether borne in sinnes ( that is , a greater sinner even by nature , then any other ) because he was borne blind . And the Barbarians , Acts 28.4 . when they saw the Viper hang on Pauls hand concluded no doubt this man is a murderer . And it is no marvell though wicked men judge thus of the poore members of Christ , whom God is pleased in any strange manner to humble , either by inward or outward afflictions ; for thus the Prophet Esay saith , Esa. 53.12 . our Saviour himself was numbred with the transgressours ; was accounted a most wicked man ; and that by reason of the strange afflictions he endured above others . We esteemed him ( saith the Prophet , Esa 53.4 . our whole nation esteemed him ) stricken , smi●ten of God , and afflicted . They esteemed him to be hated and abhorred of God , for his owne iniquities , when they saw the extreame misery that he did endure . But this is not the censure and verdict of naturall and wicked men only ; Gods own children are too apt also to judge so . The Disciples themselves when they saw the man that was borne blind say unto Christ , Ioh. 9.3 . Master who did sin , this man , or his parents , that he was borne blind ? Either himselfe or his parents they were perswaded were guilty of some extraordinary sinne , or els such a judgement sure would never have befallen him . And Iobs three friends ( though they were not holy men only , but wise & learned men too , yet ) had they all too much of this humour in them ; They judged him to have been a most lewd and vile man . Is not thy wickednes great , ( saith Eliphaz to him , Iob 22.5 . ) and thine iniquities infinite ? Yea though they ( being his inward and speciall friends as they are called , Iob 2.11 . ) had been ( doubtlesse ) witnesses of the piety and integrity he had shewed in his whole conversation ; yet now they thought all that had been but in hypocrisie . And so Eliphaz twitteth him with it , Iob 4.6 . Is not this thy fear , thy confidence , the uprightnesse of thy waies , and thy hope ? As if he should say , We may see now what all that goodnesse was thou madest such a shew of . And mark in the next verse , Iob 4 ▪ 7. the premises whereupon they inferre this conclusion against him . Remember I pray thee ( saith Eliphaz ) who ever perished being innocent ? or where were the righteous cut off ? He saith not who ever was afflicted being innocent , but who ever perished and was cut off ? Who ever died so miserably , who ever was so strangely plagued of God , as thou art , if he had any goodnesse in him in truth , if he were not notoriously wicked ? And I nothing doubt but this sentence hath beene passed by many against Gods poore Churches in Germany and Rochel . The strange hand of God that hath beene upon them all this while , that we have enjoyed such peace & plenty ; hath made us apt to thinke that they have beene greater sinners then we ; that the Lord loveth and liketh much better of us then he did of them , or els he would not have kept us so free from all the miseries that have been upon them . So that the examples of Gods severity we have seene upon them which should have humbled us and made us afraid , have had a quite contrary effect in us , they have made us more secure , they have puffed us up , and made us think better of our selves then we did before .

Quest. You will aske me then , Is it unlawfull for us to take notice of the sins of men in the judgement we see God executeth upon them ? May we give no judgements of the sins of men , by the judgements of God that we see upon them , as Physitians doe by seeing the Vrine , and feeling the pulse of their patients ? May we not say sometimes , that for these and these sins , God hath thus and thus plagued them ?

My answer to this question , must consist of two parts . For I will shew you , 1. How farre forth this is lawfull to be done . 2. How farre forth it is unlawfull .

It is lawfull for us ( first ) to judge every man to be a sinner whom wee see to be in any affliction . Answ. 1. For we may be sure God afflicteth not any , who hath not by his sins deserved it ; sin is the first cause of all judgements , And we may safely say with the Church , Lamenta. 3.39 . Man suffereth for his sinne . A man may safely conclude with the Apostle , Rom , 5.14 . that infants are sinners , because they do dye , and are ( besides ) subject to so many paines and miseries . And of Iob himselfe , a man may be bold to say he was a sinner , because hee was so grievously afflicted ; yea of him ( as good a man as he was , and consequently of the holiest man that liveth upon earth ) we may safely say as Zophar said to him , Iob 11.6 . ( how extreame soever their afflictions be ) know thou that God exacteth lesse of thee , then thine iniquity deserveth . The holiest man that is , hath by his sins deserved much more affliction and misery , then he doth endure . Secondly . Where the grosse sins of any have bin notorious , and manifest unto us , before ever we saw Gods judgements upon them ( such as the Apostle speaketh of , 1 Tim. 5.24 . Some mens sins are open before-hand , going before unto judgement ) specially such sins as God hath threatned to punish with such judgements . In this case , it is not unlawfull for us to judge , surely for these and these sins , God hath thus and thus plagued them . Thus David saith , Psalme 52.6 , 7. that when the righteous should see the strange judgements of God that should fall upon Doeg and his posterity , they should say , Lo● , this is the man that made not God his strength ; but trusted in the abundance of his riches , and strengthened himselfe in his wickednes . As if they should say , He thought that so long as he was in such place and authority , and favour with Saul , he need not care what he did against David , or against the Lords Priests , but see now the end of this persecuting wretch . The judgement of God that followed him , kept his sin in their remembrance , and made them oft to talke of it . And doubtlesse , so should the judgements of God , that we see upon such as have bin notoriously wicked , for whoredome , for oppression , for hatred of religion , the judgements ( I say ) that we see upon them and their families , should keepe their sins in our remembrance , and cause us oft to thinke and speake of them . Nay , for as much as those poore Churches of Christ in the Palatinate , and Germany , and Rochel , have bin notoriously knowne , to offend generally in the ordinary profanation of the Sabbath ; the sin that God saith was a chiefe cause of the Iewes captivity , Ezekiel 20.13 . In the contempt of the ministery , of whom the Lord hath said , Deut. 12.19 . Take heed to thy selfe , that thou forsake not the Levite , as long as thou livest upon the earth . Forasmuch as I say , they have bin notoriously knowne to offend generally this way ( besides the loosenesse of their lives in drunkennesse , and lasciviousnesse , professing outwardly religion , having a forme of godlinesse ( as the Apostle spreaketh , 1 Tim. 3.5 . ) but denying the power thereof ) it is not unlawfull for us to impute all this marvailous severity of God towards them unto these their sins .

But then I answer secondly , Answ. 2. that there be two wayes whereby wee may offend greatly in this case .

First . When only for the afflictions that they endure , and the judgements of God that we see upon any , we judge them guilty of some great sin , though we know no sin by them , nor can justly taxe their conversation any way . As it was in Iobs case . This I say is a great sin . For it is evident by the scripture , that the holiest of all Gods servants have bin most sharpely afflicted . Such , as of whom the world was not worthy ( as the Apostle speaketh , Hebr. 11 37 , 38. ) were stoned , and sawne asunder , were tempted , were slaine with the sword , they wandered about in sheep-skins , and goat-skins , being destitute , afflicted , and tormented . And God doth not alwayes in afflicting his children , correct them for sin , but he doth it sometimes only to try their faith & patience ; and to make them examples of faith and patience unto others . You are in heavinesse ( saith the Apostle , 1 Peter 1.6 , 7. ) through manifold temptations ; that the tryall of your faith being much more precious then gold that perisheth , though it be tryed with fire , might be found unto praise , and honour , and glory , at the appearing of Iesus Christ . And sometimes he doth it for other causes , which he keepeth secret unto himselfe , and which the wisest , and holiest men under heaven have not beene able to conceive ; yea this maketh much for his glory that he doth so , as we read , Prov. 25.2 . That the Lord is righteous in all his wayes , and holy in all his workes , every faithfull man hath ever beene ready to acknowledge , Psalme 145.17 . Ieremy 12.1 . But the wisest and holiest of Gods servants have oft beene astonished at the beholding of his judgements , and unable to discerne his meaning in them ; but have beene constrained in a holy reverence , and admiration , to cry out , as Esa. 45.15 . Verily thou art a God that hidest thy selfe . And Romanes 11.33 . O the depth of the riches both of the wisedome , and knowledge of God , how unsearchable are his judgements , and his wayes past finding out ! As if he had said , His judgements are so deepe and unsearchable , that no man is able to found them , to find out the ground and reason of them .

The second way wherby we may much offend in this case , is , when ( though we know sins , and great sins too , in them whom God thus afflicteth ) we do by reason of the greatnesse , and strangenesse of their afflictions , judge them to be no better then hypocrites , or greater sinners then our selves , or other men whom the Lord doth not so plague , as he hath done them . For we have heard in the Doctrine , God doth use to affli●t his owne deare children for sin more sharply in this life , then he doth any other . It was a strange judgement that fell upon old Ely , that he should with a fall breake his necke , and dye , 1 Sam. 4.18 . and ( doubtlesse ) his sin in bearing too much with his children in their profanesse , was the cause of it ; yet he were a mad-man that would doubt whether he were a good man , and dyed in Gods favour for all that ; or that would thinke he was a greater sinner then any other in Israel , because of that . So it was a strange judgement that befell the young Prophet , 1 Kings 13 24. and certainely his sin was the cause of it . And yet the old Prophet ( by his mourning for him , and charging his sons verse ●9 — 31. that when he dyed , they should bury him in his grave ) declared that he was undoubtedly assured that he was Gods deare child , & dyed in his favour for all that . O take heed therfore of judging of those poore Churches that have so strangely perished , or of any other persons to have beene hypocrites , and void of true grace ; or to have bin greater sinners , either then our selves , because of the miseries that they have endured . Take heed of despising , or thinking the worse of any for their afflictions and miseries . This is a corruption too strong in all men by nature , Prov. 14.20 . and 19.17 . Eccles. 9.15 , 16. This is the first sin that is taxed and reproved by the Doctrine that we have heard .

And there be three things that may discover to us both the folly and the wickednesse , and danger also of this humour . First . That God hath expresly said in his word , that we may not judge them the greatest sinners , that are most afflicted . No man ( saith the holy Ghost . Eccl. 9.1 . ) knoweth either love or hatred , by all that is before him ; that is , by any outward thing that doth befall men , as he expresseth himselfe , verse 2. Suppose ye ( saith our Saviour , Luk. 13.2 , 3. and to shew the certainty and necessity of this truth , he repeateth it againe , and giveth another instance of it , verse 4 , ● . ) Suppose yee that those Galileans were sinners above all the Galileans , because they endured such things ? They were murdered by Pilate , even while they were sacrificing , and serving God ( a strange judgement ) and yet heare what Christ saith , I tell you Nay . As if he should say , you may not judge so , you sin if you judge them the worst men , upon whom Gods hand lighteth most heavily in this kind . Secondly . See what promises the Lord hath made and appropriated , to such as judge wisely , and charitably , of such as God hath humbled by his judgements , which they shall never taste of , that are thus censorious against them . Psal. 41.1 — 3. Blessed is the man that judgeth wisely of the poore . And he mentioneth sixe speciall blessings , wherewith God will blesse that man . The summe of all is this , that it is a singular grace of God , and shall never go unrewarded , to be able to judge wisely of them that are most afflicted , to be so farre from despising , or thinking the worse of any for his afflicted estate , as that we can pity and love him the more , esteeme the better of him , and shew the more respect unto him even for this . Certainly , it is our duty so to doe ; not the magistrates duty only ( whose speciall care must be to doe so , as we see , Psalm 82 3 , 4. ) but every Christian mans also , as is plaine by many places of scripture , Iob 6.14 . Prov. 29 7. and 31.9 , And in this we shall resemble our heavenly father , Hee doth not 〈◊〉 nor abhorre the affliction of the afflicted , nor hide his face from him , as David speaketh , Psal. 22. ●4 . no more ought we to doe , nay no more will we do , if we be his children indeed . And consequently it must needs be a great sin in any man , and such as God will surely punish , to judge rashly and uncharitably of such persons . Thirdly . See how God was offended with Iobs three friends , for the censure they passed upon him . My wrath is kindled against th●e ( saith the Lord to Eliphaz . Iob 42.7 , 8. ) and against thy two friends , for ye have not spoken of me the thing that is right , as my servant Iob hath , therefore goe and offer up for your selves a burnt offering , and my servant Iob shall pray for you , lest I deale with you after your folly . Observe in the words two things . 1. That God was highly offended with , and threatneth to take vengeance on these three good holy men , even for judging so hardly of Iob , by reason of his afflictions , though they were strange and wonderfull , greater then ever we read any other meere man did indure . 2. That the Lord chargeth them , they had not spoken of him , the thing that was right . Why ? what did they speake against God ? All that they spake was for God , for the clearing of his justice , and out of zeale to his glory , and so Iob chargeth them , 13.7 . Will yee speake wickedly for God ? and talke deceitfully for him ? All the bitter censures they passed against Iob , was out of their zeale to God . But yet the Lord saith , that misinterpreting his judgements , and thinking he alwayes hated them most , whom he doth most afflict they spake against him , and dishonoured him .

The second sin that we are by this Doctrine to be reproved for , in this case , is this , That as we are apt to judge too hardly of the people of God , whom he is pleased to scourge and afflict , so are we on the other side , as apt to esteeme too lightly of the judgement it selfe , and be much lesse affected with it then we ought to be . None of us do so consider of , nor are affected with the miseries of the Church , as we ought to be . But we may well take up now that old complaint of the Prophet , Esa. 57.1 . The righteous perisheth , and no man layeth it to heart . Observe two things in the Prophets phrase . 1. The people of God are not onely taken away , but they perish ▪ ( Abad , is the word he useth , even the very same that Eliphaz useth , Iob 4.7 . ) they are cut off by most violent kinds of death , by most strange and extraordinay judgments , and yet no man layeth it to heart . 2. He saith not , the righteous have perished , but in the present tense , he perisheth still , still the enemy prevaileth against Gods people . The Lord hath stretched forth his hand against them , and hath smitten them ( as the Prophet speaketh , Esa. 5.25 . ) and the hills did tremble , and their carkasses were torne in the midst of the streetes ( great and unspeakable miseries have for a long time befallen them ) and for all this his anger is not turned away , but his hand is stretched out still , the righteous perisheth still , and yet no man layeth it to heart . The heinousnesse and danger of our sin in this our senslesnesse , will the better appeare by discovering to us foure duties that the Lord looketh for at our hands in this case .

First . We should by the best meanes we can , informe our selves how it fareth with the Churches of God . We are too inquisitive after newes , behold , this is the newes we should enquire after . When Gods people were in battell against the Philistins , and had the Arke of God with them in the camp , it is said , 1 Sam. 4.14 . that old Ely sat upon a seat by the way side , watching , and hearkning how Gods people sped ; and the reason is given . For his heart trembled for the Arke of God ; and therefore he sat in that place , watching , that he might heare with the first , what became of it . So when there came one to David out of the campe of Israel , 2 Sam. 1.3.5 . see how inquisitive David was to know how it fared with the Lords hoast . How went the matter ? ( saith he ) I pray thee tell me ? And when he had told him that Saul and Ionathan was slaine , see how desirous he was to know the certainty of it . How knowest thou ( saith he ) that Saul and Ionathan be dead ? The same spirit you shall see in Nehemiah 1.2 . so soone as Hanani was come to him , the first question hee asked , was concerning the state of the people of God that were at Ierusalem . And yet was he then in the palace , as it is said verse 1. a Courtier , in great place and favour with a mighty King . And yet Moses did more then this , for when he was in the height of his honour and greatnes in Pharaohs court , he did not content himselfe to inquire , but it is said , Exod. 2.11 . that he went out unto his brethren , and looked on their burdens , that he might be the more affected with their estate . And though we cannot doe as Moses did , we cannot go out unto our brethren , and behold with our owne eyes their miseries , as he did . Yet may all these examples teach us that it is our duty by the best means we can to informe our selves of the estate of the Church ; and certainly if our hearts trembled for the Arke of God , if we had any care of the cause of religion , we could not choose but doe so . Nay wee would looke on their burdens , thinke oftner and more seriously of their miseries then we doe . Come and see the workes of God ( saith the Psalmist . Psalme 66.5 ) he is terrible in his doings toward the children of men . But alas we doe not so , but we are like to those the Prophet complaineth of , Esa. 5.12 . The Harpe , and the viole , the Tabret , and the Pipe , and wine are in our feasts , but we regard not the worke of the Lord ( in this his marvellous severity towards his people ) neither doe we consider the operation of his hands . While wee enjoy our delights in all fulnesse , wee care not a rush what becommeth of the Church of God . But marke how wee provoke God against us by our profane stupidity . Because they regard not the workes of the Lord ( saith David , Psalme 28.5 . ) nor the operation of his hands , hee shall destroy them , and not build them up . We cannot take a readier way for the hastning of our owne ruine , then to be thus carelesse , and senslesse of the judgements of God upon his people .

Lecture CXIII . On Psalme 51.6 . March 17. 1628.

THE second duty which we owe unto them that are in misery , is this . We are bound to take to heart the miseries of the Churches abroad & to work our hearts unto unfeined griefe and sorrow for them . Certainly none of us can have any comfort in our estate , till wee can heartily grieve for the miseries of our brethren . It is our dutie we know to condole any man that we see to be in miserie . Iob tooke great comfort in his greatest affliction , in this that he had done so . Did not I weepe ( saith he , Iob. 30.25 . ) for him that was in trouble ? Was not my soule grieved for the poore ? And if we must be thus affected with the miseries of all men , then much more with the miseries of Gods people .

Three sorts of proofes I will give you for this . 1. Examples . 2. A precept . 3. The reasons and grounds both of the examples , and of the precept also . And the examples that I will give you , shall be of two sorts .

First . When the holy servants of God did but fore-see by the spirit of prophesie , the troubles and afflictions that should befall the Church , they have bin wont to be exceedingly affected and grieved for it , though they were not to happen untill many yeares after themselves were dead and gone . Three notable examples we have for this .

The first is of Elisha , of whom we read , 2 Kings . 8.11 , 12. that when he looked stedfastly upon Haza●l , the man of God wept . And when he asked him why he did so ; Because I know ( saith he ) the evill that thou wilt doe unto the children of Israel , their strong holds wilt thou set on fire , and their young men wilt thou slay with the sword , and wilt dash their children , and rip up their women with child . And this was certainly no more , nor so much neither , as the bloudy Papists have done to many of Gods people where they have come .

The second example is of the Prophet Esay . I will weepe bitterly ( saith he , Esay 22.4 , 5 , ) labour not to comfort me , because of the spoiling of the daughter of my people . Why ? There was no such spoile made of Gods people in all his time , in the dayes of Vzzia , Iotham , Ahaz , and Hezechia , in whose times he prophesied , as you may see , Esa. 1.1 . No , but he did foresee by the spirit of prophesie , a day of trouble , and of treading downe ( as he saith verse 5. ) and of perplexity by the Lord God of hoasts , in the valley of vision , breaking downe the walls , a day of crying in the mountaines . The thinking upon the miseries that the valley of vision , the true Church of God should endure from the Caldeans ( which was to be above an hundred yeares after his owne death ) and considering that this was to be done by the Lord God of hosts , it was to bee the Lords doing , and a fruit of his wrath , I say , the consideration of this , made the holy man to weepe bitterly , and refuse to be comforted .

The third example is of Daniel , Dan. 8. who when he did fore-see the miseries that Gods people were to endure under Antiochus Epiphanes ( which was not to be before above two hundred yeares after his owne death ) how Antiochus should take away the daily sacrifice , verse 11 , 12. and by reason of the transgression of Gods people , should cast downe the truth to the ground ; how both the sanctuary of God and the host ( and armies of Gods people ) should bee given unto him , to be troden under foot , as it is verse 13. how hee should destroy wonderfully the holy people , and prosper in it , as it is verse 24. When ( I say ) he did by the spirit of prophesie fore-see these miseries that should befall Gods people , it is said verse 27 that he even fainted and was sicke of griefe for it certaine dayes . What would these holy men have done , how would they have mourned , if they had lived in the times wherein all this had beene fulfilled , which they did prophesie and fore-tell ? If all these evills had fallen upon the Church in their dayes , as they have done in ours ? Alas , we have seene a day , a long day of trouble , and of treading downe , and of perplexity , by the Lord God of hosts in the valley of vision . We have seene , and knowne the daily sacrifice ( the true worship of God ) taken away from many Churches . We have seene the truth of God cast downe to the ground in many places , and abominable heresies , and false doctrine set up in the roome of it . We have seene and known both the sanctuaries of God , and the hosts , and armies of his people given of God to the enemie to be troden under foot , and trampled upon . We have seene the dayes , wherein the proud enemy hath destroyed , and made havocke of the holy people wonderfully , and prospered in it . Certainly those holy men that were so affected with the evills they did foresee , would befall the people of God , would have beene much more grieved for them , if they had fallen out in their daies . And it is therefore promised as a great favour and mercy to Iosiah , 2 Chron. 34.28 . that he should be gathered to his grave in peace , neither should his eyes see all the evill , that God would bring upon Iudah and Ierusalem . The Lord knew well how much it would have affected good Iosiahs heart , if he should have lived to see ( though hee had beene out of the gun-shot himselfe ) all the evills and miseries that Gods people did endure , in the captivitie of Babylon .

Let me give you also foure famous examples of this , how the servants of God that have lived in such times as these are , have beene affected with them .

The first is that of the men of Gibeah mentioned , 1 Sam. 11.2.4 . when tidings was brought them of the misery of one poore city ( Iabesh Gilead ) how Nahash the Ammonite that besieged them , would admit of no covenant of peace with them , but upon this condition that he might thrust out all their right eyes and lay it for a reproach upon all Israel ; ( And wee know that the Papists have to the poore Christians in the Palatinate and other places , offered farre worse and more reproachfull articles , and conditions of peace then this was ) When this tidings I say was told them of Gibeah it is said verse 4 that as the people lift up their voices , and wept .

The second example is that which is mentioned , 2 Sam. 1.11 , 12. When David heard how the Philistines had prevailed and what an overthrow they had given unto Gods people ( As alas we have heard of a great many overthrowes that within these few yeares Gods people have received from as bad people , as ever the Philistines were ) it is said there that David and all the men that were with him ( all his souldiers , though many of them hated Saul mortally and one would have thought that the cutting off of that wretched man , in that battell should have mitigated much their sorrow , for the losse of all the rest ) yet it is said there that David and all the men that were with him rent their clothes , and they mourned and wept and fasted for it .

The third example for this is that of Nehemiah when Hanani and the rest had told him , Neh. 1.3 . that the remnant that were left of the captivity in the province of Iudaea were in great affliction and reproach , and that the walls of Ierusalem were broken downe , and the gates thereof were burnt with fire ( no worse newes then we have often heard of late of many of the Churches of Christ ) When I heard these words , ( saith he , verse 4. ) I sat downe , and wept , and mourned certaine daies .

The fourth and last example is that of the Levites the holy Musicians mentioned , Ps. 137. who as they were Church-officers ordained of God for the service of the Temple , so did they receive such gifts from God for the discharge of that function , as that they did excell in skill all the musicians that have beene in the world . Of them we read five remarkable things in that Psalme . 1. Verse 1. By the rivers of Babylon they sat downe and wept , when they remembred Zion . The pleasantnesse of the countrey could not make them forget Zion , nor keepe them from griefe , nor from weeping when they remembred Zion . 2. Verse 2. They hanged up their harps . As if the Psalmist had said , As great as their skill was , they had no mind of musick , all that while that they remembred Zion and the miseries she was in . 3. Verse 3 , 4. Though they that carried them captives , and were now their masters that had power and authority over them ( and had heard doubtlesse of their excellent skill that way ) required mirth of them , were earnest with them to use their skill in singing and playing upon their instruments to make them and themselves merry , yet could they not get them to sing so much as one of the songs of Zion . 4. Verse 5 , 6. The reason that they give for this , If I forget thee ô Ierusalem , if I doe not remember thee . Marke 1 the change of the number , they had spoken all the while before in the plurall number , and expressed so the joint affection of them all in this case , now they speake in the singular number , every man in his owne person so say I , and so say I. 2 Marke the reason why they would not obey their masters in this , alas ( saith every one ) if I should now give my selfe to mirth and musicke , it would be an evident signe I remembred not what case Ierusalem is in , I had quite forgotten the miseries of Gods Church . 5. Lastly , Observe in the same verses 4. & 5. the imprecation they make against themselves whereby as by an oath and vow they bind themselves from mirth and jollity during the time of Ierusalems misery , If I forget thee ô Ierusalem , if I doe not remember thee . As if they had said one by one . If any thing make me forget Ierusalem and her distresses , nay if ( as well as I love mirth and musicke , specially this , or this kind of mirth or recreation and delight , as ill as I could live without it ) yet if I cannot be content to abridge my selfe of it , for Ierusalems sake , let some strange curse of God , fall upon me . And these are certainely two strange judgements that they wish against themselves in this their imprecation . 1. Let my right hand forget her cunning . 2. Let my tongue cleave to the roofe of my mouth . For a Minister whom God hath endued with excellent gifts for his service , to have his gifts blasted and taken from him , to be strucken dumbe and loose the use of his tongue as Zachary did for a time , these are certainely great and strange judgements . In all these examples we see ( beloved ) how the holy servants of God , have beene affected with the afflictions of Ioseph , and how they have mourned for them . And I doubt not also but you see that we all ought to bee so affected likewise ; and that we could not choose but be so , in some measure , if the same spirit were in us , that was in them .

And that you may see , they did in this no worke of supererogation , I will shew you now ( which is the second proofe I promised to give you ) that they did no more the● they were commanded to do . When the Lord had executed a strange judgement but upon two of his servants Nadab and Abihu ; though the cause why he did it , the sinne whereby he was provoked to it , was apparant and notorious to all the people ; yet see what a commandement is given concerning this , Levit. 10.6 . Let your brethren , the whole house of Israel , bewaile the burning which the Lord hath kindled . That fire was quenched and ended in the death of those two men . But the Lord hath now kindled a burning which hath lasted many yeares and burneth still outragiously , and hath consumed not two of Gods servants onely , but many whole Churches of Christ and ought not then the whole house of Israel , all Gods people much more to bewaile such a burning as this which the Lord hath kindled ?

But let us see the reason why this ought to be ; which is the third proofe of the point which I promised to give you . And that is this ; they that can thus take to heart the miseries of the Church ( though themselves be in peace ) may have great comfort in their estate , and none but they .

For first this is a signe that they are true & living members of Christs mysticall body . If one member suffer ( saith the Apostle , 1 Cor. 12.26 ) all the members suffer with it ; he meaneth , if they be true & living members , for a woodden leg , or an artificiall eye cannot . Say not thou art a member of the Church of England , thou art not a member of the Church of France , or of Germany , or of Bohemiah ; for all the Churches of the world that professe the same faith and religion , are but one body . There is one body , and on● spirit , saith the Apostle , Ephes. 4.4 . It is not the distance of place , nor the difference of language that can fever us . There is neither Iew , nor Greek , bond nor free ( saith he , Gal 3.28 . ) but we are all one in Christ Iesus . I believe one Catholique and Apostolique Church , saith the Nicene creed . The true Catholique Church is but one body . If thou be not a member of the same body , that all those afflicted Churches are , certainely thou art no living member of any true Church . And how canst thou bee a member of the same body with them , if thou have no fellow-feeling of their miseries ?

Secondly , This is a singular grace of God and fruit of his spirit , that may yeeld us great comfort , and which the Lord highly esteemeth of , and hath promised to reward , when we can find our hearts affected with the miseries of the Church . Thus saith the Lord ( Ier. 31.16 . to his people that mourned for the captivity and affliction of his Church ) refraine thy voice from weeping , and thine eyes from teares ( mourne not immoderatly , as they that are without hope ) for thy worke shall bee rewarded , saith the Lord ; he repeateth this twice in one verse , for the undoubted certainty of it , Certainely God will not faile to reward this , as a singular good worke when hee seeth any of his people mourne in secret , for the miseries of his Church I will restore comforts ( many comforts abundance of comfort ) to him ( saith the Lord againe , Esa. 57.18 ) and to his mourners . They that have beene partakers with the Church in her sufferings , and have mourned for her shall bee partakers also with her in her comforts , and none but they .

Applic. Now to make some application of this to our selves , Alas how few are there of us , to whom these comforts doe belong . We heare and talke of the miseries and troubles of the Churches , as of a matter that concerneth not us at all . We read the Currantoes and listen after this as we do after other newes , but are no more affected with it , then Merchants use to be when they heare of the casting away of a ship , that themselves have no share in . No man abateth ought of any of his delights for this matter ; but we are even as senslesse in this case , as if we were rather meere professed enemies to the Churches , then their friends , and members of the same body with them . The King and Haman ( saith the holy story , Est. 3.15 . ) sat downe to drinke when the whole city Shu●shan was perplexed . We drinke , and quaffe , we flaunt it out in all kind of bravery , we run into all excesse of riot , neverthelesse for this , that the whole city of Shushan is perplexed , that all the Churches of Christ are in so extreame distresse . Our long peace and plenty , the delights and pleasures of all sorts that we glut our selves withall , make us void of all compassion of the miseries of our brethren ; Like unto those of whom we read , Amos 6.6 . They drinke wine in bowls and annoint themselves with the chiefe ointments , and they are not grieved for the afflictions of Ioseph . But marke what followeth in the next words , verse 7 , 8. and tremble at it . Therefore now shall they goe captive with the first that goe captive , the Lord hath sworne by himselfe saith the Lord the God of hosts , I abhorre the excellency of Iacob , and hate his palaces , therefore will I deliver up the city with all that is therein ; therefore even because they grieve not , nor are affected with the afflictions of Ioseph , therefore will I thus plague them . In applying of this place to us I cannot say ( as the old translation without any warrant from the originall readeth it ) that no man is sorry for the affliction of Ioseph . For I nothing doubt but there are in this land many , and even among you some , that have beene wont sometimes in secret to thinke of , and grieve for the afflictions of Ioseph ; whose eyes ( with the Prophet , Ier 13.17 . ) have sometimes in secret wept sore , and run downe with teares , because the Lords flock , is carried away captive ; that have sometimes abridged themselves of their lawfull delights , even for this cause . And blessed be God that hath put it into the heart of the King , to proclaime a publique and generall fast to bee kept on fryday next for this cause principally ( as it hath pleased his Majesty to expresse himselfe in his royall Proclamation ) that we might altogether professe our sorrow and humiliation for the deplorable condition , of all the Churches of Christ . But alas there be few or none in comparison , that are at all affected with this matter . And if we shall make a shew of keeping a fast for them , and bee not at all humbled for them , nor touched in heart with a fellow-feeling and griefe for their miseries , we shall but play the part of hypocrites , & be in danger to do them no good at all , and our selves much hurt by our fast ; No temper and disposition of the soule , doth so well beseeme us in a fast , as sorrow and humiliation . Sorrow I say , 1. For our own sins . 2. For the sins of our own land . 3. For the judgements of God present , and imminent upon our selves . 4. For the Churches of Christ , whose case we are to commend to God in our prayers . Remember the fearefull sentence of God against that man that shall keepe a fast , without this sorrow and humiliation of soule , Levit. 23.29 . Whatsoever soule it be that shall not be afflicted that same day , he shall be cut off from among his people . Gods curse will be upon him . And to keepe you from this curse , to helpe both my selfe and you to this humiliation of soule upon the day of our fast , I have thus enlarged my meditations in this point . In the other two that remaine I must be the briefer .

Thirdly . We ought in such times as these are , not only to informe our selves by the best meanes we can , how it fareth with the Churches of Christ , and to mourne and grieve for their miseries , but also to importune the Lord for them , and never to forget them in our prayers unto God . Yea , that have escaped the sword ( saith the Lord , Ier. 51.50 . as blessed be God we have hitherto done ) stand not still ( be not idle , but doe what you can ) remember the Lord afarre off , and let Ierusalem come into your mind . Though we be a great way from them , yet may wee not forget them , but remember them , and put the Lord in mind of them , in our prayers continually . Yee that are the Lords remembrancers ( saith the Prophet Esay 62.6 , 7. For so I read it , and so it is in the margine of your Bibles ) keepe not silence , and give him no rest , till hee establish , and till he make Ierusalem a praise in the earth . He hath for many yeares , made Ierusalem his poore Churches a reproach , and an hissing to the whole world ; we that are his remembrancers , and solicitors ( as all the faithfull , all that have the spirit of prayer are ) should ( like the importunate widow in the Gospell ) give him no rest , till hee have established and setled his poore Churches in peace , and given them beauty and glory againe , even upon earth , and in the sight of their enemies . Thus did Nehemiah ( though a great man ) testifie his compassion of the Churches miseries . Nehemiah 1.4 . he sat downe and wept , and mourned certaine daies , and fasted , and prayed for them . And even by this meanes he relieved them greatly , as appeared by the successe he had in the next chapter , in his suit hee made unto the King for them . And certainely so might wee even the poorest and meanest of us all , helpe our poore brethren much this way if we could doe this for them , in that manner as we ought to doe it . Oh let it be our care so to prepare our selves to the fast , to pray so for our brethren , as we may doe them good by our prayers , and prevaile with God for them . When I cry unto thee , then shall mine enemies turne backe , ( saith David , Psalme 56.9 . ) this I know ( saith he ) for God is for me . Oh let us labour so to cry unto God , as we may give the enemy a foyle and overthrow . When Moses held up his hand , Israel prevailed ( Exod. 17.11 . ) when Moses let downe his hand , Amalek prevailed . Certainly the heavinesse of our hearts , and hands this way , hath bin a chiefe cause why Israell hath had so many foiles , why Amalek hath prevailed so much as he hath done .

Fourthly and lastly . The example of the Lords so strange severity towards all other Churches , should make us feare the like towards our selves . When we see God executeth strange judgements even upon most wicked men , it should worke feare in the best of us . For who is so good , but he knoweth there is matter enough to deserve Gods fierce wrath even in himselfe also ? All Israel when they saw Korah and his company swallowed up ( Numb. 16.34 . ) cryed , and were afraid that the earth would swallow them up also . The righteous shall see and feare ( saith David , Psal. 52.6 . ) when they see Gods strange judgement upon Doeg . But these strange judgements of God upon his owne people , give us much more just cause to feare our selves .

Observe I pray you these just causes we have to feare our selves , and our owne estate .

First . The manner of the Lords proceeding hitherto , and the strange successe he hath given unto the enemy all this while , and the conveighing of the cup of his fury from Church to Church , from nation to nation , these many yeares , may give us just cause to feare that he hath given a charge to his sword of vengeance , to goe through all the Churches in the world , that professe his Gospel . And that he hath said of all his Churches , as once he spake of all Israel , Ezek. 21.4 , 5. My sword shall goe forth of his sheath against all fl●sh ( against all Israell ) from the South to the North ; that all flesh may know , that I have drawne forth my sword out of his sheath ; it shall not returne any more , till it have gone through all Israel .

Secondly . The very same sins whereby God hath beene provoked against other Churches abound in our land . And we know God hateth sin as much in us , as he did in them , neither have we any priviledge more then they . Goe yee now ( saith the Lord , Ieremy 7.12 . ) unto my place which was in Shiloh , where I set my name at the first , and see what I did unto it , for the wi●kednesse of my people Israel . As if the Lord should say to us all , Goe and see what I have done to my Churches in Bohemia , Germany , and France , where I set my name at the first , and that were in Christ before you .

Thirdly and lastly . Even our strange want of feare , and generall security under all these examples of Gods so marvellous severity upon them , may ( above all other things ) give us most cause to feare , that there are greater plagues in brewing for us , then any that they have endured ; that they have drunke but the top of the cup of Gods fury , that the bottome and dregs of it are reserved for us . Oh if we could but learne by all these examples , and by all other the signes of Gods indignation against us to feare , if our hearts were tender , and we could humble our selves as Iosiah did , 2 Chron. 34.27 , 28. we should be safe enough as Iosiah was . But our generall senslesnesse in such times as these are , is a most dangerous signe of some fearefull ruine determined against us . It was of the Lord ( saith the holy Ghost of the Canaanites , Iosh. 11.20 ) to harden their hearts , that he might destroy them utterly . And remember what I told you even now out of Amos. 6.6 , 7. They were not grieved for the afflictions of Ioseph ; therefore now shall they goe captive , with the first that goe captive .

Lecture CXIIII . On Psalme 51.6 . Mar. 31. 1629.

Vse 3. IT followeth that we proceed to the third and last use of the Doctrine , which serveth to teach us how to judge of , and to be affected with our owne sins , that professe our selves to be the people of God , and in the estate of grace . And this is an use of as great , if not of greater importance and necessity , then either of the former were . In the two former , wee were taught how to be affected with the state and condition of other men ; in this we are to be taught , how to be affected with our owne doings . And as it is an use of great necessity at all times , so never of greater then at such a time as this is ; And that in these two respects . First . Because we all know , that we have cause dayly to expect an evill day , a day of great triall and affliction , wherein it standeth us upon , to have all our evidences in a readinesse , and to take to our selves the whole armour of God , that we may be able to stand in it , as the Apostle speaketh , Ephesians 6.13 . And Secondly . Because it is a time wherein all of us by the custome of our Church , are to renew our covenant with God at his holy table ; and no Doctrine we can heare , is more fit and effectuall to prepare as thereunto , then this that teacheth us how to be affected with our owne sins . And I am now to direct my speech , not to such of you as have only a forme of godlinesse , but deny the power thereof , ( such as I feare the greatest number of you are , to whom my brother spake worthily the last day out of 2 Timothy 3.5 . ) which will needs have a forme of godlinesse , they will be Christians , and have as good a part in Christ and his merits as the best , they will be Protestants , they will professe a love to the word they would not for any thing be kept from the Sacrament , at this time especially ; But that Christ , or his word , or the rules of religion , which they professe , should have any commanding power , to restraine them from any sin they have a mind to , bee it never so grosse , from swearing , from drinking , from filthinesse , or any other sin , that they deny , that they scorne as an intolerable slavery and bondage , and cry out of it , as Psalme 2.3 . Let us breake their hands asunder , and cast away their cords from us . To these men I say , I have nothing to say at this time , but with them to thinke well of that which my brother spake the last day touching their estate . But to you ( beloved ) I am to direct my speech at this time , that have more then a forme of godlinesse , that have felt the life and power of it in your owne hearts , to every one of you , that can say with David here unto the Lord out of the feeling and experience of his owne soule . In the hidden part thou hast made m●e to know wisedome . To every one that is such , I have two words of exhortation to speake from the Doctrine that you have heard . 1. Be thou ( above all men ) most afraid to fall into any sin for the time to come . 2. Be thou ( above all men ) most humbled for the sins that ( since thou wert in this estate ) thou hast fallen into .

For the first . No man hath so great cause to bee afraid to sin , as the child of God , as the regenerate man hath . O feare the Lord , ye his Saints , saith David , Psalme 34.9 . As if he had said , Though you be his Saints , in the state of grace , and in his favour , yea , because yee are his Saints , in his favour , and in the state of grace , therefore you must feare him ; none have more cause to feare him then yee . But to speake distinctly of this point , I will shew you 1. How farre forth this feare of sinning must extend . 2. Reasons why the regenerate , the child of God hath more cause to feare sin , then any other man .

For the first . The extent of this feare is to be observed . 1. In the object of it , the kinds , and degrees of sin that we must be afraid of . 2. In the continuance and durablenesse of it .

For the first of these ( for the helpe of your understanding and memory ) you shall see it in seven degrees .

First . The child of God hath cause to be afraid of falling into grosse and scandalous sins ; As Ioseph was , when he was strongly tempted to adultery , and might have committed it most secretly , and securely , yet he durst not doe it . How can I doe this great wickednesse ( saith he , Genesis 39 . ● ) and sin against God ? And David when hee was as strongly tempted to take revenge of his mortall enemy , and had such opportunitie also , as flesh and bloud would never have let slip ( insomuch as Saul himselfe wondred at it , 1. Samuel 24 18 , 19. ) yet hee durst not doe it . And why durst he not doe it ? Was it out of basenesse of mind , because he was a coward ? No , no , he was as valiant a man , as ever drew sword . Why then durst hee not doe it ? Surely hee durst not sinne , nor doe that that would so offend God . Who can stretch foorth his hand ( or offer to doe such a thing , saith he , 1 Sam. 26 9. ) against the Lords annointed , and be guiltlesse ? These were grosse sins you will say , and he can be no better then an hypocrite , that is not afraid to doe such things .

I say therefore secondly . If thou be Gods child , be thou afraid to do the least thing that might offend God . Daniel was afraid of the Kings meat . Dan. 1.8 . Because it was such as God in the ceremoniall law had forbidden , he knew it would have defiled his conscience .

Nay thirdly . If thou be Gods child , be thou afraid to do any thing that thou seest cause to doubt thou shalt sin and offend God in doing it , He that doubteth , is damned if he eat , saith the Apostle . Rom. 14.23 .

Nay fourthly . If thou be in the state of grace , thou hast cause to be afraid , not only to speake amisse , but even to thinke evill , to offend God in the very thoughts of thy heart . Beware that there be not a thought in thy wicked heart ( saith the Lord , Deut. 15.9 . ) saying , the seventh yeere , the yeere of release is at hand .

Fiftly . If thou be a Christian , thou hast cause to be afraid of doing good duties loosely , perfunctorily , carelesly . Serve the Lord with feare , saith David . Ps. 2.11 .

Yea sixtly . Thou hast cause to be afraid even of standing at a stay , and not growing better under the means of grace . Worke out your own salvation ( saith the Apostle , Phil. 2.12 . ) with feare and trembling . As if he should say , If the worke go not forward , if it be not forwarder then it was many yeares since , you have cause of feare and trembling , even for that .

Nay seventhly and lastly . If thou be Gods child , be thou afraid to do any thing that thou seest is of evill report , and will cause thy religion and profession to be evill spoken of , though thou know never so assuredly , that the thing in it selfe is not sin , but lawfull enough . Dare any of you having a matter against another ( saith the Apostle , 1 Cor. 6.1 . ) goe to law before the unjust , and not before the Saints ? Yea why not I pray you , might some of them have said ? What sin , what unlawfulnes is there in that ? Hast thou not taught us , Rom. 13.1.4 . that the law and magistracy is ordained of God for our use and benefit , whatsoever the man be that executeth it ? And didst not thou thy selfe seeke the benefit of law before an unbeleever , when thou didst appeale unto Caesar , Act. 25.11 . Yes might the Apostle say , But though the thing in it selfe be never so lawfull , yet because it exposeth your religion to the scorne and reproach of the unbeleevers , you that feare God may not dare to do it , saith he . All things ( all such kind of things as he there speaketh of ) are lawfull ( saith the Apostle , 1 Cor. 6.12 . ) but all things are not expedient . Though the thing be never so lawfull , yet if thou see cause to think that hurt will come of it , thou must be afraid to do it . You see in these seven degrees , how tender hearted , how cautelous , and precise the child of God had need to be . The Prophet calleth them , Esa. 35.4 . such as are of a fearefull heart , and you see they have just cause to be so .

But how long must they be so , will you say ? ( which is the second thing I told you was to be observed in the extent of this feare ) Surely so long as we live , we have cause to nourish this feare in our selves . My son ( saith Solomon , Prov. 23.15.17 . ) let thy heart be in the feare of the Lord all the day long . And the Apostle , 1 Pet. 1.17 . Passe the time of your sojourning here ( all the time of your life ) in feare .

Object . If any man shall object . How can this be ? Seeing the Apostle saith of the faithfull . 2 Tim 1.7 . God hath not given us the spirit of feare . And Rom. 8.15 . We have not received the spirit of bondage to feare againe , but the spirit of adoption , whereby we cry , Abba , father . As if he had said , Before we beleeved in Christ , we were indeed subject to much feare , but now wee have received another spirit , and are freed from those feares . And the life of a Christian is the greatest bondage and slavery in the world , if he must be alwayes of so fearefull an heart .

Answ. To this I answer , That to live continually in a slavish feare of Gods wrath , is indeed a great bondage . Feare hath torment , saith the Apostle , 1 Iohn . 4.18 . That which the Apostle saith of worldly and carnall sorrow , 2 Cor. 7.10 . may bee said also of worldly and carnall feare . The feare of the world , worketh death . And from this feare , the faithfull are freed . But it is no bondage , no enemy to the comfort of a mans life , to live in a continuall feare of sinning , of offending and angring our heavenly father . The Churches walking in the feare of the Lord ( Actes 9.31 . ) and in the comfort of the holy Ghost , were multiplied . As if the Evangelist had said , This feare is no opposite , but a great helpe and furtherance unto true comfort . Happy is the man that feareth alwayes , saith the holy Ghost . Prov. 28.14 . As if he should say , It is an happines to a man to feare thus .

But what reason can be given ( will you say ) why the child of God should be more afraid to sin then any other man ? Which is the second generall point I propounded to handle in this first exhortation .

To this I answer . There be two principall reasons of it .

First . Reason 1 Because God will beare lesse with them when they sin , and deale more severely , and sharply with them , then with any other in this life . Beware of him ( saith the Lord , of the Angel of his Covenant , whom he sent to conduct his people to the land of promise , Exod. 23.21 . ) and obey his voice , provoke him not , for hee will not pardon ( nor winke at ) your transgressions . Such sins as carnall men go cleare away withall in this life , and never sinart for , if Gods child commit them , he may not hope to do so . You only have I knowne ( that is , chosen to be mine owne , and loved with a speciall love , saith the Lord to his people , Amos 3.2 . ) of all the families of the earth , therefore will I punish you for all your iniquities . Them whom he knoweth best , and loveth best , can have least hope of all other men to escape his correcting hand when they sin against him . The Lord thy God is a jealous God , among you , saith Moses , Deut. 6.15 . And a small thing you know will much offend a jealous husband ; he cannot abide the least shew of neglect from his wife . A sharp and heavy judgement we know fell upon the faithfull Corinthians , even for going carelesly , and unpreparedly to the Communion . For this cause ( saith the Apostle , 1 Cor. 11.30 . ) many are sicke and weake among you , and many sleepe . O how often shall I put you in mind of this place , before you will beleeve it , and be moved by it ? And as the Lord is sooner provoked to anger by the sins of his owne children , then of any other men ; so is his anger wont to be hotter , and his corrections sharper on them , then on any other . When the Lord saw it ( saith Moses , Deut. 32.19 . that is to say , that his own people fell to idolatry , and other their grosse sins ) he abhorred them , because of the provoking of his sons , and of his daughters . As who would not take the contempt , and indignities that are done to him by his owne children , a great deale worse , then from any other man ?

Secondly . Reason 2 The child of God hath more cause to be afraid of sinning , then any other ; because , as we know the more any man hath , the more fearefull he is to runne into the danger of the law ; so the child of God having more to loose then any man in the world hath besides , hath even in this respect , more cause to bee afraid of offending God , then any other man hath . Why ( will you say unto me ) what meane you by this ? What hath he to loose more then any other man ? I answer . Every child of God hath received ( above all other men ) three inestimable jewels from God , which by sinning against God , he is in danger to loose .

First . He hath the spirit of adoption , which assureth him of his peace with God , and that he hath his favour , which maketh him able to call God father , & to go to him with boldnes in all his necessities . We have received the spirit of adoption ( saith the Apostle . Rom. 8.15 . ) wherby we cry , Abba , father . In Christ we have ●oldnes and accesse with confidence , saith he , Eph. 3.12 . Now this is such a jewell as he would not loose for al the world . Thy loving kindnes is better then life saith David , Psal. 63.3 . And this he knoweth he is in danger to loose if he give himself liberty to sin . Indeed his adoption , and son-ship and birth-right is of a stronger tenure . The servant ( saith our Saviour , Ioh. 8.35 . ) abideth not in the house for ever , but the son abideth ever . Yet may he by his sin utterly loose this fruit and operation of the spirit of adoption , he may loose the assurance of his fathers love , his peace , his joy , his accesse with boldnesse ; and that not only by grosse and scandalous sins , but even by his carelesnesse , and negligence and carnall security ; as we see in that example of the Church . My well-beloved had with-drawne himselfe and was gone , saith she , Cant. 5.6 . And of this uncomparable losse , the Church hath ever had many wofull examples .

Secondly , He hath received the spirit of sanctification , whereby there is an holy change wrought in his whole spirit and soule and body , as the Apostle speaketh , 1 Thess. 5.23 . whereby he is made a vessell unto honour , sanctified and meet ( as the Apostle speaketh , 2 Tim. 2.21 . ) for his masters use , and prepared unto every good work . Now he setteth as much store by this jewell as his life , Psal. 51.11 . Cast me not away from thy presence , take not thy holy spirit from me , and he may loose the comfortable sense and the vigour and operation of it , and bee strucken with such a dead palsy in his soule , as he shall have little or no use of that life of grace that is in him . And this losse he may come to , not onely by giving liberty to himselfe in grosse and scandalous sins , but even by his carnall security and carelesse neglect of the meanes whereby he might grow and increase in grace . Quench not the spirit ( saith the Apostle , 1 Thess. 5.19 . ) despise not prophesyings ; even by despising of prophesyings , the spirit may be quenched .

Thirdly and lastly , He hath received a greater Iewell then either of these , he beareth Gods owne name . And as it is said of the Apostle , Act. 9.15 . that God had appointed him to beare his name before the Gentiles ; So it is said of all the faithfull also , Phil. 2.16 . that they hold forth unto men ( by their profession and example ) the word of life . The Lord hath committed unto us that are his children , his holy name and religion to keepe ; and that with a charge that we should so hold it out to the world , by our holy example , that we may gaine honour to it . And that charge which the Apostle giveth to Timothy , 2 Tim. 1.14 . ( though it be chiefly given to us Ministers yet ) it is given of God also to every faithfull man , That worthy ( that noble and excellent ) thing , which is committed unto thee , keepe by the Holy Ghost which dwelleth in us . Spartam quam nactus es , hanc orna , Grace that holy religion that thou professest , hold it out so that it may bee the better thought of , and have the more honour even for thy sake . For though it lie not in mans power to add any thing , to the honour of Gods name and religion or to make it greater in it selfe , yet with men certainly they may by their holy profession , and good example make it much greater and more honourable , then otherwise it would be . Paul was confident , Phil. 1.20 . that Christ should be magnified in his body , whether he lived or died . And of the poore servant he saith , Tit. 2.10 . that by his holy life he may adorne the doctrine of Christ , and make it more beautifull and amiable in the eyes of men . In which respect the Apostle speaking of certaine brethren , that were the messengers of the Churches he calleth them , 2 Cor. 8.23 . the glory of Christ . These so held out the word of life in their whole profession and conversation , that they were even a glory to Christ , they made him and his religion more honourable and glorious in the Church , then otherwise he would have been . This is such a dignity as the child of God would not forgoe for all the world ; the credit and honour of Gods holy name , and religion which he doth professe , is dearer to him then his life . It were better for me to die ( saith the Apostle , 1 Cor. 9.15 . ) then that any man should make my glorying void . And what was his glorying ? Surely that he had so carried himselfe in his whole conversation , that the Gospell received no blemish , but honour by him . See how earnestly David prayeth against this , Psal. 69.6 . Let not them that wait on thee , ô Lord God of hosts be ashamed for my sake ; & he repeateth it againe , Let not those that seek thee , be confounded for my sake , ô God of Israel . As if he had said . O keep me from doing that that may cause thy people to hold downe their heads for shame , because of the discredit I have brought upon religion . Now this comfort , this glorying the child of God shall utterly loose if he fall into scandalous sins . Such sins of Gods people , bring shame and reproach upon the Gospell , they cast dirt and dung upon Gods holy name and religion , and make it contemptible and loathsome in the eyes of men . Yea the more note any man hath been of for piety the more will his sins make men to loath religion . So the Lord saith of his people that they did by their sins profane his holy name , Amos 2.7 . and pollxte his holy name , Ezek. 39.7 .

Ye see then there is great cause that the child of God should be more afraid to offend him , Applic. then any other man in the world . O that the Lord would give us all hearts to take these things home unto our selves , to beleeve and bee affected with them , as we ought to be . For certainly many of us ( of whom yet I dare not doubt , but they are the children of God ) do so live as it appeareth evidently , that either they beleeve not , or at least they do not consider and thinke seriously of these things .

But I must proceed to the second word of exhortation which I told you I must from this doctrine direct unto all you , that truly feare God . Be thou that art Gods child ( above all other men ) most humbled in thy selfe for those falls that thou hast taken since thou wast in the state of grace . Every mans humiliation and sorrow for sin ( if it be true ) will be in some measure proportionable unto the quality and degree of his sin David watred his couch and made his bed to swimme with his teares , Ps. 6.6 . Manasseh humbled himselfe greatly before the God of his fathers , 2 Chron. 33.12 . Mary Magdalen wept so abundantly that she washed Christs feet with her teares , Luk. 7.38 . Now our sinnes who are in the state of grace , are ( as we have heard ) many waies for degree and quality greater and more odious to God , then the sins of other men .

For first , They have beene committed against knowledge and conscience , and consequently have been presumptuous sins . And the servant that knew his masters will , and prepared not himselfe , nor did according to his will ( saith our Saviour , Luk. 12.47 ) shall be beaten with many stripes .

Secondly , They have beene committed against the marvellous mercy and goodnesse of God ; after that we had not only heard , but felt and tasted in our selves how gracious the Lord is , and consequently have been done in a contempt of God . And to whom soever much is given , of him shall much be required saith our Saviour , Luk. 12.48 .

Thirdly , Consider with what hazard thou hast sinned . What mischiefe and losse thou either hast run into by thy sin , or at least didst endanger thy selfe to run into ; That is to say . 1. The provoking of thy father to be angry with thee and to plague thee , thou knowest not how sharply , how grievously . 2. The losse of the assurance of thy fathers love , and consequently of thy peace and joy , thy boldnes and communion with God . 3. The losse of the feeling and use and lively operation of Gods grace in thy heart . With this hazard , with this danger , thou hast sinned . And consequently thy sin hath argued thy heart to be desperately wicked , as the Prophet speaketh , Ier. 17.9 .

Fourthly and lastly , Thy sins have dishonoured God , and caused such as have beene privie to them , to like the worse of his holy religion ( as thou hast heard ) this cannot be avoided . And this must needs lie heavie upon thine heart , if there be truth of grace in it . The reproaches of them that reproached thee ( saith David , Psal. 69.9 . ) are fallen upon me .

O this is a most profitable meditation for us all , Applic. that meane to be partakers at the Lords table . When we are at the Lords table and heare Gods Minister bid us in Gods name take and eat the body of Christ which was broken for us , take and drink the bloud of Christ that was shed for us , I grant there be then other meditations and dispositions of our soule that are needfull and fit for us . Then should we stretch out the hand of our soule with faith and confidence & thankfullnes , to receive that gift the Lord offereth us , & feed upon that heavenly food with joy and gladnes of heart . But for the preparing of our selves to come to the Lords table in a right manner , certainly no disposition of our soule is so fit , as sound humiliation and sense of our own sins and unworthines , no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances , whereby we may aggravate them against our selves , for our sound humiliation . And therfore the Apostle maketh this the summe of all true preparation , 1 Cor. 11.28 . Let a man 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 .

Quest. 1 First , What is meant by this purging with hysope and by this washing that he speaketh of here ?

Answ. 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 all his haire , and wash himselfe in water , that hee may bee cleane . Yea he that had but touched a dead body , or but beene in the tent where any man was dead ( which was one of the least pollutions that one under the law could be subject unto ) could not be cleansed till he had washed himselfe in water . He shall purifie himselfe ( saith the law , Numb. 19.19 ▪ ) and wash his cloathes and bath himselfe in water , and shall be cleane at even . No man could be purged from any legal uncleannesse ( were it greater or smaller ) unlesse hee were washed . Secondly , A bunch of hysope was also used for the cleansing of them that were any way defiled under the law . The bloud and water ( whereby the Leper was to be purified ) must be sprinkled upon him with hysope , or els it could doe him no good , as you shall see , Levit. 14.6 , 7. Yea in the least pollutions the party that was to be cleansed , must have the water of separation sprinkled upon him with a bunch of hysope as you shall find , Num. 19.18 , 19.

Quest. 2 But then it is secondly to be demanded , what reason David had to beg this of God , to purge him with hysope and to wash him , seei●g he might easily have beene thus purged , and washed when he would himselfe ?

Answ. To this I answer , That he did not here beg of God the benefit and use of the outward ceremony ▪ but of that inward and spirituall grace that was signified by it . These ceremonies were but shadowes and figures , the substance and body of them ( as of our Sacraments now ) was Christ and his merits . They are a shadow of things to come ( saith the Apostle , Col 2.17 . ) but the body is of Christ . The water of separation and all other waters whe●●y the uncleane were purified under the law ( as well as that we use in baptisme now ) was a type and figure of the bloud of Christ , which is said by the Prophet , Zach. 13.1 . to bee a fountaine opened to the house of David , and to the inhabitants of Ierusalem , ( to all the faithfull ) for sinne and for uncleannesse . And the sprinkling of the water with hysope was a type and figure of the sprinkling and applying of the bloud of Christ , to all them that are to have benefit by it ; Which is therefore called by the Apostle , Heb. 12 24. The bloud of sprinkling . So that when David prayeth here , Purge me with hysope , &c. his meaning is , as if he should have said thus , Lord wash me from the filthinesse of my sinnes in thy sonnes bloud , Lord sprinkle and apply that unto my conscience by thy holy spirit , and then I shall bee cleane in thy sight ; yea not cleane onely but whiter then any snow .

Qu●st 3 But then yet a third Question remaineth , Why did not David expresse his request in such plaine termes , but thus darkly under the shaddow and veile of these legall ceremonies ?

I answer , Answ. That he did so out of these two respects . 1. Out of the reverend esteeme he had of the ceremony it selfe , because it was the ordinance of God . 2. Because the remembrance and thinking of that ceremony was an helpe to his faith , and made him the better able to conceive of the benefit he desired to receive by the bloud of Christ ; Namely , that it was as water able to cleanse his soule from all her filthinesse ; and that before ever he could have benefit by it , it must bee sprinkled upon his soule by the spirit of Christ , as that water was wont by the priest to bee sprinkled upon the bodies of them , that were to bee cleansed under the law .

The words ( being thus opened ) doe yeeld unto us sundry very profitable instructions .

Consider the verse first in the lump altogether , and there be two things to be observed in it . 1. The reverend account that David a great Prophet maketh of a small ceremony used under the law , and the use he made of it , the helpe he received by it , by the washings , and by the bunch of hysope , they used in the sprinkling of them that were to be cleansed . 2. That he understood the spirituall meaning of it , and rested not in the outward ceremony , in that which hee might receive from man , but seeketh to God to doe his worke upon him , and to bestow upon him that inward grace , that was signified by this ceremony .

Secondly , Consider this verse particularly in the severall branches of it , and there be three other points to be observed in it . 1. That the meanes whereby he desired and hoped to be cleansed from his sins , was by washing him with water , which signified the bloud of Christ . 2. That the meanes whereby this water , this bloud of Christ was to be made effectuall to him , was by the Lords sprinkling it upon him as with a bunch of hysope . 3. The benefit he was assured he should receive by this washing and purging , he should be cleane , yea he should be whiter then the snow .

Of these points I will speake in order .

And first mark here , Nota. That David a great Prophet esteemed reverently of , and received helpe to his faith by a small ceremony appointed of God , by the washings used under the law , and the sprinkling with hysope that was then in use ; Which teacheth us .

That the outward helps that God hath appointed us in his worship , Doct. 24 yea the least ceremony or circumstance of his worship that he hath ordained ( seeme it in it selfe never so meane and of little worth ) may not be neglected , but is reverently to bee esteemed of and observed by us .

Before I come to the proofe of the Doctrine two things I must premise to prevent the mistaking of it .

First , Caution 1 These are not the chiefe things that God standeth upon or requireth at our hands . Thou desirest not sacrifices ( saith David here , verse 16. ) thou delightest not in burnt offering ; that is , in comparison of other duties thou carest not for these things . There are weightier matters in Gods law then these as our Saviour teacheth us , Matth. 23.23 . The piety of a Christian doth not consist chiefly in these outward things . The kingdome of God is not meat and drinke ( saith the Apostle , Rom. 14.17 , 18. about which much of the ceremoniall law is spent as the Apostle teacheth us , Heb. 9.10 . ) but righteousnesse and peace and joy in the Holy Ghost , For he that in these things serveth Christ , it acceptable unto God , and approved of men .

Secondly , Caution 2 If these outward things be performed never so constantly without the inward and spirituall worship of the heart , they cannot please God nor doe us any good , as we shall heare in the next Doctrine . Nay they are most loathsome unto God , as the body that hath beene most beautifull , is unto a man , when the life and soule is departed from it . Incense is an abomination unto me ( saith the Lord , Esa. 1.13 . ) the new Moones and Sabbaths , the calling of assemblies I cannot away with , it is iniquitie , even the solemne meeting , as at your generall fasts , and such like .

But though this be so ; yet is the Doctrine that I have raised from these words an undoubted truth , That those outward helpes that God hath appointed us in his worship , even the least of them may not be neglected by us . See the proofe of the Doctrine in two degrees .

First . In that part of the ceremoniall worship which David speaketh of here those purifications and washings , that were prescribed in Moses law , though they were but carnall ordinances ( as the Apostle calleth them , Hebr. 9.10 . that is , such as a carnall man might easily performe , and as were very sutable to the disposition of a carnall man ) and though they were imposed upon Gods people ( not as perpetuall ordinances but ) untill the time of reformation , as the Apostle there speaketh ; yet while that law stood in force they might in no case be neglected . This is evident both by the example of the blessed Virgin , who made conscience of the law of purification , and observed it carefully as you may read , Luke 2.22 . and by that commandement also which Christ gave unto the Leper , Mar. 1.44 . Goe and show thy selfe unto the Priest , and offer for thy cleansing those things which Moses commanded . As if hee should say , Neglect not those rites and ceremonies which are appointed for thy cleansing , by the law of Moses .

Secondly , Observe the proofe of the Doctrine even in such things as are no parts of Gods worship but onely matters of circumstance in the worship of God . These things though they be of lesse moment then the worship it selfe , yet being appointed and commanded of God see what account is to be made of them . Foure instances I will give you for this .

First , The gesture of kneeling in prayer ( though it be not of absolute necessity ; for standing up reverently as we may see , Mar. 11.25 . and expressing of our reverence by other gestures of our body , when we cannot conveniently kneele is lawfull also in prayer ; as we see in old Iacob who lying on his death-bed though he could not kneele in his thanksgiving yet lifted up himselfe to the beds head as well as he could and bowed himselfe , Gen. 47.31 . ) yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it , see it ( I say ) in three proofes . 1. In that direction we have for it , Psal. 95.6 . O come let us worship and bow downe , let us kneele before the Lord our maker . 2. In the example of Gods servants ; of Daniel 6.10 . of Ezra 9.5 . of Stephen , Acts 7.60 . of Peter , Acts 9.40 . of Paul , Acts 20.36 . yea of our blessed Saviour himselfe . And of these two last wee read that they used this gesture of kneeling in their prayer when they had nothing to kneele on but the bare ground ; our Saviour in the garden , Luke 22.41 . and Paul with all the Christians of Tyre ( that accompanied him unto the ship ) upon the sea-shore , Acts 21.5 . 3. Lastly , In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God , Every knee shall bow to me , Esa. 45.23 . For this cause I bow my knees unto the father of our Lord Iesus Christ , saith the Apostle , Ephes. 3.14 . that is , I pray unto him .

Secondly , The place where God appointed the sacrifices to be offered , and other parts of his ceremoniall and solemne worship , to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God ( as Solomon had done , 1 King . 11.4 , 5 , 7. ) but the true God onely , it was no great matter in what place he did worship him ; specially though he did it not at Ierusalem , which he of all other places thought the most inconvenient and dangerous to him , 1 King . 12.27 . therefore he made choise of Dan and Bethel to bee the places of Gods solemne worship , 1 Kings 12.29 . But see how the Holy Ghost noteth even this for a most hainous sinne , 1 Kings 12.30 . Yea see what a matter God maketh even of this , Leviticus 17.3 , 4. hee pronounceth him to bee no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord .

Thirdly , The persons that by Gods appointment were to meddle with the arke of God was but a matter of circumstance . And yet see what account the Lord made even of this . If any other then such as hee had appointed thereunto did meddle with it , or but touch it , or but looke into it , hee accounted him worthy of death ; as we may see in the example both of Vzzah , 2 Sam. 6.7 . and of the men of Bethshemesh , 1 Sam. 6.19 . Ieroboam thought it a matter of no great moment though hee made other men priests to offer sacrifices unto God then such as were of the sonnes of Levi , specially in a case of necessity when no Levites could be got ( as it appeareth indeed by 2 Chron. 11.13 , 14. that he could get none ) but see how the Lord noteth this also for one of his heinous sinnes , 1 King . 12.31 . and for a chiefe cause of the ruine of his house , 1 King 13.34 .

Fourthly and lastly , The time when the Passeover was to bee celebrated was but a matter of circumstance . Ieroboam ( a worldly wise man ) thought it ( it seemeth ) a point of foolish precisenesse to thinke the solemne worship must needs bee performed just at those times that God had appointed in his law ; and therefore ( out of a politicke respect ) hee altered the time . But marke how the Holy Ghost noteth this also to have beene his heinous sinne . Hee offered upon the altar which he had made in Bethel ( saith the holy story , 1 King . 12.33 . ) the fifteenth day of the eight moneth , even in the moneth which he had devised of his owne heart . On the other side wee see the conscience our Saviour made to observe precisely the Lords direction even in this . He received it wee know at the same time when hee instituted the Lords Supper , and that was the same night that hee was betrayed as the Apostle affirmeth , 1 Cor. 11.23 . Yea hee made it a matter of necessity to receive it just at the same time that he did , Luke 22.7 . Then came the day of unleavened bread , when the passeover must bee killed . And yet the whole Church of the Iewes received it not till the day after his passion ; for the day of his passion , was the day of the preparation for the passeover , as you shall find , Iohn 19.14 . Why would hee differ from the whole Church in such a trifle as this ? Why would hee not conforme himselfe to the custome of the Church in such a matter ? O hee accounted it no trifle though it were but a matter of circumstance ; because God had given expresse direction in his Word for that circumstance , Numbers 9.2 , 3. Let the people of Israel keepe the passeover at his appointed season , In the fourteenth day of this moneth at Even , ye shall keepe it in his appointed season ; according to all the rites of it , and according to all the ceremonies thereof shall yee keepe it . Ye shall not neglect any one of the rites and ceremonies of it . Yea the Lord had said , Numb. 9.13 . that he that observed not the just time , that God had set for it should bee cut off from his people . So dangerous a thing it is to swerve from the direction God hath given us in his Word , even in the least circumstance of his worship .

The reasons and grounds of this Doctrine are principally two .

First , Reason 1 The respect wee owe to the commandement and ordinance of God . The least thing in Gods worship that hee hath appointed must not bee neglected , even because hee hath ordained it . Circumcision is nothing ( saith the Apostle , 1 Cor. 7.19 . ) and uncircumcision is nothing , but the keeping of the commandements of God . Though wee could see no other reason for them at all , nor had any hope to receive good by them , yet this is sufficient reason to move us to observe them , because God in his Word hath given us direction so to doe . In observing of them , wee doe our homage to God , and shew our obedience unto him . This reason prevailed with our blessed Saviour . 1. Hee received the Sacrament of circumcision in his infancy , Luke 2.21 . and afterward the Sacrament of baptisme too , Luke 3.21 . 2. He submitted himselfe to the law of purification , Luke 2 . 2● . 3. He received the Sacrament of the passeover , Luke 22.15 . 4. He frequented the Church assemblies constantly upon the Sabbath , Luke 4.16 . and all upon this ground that these were Gods ordinances and hee must shew his obedience to God in all things , Thus it becommeth us ( saith hee to Iohn , Matth. 2.15 . ) to fullfill all righteousnesse . There were other purifications that were in use in that Church and much stood upon in those daies which hee made no such reckoning of ( though in themselves a man would have thought they had beene every whit as good as these that hee made conscience of ) upon this ground that they were not of Gods ordaining , they were but the precepts of men , Mat. 15.9 .

Reason 2 Secondly , These things are ordained of God and enjoined us to observe for our owne good . Keepe the commandements of the Lord , and his statutes ( saith Moses , Deut. 10.13 ) which I command thee this day for thy good . That which is said of the Sabbath , Marke 2.27 . The Sabbath was made for man , for mans great benefit and helpe , hee could not have beene without it ; the same may bee said of every thing in Gods worship that hee hath ordained , hee hath ordained it for our good even to further , and increase the worke of his grace in our hearts . And wee may confidently expect a blessing from God , in observing the least thing that hee hath appointed us to use in his worship , that God will give it vertue , and make it effectuall to doe our soules good , if wee use it aright . See in three examples what vertue and force there was even in very small things that were of Gods ordaining . 1. Numb. 21.9 . The very looking up to the brasen serpent cured all that were stung with fiery serpents . 2 Iosh. 6.20 . At the blowing of the trumpets of rammes hornes , and shouting of the people , the walls of Iericho fell downe flat to the ground . 3. 2 Kings 5.14 . By dipping himselfe seven times in Iordan , Naaman was perfectly cured of his Leprosy . See what force there was in small things , that are of Gods ordaining , and how undoubted a truth that is which the Apostle saith , 1 Cor. 1.25 . The weakenesse of God is stronger then man . The ceremonies and religious observations that are of mens devising ( as crucifixes to pray before , crossing of our selves , observing of popish fasts and superstitious holydayes , sprinkling with popish holy water and such like ) though they carry great shew of helping us in devotion , yet of them all it may bee said as our Saviour said of the Iewish purifyings , Matth. 15.9 . they are a vaine worship : there is no force nor vertue in them , to further the soule one jot in true piety , and devotion . Yea those very things , that were once Gods owne ordinances ( as these washings and sprinkling with hysope that David alludeth to here , and such like ) when they grew out of date , and ceased any longer to bee commanded of God , even they then lost that vertue and strength that once they had , and became weake and beggerly elements , as the Apostle calleth them , Gal. 4.9 .

The uses that this Doctrine serveth unto , are two principally , 1. For instruction . 2. For exhortation .

Vse 1. For the first , Two things we are to learne from this Doctrine .

First , That wee are bound to follow the direction that God hath ( either by precept or example ) given us in his Word , even in the least circumstance of his worship ; wee may not say that in matters of substance wee must follow precisely the direction , but in matters of circumstance wee are not bound so to doe . The direction that God hath given us in his Word for the least thing that is to bee done in any part of his worship , may not bee neglected without great sinne and danger . Admit it were but a matter of circumstance what day wee keepe our Sabbath on , so we keepe one in seven ( as some have conceited it to bee ) yet because God hath given us expresse direction in his Word ( by the example and practise of the Apostle , and of those Churches that were planted by him , Acts 20.7 . 1 Corinthians 16.2 . ) to keepe it on the first day of the weeke , the Church may never keepe it on any other day then that . See thou make all things ( saith the Lord to Moses as you shall find it , Hebrewes 8.5 . ) according to the patterne shewed unto thee in the mount . The written Word is unto us in stead of that patterne , that was shewed unto Moses in the mount . In every thing wee doe about Gods tabernacle and worship , wee must precisely looke unto and follow that patterne , observe what hee commands .

Secondly , This teacheth us how to judge of that imputation that is put upon many of Gods faithfull servants ( and that maketh them as odious in the world as any other thing doth ) that they are held to bee more precise then wise , that they are too strict and singular in matters of small moment . And surely such as are indeed more precise and singular then they ought to hee , doe justly deserve to bee blamed for it . And I will tell you who they bee that are so . 1. Such as are strict and zealously superstitious in the observing of their owne fancies , and the customes and traditions of men . Such a one was Paul before his conversion , exceedingly zealous of the traditions of his fathers as hee saith , Galathians 1.14 . Such were the Iewes that pressed with great heate and contention , both Christs Disciples , Marke 7 2 , 3. and Iohns , Iohn 3.25 . to observe their purifyings . 2. Such as seeme to bee very precise in smaller things ( as in matters of ceremony , and some outward observations which indeed God requireth them to make conscience of ) but make no conscience of the weightier points of Gods law . This precisenesse our Saviour taxeth , to bee no better then grosse hypocrisy , Matthew 23.23 , 24. 3. Lastly , Such as out of ignorance and blind devotion denie unto themselves the liberties and comforts of this life that God hath allowed them , To these Solomon speaketh , Eccl. 7.16 . Bee not righteous overmuch , neither make thy selfe over wise : why shouldst thou destroy thy selfe ? But so long as a man keepeth himselfe to the direction of the Word , take heed how thou scorne him , take heed how thou blame him for such precisenesse , for wee are all commanded of God to bee strict , and precise this way . What thing soever I command you , ( bee it great or small saith the Lord , Deut. 12.32 . ) observe to doe it , thou shalt not add thereto , nor diminish from it . And Exod. 23.13 . In all things that I have said unto you , be circumspect . And he instanceth in a point of strange precisenesse . Make no mention of the names of other Gods , neither let it be heard out of thy mouth .

The second use that the Doctrine serveth unto is for exhortation to perswade every one of us to a more reverent esteeme and conscionable use of the whole outward worship of God , Vse 2. of all those exercises of religion that the Lord hath in his Word commanded or commended unto us ; that is to say , the observation of the Sabbath , hearing the Word and reading of it , receiving the Sacrament , singing of Psalmes , all manner of prayer both publique , and with our families , and in secret also . Of never a one of these any man can doubt , but they are ordained of God , and commended to his in his Word . Marke how this exhortation riseth from the Doctrine . If the ceremoniall worship that was to endure for a time , was so much to bee regarded , how much more is the morall and perpetuall worship of God to bee accounted of ? It is the Apostles reason , 2 Corinthians 3.11 . If that which is done away was glorious , much more that which remaineth is glorious . If wee may not neglect the least circumstance of Gods worship , that hee hath given us direction for in his Word , how much lesse the substanciall parts of his worship and service . If I may not neglect the gesture of kneeling in prayer ( when I can conveniently use it ) then much lesse may I neglect the duty of prayer it selfe . If I may not neglect the benefit of mine eye in the Sacrament , but I must desire to behold and looke upon the bread and wine , the breaking of it and powring of it out , then much lesse may I neglect the benefit of receiving the Sacrament it selfe .

Foure motives I will use to enforce this exhortation upon your hearts .

Motive 1 First , These duties ( these parts of Gods out ward worship ) are enjoyned us by that commandement which our Saviour Matth. 22.38 . calleth the first and the great commandement . 1. It is the first commandement , here you must begin , thou canst not make conscience aright of any of the commandements following till thou begin here and make conscience even of the outward worship of God . In which respect the Lord calleth them ( in the reason of the second commandement , Exod. 20.6 . ) that make conscience of that commandement , such as keepe his commandements . 2. It is the great commandement , Wee can in nothing better shew our obedience and doe our homage to God , then by the diligent and conscionable use of his outward worship .

Motive 2 Secondly , The Lord esteemeth of the love we beare him according to the conscience we make of the second commandement , according to the account we make of his outward worship , and our dependance upon his direction in it . This is plaine in the reason of the second commandement , Exod. 20.5 , 6. He calleth them that make conscience of this commandement such as love him , and those that do not , such as hate him .

Motive 3 Thirdly , The best of us have need of every one of them . Adam even in his innocency had need of the Sabbath , Gen. 2.3 . The King ( saith the Lord , Deut. 17.19 . ) must read the Word daily , and had need so to do , as appeareth by the reason of that commandement there . Daniel had need to pray every day , Dan. 6.10 . And how much more then have we ?

Motive 4 Fourthly , Thou shalt certainely receive good by them if thou use them conscionably . 1. Good in thy soule ( for which they were chiefly ordained ) 1 by keeping the Sabbath , Esa. 58.13 , 14. 2 by hearing , Esa. 55.3 . 3 by reading , Deut. 17.19 . 4 by receiving , 1 Cor. 10.16 . 5 by prayer , Phil. 4.6.7 . 6 by singing of Psalmes , Ephes. 5.19 , 20. 2. Good even in thine outward estate . The arke brought a blessing upon the house of Obed-Edom , 2 Sam. 6.11 , 12. The true worship of God used in it strengthened Rehoboams kingdome , 2 Chron. 11.17 . The Sabbath shall be a blessing to all that keepe it conscionably and no curse , Exod. 20.11 . See what a promise God maketh to watch over their families that worship him , Exodus 34.24 . On the other side thou hast no cause to expect his blessing but his curse upon all thou hast , if thou neglect his outward worship , Exod. 5.3 . Let us sacrifice — lest he fall upon us with pestilence or with the sword .

Lecture CXVI . On Psalme 51.7 . April 21. 1629.

IT followeth now that wee proceed unto the second of those generall points that I told you were to bee observed out of the whole verse ; Nota. that is to say . That David did understand the meaning of these legall washings and sprinklings , that hee alludeth to and mentioneth here , hee knew what was signified by them ; and knowing that in those ceremoniall washings , there was not only an outward and materiall element of water used , but also an inward and spirituall grace represented and signified by it , and that in those ceremoniall sprinklings with hysope there was not only an outward action and worke to be done by man , but an inward worke also to be done by the Lord himselfe , he rested not in that which was outward and touched the body onely , but seeketh for that inward grace that was signified by it , as appeareth by this , that he beggeth of God that he would purge and wash him , that he would do that worke upon his soule , which was signified by this ceremony . Purge thou mee with hysope ( saith he ) and I shall be cleane , wash thou me and I shall be whiter then the snow . And from this point thus observed in the Text this Doctrine ariseth for our instruction .

That Gods people must labour to understand what they doe in every part of Gods worship , Doct. 25 and not rest in the outward worke , but strive to feele the inward vertue and power of it , and to find God doing his worke upon them , in every one of his , ordinances . Two branches you see there are of this Doctrine , which we wil handle distinctly and in order .

First , Branch 1 We must labour to understand every thing that wee doe in the service of God . This God required of his people even under the Law , Though that were a time of farre lesse light then the Gospell ( the law had but a shadow of good things to come as the Apostle speaketh , Hebrewes 10.1 ) yet even then God would have his people to understand what they did in his service , even in his ceremoniall worship . Therefore he did not onely command the Levites to teach the children of Israel all his statutes , and to instruct them in the meaning of them , Levit. 10.11 . but he laid this charge also upon every parent to teach their children the meaning of the whole service of the passeover , and of all the rites and ceremonies used in it , Exodus 12.26 , 27. and of the law of offering unto God the first borne of every thing , Exodus 13.14 . and generally the meaning of all other the ceremoniall lawes , as well as of the morall and judiciall , Deut. 6.20 . The children should aske , and the parents should teach them , the reason and the meaning of every thing that was done in Gods service . But this is much more required of Gods people in the morall worship , that wee understand what wee doe in it , specially now under the Gospell , wherein the Lord requireth more knowledge of his people , then hee did under the law ; and of which times hee did foretell , Esa. 11.9 . That the earth should bee filled with the knowledge of God . Therefore the Apostle alluding to the ceremoniall worship which consisted chiefly in sacrifices and burnt offerings and opposing the morall worship of God under the Gospell , unto it , Rom. 12.1 . teacheth us , that the onely sacrifice and service that is now acceptable unto God is our reasonable service , that is , such service as is done unto him with reason and understanding . See the necessity of this in six severall parts of Gods morall worship .

First , The reading of the Word will doe us no good ( though wee use it never so constantly ) if we doe it , as a stinted taske that wee have set to our selves , unlesse we be carefull to mark and understand what we read . True it is , no man must be discouraged from reading the Scriptures , because he cannot understand every thing that he readeth . For 1 even little children are to bee trained up in the reading of them as is plaine in the example of Timothy of whom it is said , 2 Tim. 3.15 . that from a child he had knowne the holy Scriptures . And 2 that which wee read ( though wee understand it not for the present yet ) the very acquainting of our selves with the letter of the Scriptures ; by continuall reading or hearing of them read unto us , may be of great use to us hereafter ; as it is plaine ( by the Apostles putting him in mind of it in that place ) that Timothies reading of the Word in his child-hood was a great meanes to further him in the knowledge of the Word afterward , and to confirme him in the truth . But yet this is certaine , our reading of the Word will doe us no good unlesse wee endeavour to marke and understand , what wee read . Even children should bee taught ( according as their capacity serveth ) to marke and understand what they read . Traine up a child ( saith the wisedome of God , Proverbs 22.6 . ) in his way ( that is , in his kind and according to his capacity ) and when hee is old hee will not depart from it . As if shee had said , Hee will be the better for it while he liveth . This necessity of understanding , what we read , ( if we would please God in this duty of his service or doe our selves any good by it ) is plaine by two places of the holy Scriptures . 1. By that which is said , Neh. 8. ● , 3. of them to whom Ezra was carefull to read the law , He brought the law before the congregation both of men and women , and all that could heare with understanding ; and read therein before the men and the women , and all that could understand . Marke how he repeateth this twice . He judged that their comming together to the publique reading of the Word , would neither please God , nor doe themselves any good , unlesse they could understand what was read . The second place is that speach of Philip to the noble Eunuch , Acts 8.30 . when hee heard him reading in private , a Chapter of the Prophet Esay , Vnderstandest thou what thou readest ? saith he , As if he should say , To what purpose readest thou if thou be not carefull , to understand what thou readest ?

Secondly , The hearing of the Word preached ( though wee seeme to love it never so well though we take never so much paines for it ) will doe us no good , unlesse we heare with understanding . Hearken unto me every one of you , and understand , saith our Saviour to his hearers , Mar. 7.14 . And after he had preached , his manner was to examine his Disciples whether they understood that which he had taught , Matth. 13.51 . Have ye understood all these things ? Yea hee had so pressed upon them the necessity of this , to seeke to understand whatsoever they had heard him teach , that if they had heard anything that seemed harsh unto them , or that they could not understand they ( durst not murmur or take offence at it , running away with their owne sense , and leave hearing of him as a teacher of absurd things , as some other of his hearers did , Iohn 6.66 . and as many doe now a daies , but ) held themselves bound ( if they could not be resolved by conference among themselves ) to goe unto him , and desire him to make his meaning plainer unto them . And this wee shall find they did oftentimes , Matth. 13.36.17.10.19.10 . and in other places . They knew well ( as our Saviour had taught them in the parable of the sower , Matth. 13.19 . ) that of all kind of hearers , those senslesse wretches , that are like to the high way , and understand not what they heare are most uncapable of receiving good by the Word , and that Satan of all others hath most power over them .

Thirdly , The Sacraments can doe us no good unlesse wee come to them and use them with understanding . ( I speake not now of infants to whom the Sacrament belongs though void of understanding for the present , but of men of ripe yeeres ) Therefore it is Gods ordinance , that before the Sacraments bee administred unto any people , they should first be instructed by the ministery of the Word . Goe and teach all nations ( saith our Saviour , Matth. 28.19 . ) baptizing them in the name of the Father , and of the Sonne , and of the Holy Ghost . As if he had said , First teach them , before you doe administer the Sacraments unto them . Therefore also we shall find that Iohn the Baptist before he baptized any , first prea●hed unto them . He preached the baptisme of repentace , as the Eva●gelist saith , Mar. 1.4 . And when the Disciples came together at Troa● upon the first day of the weeke ( the Lords day ) of purpose to breake bread ( to administer the communion , Acts 20.7 . ) yet did not Paul administer the communion till he ●e had first preached unto them .

Fourthly , We cannot please God in our prayers , nor receive any good by them unlesse we be first instructed how to pray , unlesse we can pray with understanding . As no man can receive good by joyning with me in prayer , unlesse he understand what I say as the Apostle teacheth , 1 Cor. 14.16 . so neither can I have confide●ce to receive any good by mine own prayer , unlesse I know I pray according to Gods will , as the Apostle saith , 1 Iohn 5.14 . Therefore hearing is the first duty that is injoined to them that goe into Gods house . When thou goest into Gods house ( saith Solomon , Eccl. 5.1 . ) bee more ready to heare , then to give the sacrifice of fooles . As though he should have said , All our prayers and other services we doe to God in his house , are but the sacrifice of fooles till we have first ( by hearing ) beene instructed how to doe them according to Gods will . For God hath no pleasure in fooles , as he there saith , verse ● . hee taketh no pleasure in the prayers or other services that fooles , and ignorant sots doe offer unto him .

Fiftly , Our singing of Psalmes pleaseth not God nor can doe us any good , unlesse we endeavour to understand what we sing . Sing ye praises with understanding , saith ●●av●● , Psal 47.7 .

Sixtly and lastly , No man can please God in taking of an oath ( which is also a part of Gods worship , and a duty i●joined in the first table ) but he onely that can doe it with understanding . Thou shalt swear in truth , in judgement , and in righteousnesse , saith the Lord , Ier. 4 2. As if he should say . Though it be never so true that any man sweareth , though the oath be taken in righteousnesse and no man wronged by it ; 〈◊〉 if it be not taken also i● judgement , with good advisednesse and understanding , it is an unlawfull oath . Therefore in one of the best oathes that ever was taken , wherein men women and children did bind themselves to walke in Gods law , Nehemiah 10 28 , 29. there was care taken that this holy and necessary oath should yet be taken onely of every one having knowledge , and having understanding .

You see then in all these particulars that we must labour to understand what we do in every part of Gods service ; and that no ordinance of God will do us any good , unlesse we use it with understanding .

The reason of this first branch of the Doctrine is this , Reason . That as God is a spirit , and therefore delighteth in that service that is spirituall , The true wor●●ippers shall worship the father in spirit and in truth : ( saith our Saviour , Io● . 4 23 ) for the father seeketh such to worship him ; he longeth for such worshippers as worship him with feeling and affection ; and they that doe not so , worship him not in truth , are no better then hypocrites ; So is it not possible to serve God spiritually and with feeling in any part of his worship , if wee doe not understand what we doe in it . For the devotion and good affections that grow not from knowledge , are vaine and of no worth in the sight of God . Knowledge is the root and foundation of all holy affections . This I pray ( saith the Apostle , Phil. 1 9. ) that your love may abound , yet more and more in knowledge and in all judgement . And this shall suffice to have beene spoken of the first branch of the Doctrine , David did understand the meaning of the ceremoniall worship , and so must we labour to understand what we do in Gods service .

Branch 2 Now wee must proceed to the second branch of the doctrine ; and for the plaine and distinct handling of it , we must observe these foure things .

First . Every part of Gods worship is spirituall , and there is in it both an outward and bodily action done by man , and an inward and spirituall worke that is done by the Lord himselfe . In these purifications that David here alludeth to , man did wash the body , and sprinkle with hysope the water & blood upon it , for the legall purging and cleansing of it ; and God did wash the soule in the bloud of Christ , and sprinkle it upon the consciences of his people So in circumcision , man did cut of the fore-skin of the flesh , and God did circumcise the heart , Deut. 30.6 . In baptisme , Iohn baptized the body with water ( as hee saith , Matth. 3.11 . ) and God himselfe baptized the soule with the holy Ghost So in the ministery of the word , man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught , and beleeve it , as we see in the example of Lydia , Acts 16.14 . Lastly , In prayer man worketh , and God worketh too . The spirit it selfe maketh intercession for us , as the Apostle speaketh , Rom. 8.26 .

Secondly . The Lord hath bound himselfe by promise to his people , that hee will thus accompany his owne ordinances and worke with them in their hearts , God will worke with us in every part of his worship , he will doe his part , if we doe ours . This promise God made concerning that worship of his , which he ordained under the law . Exod. 20.24 . In all places where I record my name ( where I establish my publique worship ) I will come unto thee , and I will blesse thee , saith the Lord to his people . And this promise he hath likewise made concerning his worship under the Gospell , Matth. 28.19 , 20. Goe and teach all nations , baptizing them , &c. ( preach my word , administer my sacraments ) and loe , I am with you alwayes , even unto the end of the world . Where men do their parts in the use of any of his ordinances , God will not faile to doe his part also .

Thirdly . Whatsoever man can do in Gods worship , is nothing worth , unlesse God worke with it . All the outward parts of Gods worship , are indeed great helps to us , and the least of them ( as we heard the last day ) may not be neglected by us , for they are the meanes and instruments that God hath sanctified , and appointed to worke by in our hearts . But if God withdraw his hand and refuse to worke by them , they can do us no good at all , no more then the best toole that is in the world can , if the workem●n doe not put to his hand . I have planted ( saith Paul , 1 Cor. 3.6 , 7. ) and Apollo watered , but God gave the increase ; so then neither is he that planted any thing , neither he that watered ; but God that giveth the increase . And verse 9. Wee are labourers together with God , ye are Gods husbandry , ye are Gods building . And that which the Prophet speaketh of the materiall building , Psalme 127.1 . may much more truly be said in this case , Except the Lord build the house , they labour in vaine that build it . All that the best man can do in Gods worship , is nothing worth , unlesse God do his part , if he worke not with him . The inward vertue and power that God by his blessing and worke doth give unto it , is the very life and soule of every part of Gods worship , without it , it is no better then a dead and loathsome carkasse . The kingdome of God ( saith the Apostle speaking of preaching , a chiefe part of Gods outward worship , 1 Cor. 5 20 ▪ ) is not in word , but in power . As if he had said , That is the right preaching , where Gods power appeareth , wherein God preacheth aswell as man ; God teacheth the heart inwardly , aswell as man doth teach the outward man . And that that he saith of preaching , may bee said of every other ordinance of God ; That is only true compleate baptisme , wherein God hath baptized the party aswell as man , that a true and compleate communion which God hath administred aswell as man ; that a true and compleat prayer , when the spirit of God hath joyned with mee , and prayed aswell as I. 1. Then , and then onely shall wee have comfort in our baptisme , when wee can find that wee have beene baptized of God . Hee shall baptize you ( saith Iohn baptist , speaking to the faithfull , Matthew 3.11 . ) with the holy Ghost , and with fire . Happy is that soule , that can find hee hath beene baptized by that hand ; that can say thus , As by Gods minister , I had water sprinkled upon mee , by the ordinance of God in mine infancy , when I knew it not ; so now I doe verily know , and feele that the Lord himselfe hath by his spirit sprinkled upon my soule , the bloud of his deare Sonne ( that blood of sprinkling , as the Apostle calleth it , Heb. 12.24 . ) hath assured mee , that it was shed for mee ; and I doe verily know and feele that he hath saved me ( as the Apostle speaketh Tit. 3.5 . ) by the washing of regeneration , and renewing of the holy Ghost . 2. Then , and then only shall we have comfort in the Lords supper , when we can find , that as Gods minister hath by his appointment given us the bread and wine , so the Lord himselfe hath given us the body and bloud of his owne son , and commanded us to feed upon him . Moses gave you not that bread from heaven ( saith our Saviour , Iohn 6.32 . ) but my father giveth you the true bread from heaven ; and he sheweth what hee meaneth by that , verse 35. I am the bread of life . No minister can give thee that true bread from heaven , the body and bloud of Christ to feed upon ; the Lord onely can give thee that . And as when thou goest to the sacrament at any time , thou must seeke , and expect to receive this from him , thou must cry to God , as they did there , ver. 34. Lord , evermore give us this bread ; So if thou canst find that thou hast in the Sacrament , by the eye of thy faith discerned God giving thee this bread , and by the hand of thy faith received it of him , ô happy thou ; it was the comfortablest supper that ever thou wert at in thy life . 3. Then , and then only can wee have comfort in our preaching , and you in your hearing , when we and you can find , that the Lord is with us , & worketh with us in this ordinance of his . When we that are preachers , can find that our ministery is not in word onely , but also in power , and in the holy Ghost , as the Apostle speaketh , 1 Thess. 1.5 . when we see God worketh with us , and blesseth our ministery , and it may be said of us , as of them , Actes 11.21 . The hand of the Lord was with them , and a great number beleeved , and turned unto the Lord . And when you that are hearers can find that in your hearing , the Lord openeth your hearts to attend ( with diligence and delight ) to that that you heare , as hee did Lydias , Actes 16.14 . when ye can find , that in the hearing of the word , ye are taught of God , drawne , and effectually perswaded to beleeve , and obey the truth that you heare , as our Saviour saith all the Elect shall bee , Iohn 6.44 , 45. when in the hearing of the truth of God delivered by any of his servants you heare withall , that word behind you ( that is spoken of Esay 30 , 21. ) saying , this is the way , walke ye in it ; when in the ministery of the Word , you can feele that mighty power of God that the Apostle speaketh of , 2 Cor. 10 5. casting downe your imaginations , and every high thing in you that exalteth it selfe against the knowledge of God , and bringing into captivity every one of your thoughts , to the obedience of Christ ; finally , when we can say of your teachers , as that man did , 1 Cor. 14.25 . Of a truth God is in you , certainly God worketh with you ; then ( I say ) and then onely can you have comfort in your hearing , 4. Lastly . Then , and then onely can wee have comfort in our prayers , when we can find the Lord hath bin with us in prayer . And when is that ? 1. When wee find the Lord hath prepared our hearts to pray . Lord ( saith David , Ps. 10.17 . ) thou hast heard the desire of the humble , thou wilt prepare their heart , thou wilt cause thine eare to heare . When the spirit it selfe maketh intercession for us , quickneth our prayers , & prompteth us in them . How may we know that , will you say ? Surely by two notes . 1. When in our prayers we can cry , Abba , father , for this is made a certain note of the spirits helping us in prayer , Rom. 8.15 . Gal. 4.6 . 2. When ( even then when we know not what to pray , we can say nothing almost , but grone & sigh it out , yet even ) the requests that we make , are according to the will of God ; we desire nothing so much as mercy and grace : this second note also of the spirits helping us in prayer , the Apostle giveth , Rom. 8.26.27 .

From hence now the foorth and last point will necessarily follow ( for you had the Reason of it already ) That a Christians chiefe care should be in every duty of Gods worship , to find that God is with him in it , that God worketh with him . Purge thou mee with hysope ( saith David here ) wash thou mee . And as Moses did in another case , Exodus 33 15 , 16. so should wee all importune , and expostulate with the Lord in this case . If thy presence goe not with us ( saith hee ) carry us not up hence ; for wherein shall it bee knowne , that I , and thy people have found grace in thy sight ? Is it not in that thou goest with us ? So may we say , Lord , if thou accompany not thine ordinances , and worke not with us in them , to what purpose should we performe them ? How shall it appeare that we have found grace in thy sight ?

The uses that this Doctrine serveth unto , are two principally . 1. For instruction , 2. For exhortation .

Vse 1. And first this teacheth us the true cause why in this time of so long continuall use of all Gods ordinances , there is so little fruit to be seene . This is the generall complaint of these times . 1. Gods faithfull ministers complaine of this and cry as Esa. 49.4 . that they have laboured in vaine , they have spent their strength for nought , and in vaine ; they see no fruit of their labours . And 2. the carnall man , and enemy to the Gospell , every where casteth this in our teeth . Woe be to the world , because of offences ( saith our Saviour , Mat. 18 7. ) and surely , this is a chiefe offence , that many do miserably stumble at . These that heare so much ( say they ) and read so much , & pray so much , what are they the better for it ? Wherein are they better then other men ? And alas , what shall we say to these men ? How can wee deny , but that this is most true that they say ? Onely let our selves take notice of the true cause of this ; surely the Lord doth not his worke in these exercises of religion , that men doe use ; the Lord with-draweth himselfe from his ordinances ; and then all is in vaine that man is able to doe . The Lords glorious presence which was wount to dwell in his sanctuary ( to accompany his owne ordinances , and to worke with them ) is now departed , not from his sanctuary onely , but from the City too as once the Prophet in a vision saw it doe , Ezekiel 11.23 . This reason the Prophet rendereth , Esa. 53.1 . Who hath beleeved our report , and to whom is the arme of the Lord revealed ? Few or none doe profit by the ministery of the word , because the Lord sheweth not his power in it , he worketh not with it And why doth not the Lord his worke in his owne ordinance ? Surely as for other our sins , so for these among the rest .

First . Because of the sin that aboundeth in these times , and even among them that enjoy Gods ordinances , and frequent them most . This was that that caused the Lord , of old , to leave his Sanctuary . Sonne of man ( saith the Lord to his Prophet , Exekiel 8.6 . ) seest thou what they doe ; even the great abominations that the house of Israel committeth here , that I should goe farre from my sanctuary ? If hee see any fi lt by thing in thee , hee will turne away from thee , saith Moses , Deut. 23.14 . Can two walke together ( saith the Prophet , Amos 3.3 . ) unlesse they be agreed ? Is it any wonder that God joyneth not with many of you in any of his ordinances , worketh not with you in them , blesseth them not unto you , while you live as you doe ? Nay , is it any wonder if God withdraw himselfe from the Sanctuary it selfe , from our whole engregregations , for the whoredoms , and drunkennesse , and oathes that breake out amongst us , and of which we every one stand much more guilty in his sight , then the whole congregation of Israel , was of the sinne of one Achan . Ioshua 7.11 , 12.

Secondly . The second cause why the Lord with-draweth himselfe from his owne ordinances , and doth not his part in them , is because we doe not ours . Wee use to serve him by the halves , Whereas hee requireth in every part of his worship , the service of our soule and spirit as much , yea much more then of our bodies , and that as David doth in the duty of thankesgiving , call upon his soule , Psalme 103.1 , 2. Blesse the Lord , ô my soule , and all that is within me blesse his holy name ; and againe , Blesse the Lord ô my soule , so wee should doe in every ordinance of God ; wee use to give to the Lord the service of our lip , or eare , or knee , or body onely . And is it any wonder if the Lord withdraw himselfe from us , and refuse to joyne with us in these services , wherein ( as our Saviour complained of the hypocrites of his time , Matth. 15.8 . ) we draw nigh to him with our mouth , and honour him with our lips , but our heart is farre from him ?

A third and last cause may be this , that we rest too much upon , and blesse our selves in the excellency of the meanes that wee doe enjoy , and make an idol of them ( as they of Lystra you know did of Paul and Barnabas , Actes 14 11 — 13. ) and never seeke to God that hee would inwardly worke with his ordinances in us , we care not for that . And even to this , that may bee applyed which the Apostle speaketh of every naturall man , Rom. 3.11 . There is none that understandeth , there is none that seeketh after God . And that this will much provoke God , to see his glory given to his instrument , that ascribed to the meanes which belongeth to him , you may perceive by that feare and indignation that Paul and Barnabas did expresse , when they saw them of Lystra offend this way , Acts 14.14 .

Lecture CXVI . On Psalme 51.6 . Aprill 28. 1628.

FOlloweth the second use of the Doctrine , Vse 2. namely the use of exhortation , and that is double according to the two severall branches of the Doctrine .

For first , If no duty we performe to God in his worship can please him , nor doe us any good , unlesse it bee done with understanding , therefore wee must bee exhorted , that if wee desire to bee saved , wee would make this our first care and endeavour to get knowledge . With all thy getting ( saith the wisedome of God , Prov 4 7. with all thy possessions whatsoever it cost thee ) get understanding . And that for this cause chiefly , because till a man by catechising and preaching of the word , be brought unto knowledge ; all his prayers and other services he doth to God , are in Gods account no better then the sacrifice of a foole , as you heard the last day out of Eccl. 5.1 . He that said to his people even under the law , Hosea 6.6 . I desire knowledge more then your burnt offerings . As if he had said , I was ever of that mind , even when I did most straitly command the offring of sacrifices , and seemed most pleased and delighted with them ; he will much more say to us that live under the Gospel , I desire knowledge , more then your prayers , more then your comming to the Communion , or any other service you can doe unto me .

Certainely most men do not beleeve this . And that appeareth in three things that may be observed in the dispositions , Applic. and humours of men .

First . All men hold themselves bound to serve God , all men thinke they sin that doe not use to pray , but few or none hold themselves bound to use the meanes to get knowledge ; they are grossely ignorant , and desire to continue so . Of the most people in our congregations , the Lord may justly take up that complaint which hee made of Israell , a little before the captivitie , Ieremy 4.22 . My people ( for so they professe and hold themselves to be ) is foolish , they have not knowne me , they are sottish children , and they have no understanding , they are wise to doe evill , but to do good they have no knowledge .

Secondly . For other of Gods ordinances , they will seeke to Gods ministers , and crave their helpe . If they have a child borne , they will seeke to the minister to have it baptized , but they will never seeke to the minister , nor crave his helpe for the catechising and instructing of their children , when they come to yeares of capacity , they make no hast , they shew no forwardnesse in that at all . So they seeme to make great conscience of comming to the Communion , and thinke they were undone if they should not receive it once a yeare , but for hearing of the word , they care not at all , it would be no trouble at all unto them to want that . Ye fooles and blind ( saith our Saviour to the ignorant , and superstitious Pharisees , Mat. 23 , 19. ) whether is greater , the gift , or the altar that 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 . H●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 . Motive 1 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 ●●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 ) ordinarily , diligently ) and shall not understand ( as if hee had said , you shall bee never the better for it ) and seeing yee shall see , ( you shall have all the helpe your eye can yeeld you , to bring you to grace , as you know , that not onely in the workes of God , but in the sacrament also the Lord hath appointed our eye to bee a great helpe to our faith ) but you shall not perceive . The like is also said of a prayer , Esay 1.15 . When yee make many prayers , I will not heare you .

Secondly . Motive 2 As in all other the meanes of our comfort in this life , this is the maine ground of our joy , to find that the Lord is with us in them . David behaved himselfe wisely in all his wayes ( saith the holy Ghost , 1 Sam. 18.14 . ) and the Lord was with him . So it is said of Ioseph , Gen. 39 , 20.21 . that he was cast into prison , but the Lord was with Ioseph . As if hee had said , Ioseph was a happy and a comfortable man , even in prison , because the Lord was with him . So it is specially a maine ground of comfort to us , when we can find God is with us in his worship , prospering and blessing that unto us ; when we can say of every service we have done unto God , of every part of his worship that we have performed as the Church doth , Esa. 26.12 . Lord thou wilt ordaine peace for us , for thou also hast wrought all our works in us .

Motive 3 Thirdly . If we profit not by Gods ordinances , we make our selves guilty of an hainous sin , even of taking Gods name in vaine . For what is it to take Gods name in vaine , if this be not , when we ordinarily read , and heare his word , and receive his sacraments , and use to pray , and all in vaine ▪ receive no profit , are never the better for it ? And certainly God will not hold them guiltlesse that take his name in vaine , Exod. 20.7 .

Motive 4 Fourthly and lastly . If God be not present , if he worke not with his ordinances in us in mercy , he will bee present , and worke with them in us in judgement . If we be not the better for them , certainly wee shall be the worse for them ; where Gods ordinances prove not a savour of life , they will prove a savour of death , 2 Cor. 2.16 . See an experience of this in Iohn 13.27 . After the sop ( and that was after hee had communicated with Christ in the passeover ) Satan entred into Iudas . And would to God wee had not dayly examples of this every where ? In which respect the Apostle biddeth the Corinthians take heed , 1 Cor. 11.34 . that when they came to receive the Communion , they came not together unto condemnation .

Now if you would know the meanes , how wee may obtaine this , that God may be with us , and worke with us in all his ordinances , making them effectuall in us , to those ends hee hath ordained them for ; they are foure principally .

Means 1 First . Wee must performe every duty of Gods worship with feare , least we should by our loose and carelesse performance of it , offend God , and loose that we come for , misse of his blessing in it . Serve the Lord with feare , saith the Prophet . Psalme 2.11 . That which our Saviour saith of one of Gods ordinances , Luke 8.18 . Take heed how yee heare , may bee said to us likewise of every other duty in Gods worship , take heed how ye receive , and how you pray , and how you read the word also . You have heard in the motives just cause we have to doe so Let us have grace , whereby wee may serve God acceptably ( saith the Apostle , Heb. 12.28 , 29. And how is that ) with reverence and godly feare , For our God is a consuming fire , saith he . As if he had said , We can never serve God acceptably , unlesse we doe it in an high reverence of his glorious greatnesse , and of his ordinances , and with feare of offending him by our loose and carelesse performance of it .

Means 2 Secondly . If we would have God to joyne with us in his ordinances , and to doe his worke in our hearts by them , we must strive to come to them in more humilitie , and sense of our owne unworthinesse . The Lord is ●igh to them that are of a broken heart , saith David , Psalme 34.18 . This is said to be one of the maine duties , that God requireth of all his people . Micah 6.8 . To walke humbly with thy God . There is no hope that he will walke with us , converse with us , joyne and worke with us in his service , unlesse we walke humbly with him . See an example of this in Paul , he was a man that God did marvellously assist and worke with in his ministery ; see the reason of it , Act. 20.19 . He served the Lord with all humility of mind , and with many teares .

Means 3 Thirdly . If we would have God to worke with us , and blesse his ordinances unto us , we must come to them in repentance , casting of every known sin before we approach unto God , with a full resolution , never to take it up againe . The necessity of this the Lord taught his people under the law by this ceremony , Exod. 30.20 . When Aaron and his sons goe into the tabernacle of the congregation , they shall wash with water , that they dye not . And as the Lord intended by that ceremony , to teach us that are his ministers , how dangerous a thing it is for us , to meddle with the service of God , till wee have sanctified , and cleansed our selves from all our filthinesse , both of flesh and spirit ; so hath hee taught all his people , that it is no lesse dangerous for them to come before him in any part of his worship , being yet in our sinnes . See this in the extraordinary worship of God . Sanctifie a fast , sanctifie the Congregation , saith the Prophet , Ioel 2.15 , 16. The people of God are not fit to keepe a fast , we cannot expect , that the day of our fast will proove a day of atonement betweene God and us , unlesse wee bee carefull before our fast to sanctifie our selves , to search out , and purge our selves from all our knowne sins . See this also in ordinary duties of Gods worship . 1. For the Sacrament , It is evident by Hezechiahs prayer , 2 Chron. 30.19 . 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary , before they did presume to receive the passeover . 2. That God was offended with the people there , that neglected this , for he prayeth that God would not lay that sin to their charge , and upon his prayer God healed them . And in obedience to that law , it is said , Iohn 11 , 55. that in Christs time many went out of the country up to Ierusalem before the passeover , to purifie themselves . And our Saviour after the passeover , before he celebrated the Sacrament of his body and bloud with his disciples , washed their feete , as wee read , Iohn 13.5 . And those bodily purifications , and washings , did signifie ( certainly ) the purging , and cleansing of the soule from sinne , by the bloud and spirit of Christ . No man may hope to receive any good by the Sacrament , that hath not care before hee goe to it , to purge , and cleanse himselfe from his sinnes . 2. For the ministery of the word . Every one ( saith the Lord , Eze. 14.7 , 8. ) which separateth himselfe from mee , and setteth up his idols in his heart ( every mans lust wee know is his idoll , covetousnesse is idolatry , Col. 3.5 . ) and putteth the stumbling blocke of his iniquitie before his face ( affecteth it , loveth it , cannot looke of on it ) and commeth to a Prophet to enquire of him concerning mee ( seeketh to know my will out of my word ) I will set my face against that man , saith the Lord . Certainely that man , that bringeth to the hearing of the word , any knowne sinne with him in his heart , affecteth it , loveth it , is not willing to part with it , separateth himselfe from God , can have no hope that God will joyne or worke with him in this his ordinance , nay hee highly provoketh God by comming to it in this manner . Wherefore ( saith the Apostle , 1 Pet. 2.1.2 . ) laying aside all malice , & all guile , and hypocrisies , and envies , and evill speakings , as new borne babes , desire the sincere milke of the word , that ye may grow thereby . As if hee had said , There is no hope wee should ever grow in grace , or thrive by the word in the best ministery under heaven , if our care bee not before wee come to it , to lay aside all our knowne sinnes with full purpose of heart , never to take them up againe . 3. Lastly . For prayer . If thou prepare thine heart , and stretch out thine hands toward him ( saith Zophar , Iob 11.13 , 14. ) if iniquitie bee in thine hand , put it farre away , and let not wickednesse dwell in thy tabernacles . As if hee had said , If a man before hee goe to prayer , bee not carefull to cast away all his knowne sinnes , nay , if hee winke at , or beare with any sinne that hee knoweth to be in his family , he can have no hope to find audience or acceptance with God in any prayer , that hee maketh unto him . So that you see how undoubted a truth it is which the Prophet speaketh . Esay 59.2 . Our iniquities will separate betweene us , and our God . Certainely this is the maine cause why all Gods ordinances prove so fruitlesse to us , wee read and heare , and receive the Sacrament and pray ordinarily , yea wee sometimes keepe fasts too , and yet are never the better . Though God have promised hee will meet with his people in his publique worship , There ( that is , in the tabernacle of the congregation ) I will meet with the children of Israel , saith the Lord , Exodus 29.43 . ( And hee hath bound himselfe every whit as much to meet with his people in his publique worship under the Gospell as hee did then , as is plaine , Matth. 28. ●0 . ) yet wee frequenting the tabernacle of the congregation ordinarily , can seldome or never meet the Lord there , nor find his gracious presence there ; What is the cause of this ? Surely some knowne sinne ( we harbour in our selves , and which wee have no care to purge our selves of , when we should goe to God ) breaketh the meeting and seperateth betweene us and our God . So that to conclude the third Meanes , If it bee indeed a trouble to us that we feele no more life and power , no more fruit and comfort in any of Gods ordinances , let us learne of Saul and do as he did , 1 Sam. 14.37 , 38. When he had sought to God and the Lord answered him not , he resolveth to search and find out by the best meanes that he could the speciall sinne that was the cause of it . And so should we do .

Means 4 Fourthly and lastly , If wee doe indeed desire that God would accompany his ordinances and worke with them in our hearts we must beg this of God by fervent prayer . This course wee should take in all things we are troubled with the want of , in every thing wee doe desire . Bee carefull for nothing ( saith the Apostle , Philip. 4 6. ) but in every thing by prayer and supplication with thankesgiving , let your request bee made knowne unto God ; As if he had said , Acquaint God with all your desires . But in our spirituall wants especially we should doe this . No suit we can make to God pleaseth him so well , as this when we beg grace of him . It pleased the Lord ( saith the Text , 1 King . 3.10 . ) that Solomon had asked this thing ; that is to say , Wisedome and grace to governe well . Neither is there any suit that we may be so sure to speed in , as this . How much more ( saith our Saviour , Luk. 11.13 . ) shall your heavenly father give the holy spirit , to them that aske him ?

And thus have I finished the two first things that I promised to handle in the enforcing of this exhortation ; it followeth that I proceed to the third and last thing ; that is to say , To answer that , which many good hearts are apt to object against themselves in this case .

Object . There is no one thing that many of Gods servants doe more complaine of and mourne for then this , that in no action or occasion of their life . they are so heartlesse or uncomfortable as in the duties of Gods worship ; they profit not by any of Gods ordinances , the Lord worketh not with them in their hearts . For this they mourne and vexe themselves as judging it to be a certaine signe that they are forsaken of God , and out of his favour ; yea they are even apt to resolve with themselves , as good never a whit as never the better ; it is to no purpose for them to frequent the ordinances of God any longer , seeing they are never the better for them .

Answ. To these good soules I have two things to say . 1. Somewhat for their direction . 2. Somewhat for their comfort .

First , For thy direction I must say unto thee , that 1 Seeing thou art expressely commanded of God , to read and heare the Word , to receive the Sacrament , to pray ; 2 and that these are the meanes he hath ordained to work grace in thee and to save thee , if ever thou be saved ; Therefore thou must 1 hold thy selfe bound to use them still , even though yet thou think thou dost receive no good by them ; 2 strive to use them in obedience to God ; 3 use those foure meanes thou hast beene directed ; 4 wait for Gods blessing in the use of them . Remember what the Apostle saith , Gal. 6.9 . Let us not be weary of well-doing for in due season wee shall reape , if we faint not . Thou must do as those poore impotent persons did , Ioh. 5.3 . they came to the poole of Bethesda and lay waiting there for the moving of the water ; So must thou still bring thy selfe to these ordinances of God , and wait till God shall be pleased to stirre and move thy heart by them . We read of Iacob that when the Lord had wrastled with him , and seemed desirous to leave him and be gone , Gen. 32.26 . Iacob resolved he would not let him goe till hee had blessed him ; So should all true Israelites doe , follow the Lord constantly in the use 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 .

Nota. 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 .

Doct. 26 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 .

Branch 1 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 . Branch 2 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 .

Reason 1 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 . Reason 2 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 wi●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 i● 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 s●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 .

Quest. 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 .

Answ. 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 . Vse 1. 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 m●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 good works , by all their prayers and intercessions to merit of God for any man , the pardon of the least sin . And in this also , Popery doth miserably and damnably deceive the world . We know they teach men to trust , and expect mercy from God in the pardon of their sin , by the merits and intercession of the Saints , specially of the blessed Virgin . And it is notorious to the world , that their whole Church in their publique Liturgie doe oft beg of God the pardon of sinne and deliverance from his wrath , for the merits and intercession of such and such Saints . Miserable comforters are they , that teach poore soules in this case , to leane upon the staffe of this bruised reed . Of all the Saints that have beene most rich in grace and good workes , that may truly bee said which David speaketh of the worldly rich men . Psal. 49.7 , 8. None of them can by any meanes redeeme his brother , nor give unto God a ransome for him ; for the redemption of the soule is precious . No Saint was ever able with all his holinesse and good works , to pay a price sufficient to satisfie the justice of God , for one soule . Nay ( I say more ) no Saint or Angel durst ever so farre mediate with God , as to intreat him for his sake , to pardon any one sin to any soule . If one man sin against another ( saith old Ely to his sons , 1 Sam. 2.25 . ) the judge shall judge him : ( satisfaction may bee made for the offence , by the authority of the magistrate ) but if a man sin against the Lord , who shall intreat for him ? As if he had said , No Saint or Angel dare presume to be so much as a mediatour of intercession unto God , for any that hath sinned against him . Call now ( saith Eliphaz to Iob 5.1 . ) if there be any that will answer , or speake for thee , and to which of the Saints wilt thou turne ? No , none but Christ onely durst ever doe so much for any poore sinner . And this is the first point in this Doctrine , that doth discover to us how heavy and heinous a thing sin is .

Secondly . Christ himselfe could not cleanse thee from thy sins , nor procure thee the pardon of the least of them , any other way but by dying for thee . The holinesse of his life , and that exact obedience he yeelded to the law of God , in all points fulfilling all righteousnesse as himselfe speaketh , Matth. 3.15 . ) was ( doubtlesse ) of great merit , and wee received much benefit by it . As by one mans disobedience many were made sinners ( saith the Apostle , Rom. 5.19 . ) so by the obedience of one , shall many be made righteous . We are justified in part , even by his active obedience , for by it we obtaine the imputation of that perfect righteousnesse , that giveth us title to the kingdome of heaven . For seeing it was not possible for us to enter into life , till wee had kept the commandements of God , Matth. 19.17 . and wee were not able to keepe them our selves , it was necessary our surety should keepe them for us . And hee by performing to the full for us , not for himselfe ; for he being God and not man only , and his manhood having no personall substistance without the Godhead , was not bound to keep the law for himselfe ) he ( I say ) by fulfilling the whole law of God , did thereby purchase heaven for us , and merit that God should account us righteous , and perfect fulfillers of his law . By this means he brought in everlasting righteousnesse , as the Prophet speaketh , Dan. 9.24 . In which respect also the Apostle saith , Rom. 10.4 . that Christ is the end of the law for righteousnesse to every one that beleeveth . As if he should say , The end of the law is to justifie them that fulfill it , and this Christ hath done for every one that beleveth in him , and so hath made him righteous before God . And for this cause the Apostle saith also , Rom. 3.31 . Doe we then make void the law through faith ? God forbid . Yea we establish the law . As though hee had said . The Doctrine of justification by faith in Christ , doth no way derogate from the law , for it acknowledgeth a necessity , not only of satisfaction for the penalty that is due to the transgression of it , but also of a full and perfect observation of it , in all points , by them that would enter into life . But though this be so , yet Christs active obedience , his good works and holy life , could never have bin meritorious for us , could never have justified us , nor brought us to heaven , if he had not dyed for us . And therefore both our justification , and our obtaining of heaven , is ascribed to his bloud , as if that alone had done both . Being justified by his bloud ( saith the Apostle , Rom. 5.9 we shall be saved from wrath through him . And we have boldnes to enter into the holiest ( that is , into heaven , Heb. 10.19 . ) by the bloud of Iesus . So the scripture ascribeth much to the intercession that our Saviour daily maketh for us in heaven , & much comfort ( doubtlesse ) we may receive by this , that we have such a friend in the court , such an advocate to speake and plead and pray for us unto his father He is able ( saith the Apostle , Heb. 7.25 . ) to save them to the uttermost , that come to God by him , seeing he ever liveth to make intercession for them . But his intercession could never have bin meritorious for us , it could never have prevailed with God for us , to the procuring for us the pardon of the least sin , if he had not by his death given full satisfaction to the justice of God for us . When Christ is described unto Iohn , Rev. 5.8 , 9. as the only mediatour of intercession , for his Church , ( unto whom the foure and twenty Elders representing the whole Catholike Church , and company of all Gods Saints , do bring their golden viols full of odours which are the prayers of the Saints , to be presented by him unto his father ) he is represented to him in the likenes of a lambe that was slaine , ver. 6.11 . And the foure and twenty Elders , ver. 9. give this for the reason why they bring their prayers unto him , and make him their only mediatour of intercession , aswell as their only Prophet & interpreter of his fathers will . Thou art worthy ( say they ) to take the booke , and to open the seales thereof , for thou wast slaine , and hast redeemed us to God by thy blood . Hee could not have beene our Prophet , neither could his intercession and prayers have ever beene meritorious for us , if hee had not dyed for us . It is the death of Christ that giveth vertue and merit to his intercession and prayers for us . It is the blood of sprinkli●g , that speaketh better things then that of Abel , saith the Apostle , Hebrewes 12. ●4 . It is that that speaketh for us , and pleadeth with God continually for mercy , as the other did for vengeance .

Thirdly . Christ himselfe could not by dying for thee , have cleansed thee from thy sins , nor procured the pardon of the least of them , if he had not dyed for thee the death of the Crosse , that cursed death , if he had not beene made a curse for thee . Christ both redeemed us ( saith the Apostle , Gal. 3.13 . ) from the curse of the law , being made a curse for us , for it is written . Cursed is every one that hangeth on a tree . The scripture indeed seemeth to ascribe our redemption wholy to his bodily death , and to the bloud that he shed for us . We have redemption through his bloud , even the forgivenesse of our sins , saith the Apostle , Eph. 1 7. And Revel. 5. ● . Thou hast redeemed us to God by thy bloud . But wee must understand , that in these and such like places , the holy Ghost useth a Synechdoche ; that is ▪ putteth one part of Christs passion for the whole . And two reasons there are , why his whole passion is expressed by this part of it , rather then by the other . 1. Because the shedding of his bloud , was the most apparant and sensible signe and evidence that hee did indeed lay downe his life , and dye for us , yea , that hee dyed a violent death . For the life of the flesh , is in the bloud , saith the Lord , Levit. 17.11 . 2. This did best declare him to bee the true propitiatory sacrifice , that was figured by all the sacrifices under the law , that lambe of God that taketh away the sinnes of the world , as Iohn Baptist calleth him , Ioh. 1. ●9 . But it was not that alone that could have done the deed , all the pains and torments he endured in his body for us , could not have obtained for us the pardon of any one sin . He suffered much more in his soule for us , then he did in his body . He made his soule an offering for sin , as the Prophet speaketh , Esa. 53.10 . His soule was exceeding sorrowfull , even to the death . Mat 26.38 . He endured the torments of the soule aswell as of the body for us . Yea the curse of God , and those unspeakeable and unconceivable torments that were due to all the sinnes of all Gods Elect , both in body and soule he endured to the uttermost . The Lord spared him not , as the Apostle saith , Rom. 8.32 . nor abated him one farthing of our debt , but made him pay it all . The Lord laid upon him ( saith the Prophet Esa. 53.6 . ) the iniquity of us all ; that is , the punishment due unto all our iniquities . And verse 4. Surely hee hath borne our griefes , and carried our sorrowes , the sorow and anguish that was due to us for our sinnes , hee hath borne it all , and every jot of it , and so he made full satisfaction to the justice of God for us , and unlesse he had so done , he could never have redeemed us from our sins . He made our peace through the bloud of his crosse , saith the Apostle , Col. 1.20 . by no death but by that cursed death , hee could have made our peace with God .

Fourthly and lastly . Christ himselfe by dying for us the death of the Crosse , and by enduring in body and soule the torments due to our sins , could not have made our peace with God , if hee had not beene more then a man ▪ more then a creature ( admit it had beene possible for a creature to have borne Gods curse ) if hee had not beene God . All his sufferings could not have bin a price sufficient to redeeme one soule , to purchase the pardon of one sin , if they had not bin the sufferings of God himselfe . The infinite wrath of God due unto sinne which no creature is able to beare at once , and therefore must be enduring of it everlastingly . ( Their worme shall never dye ( saith the Prophet Esay 66.24 . ) their fire shall never be quenched ) Christ being God , mighty in strength , as Iob speaketh , Iob 9.4 . was able to beare altogether , and at once , in that short time that he was upon the Crosse. The Apostle calleth the bloud of Christ wherby we are redeemed , a precious bloud , 1 Pet. 1.19 . And indeed it must needs bee precious , of infinite price and merit , able to countervaile and answer for the everlasting torments that were due to the sins of all Gods elect , because it was the bloud of God himselfe . God purchased his Church with his owne bloud saith the Apostle , Actes 20.28 . God laid downe his life for us , saith the Apostle 1 Iohn 3.16 . The Lord of glory was crucified , saith holy Paul , 1 Cor. 2.8 . Nothing but the infinite suffering of such a person , could have procured us the pardon of the least of our sins .

Applic. Now to conclude this use of instruction , and to make some application of it , Learne by this that thou hast heard , to judge rightly of sin , of every sin , of thine owne sins especially . Labour to have a sound judgement in this point , to bee perswaded in thy judgement , that every sin is a most deadly and heinous thing . Know thou , and see ( saith the Lord , Ier. 2.19 . ) that it is an evill thing , and bitter that thou hast forsaken the Lord thy God , and that my feare is not in thee . Iudge not according to the appearance ( Ioh. 7.24 . of this matter ) but judge righteous judgement . Iudge not of sin according as the world judgeth of it , nor according to those colours that Sathan and thine owne foolish heart is apt to put upon it , but judge of sin , as God in his word judgeth of it , for his judgement will stand when all is done . Account it a point of extreame folly in thy selfe , and a signe that thou hast lost all judgement , & that thou art strangely blinded besotted and bewitched by the devill , even this I say , that thou canst thinke of any sin that it is but a small matter , that thou canst so sleight and make nothing of many sins that thou dost in thy heart so scorne and befoole them , whom thou seest so precise , and fearefull to do the least thing that might offend God . Fooles make a mocke of sin , saith Solomon , Prov. 149. They are fooles certainely , and starke fooles , that make so small a matter of any sin .

But for the better perswading you to hearken to my counsell in this , I will 1. give you two motives to seeke for soundnesse of judgement in this case . ● . I will shew you the meanes whereby you may rectifie your judgements in this point .

And for the Motives , consider .

Motive 1 First . That no man can truly repent of his sinne , nor bee affected with it , as he ought to be , till he can rightly judge of sin , & know how heinous and dangerous a thing it is . The will and affections of a man are swayed by his judgement . Be ye changed by the renewing of your mind , saith the Apostle , Rom. 12.2 . All saving repentance , and change of the heart , beginneth in the renewing , and rectifying of the mind and judgement . This will the better appeare , if wee consider five things that are required in true repentance . 1. Wee must cast away with loathing , and detestation our sinnes , as a man would cast away a menstruous and filthy ragge , that by chance is fallen upon him , and say to it , get thee hence , Esay 30.22 . 2. Wee must hate and abhorre sin . The Lord speaking of a small sin ( in comparison ) even of eating of meat , that hee had in his ceremoniall law forbidden , Levit. 11.10 . saith , that it should bee an abomination unto them . And verse 43. hee giveth a good reason for it , for hee telleth them , that even a small sinne being wittingly committed , would make them abominable unto him . And have not we just cause to abhorre that that will cause the Lord to abhorre us ? 3. Wee must grieve and bee more troubled in our selves for offending God , then for any worldly losse or affliction whatsoever . Th●y shall mourne for him ( saith the Prophet , Zach. 1● . 10 . ) as one mourneth for his onely sonne , and shall bee in bitternesse for him , as one that is in bitternesse for his first borne . 4. Wee must cry to him more earnestly , and hearrily , for pardon of our sinne , then for the averting of any judgement , or obtaining any other blessing whatsoever . As David doth in this Psalme , after Nathan had beene with him , and threatned such heavy judgements against him and his house . And Elihu reproveth Ioh. 36. ●1 . For choosing iniquity rather then affliction . A man that is wise and well advised , will choose rather to endure any affliction , then to commit any iniquity whatsoever . 5. Lastly . We must be more afraid of sin , of offending God in the least thing , then of any danger or evill in the world that can befall us . Feare not their feare ( saith the Prophet , Esa. 8.12 , 33. ) nor be afraid , but let the Lord be you-feare , and let him ●e your dread . And who can possibly thus repent him of his sin , that is not in his judgement fully perswaded how hainous and odious a thing every sin is .

Secondly . Motive 2 Consider , that till we can rightly judge of our sins , Christ can profit us nothing . He came to call none but sinners , yea , such as so know , and can judge of their owne sins , as that they are sicke at the heart with sorrow and trouble of mind for them . Mat. 9.12 , 13. But of this point I shall have occasion to speake more in the next use .

Now the meanes whereby we may come to a right judgement of sin , are five principally .

First . Means 1 Consider with thy selfe seriously , that every sin is an offence , and a contempt done against the infinite Majesty of the eternall God . Against thee , thee only have I sinned , saith David here , verse 4. And therefore it must needs bee a thing infinitely evill and dangerous .

Secondly . Means 2 Consider the onely punishment that the Lord in his righteous judgement , hath appointed after this life , for every sin , is everlasting death , in the lake that burneth with fire and brimstone for evermore . The wages of sinne , ( of every sin ) is death , saith the Apostle , Rom. 6 . 2● . even eternall death , Indignation and wrath , tribulation and anguish , ( saith hee , Rom. 2.8 , 9. shall bee on every soule that doth evill . And how great must that offence needes bee , that the righteous God hath appointed such a punishment unto , as no tongue can expresse , no heart can conceive , how great and how extreame it is ?

Thirdly . Means 3 Thinke seriously of this , that all the miseries of this life , all the bitternesse we tast of , in all our bodily paines and diseases , in all the anguish and trouble of our minds , in all our outward wants and distresses , in the unseasonablenesse of the weather , in all publique calamities , come all from sinne . Let no man deceive you with vaine words , ( saith the Apostle , Ephes. 5.6 . or tell you , it is nothing to be merry and wanton a little ( I would none did worse then so ) or it is nothing to use a little craft and fraud in buying and selling , alas they that will live in the world must doe as the world doth ) let no man deceive you with such vaine words ; saith he , for because of these things commeth the wrath of God , upon the children of disobedience . All our woe and misery commeth from our sinne , so that there is no day passeth over our heads wherein the Lord doth not really teach us how to judge of sinne . The Lords voice cryeth unto the city ( saith the Prophet , Mic. 6.9 . ) and the man of wisdome shall see thy name , heare the red and who hath appointed it . As if he had said , By his rods and corrections the Lords voice cryeth unto men . And though in some rare and extraordinary judgements God doth lift up his voice and cry lowder unto men then in others , yet in every one of his judgements and corrections that do befall us the Lord cryeth thus to every one of us , Tast and see in this what it is to sinne , what it is to offend God .

Means 4 Fourthly , Consider of this that you have heard now in this Doctrine , what a price was paid by thy Saviour to redeeme thee from thy sins , even from the least of them . Never did God so fully declare his hatred of sinne and how heinous a thing it is in his sight , by all the judgements that he ever executed upon men or Angels , as he did in the crosse of Christ , and in that extreame abasement and humiliation that he did endure for us . No , if it were possible for us to see and feele the torments that the damned in hell doe endure , yet could not that be so effectuall a meanes to perswade us what the true desert of sin is , as the meditation of the crosse of Christ , if God would please to give us hearts to behold it , and meditate of it as we ought to doe . They shall looke upon me whom they have pierced ( saith our Saviour , Zach. 12.10 . ) and then they shall mourne abundantly . O if we could looke well upon Christ crucified ( but that can we never doe till the spirit of grace be powred upon us as the Prophet there speaketh ) it would not be possible for us to esteeme lightly of any sinne , we could not choose , but bee deepely affected with our owne iniquities

Means 5 Fiftly and lastly , Because ( by reason of our naturall blindnesse and the marvellous cunning and power that the world and Satan have to bewitch us in this thing ) all these considerations and meanes can never prevaile with us , till God open our eyes ; it must be the mighty worke of God ( specially in so profane an age as this is ) that must perswade us to judge rightly of sin . Who hath beleeved our report ? ( say the Ministers of the Gospell , Esa. 53.1 . which may be applyed to this as well as to any other Doctrine that we teach in our ministery ) and to whom is the arme of the Lord revealed ? As if they had said , Why do so few beleeve any thing we teach out of Gods Word , touching the hainousnesse and danger of sin ? Surely because there be few upon whom the Lord is pleased to shew his mighty power , in the opening of their eyes . Therfore in the use of these or any other meanes for the rectifying of our judgement in this case , we must cry unto God as Iob did , Iob 13.23 . Make me to know my transgression and my sin . It is meet to be said unto God ( saith Elihu to Iob , when he would perswade him to think and judge rightly of his sin , Iob 34.31 , 32. ) that which I know not teach thou me . It is fit and necessary we should cry unto God , that hee would open our eyes and not suffer us to be deluded by Satan , that he would by his holy spirit teach us to judge rightly of this matter , to know how hainous and dangerous a thing sinne is .

Lecture CXX . On Psalme 51.7 . Iune 9. 1629.

IT followeth now that we proceed unto the second use of the Doctrine and that is for exhortation . Vse 2. For if this be so that no man may hope to find mercy with God for the pardon of his sin , but onely through Christ and his bloud , then must we all labour to know that we have our part in Christs bloud , that we are of the number of them that he did undertake for . O this is the excellent knowledge when all is done . This was the knowledge that Paul made such reckoning of as he professeth to the Corinthians , 1 Cor. 2.2 . He determined not to know any thing , among them , save Iesus Christ and him crucified . Three points are to be observed in that speach of his . 1. That though hee did so excell in knowledge as he durst ( without vaine-glory ) compare with the very chiefest Apostles , as he saith , 2 Cor. 11.5 , 6. Though I be rude in speach ( saith he ) yet not in knowledge , but we have beene made throughly manifest unto you , in all things . As if he had said , There was no point of religion needfull for you to be instructed in , no difficult case of conscience that any of you had occasion to propound unto me , but I was able fully and cleerely to resolve you in , He had received that abundance of revelations from the Lord as hee was in danger to bee exalted above measure with them , as himselfe confesseth , 2 Cor. 1● . 7 . Yet doth he professe here , that hee made no reckoning of all the rest of his knowledge in comparison of this , To know Iesus Christ and him crucified was the onely knowledge , the onely high point of learning , that he made account of and gloryed in . 2. That this was the onely point of knowledge that in his whole ministery , in all his preaching among the Corinthians he laboured to bring them to , To know Iesus Christ and him crucified , this was the whole scope and drift of his ministery . In which respect also he calleth his ministery , 1 Cor. 1.18 . The preaching of the crosse ; and verse 23. The preaching of Christ crucified , as if he preached nothing but that , all his preaching tended to bring them to this point of knowledge to know Iesus Christ and him crucified . 3. Observe that hee saith hee did this advisedly and upon judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee I determined and resolved with my selfe before I preached among you , that this should bee the onely point of knowledge that I would professe my selfe to have skill in , and which I would in my whole ministery labour to bring you unto To know Iesus Christ and him crucified . O that wee were all of Pauls mind ; ô that wee all that are preachers of the Gospell were of Pauls mind ; that wee would not so much affect and admire the knowledge of nice and intricate speculations , and busie our owne and other mens heads with unprofitable controversies , with oppositions of science , falsly so called , as the Apostle speaketh , 1 Tim 6.20 . that wee would not count it our glory to excell others in such points of knowledge and learning as are vaine and unprofitable , but study this point better and strive to bring our selves and others to this skill To know Iesus Christ and him crucified . To this end marke how that blessed Apostle doth further expresse himselfe in this matter , Phil. 3.8 , 9. Doubtlesse I count all things but losse , for the excellency of the knowledge of Iesus Christ my Lord ; for whom I have suffered the losse of all things , and doe account them but dung that I may win Christ and be found in him , &c. Foure things are worthy to bee observed in this speach of that holy man . 1. That there is an excellency in this knowledge , in the knowledge of Christ above all other knowledge in the world . 2. That he himselfe had suffered the losse of all things for Christs sake , the cause of all his losses , of all his troubles and persecutions was the constant profession he made of his love to Christ , and the high and account hee made of him , that hee would not shrinke from him nor forgoe the comfort and sweetnesse he found in him . 3. That he did not this out of a rash zeale and head-strong affection , but advisedly and upon good judgement and mature deliberation , I account all things but losse for the excellency of the knowledge of Iesus Christ my Lord , I account them but dung . As if he should say , I see good reason why I should be content to purchase this knowledge with the losse of all things , yea that I should even loath all things as the filthiest dung and cry fie upon them , when they come in competition with Christ and I cannot enjoy them , but I must loose my comfort in Christ . 4. Lastly , Observe what a kind of the knowledge of Iesus Christ it was that he made so great account of , I count all things but losse ( saith he ) for the excellency of the knowledge of Iesus Christ my Lord ; and againe , I count all things but dung that I may win Christ and may bee found in him . As if hee had said , To know Christ to bee my Lord and Saviour , that hee did undertake for mee , to win and weare him as mine owne , to know that I am in him as the branch is in the vine , and the sience in the stocke , ô this is an excellent knowledge ( saith hee ) this is such a knowledge as a man should bee willing to purchase with the losse of any thing that is dearest to him in the world . And this is the knowledge of Christ that I would faine perswade my selfe and every one of you ( beloved ) to make high account of and to give no rest to our selves , till we have attained unto it .

And for the better enforcing of this so necessary an exhortation , I will 1 give you some Motives to quicken and stirre up this desire in us . 2 Because most men are too light of beleefe and confident in this point that Christ is theirs , I will give you some signes and notes out of Gods Word , how we may know this and not be deceived in it . 3. Lastly I will shew you the Meanes that they who have not yet , but would faine win Christ and be found in him , must use to obtaine their desire .

And for Motives there be foure that may serve in stead of many , that might be given .

Motive 1 First , Till thou know that Christ is thine , and that thou art one of them that he did undertake for , thou canst have no assurance that any sinne that ever thou didst commit is pardoned , but hast cause to judge that thou art still in thy sins , as the Apostle speaketh , 1 Cor. 15.17 . And consequently that thou art under the curse of God . He that beleeveth not the son ( saith our Saviour himselfe , I●h. 3.36 . that is , on the son as is plaine by the beginning of the verse ) shall not see life , but the wrath of God abideth on him .

Motive 2 Secondly , Till thou know Christ is thine , thou canst have no hope of mercy from God in any distresse , but though thou bee jocund and joviall now in thy health and prosperity , and gloryest much in God and in his mercy ( as many a vile wretch hath done . Thou makest thy boast of God saith the Apostle , Rom. 2.17 . of the Iew that had no part in Christ but hated and blasphemed him ; and the Prophet Mic. 3.11 . saith of many most lewd men that they leaned upon the Lord ) yet when some sharpe and bitter affliction shall awaken thy conscience , thou canst have no hope no comfort in God , thou wilt find nothing but terrrour in thinking of him . I remembred God and was troubled , saith the Prophet , Psal. 77.3 . And if it were so with that holy man ( whom Christ had but withdrawne himselfe from for a time , and who had this helpe to recover himselfe by , he could consider his former estate , and call to remembrance his songs in the night as he saith , ver. 5. and what will thy case be that never hadst any assurance that Christ is thine ?

Motive 3 Thirdly , Till thou know that Christ is thine , and thou art one of them that hee did undertake for , thou canst have no assurance of any blessing from God , spirituall , or corporall . For all the promises of God in Christ , they are yea , and in him they are Amen ; that is , sure and certaine as the Apostle speaketh , 2 Cor. 1.20 . They that are not in Christ have no promise of God , for any thing . The Lord hath made Christ his steward and put all his goods into his hand . All things are delivered to me of my father , saith he , Mat. 11.27 . Nothing can come to us , but through him . Nay God hath made him heire of all things , saith the Apostle , Heb. 1.2 . All things are his owne , and therefore we can have nothing but from and through him .

Fourthly and lastly , Motive 4 Till thou knowest that thou art in Christ , and one of those that hee did undertake for , though thou dost possesse any blessing of God in never so great a measure , yet canst thou not enjoy them nor have any sound comfort in them , for thou canst have no assurance that they are given thee in mercy , and in love . And that is it that giveth the sweet rellish to all Gods blessings when a man can say of them as Iacob doth of his children , Genesis 33.5 . These are the children which God hath graciously given thy servant . And as David doth , 2 Samuel 22.20 . Hee delivered mee , because hee delighted in mee . Then are Gods blessings sweet to us indeed , when wee can rellish Gods loue in them ; when the heart is perswaded God hath given us them in love . Alas wee know God hath powred his blessings abundantly upon many men , not in love but in much wrath . I gave them a King in mine anger , saith the Lord , Hos. 13.11 . Hee gave them their owne desire ( saith the Prophet of rhe rebellious Israelites that perished in the wildernesse , Psalme 78.29 — 31. ) but while the meat was yet in their mouthes , the wrath of God came upon them ; they had the blessing , but they had it with Gods curse and vengeance . And had they not better have beene without it , then to have had it so ? I will curse your blessings , saith the Lord , Mal. 2.2 . And surely the great hurt which many receive even by Gods blessings , which they have ( The prosperity of fooles shall destroy them saith Solomon , Prov. 1.32 . ) proveth evidently that God cast them upon them in wrath , rather then in love . And a man were better to be without them then to have them without his love . And no man can be assured God giveth him any thing in love , till he be in Christ . For it is he onely that hath reconciled us to God and made him our friend as the Apostle teacheth us , Rom. 5.10 . These points if we could rightly weigh them will bee Motives strong enough , to every one of us to seeke to make this sure to our selves , that Christ is ours , that we are of the number of those that hee did undertake for .

But what needeth all this may some say ? Object . I thanke God I doe verily beleeve t' is already and am confident in this , that Christ is my Saviour , he undertook for me , he died for me . And who but an Infidell and a beast , will doubt of this , seeing the Scripture saith expressely he died for all mankind . Iohn Baptist calleth him , Ioh. 1.29 . The lambe of God that taketh away the sin of the world . And the Apostle Iohn ( 1 Ioh. 2.2 . ) saith , he is the propitiation for our sins , and not for ours only but for the sins of the whole world ; And the Apostle Paul expresseth this plainely , by an excellent comparison , Rom. 5.18 . As by the offence of one , judgement came upon all men to condemnation , even so by the righteousnesse of one , the free gift came upon all men unto justification of life .

But for answer unto these men , Answ. I shall not need to enter into the controversie which hath much troubled the Church whether Christ died for all men ; or whether the Lord in sending his sonne into the world , intended that all men should have benefit by him . But this I say ( wherein we all agree , and of which there is no controversie ; and which is as much as need be said for the purpose we have now in hand ) that certainly all men shall not have benefit by him , he hath not made all mens peace with God , he hath not undertaken for all men in particular nor satisfied Gods justice for them , his death is not effectuall for all men . No no ( beloved ) be not deceived with this conceit , but know . First , There is now and ever hath beene a world of men that shall have no benefit by him at all . I pray for them ( saith he himselfe , Iohn 17.9 . ) I pray not for the world . Secondly , There are now , and ever have beene many even of those that have professed faith in Christ , that have beene most confident in this , that he is their Saviour , he died for them that yet shall have no benefit by him at all . Not every one that saith unto me , Lord Lord ( saith he , Mat. 7.21 — 23. he bringeth them in doubling that word , to expresse their earnestnesse of affection and confidence that they have in him ) shall enter into the kingdome of heaven . Many will say unto me Lord Lord , and then ( then in that dreadfull day when they shall have most need of me , they shall find they were miserably deceived ) then will I professe unto them , I never knew you , depart from me , avaunt ye wretches , fie upon you , out of my sight , I cannot abide you . O ( beloved ) let every one of us take heed wee bee not found among them in that day whom Christ shall so disclaime . Thirdly , Know that those generall speaches of holy Scripture touching the large extent of the merit of Christs death which thou buildest so much upon ( and which the Holy Ghost to a singular purpose is pleased to use for the comfort of Gods elect ) are in many other places in a speciall manner appropriated to a certaine choise and peculiar people . For the transgression of my people was hee smitten , saith the Lord himselfe , Esa. 53.8 . And this Church and people of God for whom Christ in a speciall manner was stricken , to whom his death is effectuall , is not the common field , the vast wildernesse of this wide world but Gods severall and peculiar plot of ground . A garden enclosed is my sister , my Spouse ( saith our Saviour , Cant. 4.12 . ) a spring shut up , a fountaine sealed . And thus did our blessed Saviour himselfe ( who best knew who should have benefit by him ) professe . I lay downe my life for the sheepe , saith he , Ioh. 10.15 . And Iohn 17 9. ) I pray for them that thou hast given me , for they are thine . And for this cause doth the Church admire and magnifie the love of Christ , toward them in their solemne song of thankesgiving , Revel. 5 9. Thou hast redeemed us to God by thy bloud out of every kindred , and tongue and people and nation . See an universall grace , see how universall a redemption Christ hath made ; thou hast redeemed ( say they ) by thy bloud us out of every kinred and tongue and people and nation . Fourthly and lastly , Know that the number of this peculiar people that shall have benefit by Christ , and whose peace he hath made with God , is very small , is nothing if it be compared with the number of them that shall have no benefit by him . We know that we are of God ( saith the Apostle , 1 Iohn 5.19 . ) and that the whole world lieth in wickednesse . The whole world ( in a manner ) lyeth in wickednesse , and shall perish in their sins ; few or 〈◊〉 ( in comparison ) shall have benefit by Christ . O therefore ( beloved ) be not deceived or made secure any longer with this vaine conceit that because Christ died for the world therefore that Christ hath payed every mans s●or● , ●at●fied Gods justice for every mans sin . But seeing there be very few ( in comparison ) that hee hath in speciall undertaken for , let thou and I labour to know that we are some of those few , of that small number , of that remnant 〈◊〉 hee hath answered for .

And to that end I will shew you out of Gods Word ( which is the second thing I promised to handle for the enforcing of this exhortation ) the signes and notes whereby we may know this and not be deceived in it .

Signe . One signe and note the Holy Ghost hath given us to know this by Hereby we know ( saith the Apostle , 1 Iohn 4.13 . ) that we dwell in him and he in us ( that he is ours and we have good title unto him ) because he hath 〈◊〉 us of his spirit . If thou canst find that the spirit of Christ dwelleth in thee , and thou art guided by it , thou maist be sure that Christ is thine .

But if thou have nothing in thee but nature ( be it never so good a nature ) thou canst not say thou hast any part in Christ . If any man hath not the Spirit of Christ ( saith the Apostle Rom. 8.9 . ) He is none of his .

But this signe is somwhat too generall . I will therefore give you foure particular effects and fruits of this Spirit of Christ wherby you may judge of this .

First , They that are Christs ( saith the Apostle , Gal. 5.24 . ) have crucified the flesh with the affections and lusts . If any ●inne raigne in thee , and thou obeyest it in the lusts thereof ; nay if thou do not make conscience even of thy evill affections , and passions , and desires , if they be not grievous to thee , if they never trouble thee , certainly thou canst not say that thou art Christs , that thou art one of them , that he did undertake for .

Secondly , If any man be in Christ ( saith the Apostle , 2 Cor. 5.17 . he is a new ●rrature , old things are past away , behold all things are become new . If there be no change wrought in thee by Gods Spirit , in thy mind , in thy affections , in thy words , in thy company , in thy whole conversation , but thou art the same that ever thou wast ( if not worse ) certainly thou canst not say that thou hast any part in Christ .

Thirdly , Christ became the author of eternall salvation ( saith the Apostle , Hebr. 5.9 . ) to all them that obey him . Till thou canst bee content to take Christs yoke upon thee , and resolve with thy selfe willingly to obey him in all his commandements ; so long as thou bearest this mind that thou wilt beare no yoke , thou wilt be a free man , thou wilt live as thou liftest , Christ shall serve thy turne , but thou wilt not serve him ; thou sayst , all that he did and suffered was to save thee , but thou wilt neither suffer nor do any thing to honour him , certainly thou canst not say , He is become an author of eternall salvation unto thee .

Fourthly and lastly , I will powre upon them ( saith our Saviour , Zachar. 12.10 . ) the spirit of grace and of supplications ; and they shall looke upon mee whom they have pierced , and then they shall mourne and be in bitternesse . If the knowledge of this that Christ died for thee , keepe thee from being troubled at all in thy mind for any of thy sinnes ; nay if thou have not felt more hearts griefe and bitternesse in thy soule for thy sinnes , and canst more heartily sue to God for the pardon of them since thou didst believe in Christ , than ever thou didst before , certainly it was never the Spirit of grace , but thy owne foolish fancy that hath perswaded thee that Christ was pierced for thy sinnes , or that thou hast any thing to doe with the merits of his passion . O thinke of these things ( beloved ) and suffer not thy heart to bee any longer deluded in this matter , that so much concerneth thee ; but by these notes examine thine owne heart , and labour to bee assured upon good grounds , that thou art Christs ; so as when thou shalt appeare before him , either at the houre of thy death , or at the dreadfull day of judgement , he may not renounce thee .

And if thou canst not find that thy title to Christ is so good , as thou though●st it had beene , and wouldest faine mend it ; I will shew you how that must be done , which is the third and last thing I promised to doe for the inforcing of this exhortation .

I will not now speake of the outward Meanes whereby God hath ordained to bring his people unto faith ; Meanes . that is to say , the word and prayer , I will speak onely of three things whereby every mans heart must be prepared to receive Christ , and without which hee shall never be able to know Christ to bee his , though he use the outward meanes of the word and prayer never so long .

First , He that would know indeed that Christ is his , and undertooke for his sinnes , must be able to desire and long after Christ , more than after any thing in the world besides ; and be able to say in truth of heart to him , as the Prophet speaketh , Psal. 42.1 , 2. As the hart panteth after the water-brookes ; so panteth my soule after thee O God , my soule thirsteth for God . And as the Church Esa. 26.9 . With my soule have I desired thee in the night , yea with my spirit within we will I seek thee early : Such as these are Christ inviteth and biddeth come and welcome , and take their part in him and all his merits , Esa. 55.1 . Ho , every one that thirsteth come ye to the waters . Vpon such as these he hath promised to bestow himselfe and all his merits , Rev. 21.6 . I will give to him that is a thirst of the fountaine of the water of life freely . But so long as thou desirest many other things as much as Christ , or more than Christ , thou shalt never have sound assurance that Christ is thine , that he hath undertaken for thy sinnes .

Secondly , He that would faine know indeed that Christ is his , and hath made his peace with God , must shew the truth of this his desire , and longing after Christ by being content to buy and purchase him , by parting with whatsoever is dearest to him in the world , rather than he would want him . Come buy and eat ( saith our Saviour in that gracious invitation I told you of , Esa. 55.1 . and he repeateth it againe and saith ) yea come , buy wine and milke ; and so he speaketh againe Revel. 3.18 . I counsell thee to buy of me gold , and raiment , and eye-salve ; Nothing will be had of him but it must be bought . And what must we pay for it ? Surely all that we have ; as you may see in the Parable of the wise merchant , Math. 13.46 . When he had found one pearl● of great price , he went and sold all that hee had and bought it . And in the example of blessed Paul : For him ( saith he , Philip 3.8 . ) I have suffered the losse of all things , and do count them but dung that I may win Christ . Why Paul ? Couldst not thou have won Christ unlesse thou hadst suffered the losse of all things ? No verily , saith he , unlesse I had counted all things but as dung in comparison of Christ , and had beene willing to lose all rather than him , I could never have wonne him . Hee that loveth father or mother ( saith our Saviour , Matthew 10.37 . ) more than mee , if not worthy of mee . And hee that loveth sonne or daughter more than mee , is not worthy of mee . Of thee then that saist Christ is thine , let mee aske this one question , I pray thee what did hee cost thee ? What payedst thou for him ? What didst thou ever part with that was deare unto thee that thou mightest win him ? Sure I am thou must buy him before thou hast him or els thou never camest honestly by him , thou canst have no just title to him . And to thee that complainest thou hast no assurance that Christ is thine ; I say , and what marvell is there in that ? Thou that wilt part with nothing that is deare unto thee for his sake ; with no one of thy lusts ; with nothing that may yeeld thee either profit , or credit , or pleasure ; Nay that art willing with Iudas to sell Christ for a little credit , or profit , or pleasure in the world ; what hope canst thou have to win Christ , or ever to have any sound comfort in him ?

Thirdly and lastly , No man can desire and thirst after Christ more than after any other thing in the world ; much lesse be willing to purchase him at such a rate as you have heard ; and consequently no man can have any sound assurance that Christ is his , till he feele the burden of his sinnes , and know himselfe to bee in a damnable and desperate state without him . Till wee can apprehend our owne extreame danger , as the Disciples did when they were at the very point of drowning , and cry as they did , Matth. 8.25 . Lord save us , we perish . These are they whom Christ inviteth , and promiseth to refresh , Math. 11.28 . even such as are ready to faint and sink in despaire , through the intolerable burden of their sinnes . Yea he professeth none els shall have benefit by him but such onely . I am not come to call the righteous but sinners , saith he , Mat. 9 13. and whom he meaneth by sinners , he had expressed , Verse 12. such as are even sicke and pained at the heart for their sinnes . Certainly no man is so fit to receive comfort from Christ , as he that is most deepely humbled in the sense of his owne unworthinesse , and is even apt to judge himselfe unworthy of mercy ; and to say to God as Mephibosheth did to David , 2 Sam. 9.8 . What is thy servant that thou shouldest looke upon such a dead dog as I am ? Three notable examples we have to prove this . The one of the Centurion , Matth. 8.8 . that judged himselfe unworthy that Christ should come under his roofe . The second of the woman that had the bloudy issue , who judged her selfe unworthy to aske helpe of Christ , Luke 8.44.47 . but came stealing behind him in the throng , to touch but the border of his garment , and when she found her selfe discovered , came trembling and fell downe before him . The third of the woman of Canaan , Matth. 15.27 . who judged her selfe to be no better than one of the dogs which eat of the crummes that fall from their masters table . Alas then , so long as thou remainest so heart-whole , and art never sicke of thy sinnes , never pained or troubled with them , thou canst run and skip and dance with thy sinnes on thy backe , and feelest them to be no burden at all unto thee , how shouldest thou ever come to a sound and comfortable assurance that Christ is thine ? And thus have I finished this use of exhortation ; and should now come to that of comfort , which is the third use I promised to make of this Doctrine . But I must be your debter for that till I come to the next Doctrine , whereof I shall have every whit as fit occasion to handle that Vse .

Lecture CXXI . On Psalme 51.7 . Iune 23. 1629.

WE have already heard , that in this petition of David that God would purge and wash him from his sinnes ( which is the first part of this Verse ) two things are to be observed . 1. The matter , the thing that he desired to be purged and washed with ; that is to say , the bloud of Christ ; which was represented and signified by all that water and bloud that was used under the Law for the purifying of them that were legally uncleane . 2. The manner how he desired to be purged and cleansed with it , Purge me with hysop , saith he . The former of these two points we finished the last day ; and now it followeth that we proceed unto the latter of them .

And that we may the better receive the instruction that the Holy Ghost intendeth to teach us in it , Nota. wee must call to mind that ( which wee heard in the opening of the words ) the hysop had no other use in the purging of them that were legally uncleane , but onely to sprinkle the bloud of the sacrifices , and of the water of expiation upon them . In which respect scarlet wooll also was used with the hysop to take up the more of the bloud and water which by the bunch of hysop was to bee sprinkled upon them . Moses tooke the blood of calves and of goats ( saith the Apostle , Hebrewes 9.19 . ) with water , and scarlet wooll and hysop , and sprinkled both the booke and all the people . And by this sacramentall rite of sprinkling the bloud and water upon the people , with a bunch of hysop , the Lords meaning was , to apply the bloud of the covenant particularly unto them , and to teach them sensibly , that it did belong unto them . This appeareth by the words that Moses used to the people , when he sprinkled the bloud of their sacrifices upon them . Behold ( saith he Exod. 24.8 . ) the bloud of the covenant which the Lord hath made with you . As if he had said , the covenant is made with you , this bloud whereby the Lords covenant is ratified belongeth to you . So that Davids meaning here is to beg this of God , that he would sprinkle the bloud of Christ upon him , and ( as with a bunch of hysop ) apply it particularly unto him , assure him it was shed for him , and so purge him from his sins by it . This was the onely way by which he hoped to receive benefit by the bloud of Christ , and whereby hee looked to obtaine comfortable assurance of the pardon of his sins , if the Lord would please ( as with a bunch of hysope ) to sprinkle the bloud of that sacrifice upon his heart . The Doctrine then that we are to receive from hence for our instruction , is this .

Doct. 27 That no man can receive comfort by the bloud of Christ , till it be sprinkled upon his heart , and applyed to him by the spirit of God , till God by his spirit do assure him that it is his , that it was shed for him .

Two branches there bee of the Doctrine you see . 1. No man can receive comfort by the bloud of Christ , but hee that hath it sprinkled upon his heart , and applyed unto him . 2. None but the Lord himselfe by his holy spirit can apply and sprinkle the bloud of Christ upon the heart of any man , and assure him that it doth belong to him .

Branch 1 For the first branch of the Doctrine , I will give you three sorts and degrees of proofes .

First . That the Lord in his word ascribeth the vertue and benefit that Gods people have by the bloud of Christ , to the sprinkling of it upon them . As it was in the type that David here alludeth too ; the Leper could not bee cleansed by the bloud of his sacrifice , till it was sprinkled upon him , Levit. 14.7 . nor hee that had touched a dead body , by the water of expiation , till it was sprinkled upon him , Num. 19.18 , 19. So speaketh the Scripture likewise of the bloud of Christ , which was signified by those types , it ascribeth the vertue of it , and the benefit Gods people receive by it to the sprinkling of it upon them . I will not trouble you with many proofes , I will give you two only out of the old Testament , and two out of the new . The Prophet fore-telling , Esa. 52.15 . the benefit that the Gentiles aswell as the Iewes , should receive by Christ , saith he , should sprinkle many nations . As though he had said , he should by his Gospel apply himselfe and his merits unto them , and perswade them , that they aswell as the Iewes , had interest in them . And I will sprinkle cleane water upon you ( Eze. 36.25 . that is , I will by my spirit apply unto you the bloud of my son ) and you shall be cleane from all your filthines , and from all your idols I will cleanse you . Then we shall be cleane from all our filthinesse , when this bloud is once sprinkled upon us , and not before . And in the new Testament the Apostle Peter saith 1 Pet. 1.2 . that we are elected to be saved through sanctification of the spirit unto obedience , and through the sprinkling of the blood of Iesus Christ . As if hee had said , None are elected unto glory , but they must come to it this way , they must bee sanctified by the spirit of God , and made obedient to the will of God in all things , and they must bee justified by the blood of Christ from all their sinnes . And this our justification is thus expressed by the Apostle , it is said to consist in the sprinkling of the bloud of Iesus Christ , in the applying of it unto our selves , and making it our owne . And the bloud of Christ , which is said to speake better things then the bloud of Abel , that is , to plead and cry for mercy unto God for us , is called by the Apostle , Heb. 12.24 . the bloud of sprinkling ; that is , that bloud which is sprinkled and applyed to us . It is the purging of us with hysope you see , the sprinkling and applying of the bloud of Christ to our owne hearts , that yeeldeth us all the comfort that we have by it .

Secondly . Christ and his bloud are oft compared in Scripture to such things , as though they bee profitable and necessary , yet can doe us no good , unlesse they bee applyed ; as to a garment that must bee put on , Rom. 13.14 . to a healing and soveraigne salve , Esa. 53.5 . that must be laid to the very part that is sore ; to meat and drinke , Iohn 6.53 . that must be eaten and digested unto every part before it can nourish us .

Thirdly and lastly . This is the maine thing that the Lord aimeth at , both in his word and sacraments to apply Christ particularly unto his people . As this was the forme of Gods covenant with Abraham , and all his seed , all the faithfull , Genes. 17.7 . I am thy God , and the God of thy seed . So hath he commanded his servants in the ministery of his Gospel , to make particular application of Christ and his merits , to his people . Speake to the heart of Ierusalem ( saith the Lord to his servants , Esa. 40.2 . ) and cry unto her , that her warfare is accomplished , that her iniquity is pardoned . And so our Saviour chargeth the Apostles , Mark . 16.15 . to preach th● Gospel to every creature , to every man that he should send them unto . And what is it to preach the Gospel unto a man , but to say unto him as the Angels did unto the shepheards . Luke . 2.11 . Vnto you is borne this day a Saviour , which is Christ the Lord ? And as for both the Sacraments , the chiefe use they were ordained for , is to apply Christ particularly to every worthy receiver , and to assure him of his owne speciall interest hee hath in all his merits . Thus speaketh the Apostle of baptisme , Galat. 3.27 . As many of you as have beene baptized into Christ , have put on Christ . Thus speaketh he also of the Lords supper , 1 Cor. 10.16 . The cup of blessing which we blesse , is it not the Communion of the blood of Christ ? As if he had said , Is it not the making of it our owne ?

Thus you have seene the first branch of the Doctrine confirmed to you that no man can receive comfort by the bloud of Christ , but he that hath it sprinkled upon his heart , and applyed unto him .

The second branch of it , Branch 2 that none but the Lord himselfe can thus apply and sprinkle the bloud of Christ upon the heart of any man , is also evident by the holy Scripture , I will say unto them ( saith the Lord , Hos. 2.23 . ) thou art my people , and they shall say unto me , thou art my God . When God shall once by his spirit say unto any soule of ours , thou art mine , one of my people , of my redeemed ones , when hee shall ( as with a bunch of hysop ) sprinkle the bloud of his son upon our heart , and say to any of us as he did to his people , Zac. 9.11 . it is the bloud of thy covenant , of the covenant which I have made with thee , then shall wee have sound comfort in it , and bee able with confidence to say to him againe , thou art my God , and to cry to him , as poore weake Thomas the Apostle did , Iob. 20.28 . My Lord and my God , & till then we shall never be able to do it The spirit it selfe ( saith the Apostle , Rom. 8.16 . ) heareth witnesse with our spirit , that we are the children of God . As if he had said , Though our owne spirit and conscience be never so confident in this point , that wee are Gods children , and Christ by his bloud hath made our peace with God ; this is to no purpose , till Gods sanctifying spirit be in us , and doth beare witnesse with our owne spirit in this point , and assure us that Christ is ours , we can never have sound comfort in him . It is the spirit that beareth witnesse ( saith the Apostle , 1 Ioh 5.6 . ) because the spirit is truth . As if he had said , no witnesse is infallible , or any thing worth in this case , but the spirit of God . And in this respect , is the spirit of God called the comforter , Ioh. 14.26 . He could never be our comforter , if he did not thus beare witnes with our spirits , that we are Gods children , that Christ is ours , that his bloud was shed for us .

The reasons and grounds of the Doctrine are two , according to the two severall branches of it .

First . Reason 1. If you aske me , Why can Christs bloud doe us no good , unlesse it be sprinkled upon our hearts , and applyed to us ? I answer , Because reason and experience teacheth us , that as the propriety a man hath in any good thing , doth much increase his comfort in it . ( And to this the holy Ghost alludeth Pro. 5.15 . Drinke waters out of thine owne cistern , and running waters out of thine owne well , and 2 Thess. 3.12 . Let them worke with quietnesse , and eat their owne bread . A little of a mans own , is a great deale sweeter to him , then a great deale that is another mans , though he have some use of it ) so it is a great vexation and increase of misery to a man many times to see others enjoy a benefit , which themselves have as much need of , and can have no part in it . And the greater they know the benefit to be , the more are they vexed in this case . Thus is it with a rebell that knoweth a pardon is granted to a great number that were every whit as unworthy of it , as deep in the rebellion as himselfe , and yet he can have no benefit by it . And with a poore man that seeth a great dole given , and multitudes releived by it , and he can get nothing . So is it certainly in this case , the more any man knoweth of Christ , and of the all sufficiency of that redemption that he hath made by his blood , the greater must his torment and horror needs be when he shall find that he hath no part in it . When ( like Tantalus ) he shall see there is water of life before him , which others drinke of , & quench their deadly thirst by and he can get none of it himselfe . This is that which the Apostle saith increaseth the torments of the devils themselves Iames. 7.19 . The devils also beleeve and tremble . They know Christ full well to bee an all-sufficient Saviour . I know thee who thou art saith he , Mar. 1.24 . ) even the holy one of God . But they tremble so much the more for that , because they know withall , that they neither have , nor ever shall have any part in him .

Reason 2. Secondly . If you aske me , Why can none but God himselfe by his holy spirit sprinkle this bloud of his son upon our hearts ? I answer , Because there is in every one of us an evill heart of unbeliefe , as the Apostle calleth it , Heb. 13 . 1● . and ( though in our peace , and jolity , wee thinke it is nothing to beleeve in Christ , it is as easie by faith to feed upon his body and bloud in the Sacrament , as it is to take and feed upon the bread and wine ) when our conscience shall bee once awakened , we shall find our hearts not so strongly inclined to any sin as infidelity , utterly unable to apply to our selves the bloud of Christ , or to beleeve that God should ever love us so dearely , as to give his son to dye for us . Wee will bee apt then to flye from God , as Adam did , when his eyes were opened , Gen. 3.8 . And therefore the Apostle telleth us , Ephe. 1.19 . it is a worke of the exceeding greatnes of Gods power , that any man is able to beleeve this .

Let us now make some use of this Doctrine unto our selves , 1. For instruction , 2. For exhortation . 3. For comfort .

Vse 1. First . This Doctrine teacheth us how to judge of popery , that it is not onely a false and antichristian Doctrine that directly opposeth Christ , and that in the most fundamentall point of his holy religion , in the Doctrine of justification , but that it is also a Doctrine of desperation , and such as depriveth them that beleeve it , of all true comfort in the hou●e of death , and time of distresse . In which respect the holy Ghost hath most fitly resembled the teachers of it , by those Locusts mentioned , Rev. 9.5.10 . 1. They had faces like men , and their Doctrine in shew hath no terror in it . 2. They have the haire of women , their Doctrine hath many inticements to allure men to the liking of them , and to provoke unto spirituall lust and fornication . 3. They have crownes of gold upon their heads , they prevaile much , and have great reverence and authority where they come . But 4. they have tailes like unto scorpions , and they have stings in their tailes , saith the holy Ghost , their Doctrine is such as will certainly in the end torment the conscience of them that receive it intolerably . They can never have sound peace and comfort in their conscience , that do beleeve it . Their torment was ( saith the text , ver. 5. ) as the torment of a scorpion when he stingeth a man● , so intolerable as men shall seeke death , and shall not find it , shall desire to dye , and death shall fly● from them . Marke but foure Doctrines which they teach , and this will be evident unto you . 1. Their Doctrine of justification , that a man must be justified in Gods sight , by a righteousnesse inherent in himselfe , and by his good workes ; a broken reed ( God knoweth ) for a weary and fainting soule to rest upon . 2 , Their Doctrine of purgatory , that when men dye there is a fire prepared for them in purgatory , that their soules must goe to , and remaine in , no man knoweth how many hundred yeares , which fire is no lesse painful & intolerable , then the fire of hell is . 3. Their Doctrine of doubting , that no man can be in this life , certain that he is in the state of grace , hope well he may , but sure he can never be that his sins are so forgiven that they shal never be laid to his charge againe , he must be in doubt continually ; nay it is sin and blasphemy ( say they ) for any man to say he is certain of his salvation . 4. Lastly . Their Doctrine of saving & justifying faith , that it is nothing but a perswasion of the mind that whatsoever God hath revealed , is undoubtedly true ( which we have learned out of the Apostle , is in the devils themselves ) That speciall faith that applyeth Christ and his merits particularly to every beleever , that hath in it an affiance of the heart , & a resting upon Christ for a mans owne salvation ; this bloud of sprinkling that you have now heard of , that they disdaine , and scoffe at , and persecute as vaine presumption . Alas , how can these poore wretches that receive these teachers , that beleeve these Doctrines , have any comfort in death ? How can they chuse but be then in intolerable terrour and torment of conscience ? certainly many Papists are so , and all would bee , were it not that they are made drunke with a wine of spirituall fornication , which the whoore of Babylon hath made them to drink of , as the spirit of God in Rev. 17. ● . hath fore-told it should be . And who would wonder to see senslesnesse and stupidity in a drunken man ?

O therefore ( beloved ) 1. Pity your friends and kinsmen that are seduced by these wretched teachers , Applic. & do what you can to reclame them . 2. Consider how small cause there is , that we have so long enjoyed & professed the Gospel , which is the only way of peace , as Zachary calleth it , Lu. 1.79 . And of which the Lord hath so oft spoken by his spirit to our hearts , as he did , Esa. 28.12 , This is the rest wherwith y● m●y cause the w●ary to rest , & this is the refreshing . As if he had said , this is the Doctrine wherin the weariest & faintest , and most afflicted soule may find rest and refreshing . How small cause is there ( I say ) that wee should now grow weary of the Gospel , & entertaine thoughts with those rebels , Num. 14.4 . of returning into that Egypt againe , that house of bondage , Exod. 13.3 . where no true rest or comfort is to be found for the conscience . Nay consider 3. how just cause of feare we have , lest the Lord , because we have lost our first love to him , & his blessed Gospel , will remove our candlesticke , & deprive us of it , as he threatneth Ephesus , Rev. 2.4 , 5. And take heed we grow not weary of him , as he chargeth Israel , Esa. 43.22 . and loath his Gospel , lest he loath us , and grow weary of us , and spew us out , as he threatneth the Laodiceaus , that had lost their zeale Rev. 3.16 . And let us take heed of doting upon antichrist , his altars , and his images , & his apish ceremonies , or any part of his damnable doctrines , left the Lord let antichrist enter , and prevaile againe in this land , that we may know by wofull experience the difference of his service , & the service of Christ , the difference betweene popery and the Gospell ; as the Lord threatned his people . 2. Chr. 1● . 8 .

The second use that this Doctrine serveth unto , Vse 2. is to exhort us that seeing none can have comfort in the blood of Christ , till it be sprinkled upon him . and applyed to him , till the spirit of God have made him to know , it belongeth unto him , that therfore every one of us would labour to find that it is so with himselfe , that we would give no rest to our selves , till wee find we have our part in this blood of sprinkling , till the spirit of God have applyed it unto us , & assured us that it , & all the vertue , and merit of it belongeth unto us , O beloved . 1. Content not thy selfe to know that God loveth thee so far , as he giveth thee life and health , he letteth thee live in peace , and wealth , and credit here , alas hee loved Cain and Dives , and many more that now fry in hell so far ; but labour to know that he loved thee so farre , as that he gave his sonne to dye for thee , let no fruit of Gods love so satisfie thee but that . In this , was manifested the love of God towards us ( saith the Apostle , 1 Ioh 4 , 9 , 10. ) because that God sent his only begotten son into the world , that wee might live through him , herein is love . No fruit of Gods love is worth the having , is worth the speaking of , in comparison of this . Neither content thy selfe to know this in generall that God so loved the world that he gave his Sonne to redeeme all that can beleeve in him , but labour to know in particular that which Paul knew , Gal. 2.20 . that he loved thee and gave himselfe for thee . 3. Neither content thy selfe to thinke and hope well that Christ died for thee , Go not by thinking in this case , but make this sure to thy heart upon good grounds , Give diligence to make thy calling and election sure , saith the Apostle , 2 Pet. 1.10 . Neither 4 content thy selfe to say carelesly , though not yet sure of this , I hope I shall be before I die , I hope God will purge mee with hysope one day , and sprinkle this bloud of his Son upon my heart , but labour speedily and without delay to get this assurance and cry with the Church unto God , Psal. 90.14 . O satisfie us early with thy mercy : that wee may rejoyce and be glad all our daies .

But to inforce this so necessary an exhortation both upon my selfe and you . I will 1 give you some Motives to perswade you to seeke this assurance . 2 I will give you some signes whereby you may discerne whether you have yet obtained it or no. 3 I will shew the meanes that must be used , for the attaining to it .

And for Motives I will give you but two ; the one taken from the possibility of attaining in this life to this assurance ; and the other from the necessity and benefit of it .

Motive 1 For the first , Know this ( beloved ) that though 1 It be a very difficult thing to get this assurance and few attaine to it ; 2 They that have attained to it cannot have it all times , nor when they do enjoy it can have it in perfection , but with some mixture of doubting and unbeleefe ( as I shall shew you when I come to the use of comfort ) yet may the poorest and weakest Christian attaine to it in some measure , if he be not wanting to himselfe , if he will use the meanes and do what in him lieth to obtaine it . See two proofes of this .

First , We have Gods expresse promise for this that all the faithfull shall attaine unto this assurance , Esa. 60.16 . Thou shalt know that I the Lord am thy Saviour , and thy redeemer .

Secondly , We have the experience of Gods people in all ages for it . Iob had this particular assurance that Christ was his . I know ( saith he , Iob 19.25 . ) that my Redeemener liveth ; And so had David , Psal. 6.1 . O God thou art my God . Yea he had it even then , when he was most strongly assaulted with a tentation of infidelity , Ps. 22.1 . My God , my God , why hast thou forsaken me . And so had Paul , He loved me ( saith he , Gal. 2.20 . ) and gave himselfe for me . And 1 Tim. 1.15 . He knew certainly that he was one of those sinners , Christ came to save , yea a chiefe one amongst them . And though these were rare persons indeed and had a gr●●ter measure of faith and so of this particular assurance ( haply ) then any of us , yet is the faith of the meanest of us the same in nature with theirs , we have obtained the like precious faith with the best of them as the Apostle teacheth us , 2 Pet. 1.1 . we have the same spirit of faith with them saith the Apostle , 2 Cor. 4.13 . But least we might think that none but some rare persons have ever attained to this assurance , the Apostle speaking in the name of all the faithfull saith , 1 Ioh. 3.14 Wee know that we are translated from death to life , and 5.19 . We know that we are of God . And the Prophet maketh this the profession of all the faithfull , Esa. 45.24 . Surely shall one say ( one as well as another even all the seed of Israel as he expresseth himselfe , ver. 25. ) in the Lord have I righteousnesse , the righteousnesse of the Lord Iesus belongeth unto me , I have it , it is mine own . Yea this is the profession of the whole Church the mother of us all , Cant. 2.16 . My well-beloved is mine and I am his . And this is the first Motive . If the popish conceit were true ( and we are all by nature in this and sundry other points rank Papists ) that we may hope well that Christ died for us and we shall be saved , but sure of it we cannot be , it is presumption for any man to say he is certaine of his justification , then were we not to be blamed for neglecting to get this assurance ; but seeing it may be had , how can we be excused that make so light account of it .

Secondly , Motive 2 Consider the great and unspeakable necessity and benefit of it . See this in three points .

First , This and this only , will free thy heart from all those changes and armies of f●ares that are wont to torment it . What assurance hath the yongest & strongest of us that we shall live till to morrow ? For what is our life ? ( saith the Apostle , Iam. 4.14 ) ●t is even a vapour that appeareth for a little time , and then vani●●eth away . And if we be without this assurance when death commeth , how full of terrour must our hearts then needs be ? Whereas if we were once sure that Christ is ours , this would quiet our heart from this and all other feares . So soone as Christ was come into the shi● , Mar 6.51 the winde ceased presently and there was a calme . Get Christ once into thine heart , and it will be quiet . For what need we feare any thing if we be once assured of Gods favour in Christ . The Lord is my light and my salvation ( saith David , Ps. 27.1 . ) whom shall I feare ? The destroying Angel might smite none in any house where the bloud of the paschall lamb was sprinkled , Exod. 12.23 . Come not neare any man ( saith the Lord to the destroyer , Ezek 9.6 ) upon whom is the marke . If once this bloud be sprinkled upon us , if this mark be upon us we need feare no destroying angell . We may be cast down but destroyed we cannot be , as the Apostle speaketh , 2 Cor. 4.9 . Whereas ( on the other side ) though we be of the number of those that Christ shed his bloud for , and so God hath decreed never to lay our sins to our charge ; yet till we know so much , till the spirit of God have sprinkled Christs bloud upon our hearts , we can never be freed from the accusations and terrours of a guilty conscience . Our hearts must be sprinkled from an evill conscience , saith the Apostle , Heb. ●0 . 32 . Nothing will free us from an evill and guilty conscience , but onely the sprinkling of Christs bloud upon it .

Secondly , This and this only is able to make our hearts lightsome and comfortable in every estate when we know our selves to be in Gods favour through Christ . For 1 this giveth assurance we shall not want any thing that shall be good for us . He that spared not his own son but delivered him up for us all : ( saith the Apostle , Rom. 8.32 . ) how shall he not with him also freely give us all things ? 2 This will give a sweet rellish to every comfort of our life . They did eat and were filled ( say the holy Levites in their thanksgiving , Neh. 9.25 . ) and became ●at , and deligh●ed themselves in the great goodnesse . So David professeth , Psal. 4.8 . when he had seene the light of Gods countenance and rejoyced in it , I will both lay me downe in peace and sleepe , saith he ; this would make his sleepe sweet unto him . Yea 3 this will make the bitterest afflictions sweet unto a man . Son be of good comfort ( saith our Saviour , Mat. 9. ● . to the poore man that was sicke of a cold palsy , a most heavie and uncomfortable sicknesse ) thy sins are forgiven thee . On the other side what true sweetnesse can that man find in any pleasure or wealth that doubteth of Gods love in Christ , when his conscience being awakned by God ( as that may fall out in the midst of his greatest jollity as it did with Baltasar , Dan. 5 5. ) shall tell him thou maist be a vessell of Gods wrath and damned when thou diest for all this .

Thirdly and lastly , This and this only will give a man boldnesse and liberty of spirit in prayer and every service he doth unto God ; and make it acceptable unto God . Neither Aaron nor his sons could be consecrated nor made fit to serve God in the priest-hood , till the bloud of their sacrifice was sprinkled upon them , Exod. 39.21 . And the Apostle telleth us , Heb. 10.22 . we can never draw neere to God with a true heart , till our hearts be sprinkled from an evill conscience .

Lecture CXXII . On Psalme 51.7 . Iuly 7. 1629.

NOw for the signes of true assurance , it is necessary that every one of us should hearken unto them and examine diligently by them whether his assurance be sound or no , whether God have purged him with hysope and sprinkled the bloud of Christ upon his heart , and assured him it is his , or whether he hath only done it himselfe , or Satan hath done it for him .

Two things there be that may assure you of the necessity of this .

First , That there be many whom Satan and their owne foolish heart have extreamely deluded in this point . Many very wicked men are strongly perswaded Christ is theirs , God is their God . Baalam could call God his God , Numb. 27.18 . I cannot goe beyond the word of the Lord my God , saith he . And of Israel the Lord saith , Hos. 8.1 , 2 , 3. that even then when they had transgressed his covenant , and trespassed against his law , when they had cast off the thing that is good , yet even then Israel would cry unto him , my God , wee know thee . Yea the lewdest men are usually more strongly perswaded of this , make lesse doubt , have lesse feare of this , then the best of Gods servants are wont to have . The wise man ( saith Solomon , Pro. 14.16 . that is , the godly man ) feareth , but the foole ( the profane and ungracious man ) is confident , maketh no doubt of his salvation at all . Yea it is certaine many notorious sinners live and die in this strong perswasion . One dieth ( saith Iob 21.23 . ) in his full strength , being wholly at ease and quiet ; no trouble of mind , no scruple or doubt of this matter , ever entreth into his heart no not upon his death bed . And can any of you thinke that the assurance that such men have is of God ? These men seeme to be purged with hysope , to have Christs bloud sprinkled upon their hearts and applyed unto them , but by what hand , by what spirit was it done ? Certainely not by the hand and spirit of God , God will speake peace to his people and to his Saints , saith the Prophet , Psal. 85.8 . He never spake peace to such men as these are , he never gave them assurance of his favour .

Secondly , That such a kind of assurance as is false and is not of Gods working , will do a man no good at all , but much hurt many waies . It were farre better for a man to live in continuall doubt of his salvation , though that breed feare and terrours in his heart , then to have the confidence and peace of these men . I will give you three reasons of it . For

First , The man that is subject to these continuall doubts and feares is thereby kept in awe and restrained from many sinnes that otherwise he were in danger to fall into ; Whereas the man that is so full of this false confidence , and peace walketh licentiously and runneth like the horse that hath the bridle on his neck whither he listeth , feareth no sinne . The wise man feareth ( saith Solomon , Pro. 14.16 . ) and departeth from evill , his feares restraine him from sinne ; but the foole rageth and is confident , the more confident he is , the more outragiously he sinneth .

Secondly , The man that is subject to continuall doubts and feares , is thereby stirred up to a diligent use of the meanes , whereby hee may come to true assurance and peace ; the meanes of grace are sweet unto him ; Whereas the man that is most full of false assurance and confidence careth least for the meanes of grace , nay he loatheth and despiseth them . The full soule ( saith Solomon , Pro. 27.7 . ) loatheth an hony combe ( the sweetest the best meanes of grace ) but to the hungry soule every bittter thing is sweet , the meanest , the coursest ministery is sweet to that man .

Thirdly and lastly , These doubts and feares use to end in peace and sound assurance , Yea proportionable to the measure of doubts and feares men are troubled with in this kind , the measure of their assurance and peace is wont to be in the end . Your sorrow saith our Saviour , Iohn 16.20 . ) shall bee turned into joy . Marke the perfect man ( saith David , Psalme 37.37 . ) and behold the upright , for the end of that man is peace . Whereas ( on the other side ) false assurance and confidence useth to end in despaire ; and the lesse doubt , the more assurance any man seemeth to have now of his salvation , if it bee false , the more danger hee is in to fall one day into desperate feares and terrours . His confidence shall bee rooted out of his tabernacle ( saith Bildad , Iob 18.14 . ) and it shall bring him to the king of terrours .

It standeth us therefore upon ( you see ) to examine well and try that assurance wee seeme to have that Christ is ours whether it bee wrought in us by Gods spirit yea or no. No assurance of our spirituall estate can bee sound or such as will yeeld us true comfort but such as the good spirit of God worketh in us . David prayeth heere to God to purge him with hysope , to sprinkle Christs bloud upon his heart , none but the Lord can doe it . It is the spirit that beareth witnesse , because the spirit is truth , as you heard the last day out of 1 Iohn 5.6 . No witnesse is sure and beyond exception in this case , but the spirit onely . And in this respect the spirit of God is called the Comforter , Iohn 14 26. There is also an assurance and peace of the divells working , he can cause peace too , Luk. 11.21 . When a strong armed man keepeth his palace , all his goods are in peace . But that peace cannot be found and true peace ; that spirit cannot be a true comforter . He is a roaring lyon , 1 Pet. 5.8 . He is a fierce red dragon , Rev. 12.3 . And so shall they all find him in the end , whom he seemeth to give greatest peace unto . Try thy assurance therefore whether it be of God yea or no.

And there be three sorts of signes and notes whereby we may judge of this . 1. By the qualification of the subject , of the person in whom this assurance is wrought . 2. By the ground upon which this assurance is built . 3. By the effects and fruits that this assurance produceth in him that hath it .

For the first , Signe 1. The spirit of God is not wont to sprinkle the bloud of Christ , nor to worke this comfortable assurance in any heart , that was not first humbled and troubled with much feare and doubting . Yee have not received the spirit of bondage againe to feare ( saith the Apostle , Romanes 8.15 . ) but yee have received the spirit of adaption whereby wee cry , Abba , Father . Intimating plainely that the spirit of adoption that beareth witnesse to our spirits that wee are Gods children , useth not to enter into any heart where the spirit of bondage hath not beene before ; that is , Where the spirit of God hath not first effectually discovered to a man his bondage unto sinne and to the curse of God , and wrought feare and terrour in his heart thereby . The spirit of the Lord is upon me ( saith our Saviour , Luk. 4.18 . ) because he hath anointed me , to preach the Gospell unto the poore , to heale the broken hearted , to preach deliverance to the captives , and bond-slaves ; that is to say , To them that by the spirit of bondage are troubled with feares and terrours in their hearts . And as he useth not to sprinkle Christs bloud upon any heart that was not first troubled with these feares and terrours ; so they whom he hath thus besprinkled , are never perfectly freed from these doubts while they live here . The flesh lusteth against the spirit , as the Apostle speaketh , Gal. 5.17 . And they have in them a combat oft times betweene faith and infidelity . The spirits indeed of just men that are translated into heaven are made perfect , as the Apostle teacheth us , Heb. 12.23 . But the regeneration of the justest man while he is upon earth , is not so perfected but that even after the spirit of God hath sprinkled the bloud of Christ upon him , and given him a comfortable assurance of Gods speciall love to him in Christ , yet there will be doubting and infidelity remaining in him still . Yea hee is subject also oft to such spirituall desertions that he looseth the sense of his assurance and is visited ever and anon with his old feares and terrours and troubled with them againe . David was so when he cryed , Psal. ●2 . 1 . that God had forsaken him . And Heman was so when he complained , Psal. 88.15 . that by suffering these terr●urs he was even distracted . And Paul was so when he said , 2 Cor. 7.5 . Without were fightings ; that is , strong and violent oppositions of persecuters and hereticks , and within were feares , through the doubting and infidelity that he found in his own heart . Finally the Church the deare Spouse of Christ , was so more then once ; when Cant. 3.1 . She sought him whom hee soule loved , she sought him , but she found him not ; and againe , when Cant 5.6 . Her beloved had with drawne himselfe , shee sought him , but shee could not find him .

Applic. Let us then make application of this , and try our assurance by this first note . Many men there bee that never doubted of their salvation in their lives , were never acquainted with these feares and terrours that you have heard of . They are and ever were most confident that God is their God , they are in his favour ; they wonder to see many Christians so full of doubts and feares this way and are apt to conclude from thence that certainely they are hypocrites and guilty of some grosse sinnes ; according to that complaint of Iob 12.5 . Hee that is ready to slip with his feet , is as a lamp despised in the thought of him that is at ease . To such men I may fitly say of their freedome from all doubtings and feares as the Apostle speaketh to them that are free from all affliction , Hebrewes 12 8. If yee bee and ever have beene without doubtings and feares whereof all are partakers , thou are yee bastards and not sonnes . If thy assurance of thy salvation was bred and borne with thee and thou wert never without it , if it bee so perfect that thou hast no doubts , no motions of infidelity this way , then thou hast just cause to judge thy assurance not of Gods making , it is but a counterfait assurance and a very delusion of the divell ; and I will apply to thee that saying of Eliphaz , Iob 15.31 . Let not him that is deceived , trust in vanity , for vanity shall be his recompence .

Signe 2. Secondly , By the grounds upon which our assurance is built , wee may judge whether it be sound or no. That assurance of Gods favour which the spirit of God worketh in any heart ( as it is wrought by the Word , so it ) is grounded onely upon the most sure and infallible testimony of Gods holy Word . The testimony that a false and erronious spirit giveth , is to bee discerned from that which the spirit of God giveth by this note . If they speake not according to this Word ( saith the Lord , Esay 8.20 . ) it is because there is no light in them . Whatsoever is wrought in us by Gods spirit is agreeable to Gods Word . The spirit and the Word goe alwaies together . My spirit which is upon thee , and my words which I have put into thy mouth ( saith the Lord , Esa. 59.21 . ) shall not depart out of thy mouth , nor out of the mouth of thy seed . So that , that assurance of Gods favour that is wrought in any heart by the spirit of God , is grounded upon the Word of God onely . In which respect the Apostle calleth it the Word of faith , Romanes 10 8 because all true faith is grounded upon it , and upon it alone . I trust in thy Word , saith David , Psalme 119.42 . As if hee had said , Vpon that doe I build that confidence that I have in thy mercy . The Papists tell us that no man can bee sure certitudine fidei with the assurance of faith , of his owne particular estate of grace ; Because faith must have the Word to ground it selfe upon , and no particular man hath any Word of God , to assure him that hee is in Christ . And indeed if this were true , that they doe assume , that no particular man hath any Word of God to assure him , that he is in Gods favour , their argument were unanswerable . But blessed be God , that every true Christian hath Gods expresse Word , to assure him in particular , that he is in the state of salvation . I cannot now stand upon all those grounds that he hath in the word to build this assurance upon . I will mention but foure onely .

First , The Scripture expresly saith , that whosoever hath truly repented and leadeth a new life ( how lewd soever he was before ) he shall certainly be saved . If the wicked will turne from all his sinnes that he hath committed ( saith the Lord , Ezek. 18.21 . ) and keepe all my statutes , and do that which is lawfull and right , he shall surely live , he shall not die .

Secondly , the Scripture expresly speaketh , that whosoever loveth the Lord , obeyeth and serveth him out of love , shall certainly be saved . If any man love God ( saith the Apostle , 1 Cor. 8.3 . ) the same is knowne ( that is , approved and beloved ) of him .

Thirdly , the Scripture expresly saith , that whosoever loveth the godly because they are godly , shall certainly be saved . Hereby we know that we are of the truth ( ●aith the Apostle , 1 Ioh. 3.19 . ) and shall assure our hearts before him .

Fourthly and lastly , The Scripture expresly saith , that whosoever with an humbled soule , that despaireth of all helpe by any other meanes , believeth and putteth his affiance in Christ alone , resteth and relyeth wholly upon him , shall certainly be saved . Whosoever belieueth in him ( saith our Saviour Iohn 3.16 . ) shall not perish , but have everlasting life . Two things ( I know ) are objected against this .

First , Object . 1 That these are generall speeches , and here is no word of God brought to assure such and such a particular of his personall estate .

I answer ; That because these speeches are so generall , therefore every particular man that findeth himselfe thus qualified , Answ. may assure himselfe ( even by the certainty of faith ) that he shall be saved , as verily , as if God should have said to him by name , as once Christ did to the man that had the palsey , Matth. 9 2 Sonne be of good comfort , thy sinnes are forgiven thee , thou shalt be saved . Why so ? Because he hath Gods written Word to assure him of it . Els how can any particular man be assured ( certitudine fidei ) that his body shall rise againe at the last day , as every Papist as well as every Protestant professeth that he is ? Hath he any Word of God to assure him by name , that his body shall rise againe ? No , but because God in his Word hath said , Ioh. 5.28.29 . that all that are dead , good and bad , shall rise at the last day and come unto judgement , therefore every true Christian doth as undoubtedly believe it , as if God had named him in his Word ( as he did Iosiah and Cyrus long before they were borne ) and said unto him , thy body shall rise againe at the last day .

But then it is objected secondly ; Object . 2 That he that is so qualified as is mentined in these foure places that I have alledged , shall indeed be certainly saved , but who can be assured that he is so qualified , that he hath truly repented , that he truly loveth God , and his children , that he truly believeth in Christ ? Specially how can he be assured of that by the Word of God ? The heart of man ( we know ) is deceitfull , as the Prophet speaketh , Ieremie 17.9 . And experience prooveth , that many that seemed to have truly repented and believed , have ( by their falling away ) declared that it was nothing so .

Two answers I have to give unto this .

First , Answ. 1. That though many have deceived themselves in this point , yet it is evident by the Scriptures that a true Christian may be assured , he hath all these foure graces in him in truth and sinceritie . Hezekiah was undoubtedly assured that his life was truly reformed , that he had truly repented , or els he could not have said as he did in his extream●●ffliction , Esa. 38.3 . Remember now O Lord , I beseech thee , how I have walked before thee in truth and with a perfect heart , and have done that which is good in thy sight . Peter was undoubtedly assured ( and that even in the time of the great dejectednesse of his spirit ) that he loved the Lord in truth , or els he would never have said as he did , Iohn 21.17 . Lord thou knowest all things , thou knowest that I love thee . The faithfull ( in whose name the Apostle speaketh 1 Iohn 3.14 . ) were undoubtedly assured that they do truly love the children of God , or els they could not have said as they did there , By this we know that we are translated from death to life , because we love the brethren . The poore man whose child was possessed , was undoubtedly assured that he had true faith , or els he could never have said as hee did to the Lord himselfe , Marke 9.24 . even then when he was so humbled in the sense of his owne infidelity , Lord I doe believe , helpe thou m●ne unbeliefe . In a word ; All that have true grace in them , may undoubtedly know they have it in them , in truth , for the Spirit of God is given to that end principally , to give them a comfortable assurance that they are in the state of grace . We have received not the spirit of the world ( saith the Apostle , 1 Cor. 2.12 . ) but the spirit that is of God , that we might know the things that are freely given us of God .

Answ. 2. Secondly , A man may be assured by the word that he hath these graces in him in truth and sincerity , so as he cannot be deceived in them , because the word cannot deceive him . For as God gave Moses in the mount a patterne according to which he would have all things made in the Tabernacle ; See ( saith he ) that thou make all things according to the patterne shewed to thee in the mount , Hebr. 8.5 . so that when he viewed the worke , and saw all was done according to that patterne , he was sure they had done right , and blessed them , as we read Exod. 39 43. So hath the Lord given us a patterne in his Word , according to which he would have everything in his spirituall Tabernacle ( saith , repentance , love , obedience ) to be wrought . And if a man can find that that grace that he hath is according to this patterne ( as if the fault be not in himselfe , if he will take paines to view the worke well , as Moses did , he may . Let every man prove his owne worke ( saith the Apostle , Gal. 6.4 . ) and then shall he have rejoycing in himselfe alone , and not in another ) then may he be sure it is right , then shall he certainly be blessed of God , as Bezaliel and Ab●liab were of Moses , when all that they had done was found to be according to the patterne that was given in the mount . And thus you have seene that all true assurance of salvation is grounded upon the Word of God , and upon it alone .

Applic. Let us now make some application of this second signe in two points unto our selves , and examine our owne assurance by it .

First , canst thou prove by the Word of God that thou art in the state of salvation ? Then art thou an happy man . If thou canst nor● how confident soever thou seemest to be , thou wilt find one day that thy state is not good . For , 1. Thou hast cause to distrust thy assurance that it is not sound . No mans private spirit is to be trusted in this case . He that trusteth in his owne heart is a foole , saith Solomon , Pro. 28.26 . Gods Spirit must witnesse with our spirits that we are his children ( as the Apostle speaketh , Rom. 8.16 . ) or els we can never be sure of it . And Gods Spirit giveth no testimony ( as we have heard ) but according to the Word ; so that no man can have any sound comfort in the assurance he seemeth to have of Gods favour , unlesse he have the Word of God to confirme it unto him . In God will I praise his Word ( saith David , Psal ▪ 6.10 , 11. ) in the Lord will I praise his Word . In God have I put my trust . As if he had said , I thank God for his Word , for that is the onely ground of my comfort , of all that trust and confidence I have in him , of all that assurance that I have of his favour in Christ . 2. Thou must looke to have thy evidence questioned one day . He that desired to have the Apostles in fingering , ( as our Saviour telleth them , Luke 22.31 . ) that he might sift them as wheat , be sure will deale with thee also in this kind one day . And nothing will be able to convince him , to stop his mouth and beat him from thee , but the word onely . That is the onely sword of the spirit , as the Apostle calleth it , Ephes. 6.17 . That is the onely weapon whereby Christ our Captaine did fight against him and overcome him , Matth. 4.4 , 7 , 10. And if thou canst be able to alledge the Word for thy assurance and claime to heaven ; to prove by the Word that thy faith , thy repentance , thy love is sincere , then shalt thou be able to overcome ●im also ; but not els . 3. Lastly , the Lord himselfe will judge thee at the last day by his Word , and by that onely . The word that I have spoken ( saith our Saviour , Io● . 12.48 ) the same shall judge him at the last day . And therefore it standeth thee upon to judge thy selfe by that too .

Secondly , Now ( alas ) most men ( though they say they be undoubtedly assured of their salvation ) have no ground at all in Gods Word for this assurance they boast of . Nay though the Word give most expresse and direct evidence against them , yet are they most confident that they shall be saved for all that . Though Gods Word say expresly , Psal. 119.155 . Salvation is farre from the wicked : for they seeke not thy statutes : Yet many a one that never seeketh after Gods Statutes , taketh no paines for the Word , nay shunneth it all that ever he can , and though he may enjoy it without any labour or charge at all , will not stirre out of his doores for it , nay that counteth you all arrant fooles and hypocrites that take so much paines for it as many of you do ; yet is this man ( I say ) as sure of his owne salvation as any of you can be . Though the Scripture say expresly , yea though he that must judge us all at the last day say expresly , Matth. 5.37 . Whatsoever is more than yea and nay ( the least oath that is in our ordinary communication ) commeth of that evill one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Divell ; And though the Apostle say , Iam. 5.12 . Above all things my brethren sweare not by any oath , least ye fall into condemnation , least ye be damned ; yet have we many a one that sweare ordinarily , not by faith and troth onely , but by fowler oathes a great deale , that yet never doubted of their salvation , but are confident Christ died for them , his blood hath been sprinkled upon their hearts . Though the Scripture say expresly , 1 Cor. 6.9 , 10. Neither fornicators , nor wantons , nor theeves , nor drunkards , nor raylors , nor extortioners shall inherit the kingdome of God ; yet where have you any in Gods Church that are more confidently assured , that have lesse doubt of their salvation than these men have ? But let God be true ( saith the Apostle , Rom. 3.4 . ) and every man a lyar . Thou wilt one day find that the Lords testimonies ( against thee ) are very sure , as the Psalmist calleth them , Psal. 93.5 . and that thine owne heart hath prophesied a lie unto thee that thou mightest perish , as the Lord saith of them that prophesied peace unto the Iewes , Ier. 27.10 . I know thou art apt to alledge that thou hast repented , and that thou dost believe in Christ , and therefore thou hast the Word to build thy assurance upon . But because neither thy faith nor thy repentance are according to the patterne , according to the Word , I may say of thy confidence thou reposest therein , as Bildad doth of the hope of all hypocrites , Iob 8.14 . Thy hope shall be cut off , and thy trust shall be as the spiders webb .

Lecture CXXIII . On Psalme 51.7 . Iuly 21. 1629.

Signe 3. THE third and last signe whereby we may judge of our assurance , and discerne whether God by his holy spirit hath sprinkled upon our hearts the bloud of his sonne , and certified us that it was shed for us , whether that assurance we seeme to have , be of God or no , is to be taken from the effects , that this assurance hath wrought in us . It is not possible for any man ( that knew before his owne wretchednesse by nature ) to be assured by Gods spirit , that God hath so dearely loved him , as to send his owne sonne to shed his bloud for him , but this must needes worke a great change and alteration in him . It must needs kindle in his heart , an unfeined love to God . Faith worketh by love , saith the Apostle , Galat. 5 ▪ 6. As if he should say , It cannot be idle , but it is operative , and full of vertue , and the hand and instrument it worketh by , is love . It must needes make him that hath it , desirous and studious to expresse his love to God by all meanes he can ; and to say with David , Psalme 116.12 . What shall I render unto the Lord ? Yea , the deeper sense a man hath had of his owne sinne and wretchednesse before , the more will his heart be inflamed with love to God ; when once hee feeleth the bloud of Christ sprinkled upon his heart by Gods spirit , the more studious will he be to expresse his love by any duty hee is able to performe . Mary had had many sins forgiven unto her , and therefore she loved much , as our Saviour saith , Luke 7 , 47. she thought no service too base , too much for her to doe unto Christ , who had so dearely loved her . Shee wa●hed his feet with her teares , and wiped them with the haires of her head , as you may see , verse 38. of that chapter .

The Papists blaspheme our Doctrine touching this certainty a man may have of Gods favour , and say it tendeth to loosenesse of life , and liberty . But they speake of it by heare-say , as strangers doe of a thing that they never knew , or had experience of in themselves . For the true assurance of salvation , which the spirit of God hath wrought in any heart , hath that force to restraine him from loosenesse of life , and to knit his heart in love and obedience to God , as nothing else hath in all the world . It is certainly either the want of faith and assurance of Gods love , or a false and carnall assurance of it , that is the true cause of all that licentiousnesse and lewdnesse that raigneth in the world .

But to speake distinctly ( yet briefly ) of this point , you shall see the effects that true assurance will worke both in the inward and outward man .

First . True faith ( whereby wee receive and apply Christ unto our selves ) will purifie the heart , as the Apostle speaketh , Actes 15.9 . It will worke a thorow change and reformation even in the hidden part . This difference the Apostle observeth , Hebr. 9.13 , 74. betweene the sprinkling of the bloud of the sacrifices upon the people , by the Priest under the law , and the sprinkling of Christs blood upon the heart by the spirit of God , that sanctifieth to the purifying of the flesh , saith he ; that is , that made a man legally in the judgement of men cleane from all outward pollutions ; but Christs bloud being sprinkled by the spirit of God upon any heart , will purge the conscience from dead works ( that is , from all sins , which as they deserve , so will they certainly bring death eternall upon all that are not purged from them ) this ( saith he ) will purge the conscience from dead works , to serve the living God . There is certainly an admirable vertue in the bloud of Christ , when it is once by the spirit of God sprinkled and applyed to the heart of any man , it will purge and heale it from all the corruptions that were in it before . Vnto you that feare my name ( saith the Lord , Malachi 4.2 . ) shall the sunne of righteousnesse arise , with healing in his wings . This sunne did never arise and shine upon any heart , but it brought an healing vertue with it . See the proofes of this , in foure particulars .

First . This will soften the heart more , and make it apter to mourne for sin then any other thing is able to doe . I will powre upon the house of David , and upon the inhabitants of Ierusalem ( saith the Lord , Zach. 12.10 . ) the spirit of grace , and of supplications , and they shall looke upon mee whom they have pierced , and they shall mourne for him , as one mourneth for his only sonne . As if hee had said thus , When the spirit of grace hath made a man able to see that his sins pierced Christ , that Christs bloud was shed for his sins , this will breake his heart , and make him mourne , and grieve more for his sins , then for any other thing in the world .

Secondly , this will make a man more afraid to sin , & to offend God , then any other thing is able to do . The children of Israel shall returne and seek the Lord their God , and David ( that is , Christ the sonne of David ) their King , and they shall feare the Lord and his goodnesse in the latter dayes , that is , in the dayes under the Gospel , saith the Prophet , Hos. 3.5 . As though he should say , When Gods people have once by seeking , found the Lord their God , and Christ their King , know him to be their God , and their King , and tasted of his marvellous goodnesse and love unto them , this will make them ever after , more fearefull to offend him then any other thing can possibly doe .

Thirdly . This will breed in a man a greater delight in the word , and meanes of grace , a greater desire and appetite unto them , then any other thing is able to doe . As new borne babes desire the sincere milke of the word , that yee may grow thereby ( saith the Apostle , 1 Peter 2.2 , 3. ) if so bee that yee have tasted that the Lord is gracious . As if hee should have said , The man that knoweth the Lord is gracious , and gracious to him , and that hath also tasted the sweetnesse of this assurance of Gods speciall love to himselfe , must needs desire , and long after Gods word , as much as ever babe did after the mothers breast .

Fourthly and lastly . This will make a man more carefull in all his wayes to please God , then any other thing is able to doe . I have walked in thy truth , ( saith David , Psalme 26.3 . and made conscience to doe , and practise what thou teachest me in thy word , and he had given this for the reason of it in the beginning of the verse ) For thy loving kindnesse is before mine eyes . As if hee should say , I know and am fully assured ( as if I saw it with mine eyes ) of thy loving kindnes and speciall favour towards me , and that maketh me walke in thy truth . And these are the effects that the true assurance will worke in the heart , and inward man .

But secondly . It will not rest there , hee that hath it , cannot content himselfe with the reformation of his owne heart and life , hee cannot but declare openly , and professe himselfe to bee Gods servant , hee cannot but put forth himselfe to doe him all the service and honour that hee is possibly able to doe . 1. For profession , it is to be observed , that those whom Gods spirit sprinkleth the blood of Christ upon , whom he setteth this marke and seale upon , he setteth it not upon their hearts only , but upon their fore-heads also , as you may read , Ezek. 9.4 . Rev. 7.3 . so as those among whom they live , may discerne and take notice that they are Gods people . When once God hath said to any mans heart by his spirit , as he doth to his people , Esa 43.1 . I have called thee by name , thou art mine ; that man cannot choose but say to him againe , as David doth , Psal. 116.16 . O Lord , truly I am thy servant , I am thy servant . Nay what he hath heard in the eare ( as our Saviour speaketh in another case , Matth 10.27 . he cannot but preach on the house tops . He cannot but declare , and professe himselfe openly to bee Gods servant , and one of his people . Thus the Prophet Esa. 44.5 . bringeth in the faithfull , glorying in this open profession of their homage . One shall say , I am the Lords , another shall call himselfe by the name of Iacob , and another shall subscribe with his hand unto the Lord . As if he had said , Every one shall be ready upon all occasions , and by all meanes to declare himselfe , to be one of Gods people , of his Church and houshold . And 2. for that care that all such have to doe God all the honour that possibly they can , in the places and callings that God hath set them in , wee have three notable examples . The first is of Ioshuah , as hee was the master of a family . Who as he was a man that had obtained this particular assurance , that God was his God , God had said unto him , Iosh 1.15 . As I was with Moses , so will I be with thee , I will not faile thee , nor forsake thee . So doth hee professe , not onely that hee would be Gods servant , and at his command , but that his whole family should be so too . As for me and mine house ( saith he , Iosh 24 ▪ 15. ) we will serve the Lord . The second example is of Paul , a minister and preacher of the Gospel . Who when he had spoken of his marvellous diligence and faithfulnes in his ministery giveth this for the reason of it , 2 Cor. 5.14.15 . For the love of Christ constraineth us ( saith he ) because we thus judge , that one dyed for all , then were all dead , ( we were all by nature dead and damned men ) and that hee dyed for all , that they which live , should not henceforth live to themselves , but unto him which dyed for them , and rose againe . As if hee had said , I that know I was a dead and damned man , and that Christ dyed for mee , to save and deliver mee out of that estate , hold my selfe bound to doe him all the honour and service that I can , by enlarging his kingdome , and know , I can never doe enough for him , that hath done so much for mee as hee hath done . The third and last example is of David , a magistrate , of whose noble resolution you may read , Psal 1 18.28 . Thou art my God , and I will praise thee ( saith he ) thou art my God , and I will exalt thee . As hee was confidently assured that God was his God ( out of the aboundance of his heart , his mouth speaketh thus once , and againe ) so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honour .

Applic. Let us now make some application of this , and examine our selves by this third and last signe , and we shall find that the assurance of their salvation , that most men glory in , is vaine and counterfeite , such as Satan or their owne deceitfull hearts , not the holy spirit of God hath wrought in them ; Because they are so barren and unfruitfull in the knowledge of our Lord Iesus Christ , as the Apostle speaketh , 2 Pet. 1.8 . They say they know him to be their Lord and Saviour , but this knowledge is no way effectuall in them , to the reformation either of their hearts or lives . Nay , this their assurance hath wrought in them quite contrary effects , unto those that I have proved unto you to be the kindly fruits of that assurance , which the spirit of God worketh in the heart of any man . Nothing doth so evidently discover the falshood of this their assurance , as the fruits that it doth produce in them . In which respects , a man may fitly say of them as our Saviour doth of the false Prophets , Matth. 7.20 . By their fruits yee shall know them . This will the better appeare , if the confidence of these men be examined particularly , according to those six severall effects of true assurance which we have heard of .

First . Though they say they are assured that Christ so dearely loved them , as that he shed his most precious bloud for their sinnes , yet the knowledge of this love of God to them , never made them to mourne or bee troubled in themselves ever a whit the more for their sinnes . Nay , this very thing maketh them go merrily away with them all , and keepeth them from being grieved or troubled for any sinne that ever they committed , because they say , they know that Christ shed his bloud for their sins , & hath made their peace with God . Seeing Christs soule was heavy ( Mat. 26.38 . ) to the death , for my sins saith he , what need I be heavy for them my selfe ? Thus turning the grace of God into lasciviousnes , as the Apostle speaketh Iude 4. As if he should say , The very knowledge of this marvellous grace and mercy of God , maketh them so lascivious as they are , maketh them so joviall in their sins , so void of all remorse and sorrow for sin as they are .

Secondly . They are not the more fearefull to offend God in any thing because of his goodnesse towards them , which they say they are so sure of ; nay , this very thing maketh them bold to commit any sinne , because the devill hath perswaded them as he would faine have perswaded our blessed Saviour . Mat. 4.6 . that though they do cast themselves headlong into any sin , yet Gods mercy and love to them is such , as hee will never suffer them to perish by it . Tush ( saith hee ) I know God will give mee grace to repent of it before I dye , and therefore what need I be so scrupulous or fearefull to enjoy the pleasure or profit of this sinne . Hee besseth himselfe in his owne heart ( as Moses speaketh , Deut. 29.19 . ) saying , I shall have peace , though I walke in the imagination of my heart .

Thirdly . They say , they have tasted that the Lord is gracious , and that they would not loose the sweetnesse and comfort of the assurance they have of Gods love and of their salvation , for all the world ; and yet they love the word never the better for this . Nay , this is the very cause why they care not for the word , have no desire to it , no delight in it , because they are sure enough already of their salvation , and that Christ dyed for their sins . They are like unto that faction in Corinth , of whom the Apostle speaketh , 1 Cor. 1.12 . that gloried they were neither followers of Paul , nor of Apollo , nor of Cephas , but of Christ onely . They did so depend upon Christ , that they cared for never a preacher in the world , nor regarded to heare them .

Fourthly . Though they speake and glory much of the Lords mercy , and loving kindnes , and though they be such as seeme to beare some love to his word & to heare it gladly , yet they practise nothing that they heare , the assurance they have of Gods love , maketh them never a whit the more carefull to walke in his truth . Yea , this very thing maketh them carelesse of doing or practising any thing they heare , because they know that they are not under the law , but under grace , as Paul bringeth in wicked men , objecting , Rom. 6.15 . Because they know Christ dyed for their sins , and that we must not be saved by our works , but by faith in him onely , therefore they thinke it folly in them to be precise in their practise , or to doe any good works at all .

Fiftly . They say they are the Lords , and have received his spirit , which witnesseth with their spirits , that they are his children , that the Lord hath set his seale , and marke upon them , though there is no such thing to be seene upon their foreheads , which is the place we have heard God setteth his seale upon . None that live by them , behold them daily , & converse with them , can discerne any grace in them at all . Nay men hold it now a dayes an high point of wisedome to conceale their love to religion , to shun carefully every thing that may cause them to be noted for it , They had rather bee counted any thing then a strict Christian , they hold it no advantage , no honour at all to have Gods seale on their foreheads but a matter of disgrace rather . And yet these men are confident for all that that Christs bloud was shed for them , that Gods spirit hath sprinkled it upon them ; though he have not set Gods marke upon their foreheads , yet he hath set it upon their hearts certainly . But if no man be so unwise , as to light a candle and set it under a bushell ; as our Saviour speaketh , Mat. 5.15 . shall we thinke that the most wise God , will set the light of his grace so in any mans heart , as that none that are in the house with him are able to discerne it .

Sixtly and lastly . They say confidently , the Lord is their father , and they are his children , yet have they no care at all to honour God , or to advance his glory any way . If I be your father ( saith the Lord , Malachi 1.6 . ) where is mine honour ? Such as are by the spirit of adoption assured indeed , that God is their father , cannot but desire with all their hearts to honour him what they may . Ye are bought with a price ( saith the Apostle , 1 Cor. 6.20 . ) therefore glorifie God in your body and in your spirit , which are Gods . And they that know indeed that they are not their own ( as the Apostle there saith ) but bought with such a price cannot choose but endeavour to do so . Whether we live ( saith he , Rom. 14.8 . ) we live unto the Lord , or whether we die , we die unto the Lord , whether we live therefore , or die , we are the Lords . He that liveth so as God hath honour by his life , and he that dyeth so as that God hath honour by his death , may be sure he is the Lords and none but he . And surely this proveth demonstratively that most men ( whatsoever they pretend ) have no true assurance that they are the Lords ; because it is neither any trouble at all to them to see God dishonoured by others , neither have they any care at all to gaine any honour to God themselves . The Lord upbraideth the Iewes with this as with a great sin . Zach. 7.6 . When ye did eat and when ye did drinke , did ye not eat for your selves , and drinke for your selves ? Why what fault was that may you say ? Whom should they eat and drinke for els , but for themselves ? Yes the Apostle telleth you , 1 Cor. 10.31 . that whether we eat or drink or whatsoever we do , we should do all to the glory of God ; that is , eat and drink and sleep and recreate our selves that we may become the fitter , to do God some honour in our places . If we seek our selves only in all that we do , if we live to our selves and die to our selves , certainly we can never say that we are the Lords .

I might shew you heare how every Christian ( even the meanest and poorest ) may in this place gaine honour to God . But I will tie my selfe to the methode I have already followed , and instance onely in those three callings which I have given you examples of ; 1 the Master of the family ; 2 the Minister ; 3 the Magistrate and governour in the Common-wealth .

First , Such as are masters of families have a great opportunity to honour God by reforming their families and planting religion in them . Thus David vowed he would honour God and shew himselfe to be his servant , Psal. 101.6 , 7. Mine eyes shall be upon the faithfull in the land , that they may dwell with me , ( As if he should say , I will get me such servants as feare God if they be to be had in the whole land ) he that walketh in a perfect way he shall serve me . He that worketh deceit ( and beareth a false heart and secret hatred to religion though he be not openly profane , when I once know it ) shall not dwell in mine house . Of this also Hezekiah speaketh , Esa. 38.19 . The living , the living he shal praise thee as I do this day ( and who among the living hath best opportunity to praise & honour God ? ) the father to the children shall make knowne thy truth . As though he had said , Parents by deriving religion unto their posterity , may greatly honour God above others . And therfore also we shal find this oft noted in the scripture that so soone as any became Gods people themselves , they shewed themselves carefull that their whole families might be so too . See an example of this in a meane man the Iailour of whom it is said , Acts 16.34 . He rejoyced that he with all his houshold beleeved in God . Yea see an example of it in a weake woman , Acts 16.15 . Lydia was baptized and her houshold too , Yea see an example of it in a souldier and great Captaine , Acts 10.2 . Cornelius feared God with all his house . Yea see an example of it in a Magistrate and one that was in commission , Acts 18.8 . Crispus the chiefe ruler of the Synagogue beleeved on the Lord with all his house . Lastly , See an example of it in a Nobleman , Ioh. 4.53 ▪ the Nobleman of Capernaum , himselfe beleeved and his whole house . And what shall wee say then of those men that professe confidently God is their God and they are his people and yet shew no care at all to honour God this way by reforming their families ? Nay it is held a great disgrace to a man to shew any care at all or endeavour this way . If Ioshuah should have lived now and held that resolution which hee professed , Iosh. 24.15 . certainely he would have beene counted a ranke puritan amongst our gallants . For a man of his place , a master of so great a family , to be so precise that he will keepe never a blasphemer , never a whoremaster , never a drunkard in his house , what a base and unworthy speech would this be accounted in these daies ? Many professe themselves to be Gods servants , but whether they of their family serve God or the divell it is all one to them , so they serve their turne . They like never the worse of a servant for being a common drunkard , or whoremaster , or blasphemer , though hee dishonour God never so much , so hee have any one quality whereby hee may bee usefull unto them . That it may bee said now of the families of many a one that challenge as great interest in Christ as any of his people doe , as the Holy Ghost speaketh of Babylon , Revel. 18.2 . ( though in another sense ) they are become cages of every uncleane and basefull bird .

Secondly , We that are Ministers may in our places greatly honour God above others and expresse our love to him . I am glorified in them , saith our Saviour , Ioh. 17.10 . In which respect Paul calleth the messengers of the Churches ( 2 Cor. 8.23 . who were preachers as appeareth , verse 18. ) the glory of Christ . And our Saviour biddeth Peter thrice , Iob. 21.15 — 17. shew his love to him that way even by ●eeding his lambs and sheepe . We can no way glorifie God so much as in winning soules unto him ; wee can no way expresse our love to Christ so much as by feeding his people with knowledge and understanding . If it be the love of Christ that constraineth us to preach so diligently so painefully ; if we shew our selves in our ministery to be the friends of the bride-groome ( as Iohn speaketh , Ioh. 3.29 . ) we woo for him only and not for our selves , we seek his honour only and not our selves ; we preach as we do , not because we thinke this kind of preaching will gaine us more applause with the people , but because we are perswaded this kind of preaching will feed them best and bee most effectuall to save their soules ; then may we by every Sermon we preach get further assurance to our selves that we are the Lords . Otherwise if 1 either wee preach not ; 2 or we preach so unprofitably as we gaine God no honour by our preaching , feed neither his sheep nor his lambs by our preaching ; or 3 if we do preach profitably yet we do it out of selfe-love , we seek our selves in it not the Lord . Certainly we can have no assurance that Christ is ours , how well so ever we can speake of Christ ; but when we have preached unto others ( as the Apostle speaketh , 1 Cor. 9.27 . ) our selves shall become cast awayes .

Thirdly and lastly , Such as are Magistrates may in their places greatly honour God , and that in some respects ) more then any other man . When a number of foule sins whereby God was greatly dishonoured , are mentioned ; the cause is oft assigned ( Iudg. 17.6 . and elsewhere ) to be this that there was in those daies no King in Israel , but every man did that which was right in his owne eyes . And a Magistrate may by this shew himselfe to be the Lords and one that hath true assurance of his favour , if he shew most zeale in executing justice upon such offences whereby God is most dishonoured . God gave to Phinehas his covenant of peace ( that is an increase of comfortable assurance of his speciall favour , as we read , Num. 25.11 , 12. ) because he had shewed himselfe zealous for the Lord in punishing of filthy whordome . And 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 .

Means 1 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 countenance 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 . These things have I spok●n unto you ( saith our Saviour , Ioh. 15.11 . ) that my joy might remaine in you , and that your joy maybeful . These things write we unto you ( saith the Apostle , 1 Iob. 1.4 ) that your joy maybefull . The spirit of God ( you see ) did indite and write the holy Scripture , to this end principally , to comfort his people , to work in their hearts sound joy and comfort . And consequently to work in them assurance of his favour . For how can a man have any sound joy or comfort in him without that ? Therfore also it is expressely said that the Scripture was written to work this assurance in us . So after the wisedome of God had spoken other things in the commendation of the Word , Pro. 22. he addeth , ver. 19 , 20. That thy trust may be in the Lord , I have made knowne unto thee this day even unto thee ; Have not I written unto thee excellent things in counsels and knowledge ? The excellent things that are written and made knowne to us in the Word , are written and made knowne to us to this end principally , that we might learne to put our trust and affiance in him and grow confident of his favour . These things have I written unto you ( saith the Apostle , 1 Ioh. 5.13 . ) that beleeve in the name of the Son of God , that ye may know ye have eternall life . And if it were intended , & written for that purpose by the spirit of God , certainly in it and by it this comfortable assurance may be found by Gods people , if the fault be not in themselves . So is this said to be the maine end , for which God ordained the preaching and ministery of his Word even to work in Gods people the assurance of Gods favour . Thou child shalt be called the Prophet of the highest ( saith Zachary of his son Iohn , Luk. 1.76 , 77 ) to give knowledge of salvation unto his people , by the remission of their sins . So when God had promised , Esa. 57.18 . that he would restore comfort to Iacob , and to his mourners ; that is , to his people that had lost the comfortable assurance of his favour ; he telleth them in the next words , ver , 19 ▪ by what meanes hee would doe it , even by the ministery and preaching of his Word . I create the fruit of the lips ; peace , peace , to him that is far off , and to him that is neere , saith the Lord , and I will heale him . God hath promised ( you see ) to worke by the ministery of the Word , uttered and applied by the lively voice of his servants ( which is therefore called the fruit of the lips ) peace , peace ; that is , abundance of peace and comfort in the hearts of his people , and to heale all that anguish of heart , which the doubting of his favour did worke in them before .

The second thing which I told you , may give a Christian hope to find comfort and assurance of Gods favour by a diligent and conscionable attendance upon this Ordinance , is this , That the Lord hath promised , that his holy Spirit shall accompany his Word in the hearts of his people . When they read his Word , the Spirit of God that inspired and indited it , shall open and apply it unto them ; when his servants do teach them in the ministry thereof , the Lord himselfe will by his Spirit teach and perswade them likewise . This promise of God you shall find set downe Esa. 59.21 . This is my covenant with them ( with my people and Church , saith he ) my spirit that is upon thee , and my words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed ; saith the Lord , from henceforth and for ever . Observe three things in this promise . 1. That the Lord promiseth ( and to add strength to the promise it is said , this is his covenant with his people , and in this one Verse it is twice repeated that the Lord said this ) that his Word shall never depart from his Church , his Church shall be the pillar and ground of truth , as the Apostle calleth it , 1 Tim. 3.15 . Every fundamentall truth ( the knowledge whereof is necessary unto salvation ) shall abide in it for ever . The true Church shall never in any age of the world be without it . 2. That this word shall bee ever in the mouth of Gods people , the Church shall never utterly want the Ministery of the Word , it shall never want preachers and publishers of the Word , 3. That the Spirit of God in the true Church shall ever goe with the Word ; yea with the Ministery of the Word it shall bee in the mouth of Gods servants and Ministers , according to that which our Saviour promiseth to his Apostles and successours , Matthew 28.20 . L●● I am with you alwayes , even unto the end of the world . So that the humbled Christian that would faine bee assured of Gods favour in Christ , and goeth to this Ordinance of God , to that end that he may bee so , may confidently expect to bee taught of God in it ; and that the Spirit the Comforter will by it sprinkle the bloud of Christ upon his heart , and give him a comfortable assurance that it was shed for him ; according to that which the Spirit speaketh to the Church , Esa. 54.13 . All thy children shall be taught of the Lord , and great shall bee the peace of thy children . Yea the Lord hath further promised , that whatsoever any of his Ministers shall speake to his people for their comfort by warrant of his Word , hee will ratifie it in heaven , and make it good to their soules . He confirmeth the word of his servants ( saith the Prophet , Esa. 44.26 ) and performeth the counsell of his messengers . Verily , verily I say unto you ( saith our Saviour , Matthew 18.18 . ) Whatsoever yee shall loose upon earth , shall bee loosed in heaven . Whosoever you shall assure by the warrant of my Word , that their sinnes are forgiven , that they are in the state of grace , I will from heaven assure their hearts of it by my holy Spirit .

Applic. Now to make some application of this . I know well the experience of these times maketh much against this . The Word read and preached both , is unto most men a matter of meere ceremony and formality , of no more force and virtue than the ceremonies of Moses were after they were antiquated , which the Apostle calleth Galat. 4.9 . Weake and beggarly rudiments . They cannot find that the Spirit doth accompany the Word in their reading or hearing of it , but it is unto them as a dead letter , they feele no life or power in it at all . Yea many a good soule is apt to object , I have been a constant reader and hearer of the Word a long time , but can get no comfort , no assurance by it . To both these I answer , that this fault and defect must be imputed , not unto the Word , but unto our owne sinnes . God hath promised that his Spirit shall accompany his Word in the hearts of his people ; and the cause why we find them not go together is this , that our 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 .

Applic. 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 set down in Psalme 6. For , when hee made that Psalme , it is evident that hee was in great anguish of heart by the losse of his assurance of Gods favour , as appeareth by the seven first verses . To recover his comfort hee falleth to servent prayer . And before hee had ended his prayer , hee was so filled with the assurance of Gods favour , that he breaketh forth into these patheticall expressions of his joy , Verse 8 , 9. The Lord hath heard the voice of my weeping , the Lord hath heard my supplication , the Lord will receive my prayer . The second experiment of this in him is in Psalme 31. Where wee finde that when hee had so farre lost his assurance , that hee thought ( as hee saith , verse 22. ) he was quite cut off from God , as a dead and rotten branch ; he betooke himselfe to prayer , hee cryed , and made many supplication unto God , and had such successe in this course , that hee bursteth forth into these words , verse 21. Blessed be the Lord , for he hath shewed me his marvellous kindnesse , as in a strong city .

And how falleth it out then ( wilt thou say ) that I have beene so long a suiter to God for this , Applic. and cannot yet obtaine it ? I answer thee in the words of the Apostle , Iam. 4.3 . Ye aske and receive not , because ye aske amisse .

Five defects there be in thy prayer , that this is to be imputed unto .

First , Either thou prayest not fervently , and earnestly for this , but there are some other things that thou dost more affect , and more earnestly desire , then thou dost this . Whereas thou shouldst seeke , and desire this above all things in the world , and say of it , as David doth , Psal. 63.3 . Thy loving kindnesse is better then life .

A second defect in thy prayer may bee this , that thou livest in some knowne sin , unrepented of . If thou prepare thine heart ( saith Zophar , Iob 11 13 , 14 ) and stretch out thine hand towards him , if iniquity be in thine hand , put it farre away , and let not wickednesse dwell in thy tabernacles . Hee , whose conscience telleth him , he doth somewhat daily , and purposeth still to doe that he ought not ; or somewhat he daily omitteth to doe , and doth not yet resolve to doe , which he ought to do , can have no hope to find comfort by his prayer .

A third defect in thy prayer , that may bee the cause why thou speedest no better , may bee : that thou art not humbled enough in thy prayers for this . I tell thee this is a suit worth the setting of a day apart , and keeping of a secret fast for Of this spirit of infidelity that possesseth thee , and whereby thy poore heart is so vexed , and tormented , it may bee Christ hath said as once he did of another spirit , Mark . 9 . 2● . This kind can come forth by nothing , but by prayer and fasting . Remember what I told thee out of Levi. 23.27 . Of all the dayes of thy life , the day of humiliation , wherin thou afflictest thy soule in prayer and fasting , will prove the day of atonement betweene God and thy soule ; thou canst use no meanes to get assurance of thy atonement and reconciliation with God , better then that .

A fourth defect in thy prayer , that may perhaps bee the cause why thou speedest no better , is this , that thou prayest not in faith for this blessing . Thou usest to pray out of this perswasion , that thy heart telleth thee , that thou must doe it , God hath commanded thee to pray , thy conscience will checke and smite thee if thou doe neglect it . But thou dost not when thou prayest , set before thy mind the promises of God . Such as that is , Iohn 16 22. Verily , verily , I say unto you ; Whatsoever yee shall aske the father in my name , hee will give it you . And that Luke 11.13 . If yee beeing evill , know how to give good gifts to your children , how much more shall your heavenly father give the holy spirit to them that aske him ? And this holy spirit is the spirit of adoption , that witnesseth with our spirit that wee are Gods children , as the Apostle speaketh , Rom. 8.16 . These , and those other promises we heard of before , wee should thinke on when we pray , and verily expect the performance of them . Thus did David . I prevented the dawning of the morning , and cryed ( saith hee , Psalme 119.147 . ) I hoped in thy word . As if he should say , The gracious promises thou hadst made in thy word , encouraged mee to it . So dost not thou , Thou prayest for comfortable assurance of Gods favour , but thou dost not looke to obtaine it by thy prayer , nay thou hadst no hope to obtaine it . And so by this thy infidelity when thou prayest , thou setttest up a wall of partition betweene God and thy prayer , to keepe it from having any accesse unto him . Let not that man thinke ( saith the Apostle , Iames 1.7 ) that hee shall receive any thing of the Lord . The Lord useth to answer his people in their suites , as hee did the two blind men . Matthew 9.29 . According to your faith bee it unto you .

The fift and last defect in thy prayer , that may bee the cause why thou receivest no comfort by it , is this , that thou faintest in prayer . Because thou hast so long sued to God for assurance , and comfort , and canst yet receive none , thou hast beene weary of prayer , and given it over ; and so hast limited the holy one of Israel , as they did , of whom the Prophet complaineth , Psalme 78.41 . whereas our Saviour hath taught us by the parable of the unrighteous judge , and the widow , Luke 18.1 . that wee ought alwayes to pray , and not to faint . Blessed are all they that wait for him , saith the Prophet Esa. 30.18 . As if hee had said , They that wait , shall not loose their labour , they shall certainly obtaine their suit in the end . This is a blessing ( I tell thee ) worth the waiting for . Many a Saint of God hath waited many yeares for this suit before they have obtained it , and when they have obtained it at the last , have thought themselves happy men . And thus much shall serve to have beene spoken of the first sort of meanes ; the other we must leave till the next day .

Lecture CXXV . On Psalme 51.7 . Aug. 11. 1629.

THE second sort of meanes ( which I call more inward and spirituall then the former ) are foure principally . The first is , care to keepe a good conscience in all things . The second , a diligent observation of our owne wayes . The third , a consideration of the experiments wee have had of Gods favour . The fourth , a renouncing of our selves , and resting only upon the free grace of God in Christ .

First . Hee that would get a comfortable assurance of the favour of God in Christ , and feele that the bloud of Christ is sprinkled by the spirit of God upon his heart , hee that desireth to keepe and preserve in himselfe this assurance , or to recover it , when hee hath lost it , must nourish in his heart a constant care to please God in all his wayes , and a feare to offend him in any thing . The worke of righteousnesse shall bee peace ( saith the Prophet Esay 32.17 . ) and the effect of righteousnesse , quietnesse , and assurance for ever . As if hee had said , A righteous and godly life , will certainely worke peace in the heart , and no marvell , for it will worke assurance of Gods favour ; yea , assurance for ever , a constant assurance of it , an assurance that wee shall have it for ever , and shall never loose it . In the feare of the Lord ( saith Solomon . Pro. 14.26 . ) is strong confidence . As if he should say , Feare God , be carefull not to offend him in any thing , and thou shalt be confident of his favour , yea strongly confident of it . Yea , this care to please God in all our wayes , and feare to offend him , will preserve in the heart of a man , the assurance of Gods favour , even in the time of the greatest tryall , and tentations that hee can fall into . Whosoever heareth these sayings of mine , and doth them ( saith our Saviour , Matth , 7.24.25 . whosoever hee bee that is not a hearer of the word only , but maketh conscience to practise whatsoever he heareth ) I will liken him unto a wiseman , that built his house upon a rocke , and the raine descended , and the winds blew , end the flouds beat upon that house , and it fell not , because it was founded upon a rocke . In which respect the Apostle , 1 Tim. 6.19 . calleth good workes , a good foundation for the time to come , whereupon men may lay hold upon eternall life . As if he should have said , A man may in the time to come ; that is , in the time of sicknesse , and triall , build a well grounded assurance of eternall life , even upon them . I know well , that experience seemeth to make much against this . Many that are most carefull to please God in all their wayes , and fearefull to offend him , are of all other people in most doubt of their salvation , & are furthest off from confident assurance of it . And on the other side , they that live most licentiously are of all men freest from these doubts , most confident of Gods love , and of their owne salvation . But to this I answer . Let God be true , and every m●n a ly●r . Rom. 3.4 . Certainly a constant care to please God in all our wayes , will bring us to a comfortable assurance of Gods favour , sooner or later , in one measure and degree or other , and without this , it is not possible to ●●taine unto it . Two things there bee that may undoubtedly assure us of this , 1. The promise of God that cannot lye . 2. The nature of God .

First . See what rich and precious promises we have from God , concerning this . To him that ordereth his conversation aright ( saith the Lord . Psal. 50.23 . ) will I shew the salvation of God . As if he had said , I will cause him to see , and know that he shall be saved . And againe , Mal. 4.2 . To you that feare my name , shall the sunne of righteousnesse arise , with healing in his wings . To every soule among you that truly feareth God , I may boldly say , that though it bee night with thee now , thou seest no light , no comfort , thou art continually disgui●ted with feares and doubts of thy salvation , yet certainly the sunne of righteousnesse will arise upon thee one day with healing in his wings ; thou shalt see the comfortable light of Gods countenance , and have a sweet and full assurance of his favour . Light is sowen for the righteous ( as the Prophet speaketh , Psal. 97.11 ) and gladnesse for the upright in heart . There is not a soule that unfeinedly feareth God , but he hath in him the seed of true comfort and assurance , and he shall certainly one day both see it spring , and tast of the fruit of it . If ye love me , keep my commandements ( saith our Saviour , Iohn 14. ●5 , 16. ) and I will pray the father , ●nd hee shall give you another comforter , that hee may abide with you for ever . If any man keepe his commandements , keepe them Evangelically , that is , out of love to God , endeavour to keepe them , let him not doubt of comfort , certainly the comforter will come vnto that man , and abide with him for ever . But you will say , When will the comforter come ? I have long desired to feare God and endeavoured to please him , yet could I never attaine to this comfort hitherto . I answer , Doe so still , and the comforter will certainly come , For Christ ( whom his father alwayes heareth , Iohn 11.42 ) hath prayed that it may be so . Yea , it will not be long too . Yet a little while ( saith the Apostle , Heb 10.37 . ) and he that shall come , will come , and will not tary . And for this also we have a promise , Psalme 8● . 8 , 9. For when the Prophet had said . God will speake peace unto his people , and to his Saints . God will certainly speake peace to the heart of every godly man ; he addeth , Surely his salvation is nigh unto them that feare him . As if hee had said , Certainely it will not bee long before God giveth to every soule that truly feareth him , a comfortable assurance of his favour , though he doe delay it for a time , surely hee will doe it ere long .

The second evidence for this , is from the nature of God , It must needs bee so , for The righteous Lord loveth righteousnesse ( saith David , Psal 11.7 . ) his countenance doth behold the upright . And Prov. 15.9 . The Lord loveth him that followeth after righteousnesse . Hee must needs have the love and favour of the holy God , that leadeth an holy life . Thus speaketh our blessed Saviour , Iohn 14.21 . He that hath my commandements , and keepeth them , is hee that loveth me . And hee that loveth me , shall bee beloved of my father , and I will love him , and will manifest my selfe unto him . As if he should say , As I and my father both cannot but love him , that out of love to me maketh conscience of all my commandements , so he shall know it and feele it , and hide the assurance of it in himselfe , I will manifest my selfe unto him , saith he .

On the other side , It is not possible for any man to have true assurance of his salvation , and of Gods favour that doth not feare God , and is not carefull in all his wayes to please him . And certainely the want of assurance that is in any of us , is chiefly to be imputed unto this that wee have not beene so fearefull to offend God , so carefull to please him as we ought to have bene . I speake not onely of such as are wicked men , There is no peace saith my God to the wicked , Esay 57.21 ( that is , no true and sound peace ) But I speake of Gods dearest children . Let a man that hath the strongest faith , the most comfortable assurance of Gods favour , once give himselfe liberty unto any grosse sin , though hee loose not his faith utterly thereby ( Christ prayed for Peter that his faith should not faile , in that his most fearefull fall , Luk 22 . 3● . and the same prayer that hee made for Peter , he made for all that truly beleeve in his name , as you may read , Iohn 17.20 . ) yet shall that man certainly loose his assurance and comfort by it . Your iniquities ( saith the Prophet to Gods owne people Esa. 59.2 . have separated betweene you and your God , and your sins have bid his face from you . You need no other experiment of this then in David . What man hath ever had more comfortable assurance of his salvation , and of the favour of God in Christ , then he sometimes had . Thou art my God , and I will praise thee ( saith he , Psal. 118.28 . ) thou art my God , and I will exalt thee . And Ps. 27.1 . The Lord is my light , and my salvation , whom shall I feare ? But when this man had once given liberty to himselfe to sin against his conscience , in the matter of Vriah , see how his assurance and comfort was quite lost , and how much adoe he had to recover it againe , Make me to heare joy and gladnesse , saith he here , verse 8. and verse 12. Restore me to the joy of thy salvation . But what speake I of grosse sins ? Let a Christian but grow worldly and secure , let him but remit any thing of that watchfulnes , & care to take heed to his wayes , of that feare to offend God in any thing that was wont to be in him , and his comfortable assurance of Gods favour will be lost . See an experiment of this in the Church and spouse of Christ , the mother of us all , Cant. 5.2 — 6. Shee complaineth ver. 6. that her wellbeloved had with-drawne himselfe , and was gone , shee had lost the comfort and assurance of his love ; and both in that verse and those that follow , it appeareth , shee had much adoe to recover him againe . Shee sought him , but shee could not find him , shee called upon him , but hee gave her no answer , And how came this to passe ? What had shee done ? Surely shee came to this wofull losse , not by any foule sinne shee had fal●e into , but onely through a spirituall lazinesse , and wretchlesnesse , and worldly security that was crept upon her , as appeareth by her answer , verse 3. I have put off my coate , how shall I put it on ? I have washed my feete , how shall I defile them ? Shee answered him as a lazy sluggard newly awakened out of his sleepe , and loath to arise out of his bed , and the effect of her answer was this , I am now at ease and quiet , and by opening my heart unto thee , by receiving thee to rule and governe in it , by hearkening and yeeldding unto thee in every thing , I shall put my selfe to a great deale of trouble and labour , that I am now eased of . Certainly this is an answere that many a poore soule hath oft made unto Christ . He hath fallen asleep in worldly security , & Christ both by his word and spirit knocked oft at the doore of his heart , and sought to enter , and take full possession of it ; and because this could not be without trouble to the flesh , it would put him to labour and paine , therefore he hath refused to open unto Christ , and so hath lost him , and the comfortable assurance of his love .

Applic. Let us now make some application of this unto our selves .

And first , Let every one of us that complaine wee cannot get assurance of Gods love , examine well whither this bee not the cause of it . Dost thou not , or hast thou not lived in some knowne sin that thou hast not yet repented of , or beene humbled for , as thou oughtest to bee ; Or art thou not growne more secure and carelesse of thy wayes , and cold in holy duties , then once thou wert ? Certainely this must be found out , and repented of , or thou canst have no hope at all to recover the assurance of Gods favour . Sinne unrepented of , is like a filthy vapour rising out of the soule , that will cause such a mist and thicke fog betweene God and us , as will keepe the light of his countenance from shining upon us . That remedy therefore that is prescribed unto us in all other afflictions , Lamenta. 3.39.40 . must bee used in this case . Wherefore doth living man complaine , a man for the punishment of his sinne , Let us search , and try our wayes , and turn● againe unto the Lord . Search thine owne wayes , and crave helpe of God also , crying to him with Iob , 10.2 . Shew mee wherefore thou contendest and art angry with me ? and with the Church , Psalme 44 24. Lord , wherefore hidest thou thy face ? If thou canst find out thy sinne that is the cause of this , and humble thy selfe , and returne unto God by unfeined repentance , thou needest not doubt of recovering thy assurance againe . Returne unto mee , and I will returne unto you , saith the Lord of hosts . Mal. 3.7 .

Secondly . Let this restraine us from sinne . For is there not force enough in this ( beloved ) though there were nothing else to make us afraid to sin , to doe any thing that wee know would offend God , that wee shall bee such loosers by it . That though we do not thereby loose our fathers love so farre forth , as to cause him to disinherite us , yet wee shall loose thereby the assurance of his love , wee shall so offend him , as it may be wee shall never have kind looke of him againe while wee live . Is there any pleasure or profit to bee found in sinne , that will countervaile this losse ? As ungracious a child as Absalom was , yet hee professeth , 2 Sam. 14.32 . that it was no comfort to him at all to bee restored from his banishment to his owne house and land , nay , it was no comfort to him to live , so long as his father refused to looke upon him .

Thirdly and lastly . Should not this make every one of us in love with a Christian course , and willing to walke circumspectly , and exactly , as the Apostle speaketh . Ephes. 5.15 . To watch end be sober , as the Apostle Peter exhorteth us to bee . 1 Peter 5.1 . to grow in grace and take heed of decaying in zeale or 〈◊〉 . If you grow remisse and carelesse , though you loose not your salva●●●● , yet the full and comfortable assurance of it , you will certainely loose . I know this will not bee done without paine and labour . But of all the labours in the world this is the most profitable , yea the most comfortable and sweete labour . The labour of the righteous tendeth unto life . saith Solomon , Proverbs 10.16 . And who would not labour for life , specially for life eternall ? That which Solomon saith of bodily labour . Ecclesiast. 5.12 . The sleepe of a labouring man is sweete , whether hee eate little or much , may much more bee said of this labour , it will make both our food , and rest , and all other comforts sweet unto us , for it will preserve in us the assurance of Gods love in Christ , which will give a pleasant relish unto them all .

The second of these more inward and spirituall meanes of assurance , that I told you of is , A diligent observation of our owne wayes . It is profitable and necessary for a man that would get or preserve or recover the assurance of Gods favour , to observe diligently his owne wayes . Many good soules there bee that feare God unfeinedly , and serve him with upright hearts , that yet doe not know they doe so . And though such may bee sure ( as you have heard in the former direction ) to attaine vnto assurance of Gods favour in the end , yet would they ( certainly ) attaine unto it sooner , and in better measure if themselves did know that they doe unfeinedly feare God , and serve him with upright hearts . Hereby wee know ( saith the Apostle , 1 Ioh 3.19 . ) that we are of the truth , and shall before him assure our hearts . When once we know we are of the truth , of the number of those that are sincere and upright hearted , then shall we assure our hearts even before God . Now no man can know this well , that is not carefull to observe , consider , and examine his owne waies . Ponder the path of thy feet ( saith the Holy Ghost , Pro. 4.26 . ) and let all thy waies be established . As if he had said , By pondering and considering our doings well , we may have them established , make them stable and firme such as we may build sound comfort and assurance upon . Hee that doth truth ( saith our Saviour , Ioh. 3.21 . that is , hee that is indeed and in his practise not in profession onely a godly man ) commeth to the light , that his deeds may bee made manifest that they are wrought in God . As if hee should say , Hee doth by the Word examine his deeds whether they bee so performed , as God may bee pleased with them . Certainely there is never a good duty wee performe at any time , never a prayer wee make , never a Sermon wee preach or heare , never an almes wee give , nay I say more , never a bargaine wee make , never a duty wee performe even towards men in our particular callings , but it may give us assurance of Gods love if we can find it hath beene wrought in God ; that is , done by the guidance of his spirit , and with an upright heart . For no man can doe any thing with an upright heart ( that is , in faith , and obedience , and love to God ) till he be in Gods favour , till he be in the state of grace , and a justified man . A corrupt tree ( saith our Saviour , Mat. 7.18 . a man that is in his naturall estate ) cannot bring forth good fruit . As many as are led by the spirit of God ( saith the Apostle , Rom. 8.14 . ) they are the sons of God certainely . Therfore also he telleth poore servants , Col. 3.24 . that did their service to their idolatrous and bad masters in singlenesse of heart , fearing God , that they knew ( even by this ) that they should receive of the Lord , the reward of inheritance . They might grow assured of their salvation even by doing the duties of servants , with good and upright hearts . And as any one duty performed with a good heart will give assurance of this in some measure ; so the more good works any man knoweth he hath done , the longer he knoweth that he hath continued in a constant care to please God in all his waies , the stronger his assurance shall be . A strong and full assurance of salvation , will not be gotten in a day or two by one or two good actions , but by a constant continuing in wel doing and by long proofe and experience of the working of Gods grace , in our hearts . We desire ( saith the Apostle , Heb. 6.11 . ) that every one of you , doe shewe the same diligence to the full assurance of hope unto the end . As if he should say , You have good things in you now , and such as accompany salvation , such as may give you good assurance of your salvation , you shew much labour of love , ye have ministred to the Saints and yet do minister , but if you would get full assurance of hope , you must hold out and doe so still to the end .

Two things there be that are wont to be objected by many a good heart against this .

Object . 1 First , If a man could certainely know that the duties hee performeth were done with an upright heart ; that in his conversation and course of life , he were led by the spirit of God , then he might indeed thereby get this assurance . But there is all the difficulty , every man may find by experience , the truth of that which the Prophet speaketh , Ier. 17.9 . The heart is deceitfull above all things , and desparately wicked who can know it ?

Answ. To this I answer that though this be indeed an hard thing , yet this is not impossible . The Lord that knoweth our hearts ( as deceitfull as they be as the Prophet there speaketh , verse ●0 . ) maketh his children also able to know their owne hearts , and the uprightnesse of them . Hezekiah knew he had walked before God in truth , and with an upright heart , as himselfe professeth , Esa. 38.3 . And Peter certainely knew that hee did unfeignedly love the Lord and durst call the Lord himselfe to witnesse for this , Ioh. 21.17 . And there is no Christian but if hee would ponder the path of his feet and take heed to his to his waies according to the word and take paines to examine them by the rules thereof , he might know the uprightnesse of his owne heart in them , it might be made manifest unto him that they are wrought in God , as our Saviour speaketh , Iohn 3 . 2● . Yea when he is at the worst and most destitute of his assurance , if he could examine his owne heart , he should find in it evident arguments of uprightnesse ( as feare to offend God in any thing , longing after his favour and prizing it above all things ; love of the brethren , poverty of spirit and griefe of heart for it ) upon which he might ground good assurance that he is in the favour of God . O the wrong we doe to our selves in the carelesse neglect of observing and examining our own waies ! This is a maine difference betweene the upright hearted Christian , and the naturall man . The one is ever best perswaded of his own estate when he thinketh least of his owne waies and doings , he cannot abide to examine his owne waies , or to thinke seriously of his owne doings . If by any hand of God upon him , or by a searching ministery they bee brought into his mind , it is a death unto him . Like unto the broken merchant that cannot abide to goe into his counting house to cast over his bookes . On the other side , The upright hearted Christian is never so comfortable , as when he hath most seriously co●si●ered his owne waies , when his heart hath beene so searched as he can looke into the bottome of it : Let every man prove his own worke ( saith the Apostle , Gal 6.4 . ) and then shall he have rejoycing in himselfe alone and not in another . A good man shall be satisfied from himselfe , saith Solomon , Pro. 14.14 . He shall ( if he will take paines to examine his owne heart ) find sufficient ground of comfort in himselfe .

The second thing that many a good soule will object against this , Object. 2. is , That hee hath done what hee can to examine his owne heart , and hee can find no truth of grace in himselfe nothing to ground any good assurance upon .

To this I answer , Answ. 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. ●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 , Object . which I am now fallen from , and have lost ?

I answer , Answ. 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 .

Object . 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 . Answ.

First , Though these outward blessings bee to reprobate men no arguments of Gods speciall and unchangable love yet to the elect they be ; though a man to whom these blessings come single and alone , cannot ground any good assurance of Gods speciall love upon them ; yet the elect of God and such as find them sanctified unto them , and themselves bettered by them , have beene able to raise good assurance of Gods love even from them and have beene greatly confirmed in their faith and confidence in God by them . By this I know ( saith David , Psal. 41.11 . ) that thou favourest me , because mine enemy doth not triumph over me . Even by a temporall deliverance he had received from the practises of Saul , he gathered assurance that the Lord loved him . And Psal. 18.19 . He delivered me , because he delighted in me . So Iacob telleth his brother , Gen. 33.10 . that in the strange alteration he found in him and in the great kindnesse hee received from him he saw the face of God ; that is , the loving countenance of God towards him . Thou that fearest God maist certainely confirme thy selfe much in the assurance of Gods love , even by calling to mind the manifold experiments thou hast had of Gods goodnesse towards thee even in these outward things , from thy youth up hitherto . Nay I will say more , The observation of the common goodnesse that God sheweth unto all men , yea even unto all his creatures ▪ may help thee much ( that desirest to feare God ) to grow assured and confident of his speciall love unto thee . Your heavenly father ( saith our Saviour to his Disciples , Mat●h. 6.26 . ) feedeth the foules of the aire ; and are not ye much better then they ? Thus David , from the consideration of this common goodnesse of God to all the creatures , falleth into an admiration of his goodnesse to his people , Psal. 36.6 , 7. Thou preservest both man and beast . How excellent is thy loving kindnesse ô God ? Therefore the children of men , put their trust under the shadow of thy wings . As if he had said , Therefore the children of men ( poore sinners ) are apt to put their trust in thee , and grow confident of thy speciall love towards them ; because they , seeing how good thou art to all thy creatures , conclude thereupon that thy loving kindnesse towards such as desire to feare thee , must needs bee excellent . So having spoken at large , Psal. 107. of the providence and goodnesse of God towards all men ; he inferreth , verse 42 , 43. The righteous shall see it and rejoyce , they shall take comfort even in this . And hee giveth the reason in the next words . Who so is wise and will observe these things ( that is , the goodnesse of God that appeareth in the ordinary passages of his providence towards all men ) even they shall understand the loving kindnesse of the Lord ; that is to say , towards righteous men , towards such as feare his name .

But then secondly I answer , That though the observation of Gods goodnesse to us in outward things may helpe us much this way , yet the experiments wee have had of his goodnsse to us formerly in spirituall things will doe it much better . If thou hast had experience formerly that God hath beene gracious to thee , in thy spirituall desertions and tentations by delivering thee out of them and giving thee victory over them , by giving thee much comfort in prayer and in the Word , thou mayst from thence gather a comfortable assurance of his speciall love much better , then by any outward blessing that ever thou receivedst from God . See how David did ground his assurance and confidence upon this . Heare me when I call ( saith he , Psal. 4.1 . ) ô God of my righteousnesse ; thou hast enlarged me when I was in distresse , have mercy upon me , and heare my prayer ; and thereupon inforceth , verse 3. The Lord wi●● heare me when I call upon him . He was confident God would returne to him againe , and give a gracious answer unto his prayer , because he had had experience that God had formerly when he was in like distresse enlarged his heart and given him much comfort in prayer . So Psal. 22.21 . Save me from the Lyons mouth , for thou hast heard me from the hornes of the Vnicornes ; The experience he had had of Gods power and goodnes formerly in the like tentation , giveth him assurance of help in this also . So Ps. 27.9 , 10. Hide not thy face from me ( saith he ) put not thy servant away in anger , Thou hast beene my helpe ( in such like distresses as I am now in ) leave me not neither forsake me ô God of my salvation . And see in the next verse the confidence he grew unto upon this experience , When my father and my mother forsake me , then the Lord will take me up .

Applic. Let us learne therefore ( beloved ) to take notice of and observe all the speciall favours of God and experiments we receive of his love from time to time ; Yea let us labour to remember them , to keepe a register of them ; and to repeate them oft to our owne soules . Consider how great things God hath done for you , saith Samuel to the people , 1 Sam. 12.24 . Yea wee should call upon our hearts as David doth , Psal. 103.2 . Blesse the Lord ô my soule ; and forget not all his benefits . Gods people have beene so carefull to keepe in remembrance Gods speciall favours , that they have used to give names to persons , and places , and times of purpose to helpe their memories in this case . Hannah called her sonne whom she had obtained by prayer Samuel begged of God , 1 Samuel 1.20 . that so oft as she heard him named , she might be put in remembrance of the respect God had had to her prayer . Abraham called the place where God had spared Isaak , and provided another sacrifice in his roome Iehovah-jireh God will provide , Gen. 22.14 . that he might never forget that experiment he had had of Gods gracious providence . Iacob changed the name of Luz into Bethel the house of God , Gen. 28.19 . that he might ever remember how graciously and comfortably God had revealed himselfe to him in that place . Iehosaphat and Gods people ( that they might never forget the marvellous comfort they had received from God after a generall fast , in a strange deliverance from an invincible army of the Ammonites , and Moabites , and Edomites , 2 Chron. 20.26 . ) called the place where they met together to praise God for this mercy the valley of Berachah ; that is , the valley of blessing . So Mordecai and Gods people to keepe in perpetuall remembrance another marvellous deliverance which they had obtained by fasting and prayer from the conspiracy of Haman , did not only keep those daies which he ( according to the counsell of his judiciall astrologers and magicians ) found to be the most lucky and fit daies for to put the decree against the Iewes in execution , as daies of rejoycing every yeare ; but called them also the daies of Purim as you may read , Est. 9.26 . They would have the Lords defeating of Hamans lottery and magicke , never to be forgotten . Certainely these examples are written to teach us that we who have received the like blessings from God ; who have had 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 , Object . 1 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 , Answ. 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 . H●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 .

Object . 2 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 ?

Answ. 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 ▪ ● . 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 fa●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 , an● 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 . Applic. 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 , Vse 3. 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 t● 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 of it , yet is there not any of Gods people among you , but may have need of this comfort , you know not how soone you may loose the sensible assurance you have of Gods favour in Christ , and have the light of his countenance hidden from you , In which respect I may say to you all of this use of comfort , as the Prophet doth of another matter , Esa. 42 23. Who among you will give eare to this ? who will hearken and heare for the ●●me to com● ? As if hee had said ; who is there among you all , that hath not just cause to give eare and hearken unto it , if not for the present need you have of it , yet because of the need you may have of it in time to come ?

Two things there bee that I have to say for the comfort of such of Gods people as being humbled for their sinnes , and carefull in all their wayes to please God , cannot yet attaine to a sensible assurance of the favour of God in Christ . The bloud of Christ may be sprinkled upon thee , and applyed u●to thee by the spirit of God though thou perceive it not 2. The bloud of Christ is certainely sprinkled upon thee , and applyed unto thee , by the spirit of God , though thou perceive it not , if thou have any measure of true faith in thee .

First . A man may bee in the favour of God , in the state of grace , a justified man before God , and yet want the sensible assurance of his salvacion , and of the favour of God in Christ . For this wee have an evident example in David here . So soone as ever hee had humbly confessed his fou●e si● and repented , he presently obtained pardon of it from God , and consequently hee was justified from it in Gods sight . For so Nathan the Prophet doth ( in the name of God ) assure him , 2 Sam. 12.13 . The Lord also hath put away thy sin , thou shalt not dye . And yet though hee were now reconciled unto God , and in the state of grace , it appeareth plainely by many petitions in this Psalme , and specially by the next words to my text , that hee had not now the comfortable assurance of his reconciliation with God , in his owne heart . It falleth out oft with Gods servants , as it did with the two disciples that were travelling toward Emaus , Luke 24.14 , 15. Christ drew neere unto them , and was with them , and that in a most gracious manner , and yet they perceived it not Their eyes were holden ( saith the Evangelist ) that they should not know him . And as it was with Mary Magdalene , Ioh. ●0 . 14 , 15. Christ was with her , and stood by her , and spake to her , and she perceived it not , but sought for him , and wept because she could not find him . Many a good soule have Christ dwelling in their hearts by faith , and yet perceive it not ; their eyes are holden so , as they know him not to be with them ; they have him already , yet they seeke for him with Mary , and weep because they cannot find him . As in the bodily senses it is one gift and blessing of God to have them , and another to have ability to make use of them , and to exercise the operation of them for our comfort . The bearing eare , and the seeing eye , the Lord hath made even both of them , saith Solomon , Pro. 20.12 . Where God giveth the one , he denyeth the other sometimes . Those that were in Pauls company when Christ strucke him down , & spake to him from heaven , had at that time the faculty of hearing , but God suspended the exercise and operation of it ; so that though Christ spake many words to Paul in a most audible voice , yet they could not heare them , as you may see , Act. 22.9 . And Hagar had her eye-sight well enough when ( the water being spent in her bottle and her child ready to perish with thirst ) she sate her downe in the wildernesse of Beersheba over against the child , as you may read , Gen. 21.16.19 . but God with held from her the use of her sight so at that time , as though there was a wel in the place , and she had ( doubtlesse ) s●ught about every where for water , yet she could not see it till the Lord ( upon her owne , and the childs vehement crying unto him ) had opened her eyes , And even so it is in the sanctifying and saving graces of Gods spirit . Having eyes , see yee not ? ( saith our Saviour to his owne Disciples , Mar. 8.18 . ) and having eares , heare ye not ? Gods owne people oftentimes , though they have eyes , yet see not , though they have eares , yet heare not , though they have faith , yet want the comfortable use and operation of it for a time . It is one grace and mercy of God to have true faith , repentance , love , and the like ; and another to know and perceive sensibly in our selves , that we have them . So speaketh the Apostle , 1 Cor. 2.12 . We have received the spirit which is of God , that we might know the things that are freely given us of God . He maketh the things that are freely given us of God ( under which words , doubtlesse all saving graces ▪ which God worketh in us , are comprehended ) one thing , one gracious worke of the spirit of God , and the knowing and perceiving that wee have these things freely given us of God , that he maketh another distinct worke & grace of Gods spirit . And where the Lord doth give the one of these graces , he is sometimes pleased to deny the other for a time . At that day ( meaning after his ascension into heaven , saith our Saviour to his elect disciples , after Iudas was gone from them , Iohn 14.20 . ) Ye shall know , that I am in my father , and you in me , and I in you . Christ was already in them , & they in him , as he plainly telleth them , Ioh. 15.5 . I am the Vine , ye are the branches . But they knew it not yet , they had no feeling , no comfort of it to speake of . It is therefore evident ( you see ) that a man may have saving grace in him , and not perceive it himselfe ; a man may have true justifying faith in him , and not have the use and operation of it so farre as to worke in him a comfortable assurance of his reconciliation with God . Nay I will say more , a man may bee in the state of grace , and have true justifying faith in him , and yet bee so farre from sensible assurance of it in himselfe , as in his owne sense and feeling hee may seeme to bee assured of the contrary . I will give you three most plaine and pregnant examples for this , and so conclude this first point . Iob was certainly in this case when hee cryed thus unto God . Iob 13.24 . Wherefore hidest thou thy face , and holdest mee for thine enemy ? And 16.9 . Mine enemy sharpeneth his eyes upon mee ; Hee saw not Gods loving countenance at all , hee apprehended him as a mortall enemy . And David was in this case when hee cryed unto God , Psal. 22.1 . Why hast thou forsaken mee ? And He man was in this case when he prayed thus , Psalm . 88.14 . Lord , why castest thou off my soule ? why hidest thou thy face from mee ? Can any man thinke that these men had at these times any sensible assurance in themselves of their owne salvation and of Gods favour , when they did thus complaine ? No will you say ; neither doth it appeare , that they were in the state of grace in the favour of God , or had any true saith in them , when they did thus complaine . Though these were good men , and did recover themselves afterward , yet when they spake thus , they were fallen from grace , they had lost their faith , or they could never have spoken in this sort . But to this I answer , That it is evident by the Scripture , that they had not lost their faith at these times ; though they had lost their assurance , they had not lost their faith , they were not in the state of grace , even then when they spake thus . Iob had true faith in him even at that time as appeareth by his words verse 15. of that very thirtieth chapter , Though he slay me ( saith he ) yet will I trust in him . And David had true faith in him , even then when he said God had forsaken him , or else he could not have cryed as he did , My God , my God , neither could he have persevered in prayer , day and night , without ceasing as hee did , verse 2. of that 22. Psalme . And Hema● had true faith even then when he complained that God had cast of his soule , or else hee could never have prayed as hee did verse 1. of that 88. Psalme . O God of my salvation , I have cryed day and night before thee .

And this is the first thing ( beloved ) that I told you I had to say to you for your comfort , though it be a just cause of trouble to thee , that thou wantest the sensible assurance of Gods love . It was so to David , Thou didst hide thy face and I was troubled , saith he , Psalme 30.7 . And Psal. 13.1 , 2. He complaineth of this as of a great affliction . How long wilt thou hide thy face from mee ? How long shall I take counsell in my soule , having sorrow in my heart daily ? So long as God hid his face from him , and did not looke cheerefully upon him , his heart was full of sorrow ; and so it must needs be with thee , if thy heart be sound . Yet be not overmuch dismayed with it ; For thou mayest be deare unto God ( as thou hast heard ) and highly in his favour , though thou perceive it not , though thou have not the sensible assurance of it in thy selfe .

The second thing that I have to say for thy comfort , is this . That if thou canst in any measure beleeve in Christ , his bloud is certainely sprinkled upon thee , and applyed unto thee by the spirit of God , his favour is assured unto thee , though it bee not sensible unto thee , though thou perceive it not . See both these points made evident unto thee by the Scriptures .

For the first . True faith applieth Christ unto us , and maketh him and all his benefits our owne . Therefore they that beleeve in Christ , are said to have received him as the free gift of God , Iohn . 1.13 . And what is more our owne , then that that is freely given us , and wee have received ? So Christ is sayd , Ephe , 3.17 . to dwell in our hearts by faith , and to have taken full possession of them ; if thou hast faith , thou art Christs proper possession ; and if thou bee his , he is thine also certainely . Yea , the true beleever is said to have eaten the flesh of Christ , and to have drunke his bloud . Ioh. 6.54 . And what is more our owne , what is so neerely applyed unto us , as that which wee eate and drinke ? And for the second point . True faith giveth us just title to eternall salvation , and maketh it sure unto us . For so doth our Saviour himselfe with great vehemency protest , Iohn 6 47. Verily , verily , I say unto you , hee that beleeveth on mee , hath everlasting life . So that suppose a man never have in himselfe the sensible assurance of Gods favour all the dayes of his life ( though his estate should bee in that respect very uncomfortable ) yet beleeving in Christ , hee should bee a most happy man neverthelesse for all that . For hee hath that in him , which is the onely root and foundation of all true comfort and happinesse . Christ and all his merits are his ; the kingdome of heaven , and everlasting salvation , is made sure unto him . And that made the Apostle to say , 1 Iohn 5.10 . He that beleeveth on the Son of God hath the witnesse in himselfe , he need not go farre to seeke it , hee hath that in himselfe that will witnesse for him , and prove that he is an happy man , the child of God , and heire to the kingdome of heaven .

Object . But it may be some will object and say , Alas , there is small comfort in this point . For how can a man have true faith , that hath in himselfe no comfortable assurance of the pardon of his sins , and of his owne salvation ? And what is faith , but a full perswasion and certaine assurance of this ?

Answ. To this I answer , That is a dangerous errour to define faith so . This assurance is indeed a sweet fruit , and effect of faith , but it is not faith it selfe ; the essence and being of faith , consisteth not in this .

Wherein then consisteth the essence and being of faith , Quest. will you say ?

Surely in an obedientiall a●●iance and trusting in Christ , and in him alone for the pardon of our sins , and for our eternall salvation . When an humbled sinner feeling his owne misery through sin , can beleeve that in Christ there is help and comfort enough to bee found , and rest , and rely upon him only for mercy with a mind willing to obey him in all things , this man certainly hath true faith , though hee have no assurance . In this the being and essence of true faith doth chiefly consist . This is evident by the termes and phrases , whereby the holy Ghost doth in the Scripture describe and expresse true faith . Sometimes hee calleth it a beleeving on Christ , as Ioh 3.18 . sometimes a trusting in Christ , as Ephe. 1.12 . sometimes a resting upon God . 2 Chron. 14.11 , a relying upon God , 2 Chron. 16.8 . sometimes a cleaving and sticking close to him , Act. 11. ●3 .

Now to make some application of this . Applic. Let me say to every one of you , as the Prophet doth . Esa. 50.10 . Who is there among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darkenesse and hath no light ? Let him trust in the name of the Lord , and stay himselfe upon his God . If thou be of the number of them that feare God , and desirest to obey Christ in all things though thou have in thee no light , no comfort ) no assurance , or feeling of Gods favour , though thou walke in darkenesse and art ever full of feares , and doubts in thy selfe ; yet stay thy selfe upon Christ for all that ; and because of Gods word and promise resolve with thy selfe , that thou wilt put thy trust in him . The just shall live by his faith , 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 ●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 Sara●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 . Object. 1. 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 .

Object . 2 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 ●ou●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 .

Answ. 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 .

Object. 3. 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 .

Answ. 1. 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 cra●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 . 2. 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 spirit in them , as well as if wee expressed it in the best words and method in the world . And thus have I finished this Doctrine with all the uses that are to be made of it .

Lecture CXXVIII . On Psalme 51.7 . Septemb. 15. 1629.

WE have already heard that this verse consisteth of two parts . The first is an earnest petition , wherein David beggeth of God to be purged and washed from his sins by the bloud of Christ , and to have that sprinkled upon him , and applyed to him by the spirit of God . The second is the reason that moved him to beg this of God so earnestly ; which is taken from the fruit and benefit he knew he should receive by it , and that is double . 1. He knew that ( being thus purged ) he should be cleane , no filthinesse should remaine upon him , no sin that ever he committed should be imputed to him . 2. He knew that ( if he were thus washed ) he should be whiter then the snow , he should have so perfect righteousnesse imputed to him , as should make him beautifull and glorious in the sight of God . The petition we finished the last day ; and now it followeth that we do proceed to the reason of it .

And herein we are to observe how confidently David speaketh heere of the blessed estate of them whom God hath washed and sprinkled with the bloud of Christ ; Nota. yea of the blessed estate that he knew himselfe should be in so soone as God should have vouchsafed that mercy unto him ; notwithstanding the foulnes and odiousnesse of his sins was more then ordinary , yet he knew that when once God should have washed him with , and applyed to him the bloud of Christ , he should have no spot of his sins remaining upon him , yea he should be whiter in Gods eye then the very snow . And from this point thus observed in the words of David , this Doctrine doth arise for our instruction ,

That all such as have their soules washed , and sprinkled with Christs bloud ( that is , Doct. 28 all that truly beleeve in him ) are perfectly cleansed from all their sins , and are as pure and white in Gods sight , as any snow .

Now the best and plainest way I can think of for confirming this Doctrine unto you will be by answering of a doubt and Question which every one of your hearts will be apt to move against it . Quest. For who is there among us all that marketh and considereth this Doctrine well that will not see cause to bee amazed at it , as it is said , Matth. 19.25 . that the Disciples of our Saviour once were at the hearing of a certaine Doctrine that he taught ? Which of us will not be ready to say of this Doctrine as they did of that , Who can then be saved ? Who then can be said to be a true beleever ? Is no soule washed or sprinkled with the bloud of Christ , doth no man truly beleeve in him that is not so white , so perfectly cleansed as he hath no filthinesse at all , no one spot of sin remaining on him ? Who then can say hee doth truly beleeve in Christ , that ever hee was washed or sprinkled with his bloud ? Or if others can say so surely ( wilt thou say ) I cannot say so , For I know and feele there is still a great deale of filthinesse , many a foule and blacke spot remaining in my soule .

For answer unto this , Answ. we must understand that all true beleevers are cleansed and washed from their sins two waies . As you shall find the Apostle teacheth us , 1 Cor. 6.11 . Such were some of you ( saith he ) but ye are washed , but ye are sanctified , but ye are justified , in the name of our Lord Iesus , and by the spirit of our God . He speaketh this for the comfort of such as before their conversion had been guilty of those foule crimes he had spoken of in the 9. & 10. verses . Some of them had been idolaters , some adulterers , some Sodomites & buggerers , some theeves , some drunkards , some extortioners . No marvell though such persons were apt oft to call in question their owne estate , though they were subject to many doubts and feares in themselves . And therfore two things are remarkable in this manner of speech , which he useth of purpose that he might speake the more effectually to their comfort . The first is his so often repeating of his words , But ye are washed , but ye are sanctified , but ye are justified . As if he had said , Though some of you were guilty of such foule sins , I say unto you , and ( for your better assurance ) I say it to you againe and againe , you are now fully acquitted of all those sinnes , no one of them shall ever be laid to your charge againe . The second is this , that he nameth their sanctification in the first place , which ( as the effect and fruit ) did in order of nature come after ; and their justification in the second place , which ( as the cause and root of it ) did go before , of purpose ( as I said ) to increase their comfort ; As if he should say , Ye are sanctified by the spirit of our God ; yea and more then that ( for your sanctification you will be apt to say is but poore and weake ) ye are justified also from all these your sinnes in the name of the Lord Iesus . So that you see heere that the Apostle speaketh of a twofold washing that the faithfull have received from all their sinnes . 1. They are washed from their sinnes in the name of the Lord Iesus ; that is in Christ , and through the merit of his bloud , which hee calleth there justification . 2. They are washed from their sinnes by the spirit of God which he calleth there sanctification . Now although these two goe alwaies together , Christ justifieth no man by the merit of his bloud but he sanctifieth him also by his holy spirit ; the Lord accounteth no man righteous by imputing Christs righteousnesse unto him , but he maketh him also righteous by a righteousnesse inherent in himselfe . And the surest way for a man to know himselfe to be one of those that are justified by the bloud of Christ , is to find himselfe to be one of th●se that are sanctified by the spirit of Christ . Let no man deceive you ( saith the Apostle , 1 Iohn 3.7 . ) hee that doth righteousnesse , is righteous , even as hee is righteous . As if he had said thus , He that hath inherent righteousnesse and he onely is the man that is righteous by imputation ; he that is sanctified is justified and none but he . And therefore also the Apostle calleth all them that receive benefit by Christ the sanctified ones , Heb. 2.11 . Both hee that sanctifieth and they that are sanctified are all of one nature . And 10.14 . By one offering he hath perfected for ever them that are sanctified . Though this ( I say ) be so , yet betweene these two kinds of washing there be foure notable differences to be observed , which it is profitable for us all to be acquainted with .

First , The cleansing from sinne that is wrought by the spirit of God in our sanctification as it is a grace inherent and a worke done within us . I will put my spirit within you ( saith the Lord , Ezek. 36.27 . ) and the kingdome of God is within you , saith our Saviour , Luke 17 21. So are we by the spirit of God made agents in it our selves . Let us cleanse our selves ( saith the Apostle , 2 Cor. 7.1 . ) from all filthinesse of the flesh and spirit , and finish our sanctification in the feare of God . But that cleansing from sinne which is wrought by the bloud of Christ in our justification , as it is a worke done without us , and for us by Christ with his father , he by the merit of his bloud wipeth all our sinnes out of his fathers debt-booke , so as none of them shall ever be imputed to us , nor wee called to account for them ; so are wee no agents in it at all our selves , but this worke is wholly ascribed unto Christ alone . Hee washed us from our sinnes ( saith the Apostle , Rev. 15. ) in his owne bloud . And though we be oft said in Scripture to be justified by faith , which is a grace inherent in us , and an act of our understanding and will , yet is not that to be understood so as if our faith had any hand at all in the washing from our sinnes or procuring our pardon of God , but because faith receiveth and accepteth this our pardon , which Christ onely hath purchased , applyeth it unto us , and resteth in it ; therefore ( and for no other cause ) is our faith said to justifie us in the sight of God .

Secondly , The cleansing from sinne which is wrought by the spirit of God in our sanctification , is not wrought in the same measure and degree in all true beleevers . A man may be a true beleever and truly sanctified too , and yet come farre short of some other of Gods people that he knoweth in the measure and degree of knowledge , faith , patience , mortification and such like graces of Gods holy spirit . Nehemiah saith of his brother Hanani , Neb. 7.2 . that hee feared God above many . And of Iob the Lord himselfe saith , Iob 1.8 . that there was none like him upon earth , a perfect and an upright man , one that feared God , and eschewed evill . His three friends that came to visit him Eliphaz , Zophar , and Bildad were all good men doubtlesse ( and so was Elih● especially ) they all feared God and eschewed evill , they were upright hearted men ; but they came all farre short of Iob in grace and piety . Yea it is strange to see , what a distance God putteth betweene his faithfull servants this way , how great a measure of sanctifying grace he giveth to some of them , and how little unto other some . Some of Gods good ground ( as our Saviour teacheth us , Mat. 13.23 . ) bringeth forth an hundred fold , and some but sixty , and some but thirty fold , and yet all good ground too . A point which if it were well understood would much abate that veine of bitter censuring which so much aboundeth in these daies . But on the other side , The cleansing from sin that is wrought by the bloud of Christ in our justification is equally vouchsafed unto every true beleever , without any difference at all . Every one hath as free and large a pardon , and is as fully discharged from all his sins as any other ; every one is as perfectly righteous in the sight of God , as any other is . So saith the Apostle , Rom. 3.22 . The righteousnesse of God which is by faith of Iesus Christ ( that is , by that faith which is reposed in Iesus Christ ) is unto all , and upon all that beleeve ; for there is no difference . Mary Magdalen that had beene a notorious harlot , after that once she had truly repented and became a true beleever ▪ had all her sinnes as fully forgiven her and was as righteous every whit in Gods sight as the greatest Saint ; and the penitent theefe that died with Christ upon the Crosse as either Peter or any other of the elect Apostles was . In which respect the Apostle saith of all the faithfull to whom he wrote , 2 Pet. 1.1 . that they had obtained the like precious saith with himselfe and the rest of the Apostles . His meaning is not that every true beleever had obtained the like measure and degree of faith , that he and his fellow Apostles had ; but that that faith they had , being true how weake soever it was , was every whit as precious , as much worth to them , would do them as much good in respect of the perfect righteousnesse which it did apprehend and apply unto them ( in which respect only he calleth their faith precious as appeareth plainly in his next words , Through the righteousnesse of God ( saith he ) and of our Saviour Iesus Christ ) in this respect ( I say ) he saith the faith of the poorest and weakest Christian was every whit as precious as his own or any other mans could be .

The third difference betweene that cleansing we have from sin by our sanctification and that we have by our justification is this . The first is wrought in us by the spirit of God not all at once , but by degrees . In which respect our sanctification is compared to the light ( Pro. 4.18 . ) that shineth more and more unto the perfect day . And Eph. 4.16 . to the body of a man which groweth and increaseth in stature and strength till it be come to the full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection of it . So the Apostle saith , 2 Cor. 3.18 . that we are changed into the image of God from glory to glory ( that is , from one degree of holinesse to another ) even as by the spirit of the Lord . Insomuch as the man that standeth at a stay and groweth not in grace hath just cause to suspect , that the spirit of God hath not yet sanctified him , nor wrought any truth of grace in him . The righteous shall grow ( saith the Prophet , Psal. 92.12 . ) like a Cedar in Lebanon . And he that hath cleane hands ( whom the spirit of God doth cleanse and sanctifie ( saith Iob 17.9 . ) shall be stronger and stronger . But on the other side , The cleansing that is wrought by the bloud of Christ in our justification , is all done at once , it never groweth and increaseth at all , but is every whit as much at our first ingrafting into Christ by faith , as it is ever after . Our faith indeed whereby wee doe apprehend it , our sense and assurance of it likewise , is not perfected at once , but groweth and increaseth as our sanctification doth . The righteousnesse of God ( that whereby wee stand just and righteous in the sight of God , saith the Apostle , Romanes 1.17 . ) is revealed ( and made knowne to our hearts ) from faith to faith ; that is , by such a faith as groweth and increaseth , from one degree unto another . But the worke of our justification is done all at once . Therefore Baptisme is said to seale unto us the forgivenesse and washing away of all our sinnes , not originall onely , but actuall also . Arise and bee baptized ( saith Ananias to Paul , Acts 22.16 . ) and wash away thy sinnes ; that is , all thy sinnes , as Paul himselfe expoundeth it , Col. 2.12 , 13. Which is also a chiefe cause why it is but once administred to us , in all our life time . Then washed I thee with water ( saith the Lord to his Church , Ezek. 16.9 . ) yea I throughly washed away thy bloud from thee . When was that that God did thus throughly wash his people from all their bloud , from all their filthinesse ? That he telleth her , ver. 8. When I entred into covenant with thee , and thou becamest mine . At that very time when first we received grace truly to beleeve in Christ , when God first entred into covenant with us and made us his people , then did he throughly wash us from all our sins .

Fourthly and lastly , That cleansing from sinne which is wrought in us by the spirit of God in our sanctification is never perfected in this life . The holyest man that ever lived in this world ( Christ onely excepted ) was not so fully and perfectly sanctified but he had some foule spots and blemishes remaining in him , Who can say ( saith Salomon , Proverbes 20.9 . ) I have made my heart cleane , I am pure from my sinne ? Iohn Baptist himselfe who was sanctified in his mothers wombe Cryed unto Christ , Mat. 3.14 . I have need to bee baptized of thee , As if he had said , I have need to be better washed and cleansed from my sinnes by thy spirit , then yet I am . Paul he complaineth , Rom. 7.24 . O wretched man that I am : who shall deliver mee from the body of this death ? It is the peculiar priviledge of the Saints in heaven , Hebrewes 12.23 . they are just men made perfect . They and they onely are so . But that cleansing that is wrought by the bloud of Christ in our justification is so perfect that it leaveth no filth no spot at all upon the soule . Thou art all faire my love ( saith Christ to his Church , Canticles 4.7 . ) there is no spot in thee . And in this respect it is that David saith heere that if the Lord would once purge and wash him with that bloud of Christ , hee knew then hee should bee cleane , perfectly and throughly cleane , yea he should be whiter then any snow . Though in respect of our sanctification we be not througly cleansed from all our sins , yet in respect of our justification we are ; though the pollution of many sins doth remaine in us and is not by the spirit of God quite done away ; yet the bloud of Christ cleanseth us from all sin ( saith the Apostle , 1 Ioh. 3.7 . ) so as no pollution of any sin shall ever be imputed to us . So soone as we doe truly beleeve in Christ , and are by his bloud reconciled to God , and have our pardon , we are in his account as if we had no sinne in us , as if we had never offended him in all our lives .

See the proofe of this , and how large a pardon every true believer hath , how fully he is acquitted and discharged of all his sinnes , see it ( I say ) in five points .

First , He that truly believeth in Christ hath all his sinnes pardoned ; his pardon is generall , no one sinne that ever he committed ( how hainous soever it hath been ) is excepted out of his pardon . I will cleanse them ( saith the Lord , Ier. 32.8 . ) from all their iniquity whereby they have sinned against me ; and I will pardon all their iniquities whereby they have sinned , and whereby they have transgressed against me . Though your 〈◊〉 he as scarlet ( saith he againe Esa. 1.18 . ) they shall be as white as snow . Davids sinnes certainly were as scarlet , of a most deepe dye , and yet he knew here that if he were once washed in Christs bloud , if that were imputed unto him , he should be whiter than the snow . True it is , there is one sinne ( the sinne against the Holy Ghost ) that is unpardonable , as our Saviour affirmeth , Mat. 12.32 . but that is such a sinne as none that doth truly believe in Christ , or doth desire unfainedly to believe in him , did ever commit . And of all other sinnes whatsoever they be , our Saviour saith , Mar. 3.28 . Verily I say unto you ; all sinnes shall be forgiven unto the sonnes of men , and blasphemies wherewith soever they shall blaspheme ; that is , they are pardonable , and shall certainly be pardoned unto them that repent and believe in Christ .

Secondly , Whom once God pardoneth in Christ , he is said to pardon them so fully , as hee will never remember nor thinke of their sinnes any more , Thou hast cast all my sinnes behind thy backe , saith Hezekiah , Esa 38.17 . that thou maist never see nor looke on them againe . I will forgive their iniquity ( saith the Lord of his people that are in covenant with him , Ier. 31.34 ) and I will remember their sinne no more ; he will forgive their sinnes , and forget them too .

Thirdly , Such as of all other have beene the most hainous sinners , yet after once they have beene reconciled to him , and obtained their pardon , the Lord thinketh never the worse of them for their former sinnes . Of all the women and Disciples that had followed Christ , we shall not finde that ever hee shewed so much respect unto any , as hee did unto Mary Magdalen that had beene a most infamous and notorious sinner . For , 1. He accepted of that kindnesse from her as he never did from any other woman , Luke 7.38 . Hee let her wash his feet with her teares , and wipe them with the hairs of her head , and kisse them , and annoint them . And 2. After his resurrection it is said Mar. 16.9 . that he appeared first unto her of all persons in the world . So of all the elect Apostles we shall not find that he shewed so much respect unto any as he did unto Peter , who had sinned more shamefully than they all had done . He was seene of Cephas ( saith the Apostle 1 Cor. 15.5 . ) then of the twelve . He shewed himselfe after his resvrrection first unto Peter , before all the rest .

Fourthly , Though there be much corruption remaining in the faithfull after they be reconciled unto God , and have obtained their pardon , yea so much , as when he casteth his eyes upon them , he cannot looke off on it . All our righteousnesses ( saith the Church Esa. 64.6 . ) are as filthy ( menstruous , plaguy , lothsome ) raggs ; and his eyes are so pure ( as the Prophet speaketh Hab. 1.13 . ) that he cannot behold sinne ; but he loatheth it more than the daintiest eye in the world can do the most filthy thing that is ; yet is his love so deare unto all them whom he hath once pardoned and is reconciled unto , that he seeth not any of their sinnes which he hath pardoned , so as to loath them for it . And so is that speech to be understood , Numb. 23.21 . He hath not beheld iniquity in Iacob , neither hath he seene perversenesse in Israel . He seeth it onely as a tender mother seeth the filthinesse and deformity of her little child , to cleanse it , and cure it , and shew the more compassion unto it . Yea , the Lord seeth the corruptions and blemishes of such as he hath once pardoned and received into favour , with a farre more tender eye , and a heart much further off from loathing them 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 m●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 ●ustified and received into his favour , he will never reckon with them againe , nor reverse his pardon . He fors●●eth not his Saints ( saith David , Psal. 37.28 ) they are preserved for ever . In which respect the Apostle ( Heb. 13.20 . ) callet● 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 justificatio● , 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 Apo●tle teac●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 ●●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 ; ye● ( 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. ●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 .

Reason 1 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 .

Reason 2 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 , Reason 3. 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 , Vse 1. that is to say , the use of confutation , though it be not so plausible and delightsome to you in hearing as the other , ( And even unto that I confesse we must have respect in our preaching , that both the matter we teach , and our manner of handling it , be such as you may heare with delight and affection , The preacher sought and studied ( saith Salomon Eccles. 12.10 . ) to fi●d out acceptable words ; words of delight , as your margin readeth in that Place ) yet of the handling of them , I may say to you as the Apostle doth to the Philippians ( Phil. 3.1 . ) of his teaching them the same things that he had taught them before . To me it is not grievous ( though I could with more delight to my selfe speake of other things than of matters in controversie ) and for you it is safe . It is very profitable and necessary for you to have your judgements well informed and setled in the truth . For ,

First , Knowledge is the ground and foundation of all true piety , and you can never constantly hold and professe , nor conscionably practise , nor find sound comfort in any point of religion , till your judgements bee well grounded and established in it . This I pray ( saith the Apostle Philip. 1.9 . ) that your love may abound yet more and more in knowledge and in all judgement .

Secondly , The most of you though you have good affections , you love the present truth that is professed amongst us , and hate Popery : yet you do it not out of knowledge and judgement . If you were well examined , you could give no good reason out of Gods Word , for any thing that you hold and professe with such shew of zeale and affection ; but it may be said of you as the Apostle speaketh of the Hebrewes , Hebrewes 5.12 . Whereas for the time ( and meanes you have enjoyed ) ye ought to be teachers , ye have need that one teach you again , Applic. which be the first principles of the oracles of God . O the need that most of you have ( notwithstanding all the time you have spent in hearing and in the profession of the true Religion of Christ ) to be soundly and substantially catechised in the grounds of Religion .

Thirdly and lastly , The controversie I am to handle , is no idle and intricate speculation of the Schooles , none of those foolish and unlearned questions that the Apostle forbids Timothy , 1 Tim. 1.4 . and 2 Tim. 2.23 . to meddle with ; but about a matter that tendeth to godly edifying which is by faith , as the Apostle there speaketh . About a truth that is most usefull and profitable , that toucheth ( as we say ) the free hold of every one of you ; about the Doctrine of your justification before God ; about the way and means how you may be discharged of all your sinnes , and become righteous in his sight .

To begin therefore with the use of Confutation ( which I will handle with asmuch plainnesse and brevity as I can ) the Doctrine which I taught you the last day , doth evidently convince the Papists of three fowle and dangerous errours . The first is against the first branch of the Doctrine ; the other two against the second branch of it . The first is against the first part of our justification , which consisteth in making of us cleane in the remission of our sinnes by the merit of Christs bloud ; the other two against the second part of our justification which consisteth in the making of us whiter than the snow , in the imputing of Christs perfect righteousnesse unto us .

Errour 1 First , They deny that Christ by his bloud hath made any believer so cleane , hath purchased for him so full and absolute a pardon of his sinnes , as we hold he did . He hath indeed answered for , and so obtained for us the remission and pardon of the fault ( say they ) and of the eternall punishment that is due to us for any sinne that ever we committed , but he hath not answerd for , nor obtained for us the remission of the whole punishment , not of the temporall punishment that is due to us for sinne , but that we must answer and satisfie Gods justice for our selves , either in this life , or in Purgatory after we are dead .

For convincing of this errour , I will 1 give you evident testimonies and grounds of Scripture against it . 2 I will answer some of the chiefe reasons that are alledged for the defence of it .

Foure arguments the Lord in his Word hath given us against this errour , which though they will not stop the mouth of an obstinate Papist , ( for there be some men that will never be convinced , but as Iannes and Iambres withstood Moses , so they will still resist the truth being reprobate concerning the faith , as the Apostle speaketh , 2 Tim. 3.8 . that is , such as can never bee brought to beleeve the truth ) yet are these arguments such as may make the wilfull folly of any Papist in maintaining this errour manifest unto all men , and fully satisfie the conscience of any Christian in the falshood of it .

First , The Apostle expresly teacheth Rom. 8.1 . that there is no condemnation ( no kind of condemnation eternall nor temporall ) to them that are in Christ Iesus , that is , to the true beleever ; or as the vulgar Latin ( which the Papist most absurdly holdeth to bee more authenticall then the sacred originall is ) readeth it , Nihil damnationis , not one jot of condemnation . And if there bee no condemnation reserved for the true beleever , then is the whole punishment due to his sinne remitted . For what is condemnation but the adjudging of a man to punishment ? And so is the word used every where in the Scripture . Mat. 20.18 . They shall condemne him to death . Mar. 14.64 . They all condemned him to be guilty of death . So that if no condemnation at all belong to them , or is due to them that are in Christ , and have their sinne forgiven , then no manner of punishment belongeth to them , or is to be endured by them , neither eternall nor temporall neither .

Secondly . Christ hath redeemed the faithfull from the whole curse of the law that was due to them for their sin . Christ hath redeemed us ( saith the Apostle , Gal. 3.13 ) from the curse of the law , and he giveth this for the reason of it , because he was made a curse for us ; that is , he bare it for us himselfe , and so fully answered and satisfied the justice of God for it . Surely ( saith the Prophet , Esay 53.4 he hath borne our griefes , and carried our sorrowes Now the temporall punishments that are due to us for sinne , are part of the curse of the law , as it is plaine by Deu● 28.16 — 22. where among the curses that the law threatneth against sin , a number of temporall judgements are threatned . And our Saviour did beare and endure for us , not that part onely of the curse and punishment due to our sins , that should have bin eternall , but that part also of the curse & punishment due to our sin which is temporall . As 1. Poverty , he for our sake● became poore ( saith the Apostle , 2 Corinthi . 8.9 . that wee through his poverty might bee rich . And 2. reproch and contempt , such as no man ever endured . I gave my backe to the smiters ( saith he , Esay 50.6 . ) and my cheekes to them that plucked off the haire , I hid not my face from shame and spitting . 3. Hee endured all sorts of temptations , that any of the faithfull can be subject unto . He was in all points ( saith the Apostle , Heb. 4.15 ) tempted like as wee are , yet without sinne . And why did hee beare these temp●rall curses and punishments ? Certainely to deliver us from them , that n●ne of these things might become curses and punishments unto us . And therefore it is evident , that Christ hath redeemed us , not only from the eternall , but even from all the temporall judgements also that were due to us for sin .

Thirdly . Whose sins soever the Lord doth for Christs sake forgive , he forgiveth them so fully , as he will never remember them any more . I , even I am hee ( saith the Lord , Esa. 43.25 ) that blotteth out thy transgressions for mine owne sake , and will not remember thy sinnes . And I will forgive their iniquity ▪ ( saith he againe , Ier. 31.34 . ) and I will remember their sin no more . And if he will never remember them , then will he certainly never punish them for them . For in the Scripture phrase , to remember mens sinnes , signifieth nothing else but to punish them He will now remember their iniquity ( saith the Prophet Iere. 1● . 10 ) and visit their sinne . And againe ▪ Now will hee remember their iniquity ( saith the Prophet Hosea 8.13 . ) and visit their sins , they shall returne into Egypt .

Fourthly and lastly , The Lord doth so ( and much more fully ) forgive the sins of the faithfull , as he would have them to forgive one another , and maketh that the very patterne we should worke by , so to forgive one another , as hee forgiveth us . Forgiving one another ( saith the Apostle , Ephes. 4.32 . ) even as God for Christs sake hath forgiven you . But he requireth of us , that in forgiving one another , we should remit , not the fault onely , but the punishment also ; not in rendring evill for evill , nor railing for railing ( saith the Apostle , 1 Pet. 3.9 . ) but contrariwise , blessing .

And thus you see how cleare the holy Scripture is against this first errour of the Papists , how full and absolute the pardon is , that Christ hath purchased for any soule , it dischargeth and acquitteth him fully , not only from all his sins , but from the whole punishment that is due unto them .

Two maine objections there be which every mans heart is apt to make against this truth , touching the ful●es of that pardon which Christ hath purchased by his bloud for every one that truly beleeve in him .

Object . First . If this be so ( may you say ) how falleth it out that God inflicteth so many punishments in this life upon the faithfull ? What are all the miseries that the best of Gods servants are subject unto , but punishments for their sins ? Wherefore doth a living man complaine ? ( saith the Prophet , Lam. 3.39 . ) a man for the punishment of his sinnes . Of many of Gods people that dyed in the wildernesse , David expressly saith , Psalme 99.8 . Thou wast a God that forgavest them , though thou didst take vengeance of their inventions . Though Moses and Aaron did ( doubtlesse ) obtaine of God the pardon of that unbeliefe they shewed at the waters of Meribah , yet they dyed for it in the wildernesse , and for that very sinne God would not suffer them to enter into the promised land , as wee may see plainely , Numbers 27.13.14 . And though God did pardon Davids foule sinnes upon his repentance , and gave him assurance of it also by the Prophet , 2 Samuel 12.13 . yet did all those plagues ( neverthelesse ) light upon him which God threatned against him for those sinnes , before hee had his pardon . His pardon ( it seemeth ) exempted him not from the temporall punishments that were due to his sinnes .

Answ. To all this I answer . That though all the miseries and afflictions of this life be in their owne nature punishments for sin , because they are all fruits of sin , sin first brought them into the world ; and therefore also be oft in the Scripture called punishments , Levit. 26.41 , 43. Amos 3.2 . yet are they not punishments to all men .

Two evident demonstrations there be for this .

First . God inflicteth no punishment upon any man , but for sinne . But there bee many great judgements and afflictions that the Lord hath laid upon the faithfull , wherein he hath had no respect at all to their sins , as to the cause of it , he did not therein intend as a judge in a vindictive manner , to correct them for any sin . The disciples seeing the man that was borne blind , Iohn 9.2.3 . thought it to bee a punishment of some sinne that either himselfe or his parents had beene guilty of ; but our Saviour disalloweth their judgement in that point , and saith , neither hath this man sinned nor his father . As if hee should say ; Neither this mans sinnes nor his parents , were the cause why the Lord smote this man with blindnesse ; But that the works of God might bee made manifest in him . So Iobs friends judged his grievous afflictions to have beene punishments of some grievous sinnes hee had beene guiltie of ; but the Lord sharpely reprooveth them for this rash censure , Iob 42.7 . Yea , hee telleth Satan , Iob 2.3 . that hee had mooved him to destroy him without cause . Why ( may you say ) had not Iob in him sin enough to deserve asmuch as he endured ? Yes verily , for the wages and due desert of every sin is death , as the Apostle teacheth , Rom. 6.23 . And Iob was not without sin , as himselfe confesseth , Iob. 7.20 . I have sinned , what shall I do , ô thou preserver of men ? Yea he imputeth all his afflictions to his sins , & thought them to be the cause of them all . Thou writest bitter things against me ( saith he Iob 13.26 . ) and makest me to possesse the iniquities of my youth . He thought the sins of his youth had brought all this upon him . Therefore also he f●ll to a diligent search and examination of his owne heart and wayes ( as the best of Gods servants should do in the like case ) that he might find out the speciall sin that moved God thus to afflict him . Yea , he craveth Gods helpe in this . Shew me ( saith hee Iob 10.2 . ) wherefore thou contendest with me . And 13.23 . How many are min● iniquities and sins ? Make me to know my transgression and my sin . As if hee should say , I know I have many wayes offended thee , but shew me the speciall sin that hath thus provoked thee to afflict me . Why then doth the Lord say , that Satan moved him to afflict Iob without cause ? Surely his meaning is , that there was nothing in him that was the cause whereby God was mooved thus to afflict him ; he did not therein punish his sin ; there were other causes of it , even that by this tryall of his , hee might make him a patterne and example of faith and patience to his Church for ever . So when our Saviour telleth his Apostles of the manifold miseries that they should endure . They shall put you out of the Synagogues ( saith he , Iohn 16.2 . ) and whosoever killeth you , will thinke he doth God service . And unto Peter he saith , Iohn 21.18 . When thou shalt bee old , thou shalt stretch forth thy hands , and another shall gird thee , and carry thee whither thou wouldst not . Shall wee thinke his meaning was this , Thus and thus will God correct and punish you for your sins ? Or were any sinnes that ever they committed , the cause whereby God was moved to bring them to these afflictions ? No verily , for hee telleth them all , Matth. 10. ●2 . that these things should befall them , not for their sins , but for his names sake . And in speaking so to Peter , hee signified to him , by what d●ath hee should glorifie God , as the Evangelist saith , Iohn 21.19 . The cause why Peter dyed so violent and shamefull a death , was not any sinne of his , but that hee might so glorifie God .

Secondly . Neither are those afflictions that God inflicteth upon the faithfull for their sins , properly to be accounted , and called punishments , but fatherly chastisements , and corrections onely . For all punishments ( to speake properly ) that God in●licteth upon any for sinne , are curses , and fruits of his wrath , wherein hee seeketh not the good of the party that is punished , but the glorifying of his owne justice upon him , and satisfying his most righteous law , as the judge doth in condemning , and executing of malefactors . In which respect also , all Gods punishments are called evill things . I make peace , and create evill , saith the Lord , Esay 45.7 . And shall there be evill in a city ( saith the Prophet , Amos , 3.6 . ) and the Lord hath not done it ? But 1. all the afflictions of the faithfull are unto them blessings , and not curses . Blessed is the man whom thou chastenest ô Lord , saith the Prophet , Psalme 94 . 1● . and Iames 1.12 . Blessed is the man that endureth tentation . Blessed are yee when men shall revile you , and persecute you , rejoyce and be exceeding glad , saith our Saviour Mat. 5.11 , 12. 2. They are fruits of his speciall love to them , and not o● his wrath . Whom the Lord loveth ( saith the Apostle , Heb. 12.6 . ) he chasteneth , and scourgeth every son whom he receiveth . As many as I love , I rebuke & chasten ▪ saith our Saviour Rev. 3 , ●9 . 3 He seeketh their good in it , and not their destruction or the satisfying of his law , and glorifying of his justice upon them . We know ( saith the Apostle , Rom. 8.28 . speaking there specially and purposely , of the afflictions of the faithfull ) that all things worke together for good , to them that love God . When wee are judged ( saith the Apostle , 1 Corinthians 11.32 . ) wee are chastened of the Lord , that wee should not be condemned with the world . Every father usually in correcting his child , seeketh nothing but his good in it . Thou shalt beat him with the rod ( saith Salomon , Proverbes 23.14 . ) and shalt deliver his soule from hell . He would not beate him but to doe him good . But howsoever mortall parents faile oft in this , they correct their children sometimes in a rage without respect to their good , our heavenly father never doth . The fathers of our flesh ( saith the Apostle , Hebrewes 12.10 . ) chastened us after their owne pleasure , but hee for our profit ; that wee might bee partakers of his holinesse . Yea if hee could procure their good , their repentance , their holinesse , their keeping of them in awe and so from perishing any other way so well , he would never scourge nor afflict them at all . Behold I will melt them and try them ( saith the Lord , Ieremy 9.7 . ) for how shall I doe for the daughter of my people ? As if he had said , How should I else keepe them from perishing , how should I bring them to heaven , if I should not deale thus with them . And many of Gods people have beene able to say with David , Psalme 119.71 . from their owne experience . It is good for me that I have beene afflicted . Perijssem nisi perijssem . I have received more good by my affliction then by any other thing in the world .

And thus have I answered this first objection , that notwithstanding all the afflictions the faithfull endure in this life yet the pardon that Christ hath purchased for them by his bloud is most full and absolute , they are perfectly discharged by it not onely from all their sins , but also from the whole punishment that was due to them for sin .

Object. 2. But then it may be objected secondly , If so soone as ever we be purged with hysope , so soone as ever the bloud of Christ is applied to us by the spirit of God , we be made perfectly cleane from all our sins as we have beene taught , what need we and why are we commanded to pray daily unto God for the forgivenesse of o●r sinnes as our Saviour teacheth us to do , Mat. 6.12 ? Have wee so full and absolute a pardon and yet must we sue and seeke for it all the daies of our life ?

Answ. To this I answer , Yes verily though Christ hath by his bloud purchased for us a most full and generall pardon , yet must we sue to God for the forgivenesse of our sins every day .

First , In respect of our sinnes formerly committed . Remember not the sinnes of my youth , nor my transgressions , saith David , Psalme 25.7 . And ô remember not against us ( cryeth the Church , Psalme 79.8 . ) out former iniquities . Which though the Lord hath forgiven , and wee doe in some measure beleeve that they are forgiven , yet our faith is so weake that wee have need to pray daily , for increase of assurance of the forgivenesse of them . David upon his repentance obtained a full and generall pardon from God of all his sinnes , and hee did ( doubtlesse ) beleeve it to bee so , for it had beene strange infidelity for him not to beleeve that which the Prophet of the Lord in the Lords name did so expressely and directly pronounce unto him , 2 Sam. 12.13 . The Lord hath put away thy sin , thou shalt not die ; and yet because this faith of his concerning his pardon was but very weak , he prayeth oft in this Psalme for pardon most earnestly , ver. 2 , 9 , 14. So that in this first respect our daily prayer for forgivenesse is no other in effect then that which the Apostles make , Luk. 17.5 . Lord increase our faith , our assurance of pardon .

Secondly , In respect of our present and daily sins . For the best man that is falleth every day and oft every day into new sins . And in respect of them ( yea even of the least of them ) we have need to renew our suit unto God for pardon every day . As David doth , Psal. 19.12 . Clense thou me from secret faults .

Object . What needs that ( will you say ) seeing the bloud of Christ once applyed by faith cleanseth us from all our sinnes , as the Apostle speaketh , 1 Ioh. 1.7 . past , and present , and future too ; and when God pardoneth sin , he pardoneth all at once .

To this I answer , Answ. That though in respect of God and of the merit of Christs bloud so generall a pardon be purchased and given , yet in respect of us , in respect of the benefit of this pardon that commeth to us , no sinne is pardoned unto us actually , before it bee committed , nay before wee doe repent and beleeve in Christ . Christ commanded that repentance and remission of sinnes should be preached in his name , Luke 24.47 . no actuall remission of sinnes without repentance . And Act. 10.43 . To him give all the Prophets witnesse that through his name whosoever beleeveth in him , shall receive remission of sinnes . As if he had said , No man can receive remission of his sinnes , nor benefit of his pardon , till hee doth truly beleeve . So that in this respect , in respect of the new sinnes that wee fall into every day it is necessary that wee should in praying for pardon of them renew our repentance and faith every day .

Thirdly and lastly , In respect of the desert of our sinnes . For though all our sinnes bee never so freely and so fully pardoned , nay though wee have never so good assurance also in our selves of the same , yet it becommeth us by daily begging of forgivenesse to nourish in our selves the sense of the desert of our sinnes , how worthy wee are to perish everlastingly for them ; how there is no way for us to escape and avoid it , but onely through Gods free mercy in pardoning of them . And thus doth the Prodigall , Luke 15.20 , 21. even after that his father had forgiven him and fully expressed also so much unto him by running to meet him , and falling on his necke and kissing him , yet hee still cryeth unto him . Father I have sinned against heaven and in thy sight and am no more worthy to bee called thy sonne . As if hee had said , Father forgive mee , though thou hast forgiven me yet I cannot choose but beg pardon still , because I know my selfe unworthy that thou shouldest forgive me .

Lecture CXXX . On Psalme 51.7 . October 13. 1629.

IT followeth now that wee proceed unto the two other dangerous errours that the Papists hold which doe concerne the second part of our justification before God . For if a Papist bee asked whether a poore sinner may attaine to so perfect a righteousnesse in this life , as whereby hee may become whiter then the snow in Gods sight . He will grant that hee may . But if he bee further asked how hee may attaine to this , and what that righteousnesse is , that maketh a man so perfectly white and righteous before God . 1. Hee denieth that it is the righteousnesse of Christ that is imputed unto us , whereby we are made so white and pure . 2. He affirmeth that it is an inherent righteousnesse which is wrought in us by the spirit of Christ , whereby wee are made so perfectly righteous in the sight of God .

For the convincing of these two dangerous errours , these two contrary truths are to be confirmed to you out of Gods Word against their cavills . 1. That we are not justified before God by any inherent righteousnesse that is wrought in us by the spirit of God . 2. That we are justified before God by the righteousnesse of Christ imputed to us and by that alone .

For the first of these truthes before we doe confirme it , five points are necessarily to be premised for the opening and unfolding the meaning of it .

First , Whosoever God doth justifie and account to bee just in his sight , hee doth also sanctifie and make him just inherently . Hee doth by his holy spirit infuse grace into him whereby he doth change his heart and make him that was wicked before , a holy and good man . If any man be in Christ ( saith the Apostle , 2 Corinthians 5.17 . ) hee is a new creature , old things are past away , behold all things are become new . No man can say , he is justified before God , no man truly beleeveth in Christ , that remaineth still the same man that he was when he first obtained mercy . No man can have any comfort in his justification that findeth not himselfe to be sanctified . Without holinesse no man shall see the Lord , saith the Apostle , Heb. 12.14 . nor lift up his face with boldnesse and comfort unto him .

Yea I say secondly , The Lord justifieth none but hee will make him perfectly holy by an inherent holinesse of his owne , before hee hath done with him ; hee will not leave one spot of corruption or sinne remaining in him . Christ gave himselfe for his Church ( saith the Apostle , Ephesians 5.25 — 27. ) that hee might sanctifie and clense it with the washing of water , by the Word , that hee might present it to himselfe a glorious Church not having spot or wrinkle or any such thing ; but that it should bee holy , and without blemish . As if hee had said , So soone as ever we become members of his body ( true beleevers ) hee beginneth this worke of sanctifying us and cleansing of us , and will never leave it till he have pefected the worke . But hee will bee doing of this worke so long as we live and will never perfect it while wee are heere . Therefore the Apostle prayeth for the Thessalonians , 1 Thess 3.12 , 13. that the Lord would make them to increase in love to the end that they might bee unblameable in holinesse before him , at the comming of the Lord Iesus Christ with all his Saints . As if he should say , Then ( and not before ) shall the faithfull be unblameable in holinesse before God . Those spirits of just men that are separated from their bodies are made perfect , as the Apostle saith , Heb. 12.23 and none but they . In which respect also the Apostle saith , Ephes. 1.3 . that those spirituall blessings and graces whereby God blesseth his Church are in heavenly places : because from thence they come , there they had their spring and beginning , and there also they must have their perfection and no where els .

Thirdly , It cannot be denied but that this inherent holinesse which God by his spirit worketh in the faithfull in this life ( though it be but unperfect heere ) yet is called a mans righteousnesse in the holy Scriptures . It shal● be our righteousnesse ( saith Moses , Devt. 6.25 . ) if wee observe to doe all these commandements , before the Lord our God , as hee hath commanded us . So that which Iob called his integrity , Iob 27.5 . he calleth verse 6. his righteousnesse . My righteousnesse ( saith he ) I will hold fast and will not let it goe . I will behold thy face in righteousnesse , saith David , Psal. 17 . 1● . And they that in uprightnesse of heart do desire and endeavour to please God in all things and to do his will ; are oft in the Scripture called ( according to Gods gracious acceptation in Christ ) righteous , and just , and perfect men .

Fourthly , It cannot be denied but that a man may truly be said to be justified by this inherent righteousnesse that is in him . For so the Apostle saith , Iam. 2.21.25 . that both Abraham and Rahab were justified by workes ; that is , their faith was thereby justified and declared to be a true and living , not a false and dead faith ; yea themselves were thereby justified and declared to be true beleevers indeed , truly righteous before God and not so in shew and profession only

Fiftly and lastly , It cannot be denied but that in some sense a man may bee said even by this inherent righteousnesse to be justified before God . For so farre forth as any man by the worke of Gods spirit in his heart is become truly holy and good , upright and without hypocrisy , so far forth God doth esteeme and account him a holy and good and just man . The Lord taketh notice of his owne graces in his children , approveth of them and giveth testimony unto them . So the Holy Ghost saith of Noah , G●n 6.9 . that he was a just man . And of Zachary and Elizabeth , Luke 1.6 , that they were both righteous before God . So Solomon prayeth , 1 King . 8.22 . that the Lord would justifie the righteous , to give him according to his righteousnesse .

You see then wee doe not deny ( as the Papists falsly slander us ) all inherent righteousnesse , no nor all justification by inherent righteousnesse neither . But this is that we beleeve and teach according to the Scriptures , That this inherent righteousnesse is not that righteousnesse whereby any poore sinner in this life can be justified before Gods tribunall and judgement seat , for which hee is pronounced to be innocent , absolved from death and condemnation and adjudged unto life eternall . Of this justification , as it is opposed unto condemnation ( as the Apostle useth the word , Rom. 8.33 , 34 It is God that justifieth , who shall condemne ? and as our Saviour useth it , Matth. 12.37 . By thy words thou shalt be justified , and by thy words thou shalt be condemned ) is the Question betweene us and them . And that we are not thus justified in Gods sight by any inherent righteousnesse , I will first give you evident proofe out of the holy Scripture ; and secondly , I will shew you good reason out of the Word , why no man can be so justified in Gods sight .

For the first , Nothing is more cleerely taught in the holy Scripture then this , that no man can be justified in Gods sight by the works of the law ; that is , by doing that which the law requireth him to do . And what is our inherent righteousnesse but a conformity to the law of God , to that which the law requireth of us ? By the deeds of the law ( saith the Apostle , Romanes 3.20 . ) there shall no fl●sh bee justified in his sight . And againe , Knowing ( saith he , Gal. 2.16 . ) that a man is not justified by the workes of the law , but by the faith of Iesus Christ , even we have beleeved in Iesus Christ , that we might be justified by the faith of Christ , and not by the works of the law ; for by the works of the law shall no flesh be justified .

True ( saith the Papist ) the Apostle saith so indeed ; Object . 1 but by the works of the law he meaneth the workes of the ceremoniall law , which many false teachers in those daies did maintaine to be necessary unto justification . And those be the works he speaketh of , Rom. 4.10 . Abraham was justified before he was circumcised ( which was a worke enjoined him by the ceremoniall law ) therefore it was not his circumcision nor his obedience to that law , that justified him . So Gal. 2.16 when he denieth we are justified by the works of the law , he meaneth those works of the law he had spoken of in the former verses , and for which he had reproved Peter ; and that was about his conforming himselfe to the Iewes in works enjoined by the ceremoniall law .

But to this I answer , Answ. 1. First , It is true that he speaketh in those two places of the workes of the ceremoniall law , and excludeth them from having any hand in our justification . But even in those places he excludeth not the workes of the ceremoniall onely , but all workes of the law even of the morall law also . For 1 his words are generall and without any limitation , Rom. 4.6 . David describeth the blessednesse of the man , unto whom God imputeth righteousnesse without workes ; without any workes . And verse 5. To him that worketh not , but beleeveth in him that justifieth the ungodly , to him h●s faith is imputed unto righteousnesse . And what good workes are they , the want whereof maketh one an ungodly man ? Are they the works of the ceremoniall law onely , are they not rather the workes of the morall law . And in Gal. 2.16 . his words are generall , Knowing a man is not justified by the workes of the law . 2. He excldeth the workes of that law , that was given to all men , to the Gentiles as well as to the Iewes , and whereby the Gentiles as well as the Iewes , might have some hope to be justified . For he saith , Gal. 2.16 . By the workes of the law shall no flesh be justified . As if he had said , Neither Iew nor Gentile . We have before proved ( saith he , Rom. 3.9 . that is to say , In his former dispute against justification by workes ) both Iewes and Gentiles that they are all under sinne . And verse 28 , 29. Therefore wee conclude that a man is justified by faith , without the deeds of the law . Is he the God of the Iewes onely , is he not also of the Gentiles ? As if he should say , Neither the deeds of the law , that the Iewes were bound unto , nor the deeds of the law that the Gentiles were bound unto , can justifie a man before God . And what law was that which the Gentiles were bound to observe ? Certainely not the ceremoniall but the morall law only .

Answ. 2. Secondly I answer , The Apostle doth exclude from justification the workes of that law whereby commeth the knowledge of sin . For these are his words , Rom. 3.20 . Therefore by the deeds of the law there shall no flesh bee justified in his sight , for by the law commeth the knowledge of sinne ; As if hee should have said , The use that the law serveth unto , is not to justifie us in Gods sight , but to discover our sin and misery to us , and so to drive us to seeke justification by faith in Christ . And what law is that whereby commeth the knowledge of sin ? Certainely the morall law principally .

Object . 2 But then they object secondly , Admit the Apostle do speake of the works of the morall as well as of the ceremoniall law , yet he meaneth not those workes of the morall law that are done by the faithfull through the grace of Christ , but those that are done by men while they are in the state of nature before their conversion , before they do beleeve . And such works of the morall law ( say they ) we confesse cannot justifie a man before God .

Answ. To this I answer , 1. That the Apostles words are generall as I shewed before , and we must use no limitation where he useth none . 2. The Apostle Rom. 4.2 . denieth that Abraham was justified by his workes though he were one of the faithfull , yea the father of the faithfull as he calleth him , ver. 11. no not by those works of his whereof he might seeme to have cause to glory ; which he could never meane of those works he did before he was a beleever , for he was an idolater before as we read , Iosh. 24.2 And the Apostle would never have said he might seeme to have had matter of glorying in those works he did while he was an idolater , but matter of shame and confusion rather . 3. The Apostle speaking unto men that feared God , Act. 13.16 . telleth them , ver. 39. that they could not be justified by the law of Moses ; that is , by those workes which were commanded in the law of Moses . 4 Lastly , David when he was the servant of God & a true beleever professeth that he could not stand before Gods judgement in the confidence of his own righteousnes , it could not justifie him in Gods sight ; and therfore cryeth , Ps. 143.2 . Enter not into judgement with thy servant ô Lord , for in thy sight shall no man living be justified . And thus you see , No man , no not the best man that ever lived can be justified before God by any righteousnes that is in himselfe . Now I will give you two reasons of it out of Gods Word .

First , The righteousnesse and goodnesse that is in the best man is lame and imperfect and farre short of that God in his law requireth of him ; Reason . 1 yea it is also spotted and defiled with the Leprosy of his originall corruption ; and therefore it cannot justifie him in Gods sight , it cannot stand before God , nor abide the tryall at his judgement seat . The blessed Apostle himselfe professeth , Phil. 3.12 . that he was not perfect . Iohn Baptist though he were sanctified in his mothers womb , yet avoucheth , Mat. 3.14 . that he had need to be baptized of Christ , he was not washed and cleansed sufficiently , his sanctification was imperfect . And the Church complaineth , Esa 64.6 . We are all as an uncleane thing , and all our righteousnesse are as filthy rags . There is not a just man upon earth ( saith Salomon , Eccl. 7.20 ) that doth good and sinneth not . In many things we offend all , saith the Apostle , Iam. 3.2 . If we say ( saith the Apostle , 1 Ioh. 1.8 . we have no sin we deceive our selves and the truth is not in us .

Object . True ( saith the Papist ) the justest man is not free from venial sins but that is no hinderance to his justification by his inherent righteousnes .

To this I answer , First , 〈◊〉 no sinne is so veniall , but it justly deserveth et●r●all ●eath , The soule that ●●nneth it shall die , saith the Prophet , Ezek. 18.4 And the wages of sin is death , saith the Apostle , Rom. 6.23 . And Gal. 3.10 Cursed is he that continueth not in all things that are written in the law , to do them . Not onely every thing that is done against Gods Law how small soever it be , but every thing that is lest undone which the law commandeth , how small soever it be , maketh a man lyable to the curse of God .

Secondly , The holiest men that have ever lived , and such as the Holy Ghost hath given testimony unto that they were just and perfect men , have beene ( notwithstanding that ) guilty of such sinnes as the Papists themselves confesse to be mortall . Zachary though he were a just man before God , as the Holy Ghost saith of him , Luke 1.6 . yet was he guilty of grosse infidelity in not believing the Word that God spake to him by the Ministry of an Angell , Luk. 1.20 . yea the holiest men have had that deep sense of their owne sinfulnesse and corruption , as they durst not stand before God in their owne righteousnesse , they have freely professed they could not be justified by it in Gods sight . Thus was Iob perswaded of his owne righteousnesse , though hee were a man of whom the Lord himselfe giveth testimony , Iob 1.8 . that there was none like him upon the earth , an upright and a perfect man . Though I were righteous ( saith Iob 9 15. ) yet would I not answer him , but I would make supplication to my Iudge . And 10.15 . If I be righteous , yet will I not lift up my head . As if he should say , I will not plead my righteousnesse before thee , I will not trust to be justified by it in thy sight . And thus was David perswaded of his owne righteousnesse , of whom yet the Lord saith , that hee was a man after his owne heart , 1 Samuel 13.14 . If thou Lord shouldst marke iniquities ( saith David Psalme 130.3 . ) O Lord who shall stand ? Lastly , Thus was blessed Paul perswaded of his owne righteousnesse . I know nothing by my selfe ( saith he 1 Corinth. 4.4 . ) yet am I not thereby justified , but he that justifieth me is the Lord . As if he had said , Though I should discerne no defect in mine owne righteousnesse ( as for the maine bent of my heart and course of my life I do not ) yet dare not I plead it before God , nor hope to be justifyed by it , for the Lord that is my Iudge can espie in me much more than I can in my selfe : And certainly ( to conclude this first reason ) there is no Papist under heaven that hath not lost all conscience , but his heart must needs give his tongue the lie , when he saith he believeth to be justified before God by that righteousnesse and goodnesse that is inherent , and dwelling in himselfe .

A second reason against it is this . Reason 2 If a man could be justified by that righteousnesse that is inherent in himselfe , then might he have in himselfe just cause of boasting and glorying before God ; neither should the whole glory of mans salvation and justification bee due unto the free grace and mercy of God in Christ . This argument the holy Apostle presseth against justification by works , and for justification by faith onely . Where is boasting then ( saith he , Rom. 3.27 . ) it is excluded . By what law ? ( or doctrine ) Of works ? Nay , but by the law ( or doctrine ) of faith . And againe , Rom. 4.2 . If Abraham were justifified by works , he hath whereof to glory , but not before God . By grace ye are saved through faith ( saith he Eph. 2.8 , 9. ) not of works , least any man should boast . So 1 Cor. 1.30 , 31. he giveth this for the reason why Christ is all in all to us in the matter of our salvation , wisdome , righteousnesse , sanctification and redemption , that according as it is written , he that glorieth let him glory in the Lord . As if he had said , God cannot abide that man should glory before him , but would have him to be humbled to the very dust ; but if he could be justified before God by any goodnesse that is in him , then might he have just cause of glorying even before God .

Object . True ( saith the Papist ) if a man could be justified by his owne works , by such works as he doth by the power of nature , then had he indeed matter of glorying and boasting in himselfe . But not when he is justified by such works onely as are wrought by the power of Gods grace in him . For these workes are not his owne , but the works of Christ and his grace in him , according to that speech of the Church , Esa. 26.12 . Lord thou hast wrought all our workes in us . And that of the Apostle , Romans 15.18 . I will not dare to speake of any of those things , which Christ hath not wrought by mee . Wee doe not therefore ( say they ) by our doctrine ascribe unto man any matter of glorying at all , we give the whole glory of mans justification unto Christ a●ore .

Answ. 1. To this I have two things to answer . First , the Apostle saith , Rom. 3.27 . that boasting is not excluded by any doctrine but by the Doctrine of justification by faith onely ; that the Doctrine of justification by works , by any workes whether done before or after grace , doth leave unto man some matter of boasting . And Ephes. 2.8 , 9. he telleth us plainly , that if we could be saved by such works as we that are his workmanship created in Christ Iesus unto good works ( that is , regenerate persons ) do perform , we might have matter of boasting in our selves .

2. Secondly , Though the good actions that are wrought by the faithfull after grace received be wrought in them by the speciall assistance of the grace of Christ , yet are they not Christs actions but their owne . When they believe , or repent , or pray , it cannot be said that Christ believeth , repenteth , or prayeth in them . If their actions were meerely the actions of Christ and his grace , then indeed we could not deny them to be perfect , undefiled , and meritorious also ; then though they were justified by them , they could have no cause of glorying or boasting at all , but the whole glory of it should redound unto Christ alone . But because we are immediate agents in them our selves , therefore the Holy Ghost cal●eth them our own , and not Christs works . So Paul calleth all that goodnesse that was in him , that care and conscience he made to keep Gods law ( Phil 3-9 . ) 〈◊〉 owne righteousnesse . And so doth our Saviour also call the good works of the faithfull their owne works . Let your light so shine before men ( saith he Matth. 5.16 . ) that they may see your good works . And Rev. 2.9 . I know thy works . And from hence also it commeth ( even from the imperfection and corruption that is in us who are the immediate agents in them ) that they are both imperfect and defiled also : For who can bring a cleane thing out of 〈◊〉 uncleane ? Not one , saith Iob 14.4 . Though the fountaine from whence they first sprink be most pure , yet they receive such pollution from the filthy channels through which they passe , as were it not for Christ , they could not at all be accepted of God . And from hence also it commeth , that if we were justified by them , we should have some just cause of glorying before God . And thus have I confirmed to you the first of those truths which I propounded ; that is to say , That we are not justified before God by our inherent righteousnesse , by it we can never be made whiter than the snow in Gods sight .

It followeth now that wee proceed unto the second . That wee are justified before God by the righteousnesse of Christ imputed to us , and by that alone . In confirming whereof I will observe the same order that I did before , First , I will shew you by evident proofs of holy Scripture , that it is so . Secondly , I will give you good reasons out of the Word why it must ●eeds be so .

For proofes I will give you six that are plaine and pregnant . 1. The Apostle saith Rom. 4.6 . that to the blessed , that is , to the justified man , the Lord imputeth righteousnesse without workes . And what righteousnesse can that be ? Inherent righteousnesse it cannot be , for that is not without works ; it must needs therefore be Christs righteousnesse . 2. He saith expresly , Rom. 5.19 that by the obedience of one ( that is , of Christ ) many ( that is , the whole number of Gods elect ) are made righteous , not efficiently and meritoriously onely , but formally , as by Adams disobedience we were made sinners , not efficiently and meritoriously onely , but formally , his first sinne was made our sinne . 3. The Apostle 1 Cor. 1.30 . saith that Christ is made to us of God , wisdome , righteousnesse , sanctification , and redemption ; where 1 he expresly distinguisheth righteousnesse from sanctification , imputed righteousnesse from inherent righteousnesse ; and 2 saith that Christs righteousnesse is made ours of God . 4. 2 Cor. 5.21 . He saith we are made the righteousnesse of God in him ; where observe , 1 That he saith we are made the righteousnesse of God ; that is , righteous by such a righteousnesse as God requireth . 2. That he saith not onely in the concrete we are made righteous , but in the abstract righteousnesse ; that is , perfectly and fully righteous . 3. That we are made so in him , not in our selves inherently . 5. The Prophet Ieremiah ( Ier. 23.6 . ) saith , this is the name whereby Christ should be called ( by all Gods people ) the Lord our righteousnesse . As if he had said , All Gods people should professe they have no other righteousnesse to stand before God with , but onely Christ his righteousnesse , and his alone . They should say as David doth Psal. 71.16 . I will make mention of ( speake of , glory in , trust unto ) thy righteousnesse , even of thine onely . 6. Lastly , This is the confession of all the Saints in that Hallelujah whereby they do solemnize the marriage of the lambe , Revel. 19.8 . To his spouse was granted that she should be arrayed in fine linnen , cleane and white . For the fine linnen is the righteousnesse of Saints . Where observe , 1. That that made Christs Spouse and Church most beautifull , whiter than the snow in his eye , was not so much her owne beauty , any righteousnesse of her owne or inherent in her selfe , as the robe , the fine linnen , that was granted to her , put upon her , none of her owne . 2. That this robe , this fine linnen is said to be the righteousnesse of Saints . Not in our first justification onely ( as the Papists fondly distinguish ) but in our second justification also ( if there were any such ) even when we are Saints we have no other righteousnesse to make us beautifull in God's eyes , but this robe , this fine white linnen that is put upon us , graunted to us , and none of our owne . 3. Observe the confirmation and ratification that is given to these words , Verse 9. The Angell said unto Iohn , These are the true sayings of God . And what is this robe , this fine linnen that is the righteousnesse of all the Saints ? Surely Christ and his perfect righteousnesse which is given and imputed unto us of God . In which respect they that are baptized into Christ , and truly believe in him , are said Gal. 3.27 . to have put on Christ . And Paul desireth that he may be found in Christ , Phil. 3.9 . cloathed with this robe , not having his owne righteousnesse which is of the law ( which consisteth in obedience to the Law of God ) but that which is through the faith of Christ . The righteousnesse which is of God by faith . As Iacob got the blessing by having the goodly raiment of his elder brother put upon him , Genes. 27.15 . so must we .

Now the reason why this must needs be so , Reason . is evident ; Because that righteousnesse onely is able to justifie us before God , which is perfect and absolute , that hath no defect nor blemish in it , such as may ablde the tryall before his judgement-seat , such as may fitly satisfie his justice , and make our peace with him , and consequently such as whereby the Law of God is fulfilled . Therefore it is called the righteousnesse of God , Rom. 10.3 . such a righteousnesse as he requireth , as will stand before him , and satisfie his justice . So the Apostle saith , the righteousnesse of the law must be fulfilled in us before we can be justified , Rom. 8.4 . Now by no other righteousnesse but Christs alone the law of God was ever perfectly fulfilled ; none but his righteousnesse was ever able to abide the tryall at Gods judgement seate , and fully to satisfie his justice . And therefore the Apostle calleth the righteousnesse which is by the faith of Iesus Christ , Romanes 3.22 . the righteousnesse of God , that is the righteousnesse of God , and none but that . Of Christ , and none but him , the Lord hath said , Matthew 17.5 . In him I am well pleased . Hee is our peace , as the Apostle calleth him , Ephesians 2.14 . and none but hee . No righteousnesse can make our peace with God , or bring peace to our owne hearts , but only his .

Three maine objections are made against this most cleare and comfortable truth , which I will briefly answer .

Object . 1 First . It is against all reason and sense , that a righteousnesse which is without us , and none of our owne , but another mans should justifie us ; And with what comfort and peace of conscience can any man rely upon such a righteousnesse ?

Answ. I answer , 1. It standeth with reason , that that satisfaction should bee imputed unto mee , which my surety hath made for my debt . And Christ was our surety , as the Apostle calleth him . Hebrewes 7 22. 2. Adams first sinne , was justly imputed by God to all his posterity ; though it were not their owne inherently , nor actually , as the Apostle teacheth , Rom. 5.14 . And the sinnes of all Gods Elect , were imputed unto Christ , though they were not his owne inherently and actually . He made him to be sin for us who knew no sinne , saith the Apostle , 2 Corinth. 5.21 . And to prefigure this , all the iniquities of Gods people were imputed to their sacrifice , though they were not inherently his owne , as wee read , Leviticus 16. ●1 , 22. Aaron shall put all the iniquities of all the children of Israel , and all their transgressions in all their sinnes , upon the head of the Goat , and the Goat shall beare upon him all their iniquities . And why then should it seeme strange , that the perfect righteousnesse of our sacrifice and surety , though it be not our owne inherently , should be imputed to us by the Lord , and made ours .

Object . 2 Secondly . It is objected . How can it stand with the infinite knowledge and wisedome of God , to account and esteeme them to be righteous , that are inherently and indeed impious and wicked men ? Them that are like those painted sepulchers that our Saviour speaketh of , Mat. 23.27 . covered outwardly with the white robe of Christs righteousnesse , but void of all inherent righteousnesse in themselves .

Answ. To this I answer . No true beleever is void of all inherent righteousnesse , though it be not so perfect as is able to justifie him in Gods sight . Christ cannot be the head of an impious body . But the Lord sanctifieth all such , and maketh them inherently righteous by his holy spirit , whom hee doth justifie and esteeme righteous by the imputation of Christs righteousnesse unto them , as you have heard .

Object . 3 Thirdly and lastly . It is objected . But how can it stand with the justice of God , of whom it is said , Exod 34.7 . that hee will by no meanes cleare the guilty to pronounce and account them to be perfectly righteous , who doe indeed still remaine full of corruption ?

Answ. I answer . Because all their sins were imputed unto Christ their surety , and he hath fully satisfied the justice of God for them . The Lord ( saith the Prophet , Esa. 53.6 . ) hath laid upon him the iniquity of us all .

And thus have I finished this first use of the Doctrine , and maintained it against these three foule errours that the Papists doe hold against it . Now from this that you have heard these two points ( for conclusion of all ) doe necessarily follow .

First , That every Papist that holdeth , and beleeveth these errours ( as every one of them professeth that hee doth , for they are expressly decreed in the Councell of Trent , which is the rule of every Papists faith ) especially if hee holds them practically , and with reference to his owne workes , is in a most lamentable and damnable estate . Because the Apostle directly affirmeth , Gal. 3.10 . As many as are of the workes of the law ( and looke to bee justified by their works and inherent righteousnesse ) are under the curse . And 5.4 . Christ is become of no effect to you , whosoever of you are justified ( hope to bee justified ) by the workes of the law , yee are fallen from grace ; ye can have no benefit at all by Christ .

Secondly . That the present Church of Rome cannot bee the true Church of Christ , as they boast of themselves , but of it may bee said , as Revelat. 2 9. It is the Synagogue of Satan ; because it holdeth not this foundation ; that is to say , the Doctrine of justification by Christ . And other foundation of Gods Church can no man lay , saith the Apostle , 1 Cor 3.11 . 1. They deny justification by the imputation of Christs righteousnesse ; yea , they scorne it , and call it a putative righteousnesse . 2. They hold justification by inherent righteousnesse ; that is , by the workes of the law . 3. They make justification and sanctification all one , and so indeed deny , and shut out of Gods Church the Doctrine of justification altogether .

Lecture CXXXI . On Psalme 51.7 . Octob. 27. 1629.

IT followeth now that wee doe proceed unto the second sort of uses that I told you this Doctrine serveth unto , and shew you how it should worke upon our affections .

And there be two uses of this sort principally . The first is for comfort , and the second is for exhortation .

For the first . Vse It is not possible for any man to understand , and receive , and meditate seriously of this Doctrine , that hee that is once purged and washed by the blood of Christ , that is , hee that truly beleeveth in him , is not onely perfectly cleane in Gods sight from all filth and spot of sinne , but whiter also then snow , perfectly just and righteous before God , I say it is not possible for any man to know and thinke of this , but if himselfe be a true beleever , he must needs take comfort in it , it must needs warme , and revive , and glad his heart . And certainely no man doth truly beleeve in Christ , that taketh not comfort in this Doctrine . We find in Luk. 2.25 . that our Saviour is called , and was ever so accounted by Gods people , the consolation of Israel ; that is , the onely ground of comfort to the Israel of God . And the Angell when hee telleth the shepheards of the birth of Christ , saith Luke 2.10 . hee brought them glad tidings of great joy , that should be to all people ; As if he should have said , All Gods people throughout the world should greatly rejoyce in Christ . And the Apostle maketh this a speciall note of a true Israelite , Phil. 3.3 . that hee is such a one as doth rejoyce in Christ Iesus . And the Apostle Peter , 1 Pet. 1.8 . saith of all the elect strangers to whom he wrote , that beleeving in Christ , they did rejoyce with joy unspeakable and glorious . And though all these places doe proove , that we are in a wofull and wretched estate , none of Gods Israel , no better then infidells , if Christ be not the only ground of our consolation , if we cannot rejoyce in him ; yet alas to many that thinke themselves to bee good Ch●istians , this Doctrine yeeldeth no comfort at all , they heare it without all joy ; the reason is , because they have no need of comfort , they have other comforts that doe fully satisfie and content their soules for the time . The full soule loatheth an houy combe , saith Salomon , Proverbs 27.7 . The sweetest and comfortablest Doctrine that is , is but unsavoury to the soule that is full of comfort already ; but the humbled soule , the soule that hath need of comfort , ( and such may the soule of every one of us be we know not how soone ) will find more sweetnes and comfort in this Doctrine , then in any thing in the world besides . To the hungry soule ( saith Salomon there , Pro. 27.7 . ) every bitter thing is sweete , that that seemeth bitter to others , is sweet to him . To the soule that doth indeed hunger and thirst for comfort , Christ is most sweet , notwithstanding all the bitternesse that the flesh findeth in him , and in those termes and conditions upon which he is to be received by us . And to these hungry and thirstie soules am I to direct the word of consolation , that I shall now deliver , and to none other persons . Hoe , every one that thirsteth ( saith the Prophet in the name of Christ himselfe , Esa. 55.1 . ) come yee to the waters . Thou that art most deepely afflicted in spirit , that thinkest thy thirst to bee insatiable ▪ such as can never be quenched , come thou to these waters , and thou shalt find them aboundantly sufficient to quench and satisfie the thirst of thy soule ; come unto Christ , and thou shalt find there is in him , and in that that he hath done for thee , comfort enough to raise up , to refresh thy spirit , though it be never so much dejected in thee . Whosoever drinketh of the water that I shall giv● him ( saith our Saviour , Iohn 4.14 ) shall never thirst ( with a tormenting and deadly thirst ) but the water that I shall give him , shall bee in him a well ( or fountaine ) of water springing up into everlasting life . Come unto me ( saith hee againe , Mat. 11.28 . ) all ye that labour , and are heavy laden , and I will give you rest . Certainely the cause why wee have so little rest , so little comfort , is because we come not to him , because we seeke not comfort in him ; if we would come to him , wee might find comfort enough in him , against all the angvish of our soules , bee it never so great . A man shall be ( saith the Prophet Esa. 32.2 . speaking of Christ ) as an hiding place from the wind , and a covert from the tempest , as rivers of water in a dry place , as the shaddow of a great rocke in a watry land . See in how many words , and with what variety of most apt Metaphors the holy Ghost teacheth , that there is no kind of affliction , or distresse of mind , that any of Gods people can bee subject unto , but there is sufficient ease and comfort to bee found in Christ against it . He is able to save them to the uttermost ( saith the Apostle , Hebr. 7.25 . ) that come unto God by him . And what are the grounds of this aboundant and all-sufficient comfort , that the humbled and afflicted soule of every believer may find in Christ ?

Surely these inestimable benefits that wee have heard in the Doctrine , every true beleever receiveth by him . 1. Because hee hath purchased by his precious blood our pardon , and blotted all our sinnes out of God debt-booke , and made us as cleane in Gods sight , as if we had never sinned . 2. Because by his perfect righteousnesse , and fulfilling of Gods law for vs , and in our stead , he hath made us more perfectly righteous before God , then if we had in all points observed the whole law our selves . Both these points I will handle distinctly , and shew you that they are sound grounds of comfort , yea the only sound grounds of true comfort .

For the first of these , See how just a cause of comfort it is to every afflicted soule , to know his sins are pardoned . Esa. 40.1 , 2. Comfort yee , comfort yee my people , saith your God , speake ye comfortably to Ierusalem . See how earnest God is in charging his ministers to comfort his people , yea to comfort them effectually to be diligent , and zealous in this worke , and beat much upon this : and whereas they might have said , Alas , how should wee comfort thy people , that are so much dejected and afflicted in spirit ? To this the Lord answers . Cry unto her that her warrefare is accomplished ( all the enemies of her salvation are fully vanquished ) her iniquitie is pardoned ; for shee hath received at the Lords hand ( in Christ her surety ) double for all her sinnes . As if hee had said , perswade her in this , assure her of this , and this will comfort her aboundantly . So when our Saviour would comfort Mary Magdalene , who was as much humbled and troubled in mind , as any poore Christian can be ( her sorrow was so aboundant , as she was able to wash his feet with her teares ) how doth he seeke to comfort her ? Woman ( saith hee Lu. 7 48 , 50. ) thy sins are forgiven thee , goe in peace . As if hee had said , Thou hast cause to be comfortable , and cheerefull , for thy sins are forgiven . O this peace of God ( the comfort and joy that riseth from the knowledge of the pardon of our sinne and reconciliation with God ) is said , Phil. 4.7 . to passe all understanding . No heart can conceive how sweet , how blessed and comfortable a thing it is , but that only that hath felt , and enjoyed it . David could tell what it was from his owne experience ; and therefore saith , Psal. 32.1 , 2. Blessed is hee ( or the blessednesses of that man ; for the word that hee useth there , is not an adjective , but a substantive ; hee speaketh not in the concrete ( as wee say ) but in the abstract , neither is it a word of the singular , but of the plurall number , that hee useth to expresse himselfe by . As if hee should say , ô the compleate , the full , the infinite ; happinesse of that man ) whose transgression is forgiven , whose sin is covered , ô the infinite and unspeakable happinesse of that man unto whom the Lord imputeth not iniquity . As though hee had said , This is even enough to make a man perfectly happy , if his sinnes bee forgiven him ; nothing can make that man miserable , that hath once obtained this . And the reason of this is evident . For , 1. sinne is the onely cause of all the evills and miserie that can befall a man . In them all it may bee said , as the Church speaketh , Lamentations 3.39 . Man suffereth for his sinne . 2. Sinne is the onely thing that maketh all miserie to bee miserie indeed , all crosses , and afflictions so intolerable to us as they be , Ieremy 8.14 . The Lord our God hath put us to silence , and given us water of gall to drinke , because wee have sinned against the Lord . The sting of death is sin , saith the Apostle , 1 Corinthians 15.5 , 6. Neither poverty , nor sicknesse , nor death it selfe could sting and paine us , as they doe , if our sinnes were pardoned . 3. If all the crosses and miseries of the world , should fall upon us , the burden and bitternesse of them could not bee so intolerable unto us , nor torment us so much as our sinne will doe , when God shall charge it upon us . O that will bite like a serpent ( saith Salomon , who spake this from experience too , Prov. 23.32 . ) and sting like an adder . A wounded spirit ( saith he , Proverbs 18.14 . ) who can beare ? 4. Lastly , Sinne and nothing but sinne separateth betweene God and us . Your iniquities ( saith the Prophet , Esay 59.2 . ) have separated betweene you and your God , and your sinnes have hid his face from you , that hee will not heare . You see then how sound a ground of true comfort this is , and how just cause every humbled soule hath to rejoyce in Christ , in respect of this first benefit wee receive by him , that through him our sinnes are pardoned , that the bloud of Iesus Christ hath cleansed us from all our sins , As the Apostle speaketh , 1 Ioh. 1.7 .

And for the second of those benefits which every true beleever receiveth by Christ , see also how just a cause of comfort it is to every afflicted soule , Esay 61.10 . I will greatly rejoyce in the Lord ( saith the true beelever ) my soule shall bee joyfull in my God , for hee hath cloathed mee with the garments of salvation ( hee hath imputed and given unto mee the perfect holinesse , and obedience of my blessed Saviour , and made it mine ) hee hath covered mee ( all over from top to toe ) with the robe of righteousnesse , as a bridegrome decketh himselfe with ornaments , and as a bride adorneth her selfe with her jewells . Great is the comfort that the soule of a Christian findeth in that inherent righteousnesse , which God by his spirit hath wrought in him , though it bee so poore and unperfect , and maimed , and slained as it is . When he can find that he hath been able to pray , or to confesse and mourne for his sinne , or to do any other service to God with an honest and upright heart , O what a comfort it is unto him ? And certainly , if Christians did thinke well of this , it would make them looke better to their hearts when they performe good duties , and take heed of slubbering them over , it would make them carefull to performe spirituall duties spiritually . The people rejoyced ( saith the Holy Ghost , 1 Chronicl. 29.9 ) for that they had offered ( toward the building of Gods house ) willingly , because with a perfect heart they had offered willingly to the Lord . And our rejoycing is this ( saith the Apopostle 2 Cor. 1.12 . ) even the testimony of our conscience , that in simplicity and godly sincerity , not in fleshly wisdome , but by the grace of God , we have had our conversation in the world . And it is joy ( saith Salomon , Proverb. 21.15 . ) unto the just man to doe judgement . As if he had thus said , He joyeth not so much in all the gaine that he getteth by his trading , his buying and selling , and dealings with men , as he doth in this , that his conscience beareth witnesse with him , that he hath dealt justly with all men , he hath gotten it justly whatsoever he hath . But if this poore and imperfect righteousnesse that is in us will yeeld us such comfort ; how just cause of comfort and rejoycing hath every true believer in this , that he hath another manner of righteousnesse than this is , the perfect righteousnesse of Christ Iesus is his . Iob saith of his inherent righteousnesse whereby hee had beene so rich in good workes , so abundant in the workes of mercy to all that stood in need of him , Iob 29.14 . that he put on his righteousnesse , and it cloathed him ; my judgement ( saith he , this care I had to deale justly and uprightly with all men ) was as a robe and a diademe unto me . And a goodly garment and robe ( doubtlesse ) that was . As comely apparell is knowne to set forth much and adorne the person of a man ( O that men and women specially knew not this too well ; O that by their pride in this , by their over-much care to adorne and decke their bodies this way , they did not make both their bodies and soules loathsome unto God ) as comely apparell ( I say ) if it be used in sobriety , and moderation , doth much set forth and adorne the body in the eye of man ; so doe those graces of the Spirit , that Iob speaketh of , even our inherent righteousnesse , much more beautifie and adorne us in the eye both of God and man . Be ye cloathed with humility , saith the Apostle 1 Pet. 5.5 . to all Christians . As if he had said , That is a goodly garment , a goodly robe for any Christian to weare . And speaking of Christian women he saith , 1 Pet. 3.3 , 4. their adorning should not be that outward adorning of plaiting the haire ( no , nor of cutting and shearing it , would he have said , if he had lived to see the fashions of these dayes ) nor in wearing of gold or jewels saith he , nor in putting on of any apparell . Why how then should a Christian woman dresse and decke her selfe , will you say ? Surely , with the ornament of a meeke and quiet spirit ( saith he ) which is in the sight of God of great price . Grace is a goodly garment certainely . But if this garment of inherent righteousnesse that hath so many spots and rents in it , will adorne us so much , if that be so much to be joyed in , what a beauty and glory is that which the Lord our God hath put upon us wretched sinners , in cloathing us with the robe of Christs righteousnesse ? In that he hath not onely taken from us our owne filthy garments ( as he did from Iehoshua , Zachary 3.4 . ) but cloathed us with change of raiment , with a righteousnesse sufficient , and more than sufficient to make us comely and beautifull in his eyes ; In graunting to us that wee should bee arrayed in that fine linnen cleane and white , as wee heard the last day out of Revelation 19.8 . This robe the Lord hath put upon thee beloved , I speake to the poorest , to the weakest of all Gods servants , that heareth me this day , this perfect righteousnesse of Christ is thine . O that thou hadst eyes to see thy happinesse in this ; O that thou hadst an heart to be affected with it , and rejoyce in it , as thou oughtest to doe . Great was the glory of man in his first creation , and in that righteousnesse wherewith hee was cloathed then . God created him in his owne image , saith Moses , Genesis 1.27 . and hee repeateth it againe in the same Verse , In the image of God created he him , saith he . And this is expounded by Salomon , Eccles. 7.29 . God made him righteous . And by Paul ; this image of God saith he , Ephes. 4.24 . was righteousnesse and true holinesse . And great was our losse ( doubtlesse ) in being stripped by his fall of this garment . But wee have recovered more by Christ than wee lost by Adam ; the robe of righteousnesse which wee have gotten by Christ the second Adam , is farre more glorious than that which wee were deprived of by the fall of the first Adam . Every true believer is in a more blessed estate by Christ , more white and beautifull in Gods eye , than Adam was in his innocencie , before hee had ever sinned . And that in these three respects .

First , That righteousnesse that Adam had was uncertaine , and such as it was possible for him to lose ; yea he did lose it , and that in a very short time . God gave him power and freedome of will to hold and keepe it , to stand in that blessed estate , if he would himselfe , and he gave him also power and freedome of will , to part with it , and lose it , if he would ; to fall into sinne , yea even into that sinne which is unto death . But the righteousnesse that we have by Christ is made more sure unto us : it is that good part yea the best portion of that good part which Mary had chosen , of which our Saviour saith Luk. 10.42 . that it should never be taken away from her . And indeed how is it possible we should be spoiled of it ? Who should take this robe from us , or spoile us of it ? Who shall separate us ( saith the Apostle , Rom. 8.35 . ) from the love of Christ ? And he concludeth verse 39. I am perswaded that neither 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 . 1. Not all the policies of the world how strong soever they be . It is not possible ( saith our Saviour , Mat. 24.24 . ) that false Christs and false Prophets with all their great signes and wonders should be able to deceive the elect of God . 2. Not Satan with all his strength and subtilty ; he that is built upon this rocke ( saith our Saviour , Matth. 16.18 . he that hath gotten Christ and his righteousnesse ) the gates of hell shall not prevaile against him . 3. Lastly , Not the corruption of our owne heart . He that is borne of God ( saith the Apostle , 1 Iohn 3.9 . ) cannot sinne , he meaneth the sinne unto death . It is not possible for an elect child of God so to sinne , as that he should utterly lose Christ , and this robe of righteousnesse which he hath received from him .

Secondly , the righteousnesse that Adam had , was in his owne keeping , the spring and root of it was founded in himselfe , and that was the cause why he lost it so soone . He ( like the Prodigall Luke 15.12 , 13. ) had all his portion , his blessednesse and righteousnesse in his owne hands , and so made it quickely all away , as he did . But the righteousnesse we have by Christ is in our Fathers keeping . Our life is hid with Christ in God , saith the Apostle Colos. 3.3 . The cause why it is not possible for any of our ghostly enemies to spoile us of it , is not any inherent strength that is in us , to keepe and hold it fast , but the faithfulnesse and power of God whereby he watcheth over us and keepeth us from sinning that sinne which is unto death , whereby we should lose Christ . The Lord is thy keeper saith David to his own soule , Psal. 121.5 . We are kept by the power of God unto salvation , saith the Apostle , 1 Pet. 1.5 . My sheepe shall never perish ( saith our Saviour , Ioh. 10.28 , 29. ) neither shall any pluck them out of my hand ; my father that gave them me is greater than all , and none is able to plucke them out of my fathers hand .

Thirdly and lastly , Admit the righteousnesse that Adam had in his creation had beene unchangeable , and that he could never have lost it , yet had it been but the righteousnesse of a man . But the righteousnesse that we have by Christ is the righteousnesse of such a person as was God aswell as man . And therefore as the second Adam was a farre more excellent person than the first Adam was , The first was of the earth earthy , ( as the Apostle speaketh , 1 Corinth. 15.47 . ) The second was the Lord from heaven ; So his righteousnesse also must needs bee farre more absolute and sufficient to satisfie the infinite justice of God , and the exact perfection of his holy law than Adams righteousnesse could possibly have done . That righteousnesse that we have by faith in Christ , is the righteousnesse of God , saith the Apostle , Roman. 3.22 . He made him to be sinne for us , ( saith he , 2 Corinth. 5.21 . ) who knew no sinne , that wee might bee made the righteousnesse of God in him .

Applic. Now to make some application of all this that you have heard . You see how just and sound a ground of true comfort this Doctrine is unto all true believers . Let us then stirre up and provoke our selves to take comfort in it , to rejoyce in Christ , as we have just cause to doe . Are the consolations of God small with thee ? saith Eliphaz to Iob 15.11 . and so should every one of us say to our soules . We should checke and chide our selves for this , as David oft doth even thrice in two short Psalmes , Psalme 43.5 , 11. and 43.5 . Why art thou cast downe O my soule , and why art thou disquieted within me ? Why takest thou no more comfort in Christ , why dost thou not rejoyce in him ? As every breach of Gods commandement is a sinne , so it is certainly a sinne and a just cause of humbling to every true believer , that he doth not rejoyce in Christ . For this is also a breach of Gods expresse commandement . Rejoyce in the Lord ( that is , rejoyce in Christ ) alway ( saith the Apostle Phil. 4.4 . ) and againe I say rejoyce . Nay in some respect it is a greater sinne than the breach of any of the commandements of the morall law , for it is a breach of the commandement of the gospell , which is greater than the law , as is plaine by that comparison the Apostle maketh betweene them , Hebr. 2.2 , 3. 8.6.10.28 , 29. It is a sinne that carryeth in it a contempt and light esteeme of Christ thy Saviour , and wherein canst thou sinne more hainously than in this ? Charge therefore this sinne upon thine owne heart , be humbled for it , and strive against it . Labour to find out in thy selfe the cause of it , and purge thy heart of it , strengthen thy selfe against it . For certainly it is some dangerous humour and corruption or other that distempereth thy soule , so as thou canst relish no more sweetnesse in Christ than thou dost .

Three things there are principally that Gods poore servants that Christ hath done all this for , object and alledge 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 .

Object . 1 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 ?

Answ. 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 , Object. 2. 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 , Answ. 1. 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 , 2. 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 , 3. 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 .

Object. 3. 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 .

Answ. 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 after nothing so much as after Gods favour in him ; and such he inviteth above all others to come to him and to partake of all his merits . In the great day of the feast ( saith the Evangelist , Iohn 7.37 . ) Iesus stood and cryed saying , that all might heare him , If any man thirst let him come unto me and drinke . In which respect I may say to thee as they said to the blind man , Mar. 10 49. Be of good comfort he calleth thee . 3. If thou being thus invited to come , go to Christ and lay hold on him , certainely he will not reject thee , he doth not make shew of more mercy to thee then he intendeth , he meaneth as he saith . Him that commeth to me ( saith he , Ioh. 6.37 , ) I will in no wise cast out . I said not in vaine ( saith the Lord , Esa. 45 , 19 ) seeke ye me , I the Lord speake righteousnesse . 4. The Lord hath expressely commanded thee to beleeve in Christ , that he died for thee . And counteth it the greatest sin thou canst commit if thou wilt not beleeve it . This is his commandement ( saith the Apostle , 1 Iob 3.23 . ) that wee should beleeve on the name of his son Iesus Christ . And our Saviour saith , Ioh. 16.9 . that this is the chiefe sin the Holy Ghost should convince the world of , Because they beleeve not on me , saith he .

The second thing I have to say for the comfort of this poore soule is this , Certainly thou hast true faith in thee though it be weak and though thou perceive it not ; Els 1 ▪ Thou couldst not feele and bewaile the want of it as thou dost . For our Saviour saith , Mat. 5.3 , 4. they are blessed that are poore in spirit , and doe mourne for it ; which they could not be unlesse they had true faith . 2 Els thou couldst not so unfeignedly and earnestly desire to beleeve and to be partaker of Christ as thou dost . For he saith likewise , Mat. 5.6 . that he that hungreth and thirsteth after righteousnesse is a blessed man , which he could never be unlesse he had true faith .

Lecture CXXXII . On Psalme 51.7 . Novemb. 10. 1629.

IT followeth we proceed unto the second of those uses that tend to the working upon our hearts and directing us how we should be affected with this Doctrine ; Vse 2. namely unto the use of exhortation . And this use of exhortation though it have great afinity with that which you have formerly heard , in the use that was made of that Doctrine I taught you out of the first part of this verse , touching the necessity of having the bloud of Christ sprinkled and applyed to our owne hearts ; yet is it so usefull and necessary that I dare not omit it . And yet will I not trouble you with repeating and saying over againe the same things which you have heard already , but I will endeavour ( through Gods gracious assistance ) so to handle it , as that that which you shall now heare may serve for a necessary addition and supplement unto that which you have heard formerly ; and so bee neither tedious nor unprofitable unto you . And indeed what one exhortation can any of us that are Gods messengers insist upon , that is of so great necessity to bee pressed upon us all , as this is ? For if they that have Christ ( that truly beleeve in him ) be so fully and perfectly justified in Gods sight , if they have obtained through him such a robe of righteousnesse as will not onely cover them from top to toe so as no jot of their filthy nakednesse shall ever appeare againe to make them loathsome unto God ; but also adorne and decke them and make them more comely and beautifull in his eye , more perfectly righteous then if they had never sinned , then if they had in all points kept his righteous law . O then why are wee not all of us more in love with Christ ? Why long wee not more after him ? Why labour wee not more diligently to make him and this robe of his righteousnesse our owne ? I counsell thee ( saith our blessed Saviour to the luke-warme Laodiceans , Revelation 3.18 . and the same counsell doe I give to my selfe and to you all ( beloved ) who are too like unto the Laodiceans in this point , luke-warme and indifferent whether wee have Christ made sure unto us or no ) I counsell thee ( saith hee ) to buy of mee this white raiment , that thou maist bee clothed and that the shame of thy nakednesse doe not appeare . As if hee had said , This raiment , this robe ( which thou canst never get of any but of me onely , and which thou canst never get of me unlesse thou buy it , and be content to part with all that thou hast for it ) is not onely able to cover all thy nakednesse ( the filthy nakednesse of thy soule which is much more shamefull then the nakednesse of the body ever could be ) but it is also white and shining , such as will make thee most comely and glorious in the eyes of my father . This is also the exhortation that the Apostle giveth to the Romanes , Romanes 13.14 . Put yee on the Lord Iesus Christ , saith hee . Hee had exhorted them before , verse 12. to put on the armour of light ; that is , to cloth themselves with inherent righteousnesse , as hee expoundeth himselfe , verse 13. and that is surely ( as I shewed you the last day ) a goodly garment , and such as will greatly adorne and beautifie a man ; nay it is not onely as a garment to clothe , to decke and adorne a man , but it is as armour also that will defend a man from the danger of many a tentation that might hurt and wound him ; but in this 14. verse hee exhorteth them not to rest in that , but labour to get them a better garment then that . Put ye on the Lord Iesus , saith he . As if hee should say , This garment will bee farre more usefull unto you , will adorne and beautifie you much more then the other can doe . See what account the Apostle himselfe made of this robe . Doubtlesse ( saith he , Philip. 3.8 , 9. ) I count all things but losse ( I judge them not worth the keeping , things that I care not for loosing and casting them away ) for the excellency of the knowledge of Iesus Christ my Lord ( as if he had said ô that is the excellent knowledge when all is done , to know Christ to be mine , to be my Lord ) for whom ( saith he ) I have ( indeed in the resolution of my mind ) suffered the losse of all things , and do count them but dung ( in comparison ) that I may win Christ and make him mine own . And be found in him , not having mine own righteousnes which is of the law , but that which is through the faith of Christ ; the righteousnes which is of God by faith . He maketh this ( you see ) the highest pitch of his happinesse and that which hee did desire above all things in the world that he might be found of God ( when he should call him to appeare before him ) neither naked nor clothed onely with the garment of his owne inherent righteousnesse , but in the pure and glorious robe of Christs righteousnesse . And this is that that I desire to exhort and perswade both my selfe and every one of you that you would be of the same mind that blessed Paul was of , account of Christ as he did account of him , labour as he did to win Christ and make him our own , strive that we may be found in him , covered and clothed in the robe of his righteousnesse .

And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectuall to provoke and quicken your appetite unto Christ , and to move you to hunger and thirst after him and his righteousnesse .

2. Because nothing doth so much dull and deaden mens appetite unto Christ and keepe them from hungring and thirsting after him as doth this perswasion that they have him already sure enough , they have already fed sufficiently upon him ; I will therefore shew you some Signes and notes out of Gods Word how this may be knowne .

3. Lastly , I will direct such as would faine win Christ as doe indeed hunger and thirst after him and his righteousnesse , what Meanes they should use to get him and make him their own .

And for the Motives I will give you , they are foure principally .

Motive 1 First , Consider how wofull thy case will be when extreame affliction or death shall seize upon thee if thou be not in Christ , if thou have not gotten this robe of righteousnesse before that time come . Consider ( I say ) distinctly of this point .

First , Certaine it is we shall not alwaies live in health and peace and prosperity as we now doe , but a change will come , affliction will come , and cannot be avoided . Man is borne unto trouble ( saith Eliphaz , Iob 5.7 . ) as the sparks flie upward . Yea death will come certainely and cannot be avoided . It is appointed ( saith the Apostle , Heb. 9.27 . decreed ) unto men ( unto all men ) that they shall once die .

Secondly , How soone affliction and death will come or how suddenly no man can tell . Man knoweth not his time ( saith Salomon , Eccl. 9.12 . ) as the fishes that are taken in an evill net , and as the birds that are caught in the snare ; ( while they think least of it , and are skipping and eating their meat securely ) so are the sonnes of men snared in an evill time , when it falleth suddenly upon them .

Thirdly , In what kind or measure any of us shall bee afflicted , or by what kind of disease or death any of us shall end our daies , is also most uncertaine to any of us and knowne onely to the Lord. The cup of affliction is in the hand of the Lord ( saith David , Psalme 75.8 . ) and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him .

Fourthly . The naturall and ordinary effect of extreame affliction is to awaken the conscience , how sleepy or dead soever it had beene before . And it will then bring a mans sins into his remembrance , and the judgement that he is to goe unto . When men are bound in setters ( saith Elihu , Iob 36.8 , 9. ) and holden in the cords of affliction , then hee showeth them their worke , and their transgressions that they have exceeded in . As if hee should say , Then his manner is to set their sins in order before them , and all the foule circumstances whereby they may bee aggravated . See an example of this in Gods owne people , When Iosephs brethren saw themselves taken for spies in Egypt , and so in present danger of death , Genesis 42.21 . the sinne that they had committed against their brother many yeeres before , came as fresh into their remembrance , and lay heavy upon their conscience , as if it had beene but newly done . See also an example of this , even in an heathen man . When Adonibezek was in extreame paine and misery , and saw he must dye , then commeth his sinnes into his remembrance , Iudges 2.7 . Threescore and ten Kings having their thumbs , and their great toes cut off ( saith hee ) gathered their meate under my table , as I have done , so God hath requited mee . I know well that affliction , nor sicknesse , nor the grisly visage of death it selfe doth use to awaken the conscience of every man , some ( through the fearefull judgement of God ) goe to hell in a sleepe . The Lord hath powred upon them ( as the Prophet speaketh , Esay 29.10 . ) the spirit of dead sleepe and hath closed their eyes . But yet this is the ordinary effect of extreame affliction , and that that every one of us must looke for , when the evill day shall come upon us , our consciences will put us in mind of our sinnes as you see ; yea , it will put us also in mind of the judgement we must goe unto , and ever be ringing that in our eares that Salomon speaketh , Ecclesi. 11.9 . Know thou , that for all these things , God will bring thee into judgement .

Fiftly . If a man have not gotten faith and comfort in Christ before then , he is in danger through extreamity of anguish and feare , to be made utterly uncapable , and unfit to receive comfort by him then , though the best of Gods servants use their uttermost skill and endeavour , to offer Christ and his merits unto them , and to give them comfort in him . When Moses came from God to the children of Israel , with a most comfortable message , it is said , Exodus 6.9 . they could not hearken unto him for anguish of spirit , and for crue●l bondage .

Sixtly and lastly . The man that is then without Christ , without any assurance that hee is his , must needs be in a most wofull estate . For hee can have no hope of mercy from God . For Christ is our onely hope , as the Apostle calleth him , 1 Tim. 1.1 . And they that are without Christ , have no hope , saith hee , Ephes. 2.12 . O then let us count it our wisedome , to seeke without delay , to make Christ our owne before the evill day , before death do seaze upon us . This Motive the holy Ghost oft useth , to rouze wicked men out of their carnall security . And what will yee doe ( saith he , Esay 10.3 . ) in the day of visitation ? To whom will yee flye for helpe ? And Ieremy 13.21 . What wilt thou say when hee shall punish thee ? Shall not sorrowes take thee as a woman in travaile ? And so may I say to you all beloved , though you can be quiet and comfortable enough , now in the dayes of your health and peace without Christ , without all assurance that he is yours , how will you do for comfort , when affliction and death shall come ? What comfort can you have then , without you have him made sure unto you ? Psal. 2.12 . Kisse the Son lest he be angry , and ye perish from the way , when his wrath is kindled but a little , Blessed are all they that put their trust in him .

On the other side . Contr● . The man that is in Christ , and hath through him , gotten his pardon , and made his peace with God , and that is cloathed with the robes of his righteousnesse , may bee comfortable in the greatest affliction , and even in the houre of death . The raine descended ( saith our Saviour , Matth 7.25 . ) and the flouds came , and the winds blew , and beat upon that house , and it fell not , because it was founded upon a rocke . As if hee should say , Nothing can overthrow or hurt him that is built upon the rocke . In all these things ( saith the Apostle , Romans 8.37 . And what were those things ? See verse 35. In tribulation , distresse , persecution , in famine , nakednesse , perill , sword . And what greater evills then these can befall a man ? In all these things saith hee ) wee are more then conquerours , through him that loved us , that is , through Christ . Yea the faithfull have never found so much true comfort , in all their lives , as they have done in their greatest and most extreame afflictions . This hath beene evident in the experience of the blessed Martyrs , and this God hath made an expresse promise for . Vnto the righteous ( saith the Psalmist , 112 4. ) ariseth light in darkenesse . As if hee had sayd , In times of darkenesse and affliction , then hath their light beene wont to rise most . Thy light shall rise in obscurity ( saith the Lord , Esay 58.10 . ) and thy darkenesse shall bee as the noone-day . And if there were nothing else to make us in love with Christ , to long after him , to strive to make him sure to us , this were enough to doe it , even the sweetenesse that wee shall find in him in the time of affliction . A friend loveth at all times ( saith Salomon , Proverbs 17.17 . ) and a brother is borne for adversity . As if hee had said , There is the tryall of a true friend , and of a kind brother indeed , when they will stieke close to a man in his adversity . Surely there is not such a friend , such a brother in the world for this as Christ is , wee shall feele the sweetnesse of his love to us most , in our greatest affliction .

Motiv : 2 Secondly . Admit a man had never so good assurance to be exempted from all trouble and affliction , & to spend all his dayes in peace and prosperity , as much as his heart can wish , yet can hee have no true comfort in any blessing that hee doth enjoy till hee bee in Christ . Two evident reasons there bee for this , 1. They will do him no good at all , but much hurt . 2. God giveth them not to him in love .

For the first . Though thy health and wealth bee in themselves good things , even the good blessings of God , Every creature of God is good , saith the Apostle , 1 Timothy 4.4 . yet to thee that hast not Christ , they are not good things , they can doe thee no good , it had beene much better for thee to have beene without them . To the unbeleeving , nothing is pure saith the Apostle , Titus 1.15 . That which the Lord saith of some wicked men , Malachi 2.2 . I will curse your blessings , may bee understood , as spoken to all that are without Christ , though these things bee blessings in themselves , yet to thee they will prove curses . There is a sore evill which I have seene under the sunne ( saith Salomon , Ecclesiast. 5.13 . ) namely , riches kept to the owners thereof to their hurt . The prosperity of fooles shall destroy them , saith hee , Proverbs 1.32 . Yea , the more thou hast of them ( if thou have not Christ withall ) the more hurt they will doe thee . The meate that is in their bowe●●s ( saith Zophar of wicked men . Iob 20.14 . ) shall bee as the ga●● of aspes ( which verse 16. hee calleth the poison of aspes within him . And you know the more poison any man taketh , the more it will torment him . And how is impossible that the riches of such as are out of Christ , should doe them any good ? how can they choose but doe them much hurt ? Daily experience proveth , that men seldome have good of that that they come unjustly by , that they have no just title to , that is not their owne . If a rich man that hath his grounds never so well stockt with cattell , bring but one bullocke that he hath stollen and put among them , will it doe him any good ? Will it not consume all the rest and undoe him ? Gods curse shall dwell in the tabernacle of the oppressour ( said Bildad , Iob 18.15 . ) because it is none of his , hee hath no just title to it , hee came not justly by it . On the other side , That is onely a mans owne that hee commeth rightly by , and that that is thus his owne , hee may enjoy with comfort . Let them worke with quietnesse ( saith the Apostle , 2 Thess. 3.12 . ) and eat their own bread . Now none of all the comforts of this life that we possesse are our owne , neither have we just title to them ( a just civill title unto them I know a wicked man may have , so as no man may justly take them from them , but a spirituall a sanctified a comfortable title to them can we never have ) till we be Christs .

I pray consider the reason of this and you will find it to be a most evident truth . The Lord when hee made man gave all his creatures unto him and made him Lord over them all . Thou madest him ( saith David , Psalme 8.6 . ) to have dominion over the worke of thy hands , thou didst put all things under his feet . But wee by our fall in Adam forfeited all this title and right wee had to any thing that God hath made ; and made the good creatures of God accursed unto us . Cursed bee the earth for thy sake , saith the Lord to man after his fall , Genesis 3.17 . Now this title which wee had forfeited in the first Adam is restored to us in the second , and this curse which wee had brought upon the creatures by our sinne , is taken away by Christ and by him onely . For God hath made him heire of all things and given them all to him , as the Apostle teacheth us , Hebrewes 1.2 . and through him onely wee come to have this blessed title unto them . And how then can a man have any comfort in any thing that hee possesseth ? How can they be good to him that is not in Christ ?

Secondly , God giveth none of these things in love to the man that is not in Christ . True it is all these outward blessings bee in themselves fruits of Gods love and mercy unto men . It is an argument of his love to the stranger ( saith Moses , Deut. 10.18 . ) that he giueth him food and raiment . And a man may safely conclude God is good to mee and loveth me , or els hee would never preserve me and provide for mee as hee doth . Yet this love of God that appeareth in any of these outward things , is such as a man can take no sound comfort in , till he be in Christ . For alas that is but a common love extended to the bruit beasts as well as to thee , O Lord thou preservest man and beast , saith David . Psalme 36.6 . There is many a bruit beast that liveth longer and in better health , more fully provided for of all things fit for the preservation of this life , and that with lesse care and trouble , then any man is . Yea this love God extendeth unto his very enemies and such as he hath ordained to everlasting confusion . Cain had a greater portion of them then Seth , and Esau then Iacob . And what comfort can a man have in such fruits of Gods love as these are ? What comfort can the traitour take in that goodnesse of the King , that being apprehended hee giveth order that hee may have a faire and good lodging in the tower and a good diet too , till matters be ripe and ready for his arraignement and execution ? No no he taketh small comfort in all this ; nothing will assure him of the Kings mercy and love till his pardon bee brought him . So may I say of all these outward blessings thou canst have no sound comfort in them , till thou have Christ , and hast through him gotten the pardon of thy sinnes . These are indeed fruits of Gods common love , but these are no fruits or signes of Gods speciall or everlasting love , of that love that he beareth to them whom he meaneth to save eternally . No man knoweth either love or hatred by any thing that is before him , saith Salomon , Eccl. ● . 1 . A man cannot argue God loveth him with his speciall love , because he enjoyeth these things , nor that God hateth him because he wanteth them . And it is not that common but this speciall and everlasting love of God onely that we are to make reckoning of , and to take comfort in . In this was manifested the love of God towards us ( saith the Apostle , 1 Ioh. 4.9 , 10. ) because that God sent his onely begotten Sonne into the world , that we might live through him , Herein is love , not that we loved God , but that he loved us , and sent his Sonne to be the propitiation for our sinnes . If thou canst say God hath given Christ unto thee , and to thee an heart to receive him , then thou maist be bold to say , God loveth thee indeed . But thou canst never say God loveth thee indeed , till thou be in Christ . He is called the Sonne of his love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 1.13 . He hath made us accepted in the beloved , saith the Apostle , Eph. 1.6 . As if he had said , He loveth us for his sake , and he loveth none but for his sake , and with respect unto him onely . And what good will it do thee to have all the world , if thou have not Gods love ? What comfort canst thou take in any thing thou hast ▪ if God have not given it thee in his love ?

Now on the other side ( that this Motive may have the more force in thy heart ) consider what a happinesse it is for a man to be in Christ , even in respect of these outward things . The true believer and he that knoweth Christ is his , may take great comfort even in these outward and common blessings of God . God giveth to him ( saith Salomon speaking of these things , Eccles. 2.26 . ) that is good in his sight ( reconciled to him in Christ , and justified before him ) wisdome , and knowledge , and joy . He joyeth even in these outward blessings , he useth them with joy and comfort . In which respect it is said by David Psal. 37.16 . that a little that a righteous man hath , is better than the riches of many wicked men . Have he little or have he much , he hath more comfort in that he hath , than any wicked man in the world can possibly have . For ,

First , That that he hath is his owne , he hath the highest title unto it , All things are yours ( saith the Apostle , 1 Cor. 3.21 , 23. ) and ye are Christs . In giving Christ unto us how shall he not with him also freely give us all things ? saith the Apostle , Rom. 8.32 .

Secondly , He shall have good of that he hath , it shall do him good and no hurt , it shall not hinder his happinesse , it is sanctified unto him . The blessing of the Lord it maketh rich ( saith Salomon , Proverb. 10.22 . ) and he addeth no sorrow with it . As if he had said , He that hath wealth with Gods blessing , shall have no cause to repent him another day that he lived so prosperously . Thus God promiseth his people that are in covenant with him , Deut. 30.9 . The Lord thy God will make thee plenteous in every worke of thine hand , in the fruit of thy body and in the fruit of thy cattell , and in the fruit of thy land for good : for the Lord will rejoyce over thee for good as he rejoyced over thy fathers . Marke how the Lord doth not onely promise unto his people these outward things that he would increase them in their children and in their estates , but that he promiseth them also ( and repeateth this promise twice in this one Verse ) that he would give them these things for their good , they should have good of them , they should receive good and no hurt by them . To have the things is nothing , unlesse we have them with the blessing , unlesse God give us good of them . When the Apostle had said , 1 Tim. 4.3 , 5. that God hath created all meat to be received with thankesgiving , of them that believe and know the truth , he addeth in the next words , that every creature of God is good . As if he had said , To the believer all Gods creatures are good and to none but him ; and he giveth this reason , For it is sanctified ( saith he ) by the word and prayer . As though he should say , When Gods creatures are sanctified unto us , when we have a holy use of them , and are made the better by them , then are they good to us and not els , and to the true believer they are sanctified , and to none but him .

Thirdly and lastly , Whatsoever the true believer , he that is in Christ hath in these outward things , he hath it in Gods love , and therefore he may well take comfort in it . We are wont to say , that an hearty welcome is the best cheere that any friend can make us . Though our fare be but meane , yet if we can find we have it with a good will , and that our friend is glad of us , and thereby we discerne that he doth unfeignedly love us , this we esteeme of more worth than the best cheere in the world , this maketh the homelyest fare most sweet and acceptable unto us . And certainely it is much more so in this case . When a man once knoweth he hath Gods love , and that that which God hath given him ( be it little or much ) is given to him in love , O this giveth a most sweet and pleasant relish to all Gods blessings that we do enjoy , this maketh a man to take true and solid comfort in them . Thus Iacob speaketh of his children Genesis 33.5 . These are the children that God of his grace hath given unto thy servant ; and Verse 11. of his cattell , Because God hath dealt graciously with mee , and because I have enough . Hee tasted Gods speciall love unto him even in these things . I told you even now that no unbeliever can take any sound comfort in any of Gods outward blessings , because hee cannot conclude from thence that God loveth him with a speciall love ; but though he cannot , he that is in Christ may . These common things are to him pledges of Gods speciall and eternall love , and therefore are they sweeter unto him than they can be unto any other man . By this I know thou favourest me ( saith David , Psal. 41 . 1● . ) because mine enemy doth not triumph over me . Was this such a token of Gods speciall favour toward him ? Why God hath done thus much for many a wicked man , he hath graunted temporall deliverances from their enemies to many a one whom he did never beare any speciall favour unto . Well , though this be so , yet to David this was a strong argument of Gods speciall favour , he relished Gods love in it . And that made this temporall blessing so sweet unto him , that made him take such joy and comfort in it , as we may see he did by his breaking forth into so hearty and patheticall a thanksgiving for it , Verse 13. Blessed bee the Lord God of Israel , from everlasting to everlasting , Amen , and Amen . Hee respected the minde and aff●●tion of the giver toward him , more than of the gift it selfe a great deale . And that is the cause why the true believer can rejoyce more in , and give God thanks more heartily for his meat and drink , and for all other of Gods common mercies , than any other man can do .

O that wee could believe that that hath beene said for this second Motive , Applic. and lay it to our hearts . It is a lamentable thing to see how all men dote upon these outward and common blessings of God ; how light account they make of Christ in comparison of them . They thinke they can never spend time enough in seeking after them The sixe dayes that God hath allowed them to spend ( for the most part that way , saving onely a small portion of every day for a morning and evening sacrifice to be offred unto him ) are not sufficient , but they must also rob the Lord of his Day , and spend part of that that way too . O the toyle and labour that men willingly and gladly take for the getting of these things ! For this men will rise up early , and sit up late , and eat the bread of sorrowes , as the Prophet speaketh . Psalme 127.3 . And on the other side ( alas ) how little time are men willing to spend , how little labour and diligence do men use to get Christ . Nay the maine cause why Christ is so lightly esteemed of , why he is so little sought after , is the high esteeme men make of these common blessings , if they have them they think themselves happy , though they want Christ , and miserable if they want them , though they should have never so good a portion in Christ and his merits . If thou mark well the parable of the guests that were invited unto the great supper , Luke 14.18 . thou shalt find that the onely thing that made them set light by that great mercy that was offered them was , the respect they had to their worldly profits and pleasures . They had some-what els to doe then to come to that feast ; they had other matters , ( matters of their profit , and matters of their pleasure ) which it more concerned them to looke after then after Christ . O that men would see their folly and madnesse in this . 1. These things can stand thee in no stead in the evill day nor yeeld thee any comfort then , when thou shalt stand in most need of comfort . That which Salomon saith of riches , Proverbes 11.4 . that they availe not in the day of wrath , may bee said also of all other outward blessings . Nothing but Christ will yeeld thee comfort then . 2. For the present thou canst take no sound comfort in them as thou hast heard now . 3. Thy preferring of these base things in thy mind and affection before Christ and prising them above him , is an high contempt done unto him . A goodly price ( may I say of you as hee did of the Iewes , Zachary 11.13 . ) that I was prised at of them . 4. Remember the fearefull sentence that was given of them that did as thou dost ; that out of respect to their profits and pleasures neglected to come to the supper when they were invited , Luke 14.24 . I say unto you ( saith the Lord ) that none of those that were bidden shall taste of my supper . It seemeth they neglected the time and offer of grace that the Lord of the feast had made unto them , out of this conceit that the Lord that by his servants invited them now to that supper , was so bountifull and kept so good a house that though they did not come then , they might come soone enough on the morrow or some other day ( when they had nothing els to doe ) and find good cheere enough left to serve their turne ; as no doubt most men conceit God is so mercifull and Christ is so easy to bee had , as that any time will serve , if it bee but halfe an houre before they die ( when they can follow their profits and pleasures no longer ) to seeke after Christ . But marke how these guests were deceived , because they came not then when the Lord invited them , and specially because they neglected to come upon this ground that they thought their profits and pleasures were more worth , more to bee regarded then any of the dain●ies that they might feed upon at that feast ; therefore the Lord vowed that none of them should ever tast of his supper . And surely it is much to be feared that as many of you ( specially of you of this Towne ) doe match these guests in their sinne so you doe also match them in their punishment ; and that the Lord hath already passed this dreadfull sentence upon you , None of these whom I have so often , and so long invited to come to my supper to receive Christ and all his merits in those meanes of grace that I have offered unto them , and that have all this while neglected and despised this mercy of mine , shall ever tast of my supper , shall ever feed upon Christ or receive true comfort by him while they live .

Lecture CXXXIII . On Psalme 51.7 . Novemb. 24. 1629.

THe third Motive that may perswade us to seeke without delay and labour to find that wee are in Christ , Motive ▪ that we are fully and perfectly justified in Gods sight through him , is this , That we can have no true comfort in any goodnesse that seemeth to be in us , till we know our selves to bee in Christ . This Motive is in this respect necessary to bee insisted upon , because nothing hath more force to dull our appetite unto Christ , and keepe us from seeking comfort in him , then that contentment and comfort we find in some goodnesse that wee thinke is in our selves . Great is the contentment that men find in the outward and common blessings of God , and great force there is even in that ( as we heard the last day ) to keepe men from hungring and thirsting after Christ . But the comfort and content a man taketh in the least goodnesse that he findeth in himselfe is farre greater ; and he is apt to blesse himselfe more in that , then in any outward blessing that he doth enjoy . Not of works ( saith the Apostle , Ephes. 2.9 . good works he meaneth ) least any man should boast . As if he should say , A man is exceeding apt to boast of his good workes , though not outwardly in words , yet inwardly in heart , he blesseth himselfe and secureth his heart in nothing so much as in his good workes , in any good worke he knoweth by himselfe , And when he had said , 1 Cor. 1.30 . that Christ is made unto us of God wisedome , and righteousnesse , and sanctification and redemption . As if he had said , We have all in him ; he giveth this for the reason of it , verse 31. that hee that gloryeth , might glory in the Lord . As if he should have said , If we had any of this without Christ , we would be apt to glory in it and care but a little for him . And therefore it is so oft said that the poore and such as find themselves to be utterly destitute of all goodnesse , are the onely men that are fit to seeke and receive comfort by Christ . The Lord hath anointed me ( saith our Saviour , Luk. 4.18 . ) to preach the Gospell to the poore . As if he should say , Small hope there is , that any but they will receive it . Ho every one that thirsteth , ( saith he , Esa. 55.1 . ) come ye to the waters , and he that hath no money . Where it is to bee observed that hee maketh the man that thirsteth , and the man that hath no money all one . As if he had said , None will thirst after Christ but only those poore wretches that have no money , nothing of their owne to take unto . So he saith likewise , Zach. 11.11 . that they were the poore of the flocke that waited on him . And who are meant by these poore ones in all these places ? Surely not such as lived in the want of bodily and worldly wealth , but such as are poore in spirit and feele an utter want of all goodnesse in themselves , these are the onely men that will thirst after Christ , and are fit to receive him . And so the Apostle interpreteth that metaphor when he saith , Romanes 4.5 . to him that worketh not ( that hath no worke no goodnesse at all to trust unto ) but beleeveth in him that justifieth the ungodly ( knoweth himselfe to be void of all goodnesse full of ungodlinesse and therefore flieth to Christ and beleeveth in him ) to him his faith is counted for righteousnesse . Yee see then how apt we are to be kept from Christ , from prising him and desiring him as we ought even by those good things that are in us This impediment will easily be remooved if we consider well the force of this third Motive , wee can have no true comfort of any good thing that is in us , till we bee in Christ . To speake distinctly of this point , you shall see the truth of it 1 In those good things that are in many a naturall man . 2 In those good things that are in many an hypocrite . 3 Lastly , In those good things that are in the regenerate man himselfe . And in handling these three I will observe this method . 1. I will shew you that there are in every one of these some good things . 2 That there is no true comfort to be found in any of this goodnesse till we be in Christ .

For the first , It cannot be denied but there are many good things in some naturall men . That that we call civill and morall honesty is certainely in it selfe a good thing . That many men live so unblameably free from any open or knowne offence , specially against the second table . The care that many naturall men have to keepe their word , to deale justly with all men , to bee helpfull and mercifull to such as stand in need of them , and many such like things , that may bee discerned in them are doubtlesse very good things . The conscience that Abimele●h the King of Gerar made of adultery , and that integrity of heart that was in him that way , of which wee read , Genesis 20.5 . was a very good thing . Yea those are good things not onely in the esteeme of men but even in the account of the Lord himselfe . We read Marke 10.20 , 21. when our Saviour heard the young man say that he had observed all the commandements of the second table from his youth , and knew well that ( in respect of the outward observation of them ) be had spoken the truth , that beholding him he loved him for this . Certainely God loveth and liketh well of these moralities and civill vertues that are in naturall men ; Yea and he useth to reward them also . Let me shew you the proofe of this in three degrees .

First , Many a naturall man by the care hee hath to deale justly with men , and by his good workes , the workes of charity that hee doth avoideth many temporall judgements of God that doe fall upon other men . That is the reason why the Prophet having threatned desolation against the Moabites , Esa. 16.3 . adviseth them that by executing judgement and shewing mercy to the oppressed , they would labour to prevent it . And the Prophet Daniel , Daniel 4.27 . giveth hope unto Nebuchadnezzar himselfe that by righteousnesse and shewing mercy to the poore , he might obtaine a lengthening of his tranquillity .

Secondly , It is not to bee doubted but that many naturall men prosper much the better both they and their posterity , in their outward estate even for the morall parts that are in them . It is said Exodus 1.20 , 21. that God dealt well with the midwives of Egypt and made them houses because of the mercy they shewed to the Hebrew infants , they feared God so farre that they durst not make them away though the King so straitly commanded them to do it .

Thirdly and lastly , The Lord hath been wont to reward these civill vertues and morall parts that are in some naturall men , even with spirituall blessings also in some sort . For even for this cause by his restraining grace he keepeth them from some sinnes that otherwise they were in danger to fall into . I know ( saith the Lord to Abimilech , Gen. 20.6 . ) that thou didst this in the integrity of thy heart ; for I also withheld thee from sinning against me , therefore suffered I thee not to touch her .

Two evident reasons there are why the Lord must needs love and reward these morall parts , these civill vertues that are in many naturall men .

First , Because of the good they doe to others thereby , even the service they doe to his good providence in preserving society and peace among men . This civill honesty and these good morall parts that are in many naturall men , ( where there is no religion ) are the very sinewes and bonds of humane society , and there were no living or conversing among men without them . This reason the Lord giveth why hee would reward Nebuchadnezzar and his army for the service they did against Tyrus , Ezekiel 29.20 , Because they wrought for me saith the Lord God . As if he had said , They were instruments of my good providence in the just rui●e and destruction of that wicked people . And if God doe reward them oft that serve his providence in his justice for the ruine and destruction of men , though they have no goodnesse in them at all ; it is no marvell though he reward them much more who by some goodnesse that is in them doe serve his providence in the preservation and welfare of men .

Secondly , These civill vertues must needs be good things and such as God doth love and will reward , because they are such things as God hath in his law commanded . The Gentiles ( saith the Apostle , Romanes 2.14 , 15. ) doe by nature the things contained in the law ; and shew the worke of the law written in their hearts . As if hee should say , These things doe evidently shew and declare that the law of God is written in their hearts . You see then ( Beloved ) wee doe not discommend civill honesty ; wee doe not discourage naturall men from doing good workes ; wee doe not condemne all the workes of naturall men ; nor say that whatsoever they doe that are not religious is abominable and naught . Nay wee heartily wish there were much more civill honesty in the world then there is . Hee that is truly religious would bee ashamed that any naturall man should bee more honest then hee . True religion is no enemy to civill and morall honesty nay it is a great nourisher and increaser of it . It is a dangerous errour that most men are growne now unto , to thinke it indiscretion and want of learning and judgement in a Minister to stand much in pressing of points of morality in his Sermon ; or in particular reproofe of such faults as are committed by men in their buying , and selling , and such like passages of their ordinary conversation and dealings one with another . It is thought now adayes there is no divinity in this , they goe besides their Text when they deale in these things . No no beloved , bee not deceived , Those points that God in his Word standeth most upon , wee must presse most in our ministery ; and those are these matters of your common practise . It is a strange thing to observe how plentifull and particular and precise the Holy Ghost is in pressing men to deale justly in all their dealings with men even in weights and measures of all sorts . You shall doe no unrighteousnesse in judgement ( saith the Lord , Levit. 19.35 , 36 ) in m●●eyard , in weight , or in measure . Iust ballances , just weight , a just Ephah and a just Hi● shall ye have . I am the Lord your God that brought you out of the land of Egypt . And againe , Deut. 25.13 — 16. Thou shalt not have in thy bag divers weights ( of one kind hee meaneth ) a great and a small . Thou shalt not have in thine house diverse measures , a great and a small , one to buy by , another to sell by . But thou shalt have a perfect and a just weight , a perfect and just measure shalt thou have , that thy daies may bee lengthened in the land which the Lord thy God giveth thee . For all that doe such things , and all that doe unrighteously ( marke it I pray you , all that doe unrighteously in what kind soever ) are an abomination unto the Lord thy God . Marke also ( I pray you ) how much the Apostles in the New Testament doe presse upon Gods people in their exhortations , that they would bee carefull to walke honestly . Walke honestly , towards them that are without , saith the Apostle Paul , 1 Thess. 4.12 . And the Apostle Peter , 1 Pet. 2.12 . Have your conversation honest among the Gentiles . And the Apostle Paul againe , Phil. 4.8 . Whatsoever things are honest , think on these things . As if he had said , Be not forgetfull or carelesse of such things . And Rom. 13.13 . Let us walke honestly as in the day . And in the following words he instanceth in some speciall points of dishonesty he would have them to take heed of It is dishonesty to be drunke , yea to use rioting , idle-company-keeping , haunting and sitting at the ale-house to drinke or to game , though a man bee never drunke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he . It is dishonesty to use chambering and wantonnesse , secret familiarity and dalliance with a woman , lascivious speeches and gestures though a man never commit whordome ; Yea it is dishonesty ( saith the Apostle ) for a man to live in strife and envying to be a contentious person , unpeaceable , unquiet , though he never oppresse or defraud or wrong his neighbour any other way . Provide things honest ( saith he againe , Rom. 12.17 . ) In the sight of all men . The word he useth there is worth the observing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As if he had said , Cast for this before hand , take care of this , that you do nothing that is dishonest , that you faile not in any point of honesty by no meanes . And he professeth , Heb. 13.18 . that this was a thing himselfe tooke much comfort in that he had a good conscience in all things willing to live honestly . And what meaneth he by honesty ? Surely such duties of the second table which the light of nature teacheth men , to make conscience of . And why ( I pray you ) doe the Apostles stand so much upon commending honesty unto Gods people ? Surely for two causes .

First , Because they knew that nothing would grace religion so much and win it credit in the eyes of all men , as this would doe : when they see that they that professe it are of honest conversation , just men and faithfull , and courteous , and meeke and patient , and humble , and kind , and mercifull men ▪ This reason the Apostle giveth , 1 Pet 2.12 . Having your conversation ( saith he ) honest among the Gentiles , that where as they speake against you as evill doers they may by your good workes which they shall behold ( that is , by your honesty , such workes as they by the light of nature know to be good workes ) glorifie God in the day of visitation .

Secondly , Because they knew that on the other side nothing doth make religion so odious and contemptible in the world , nor so much harden the hearts of men against it , as the want of honesty in such as doe professe it , that they are guilty of such things as even by the light of nature all men may discerne to bee grosse and vile . When the Canaanites and Perizzites had seene what the sonnes of Iacob had done to the Shechemites how they had broken their promise and covenant with them , how cruelly and barbarously they had used them , and all under a colour of zeale for their owne religion , this made Iacob and his religion ( though alas he was farre from approving or consenting to this that they had done ) stink among the inhabitants of the land , as himselfe saith , Gen. 34. ●0 .

Applic. You see ( beloved ) what moved the Apostles to commend honesty so much unto Gods people in their times ; and surely the same reasons have moved mee to speake so much in the commendation of it unto you at this time . Never was it more neglected by some professours of religion then now it is ; never did the Gospell receive more dishonour and reproach through the neglect of it then now it doth . I beseech you ( beloved ) so many of you as have given your names unto Christ looke unto this . Count it a foule shame for thee that art a Christian when a naturall man , or one that thou takest to bee farre short of thee in religion shall justly taxe thee with dishonesty in any kind . When Abimelech had told Sarah of her fault in dissembling her husband , thus was shee reproved saith Moses , Genesis 20.16 . As if hee should have said , That was a shamefull reproofe indeed for a woman of her note , to bee taught her duty and upbraided with her fault by an heathen man . Surely it cannot but grieve every good heart to heare that which is too truly spoken to the shame and reproach of the Gospell that there is more truth and fidelity , more just dealing , more care of their word , more good neighbour-hood and kindnesse , more charity and mercifullnesse among a number of meere naturall men , nay among Papists , nay among Turks and infidels then among a great many that are of chief note for the profession of the gospell . O that God would be pleased to open the eyes of such professors to see how great their sinne and danger is . To this end consider with thy selfe these three things .

First , that for thee to faile in these duties which are cleare not by the light of the Word onely , but even by the light of nature also , is a greater sinne than for thee to faile in those duties onely that are cleare unto thee by the light of the Word onely . I know well that the sinnes against the first Table are in some respects greater than the sinnes against the second are . But in this respect it is certaine that some sinnes against the second Table , these sinnes against common honestly , are more hainous than the most sinnes against the first , that they are committed against greater and clearer light than the other are . And the greater the light is against which any man offendeth , the greater is his sinne . To him that knoweth to do well and doth it not , to him it is sinne , saith the Apostle , Iames 4.17 .

Secondly , Consider that these faults of thine will be imputed by the world not to thy self only , but to all that professe that religion that thou dost ; they will be ready to say , these are your professours , they are all such . Remember what Iacob said Gen. 34.30 . to Simeon and Levi , Ye make me to stink among the inhabitants of the land . And should not this trouble thee much ? Let not them that wait on thee O Lord God of Israel ( saith David Ps. 69.6 . be ashamed for my sake , Let not those that seek thee be confounded for my sake , O God of Israel . See how earnest he was with God to keep him from doing any thing that might bring reproach upon Gods servants , or make the professours of his name odious to the world . And so wouldst thou be too , if thy heart were truly religious as Davids was .

Thirdly and lastly , Consider that the shame of thy sinnes resteth not upon thy selfe , nor upon all men that professe as thou dost , but it reacheth unto the Lord himselfe , and to his holy religion which thou dost professe , and causeth men to say , Lo this is their religion , this they learne by going to Sermons , Is not this a goodly profession ? The name of God is blasphemed through you , saith the Apostle , Rom. 2.24 . And doth this seeme a small thing in thine eyes ? Will ye pollute me among my people ( saith the Lord , Ezek. 13.19 . ) for handfuls of barley , and for peeces of bread ? As if he should say thus : Will ye for the gaining of a trifle make my name and religion odious and loathsome to the people ? When Iacobs sonnes had given that occasion to the Canaanites to reproach religion , he cryeth out unto them , Gen. 34.30 . Ye have troubled me . It was a great trouble of mind to the good man , that any occasion should be given to wicked men to hate or speake evill of religion , specially by him or any of his . And certainly , if the glory of God , and the credit of his gospell be not dearer to thee than any thing in the world , if thou hadst not rather die than bring reproach upon the Gospell , thou canst have no comfort in thine estate . If thou canst not say with David Psal. 69.9 ▪ The reproaches of them that reproached thee are fallen upon me . As if he had said , The words that are spoken against thee , and thy holy religion are a greater burden to me , and trouble me more than any thing that can be said against my selfe doth ; certainly thou hast no zeale of God in thee at all .

Now though all this be true that you have heard ; though the civill virtues and morall parts that are in thee be good things in themselves and pleasing unto God ; yet cannot all thy civility , thy just dealing , thy care thou hast of thy word , thy kindnesse and good nature , thy mercifulnesse and readinesse to helpe them that have need , yeeld thee any true comfort at all , till thou be in Christ ; and knowest that through him thy sinnes are pardoned , and thou art in favour with God . For this we have evident proofe in the example of sundry , who though they had these civill vertues in them , yet are branded by the Holy Ghost for most unhappy men , and such as none of us would be in their case for all the world . The Pharisee could boast , Luke 18.11 . that he was neither extortioner , nor unjust in his dealings with men , that he was no adulterer nor filthy person . How dutifull a child was Esau to his father , how carefull to please him , how fearefull to offend him ? As you may read , Gen. 27.31 , 41. and 28.8 . Of how bountifull a disposition and free from covetousnesse ? When Iacob brought him a royall present , he refused it and said Gen. 33.9 . I have enough my brother , keep that thou hast unto thy selfe . And where shall we read of such an example of kind-heartednesse and pitifulnesse and aptnesse to forgive an insolent , and proud , and inveterate enemy as we have in Ahab towards Benhadad 1 King . 20.31.34 ? And what man in the world could ever live a more unblameable and honest life , than that rich man Mat. 19.20 . that had kept all the commandements of the second Table from his very youth to that day ? Of whom yet our Saviour giveth us just cause to judge ( by that fearfull sentence he giveth upon that occasion of all that trust in their riches ) that he could never get to heaven . But the example of the Apostle Paul may serve instead of a thousand for this point . Never did man live a more unblameable life , nor excell in all civill and morall righteousnesse , than he did when he was a naturall man . Insomuch as he saith of himselfe , Phil. 3.4 . If any other man thinketh he hath whereof he may trust in the flesh , much more I. And Verse 6. he saith that touching the righteousnesse which is in the law , he had been blamelesse . But did he find any sound comfort in all this ? No , no , when God opened his eyes , and let him see his owne estate , he found himselfe to be a most wretched man for all his morall righteousnesse . O saith he , there was not a viler wretch in the world than I was for all that . Of all the sinners in the world ( saith he 1 Tim. 1.15 . ) I was the chiefe . He esteemed no better of all his civill righteousnesse than of dung , that he might win Christ , which he knew he could never do , so long as he put any confidence in that , till he renounced and loathed that . And so will it be with every one of you ( beloved ) when God shall be pleased to open your eyes as he did his servant Pauls ; you will see then your case is most wretched for all your civill honesty ; you will see that you that tooke your selves to be such honest and just men , are the chiefe of sinners ; you will see that though ( as you have heard ) your just dealing with men , your fidelity , your kindnesse and mercifulnesse are in themselves good things and pleasing to God , yet God is never a whit the better pleased with you for them . They that are in the flesh ( in their naturall estate , unregenerated , unconverted by the Word and Spirit saith the Apostle , Rom. 8.8 . ) cannot please God . Nothing that is in them , nothing that they do can please God . And Heb. 11.6 . Without faith it is impossible to please God . Till by a lively faith thou knowest thy selfe to be in Christ , thou canst have no hope that any thing thou dost doth please God .

Two evident reasons there be for this .

First , because Christ is the onely fountaine of all true goodnesse . As the branch ( saith our Saviour himselfe Ioh. 15.4 . ) cannot heare fruit unlesse it abide in the vin● , no more can ye except ye abide in me . And Vers. 5. Without me ye can do nothing . Till by faith we are ingrafted into Christ , we can beare no good fruit .

Secondly , Because whatsoever the naturall man doth , though it be for the substance of the action good ( as I have shewed you it is ) because it is commanded of God , yet he doth it not well , that is , with a good heart , and therefore cannot please God in his doing of it . For the Lord is pleased with nothing that we do , unlesse it be done with a good heart . The Lord looketh to the heart , saith he , 1 Sam. 16.7 . Give to every man ( saith Salomon in his prayer at the dedication of the temple , 1 King . 8 39. ) according to his wayes whose heart thou knowest ( As if he had said , As thou seest his heart to be ) for thou even thou onely knowest the hearts of all the children of men . Now no naturall man , no man that is out of Christ , can possibly do any good thing with a good heart . For , it is faith that purifieth the heart , Acts 15.9 . And nothing is done with a good heart , that is not done out of love to God and care to please him . By this we know ( saith the Apostle , 1 Ioh. 5.2 . ) that we love the children of God , when we love God and keepe his commandements . Observe two things in these words . 1. That we can never love our neighbour aright unlesse we first love God ; and the love we beare to our neighbour doth proceed and grow from the love we beare to God . 2. That we can never do any thing that God hath commanded us well and with a good heart , till we first love God , and do it out of love unto him . Now no naturall man can do that that he doth in love to God and care to please him , but out of selfe-love and by-respects . For if he did , he would love Gods Word ; he would make conscience of one commandement of God aswell as of another , specially of the commandements of the first Table which are the greatest commandements , Mat. 21.38 . Nay it is not possible for any man truly to love the Lord , till he be first by faith perswaded of Gods love to him in Christ . It is faith that worketh by love , saith the Apostle , Galat. 5.6 . We love him ( saith the Apostle , 1 Ioh. 4 19. ) because he loved us first . And what love of God to us is it that breedeth in us a true love to him againe ? Surely not his common love , but when we once know by faith that he so loved us that he gave his Sonne for us , then we shall truly love him , and out of love keepe his commandements , and never till then . Herein is love ( saith the Apostle , 1 Iob. 4.10 . ) not that we loved God , but that he loved us , and sent his Sonne to be the propitiation for our sinnes .

And thus you see no naturall man can find sound comfort in any goodnesse that is in him , or done by him .

Lecture CXXXIV . On Psalme 51.7 . Decemb. 8. 1629.

IT followeth now that we shew the truth of this third Motive in that goodnesse also that is to be found in many an hypocrite . And in the handling of this we will observe the same method that we did in the former .

First , It cannot be denied but there is some goodnesse to be found in many an hypocrite , yea much more goodnesse is to be found in him , than in the meere naturall man . This will evidently appeare unto you in three points .

First , The goodnesse of the civill and morall man is seene onely in the duties of the second Table , and exercised towards man ; he is all for man , just , kind , mercifull , unblameable towards man ; but he is nothing for God , carelesse of that service that is done directly and immediately unto him . But the hypocrites goodnesse is seene most in the duties of the first Table , and shewed in such things as do more directly and immediately concern the Lord himselfe . And these are ( doubtlesse ) the chiefe duties . The first Table is the first and the great commandement , as our Saviour himselfe calleth it , Matth. 22.38 .

Secondly , The civill mans goodnesse is moved and guided onely by the dimme light of nature , or by the opinion , and custome , and example of men . But the hypocrite is directed and moved by a farre more cleare and excellent light , even by the light of the Word . The Word and the Ministery thereof hath wrought a change in him and drawne him to do that that he doth . As it is said of Herod Marke 6.20 . that when he heard Iohn he did many things ; Yea he is ( in some sort ) made partaker of the Holy Ghost , as the Apostle speaketh , Heb. 6.4 .

And from hence ariseth a third difference , That the goodnesse that is in many an hypocrite doth more nearely resemble the goodnesse that is in the regenerate man , and is more hardly distinguished and differenced from it , than the goodnesse of the civill man doth ; as is evident by the daily complaints of many a good foule .

I will instance but in five particulars , wherein you may see how much goodnesse there may be in the man that is but an hypocrite , above that that there is in the meere naturall man , be he never so civill and morall a man .

The first is his affection to the Word of God and the Ministery therof . Many an hypocrite will constantly heare and frequent the best Ministery . Yea he will heare with joy , and delight in the best means whereby he may come to the knowledge of Gods will . They seek me daily ( saith the Lord of such , Esa. 58.2 . ) and delight to know my wayes , as a nation that did righteousnesse ( as if they were the uprightest hearted people in the world ) they aske of me the ordinances of justice , they take delight in approching unto God . Yea he will commend and extoll the best Preachers , and professe great love unto them . They come unto thee , ( saith the Lord to Ezekiel , Ezek. 33.31 , 32. And he was certainly no flatterer , no man-pleaser , he was a most faithfull and powerfull Teacher , They come unto thee , saith the Lord ) as the people commeth ( as farre as any , as constantly as any of my people use to come ) and sit before thee as my people , yea they shew much love with their mouth , and thou art to them as a very lovely song of one that hath a pleasant voice . As if he should say , O how they will admire thee , with what delight they will heare thee ? Thou art never tedious unto them though thou be never so long . Now there is no such thing as this in the civill man . He careth not a rush for the sound Ministery of the Word ; nay he despiseth it , and counteth them all fooles that make such reckoning of it .

The second point wherein he sheweth his goodnes is his constancy in prayer . You shall see how many an hypocrite keepe a constant course in prayer ; and that not in ordinary prayer onely , but even in extraordinary too . Of the Pharisee we read Luk. 18.12 . that he fasted twice a weeke . And for seventy yeares together the hypocriticall Iewes keep a solemne fast constantly foure times a yeare , as you may find by comparing Zach. 7.5 . & 8.19 . together . And in this point also the civill man commeth farre short of him . He seldome or never prayeth , unlesse it be in his bed when he is between sleeping and waking ; ye shall have no prayer in his family , you shall see him sit down and rise up from his meat like a bruit beast ; without ever lifting up his eyes or heart unto him in prayer , that hath given him his food , and without whose blessing when he hath eaten it , it can do him no good . Much lesse doth he ever use to pray in secret unto God ; and as for keeping a religious fast , he knoweth not what belongeth to it .

Thirdly , Many an hypocrite is a strict observer of the Sabbath Day ; he will not travell , he will not do any worldly businesse of his calling upon that Day . The Ruler of the Synagogue ( whom our Saviour himselfe calleth hypocrite Luke 13.15 . ) with great indignation and zeale reproveth the people for travelling and comming to be healed on the Sabbath Day ; and telleth them Luke 13.14 . that there were six dayes in which men ought to worke , in them therefore they should come to be healed , and not upon the Sabbath Day . And the hypocriticall Iewes blame the poore man greatly , whom Christ had cured at the poole of Bethesda for carrying away his bed upon the Sabbath Day . It is the Sabbath Day ( say they to him Ioh. 5.10 . ) It is not lawfull for thee to carry thy bed . On the other side , the civill honest man careth not for the Sabbath at all . Though the respect he hath to his credit , and because he will be neighbour-like , bring him to Church sometimes ( if he live where the fashion is to do so ) yet hath he no zeale for the Sabbath , it never troubleth him to see it profaned by others ; nay he putteth no difference betweene it and another day for any businesse he hath , so farre forth as he may do it without discredit and danger . And as for going abroad to visit his friends , or to send his servants forth about any businesse , he thinketh it the fittest day in all the weeke .

Fourthly , You shall have many an hypocrite that loveth the sincerity of religion , and hateth Popery , will-worship and idolatry , with all the reliques and monuments of it . Thou abhorrest idols , saith the Apostle to the hypocriticall Iew , Rom. 2.22 . On the other side , He loveth the sincerity of religion , and gloryeth greatly in this , that he professeth the Gospell and serveth God according to his Word . Thou makest thy boast of the law , saith the Apostle of such , Rom. 2.23 . But so doth not the morall man ; all religions are alike to him , if they be commanded by authority . He willingly walketh after the commandement , as the Prophet speaketh of Ephraim , Hos. 5.11 . He seeth no great hurt in Popery ; he loveth their rites and inventions with all his heart . And of all religions he liketh that best that hath most of them . In which respect the Apostle calleth Gods owne ceremoniall law a carnall commandement , Heb. 7.16 . and carnall ordinances , Hebr. 9.10 . because they are so agreeable to the disposition and liking of a carnall and naturall man .

Fiftly and lastly , Many an hypocrite goeth a great deale further in the reformation of his life , than your civill man doth . Many of them have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ , as the Apostle speaketh 2 Pet. 2.20 . As if he should say , even that superficiall knowledge they have of Christ and of the Gospell , hath made them leave many sinnes , not grosse sinnes , but even such as are small in comparison of others ( as the least oathes , wanton words , games that are doubtfull or of evill report , &c. ) The hypocriticall Pharisee ( as our Saviour telleth us , Luk. 11.42 . ) would not faile in the tything of mint and rue , or the least herbe that grew in his garden : and stood much upon this , made great conscience of it , as you shall find Luke 18.12 . I give tithes ( saith he ) of all that I possesse . Whereas your civill man maketh no bones of such petty sinnes ( as he calleth them ) but counteth them all precise fooles that make any scruple of them .

Now all these things that I hvae noted to be in some hypocrites are certainly all of them in themselves excellent good things . 1. To frequent constantly the sound Ministery of the Word : 2. To heare the Word not drowsily and heavily , but with delight ; 3. To love and commend good Preachers ; 4. To use prayer constantly ; 5. To be zealous for the Sabbath , and make conscience of travelling or doing any worldly businesse on that day ; 6. To love the sincerity of religion , and hate will-worship and idolatry ; 7. Lastly , To abstaine from the smallest sinnes , and even from all appearance of evill ; All these ( I say ) are very good things ; Neither may any man dislike and despise these things ( as alas too many doe ) because they have beene found in the practice of some notorious hypocrites .

Let no man that hath heard mee this day teach that these things are to bee found in some hypocrites , rejoyce in his heart ( as I feare some of you will ) and say , these gadders after Sermons , these holy brethren that stand so much upon sincerity , and can abide nothing that savours of Popery , these precise fooles that must be singular forsooth , that dare not sweare by small oathes , were all well taxed to day . We see they are no better than hypocrites ; all these things have beene found in hypocrites we heare . Let no man ( I say ) say so . For though these things have beene found in some hypocrites ; yet are they no signes to know an hypocrite by ; neither are they all hypocrites that do thus ; neither is an hypocrite that doth thus , an hypocrite for that cause , because he doth thus . But thou in scorning any man for this very thing , because he maketh profession of religion , because he goeth to Sermons , because he useth prayer , and so seemeth more holy than his neighbours , because he is scrupulous in the smallest thing that he thinketh to be a sinne , bewrayest the profanenesse of thine owne heart , and openest thy mouth against heaven , as the Prophet speaketh , Psal. 73.9 .

All these five things that I have instanced in , are such things as God is highly pleased with , and hath promised great reward unto ; as I will shew you particularly .

First , It is a singular good thing to love and delight in the sound Ministery of the Word , and such a thing as a Christian may take much comfort in . Great peace have they ( saith David , Psal. 119.165 . ) that love thy Law , ( And by the Law and Word of God , the same thing is meant throughout that Psalme ) and nothing shall offend them . And on the other side , That man can have no true goodnesse in him , that hath no love to the Word , that careth not for it . For , faith commeth by hearing of the Word , as the Apostle saith , Rom. 10.17 . Yea he must needs be in a most wofull estate though he feele it not . For , He that turneth away his eare from hearing the Law ( saith the Holy Ghost Prov. 28.9 . ) even his prayer shall be abomination . And what shall other his actions be , if his prayer be so ?

Secondly , It is a singular good thing also to use prayer constantly . The Holy Ghost praiseth Cornelius for this Acts 10.2 that he prayed unto God alway . As if he should have said , He kept a constant course in prayer . He that useth it must needs receive a blessing from God by it . This is so ordinary a thing with God , to blesse them much that pray much , that our Saviour saith Matth. 7.8 . Every one that asketh receiveth . It is said of Obed-Edom 2 Sam. 6.11 . that while the Arke of God continued in his house the Lord blessed him and all his houshold . And the blessing that he received by it was so sensible and apparent , that others were able to take notice and to tell David of it . It was told to David ( saith the holy story 2 Sam. 6.12 ) that the Lord had blessed the house of Obed-Edom and all that pertained unto him , because of the arke of God . And certainly there is no family where prayer and Gods Worship is constantly used morning and evening , but the whole family useth to receive a blessing by it . Yea God hath been wont to shew such respect unto this duty , that he hath oft rewarded it , and given a blessing unto it ( a temporall blessing I meane ) not onely when it hath beene performed by his owne faithfull servants with a good heart , but even when it hath been used also by such as have had no truth of grace in them at all . As appeareth in the example both of Iehoabaz the King of Israel , 2 King . 13.4 , 5 , and of the mariners , Ion. 1.14 , 15. And on the other side , as they can have no true goodnesse in them but are Atheists in heart that use not to pray , Psal. 14.14 . The foole hath said in his heart , there is no God ; He calleth not upon God ; so the many houses where no prayer is used seeme to prosper as well as any other doe , yet certainly God hath given sentence already against them in that Propheticall prayer which we read Ier. 10.25 . Powre out thy fury upon the heathen that know thee not , and upon the families that call not on thy Name . There wanteth nothing but that God give order for the execution of this sentence which he hath already given against them ; which how soone and in what manner he will doe it , is knowne onely to himselfe , no man can tell .

Lecture CXXXV . On Psalme 51.7 . Decemb. 22. 1629.

IT followeth now that we confirme the same unto you in the other three particulars .

And for the third . Although there be ( as I shewed you ) some hypocrites that seeme to be strict observers of the Sabbath Day ; yet is that no signe of an hypocrite , neither is the conscionable and precise observation of the Sabbath to be misliked ever a whit the more for that . For , it is a singular good thing to be strict in the observation of the Sabbath , and such a thing as God is highly pleased with , and hath been wont to reward wheresoever he findeth it . I will give you a full proofe of this in one particular .

To keepe a bodily rest upon that day from all our owne workes , is but one particular that is required of us in the observation of the Sabbath . Nay , that is ( as I may say ) but the outside of the commandement , and concerneth onely the outward man , the outward and bodily observation of it . Of the fourth commandement ( as well as of all the rest ) that may truely bee said which the Apostle speaketh Rom. 7.14 . of the whole Law . We know ( saith he ) that the law is spirituall . The spirituall observation of it by the inward man , when wee call the Sabbath a delight , the holy of the Lord , honourable , as the Prophet speaketh Esa 58.13 . That is ; When wee can joy in that day , as in the Lords owne holy Day , and esteeme it in our heart a farre greater and more honourable Day than any other day , keeping the rest and performing the duties of the Day cheerefully , reverently , conscionably , spiritually : This spirituall observation of it ( I say ) by the inward man , is the chiefe thing that God requireth of us in the fourth commandement . The outward and bodily observation of it ( which may bee performed by a man that hath no truth of grace in him at all ) is nothing in Gods account in comparison of this . And yet of this bodily observation of the Sabbath by the outward man , the resting from our owne workes is but the least part . The exercising of our selves upon that day in doing of the Lords worke , the spending of it in such holy duties both publike and private as may breed and increase grace and sanctification in us , is a greater matter and more pleasing to God a great deale than that is . No man may think hee hath kept the Sabbath well , because hee resteth from all the labours of his calling upon that Day : So farre forth the bruit beast , thy oxe , and thy horse keepeth the Sabbath as well as thou . For , so is the expresse commandement , Deuteronomie 5.14 . Neither thy oxe , nor thy asse , nor any of thy cattell , shall doe any worke upon that Day . Of thee that art a man , and a Christian man , God requireth more than so : Hee will have thee not onely to rest from thine owne labours , but to spend the Day ( so farre as thy bodily necessitie will permit ) in such religious duties as may make thee a more holy and a better man . The Hebrew word Sabbat ( from whence the Sabbath Day received the name ) signifieth not such a rest as wherein one sitteth still and doth nothing ( as the word Noach doth ) but onely a resting and ceasing from that which hee did before . So God is said Genesis 2.2 . to have rested the seventh Day , not that hee rested from all workes ; For , My Father worketh hitherto , and I worke , saith our Saviour Iohn 5.17 . but because he rested from all the worke that hee had made , as Moses saith there . As if hee had said , Hee rested from creating any thing more . And so wee likewise are expresly commanded to rest upon the Sabbath not from all workes , but from such workes as we did and might doe upon the six dayes . God never allowed us any day to spend in idlenesse and doing of nothing ; specially not that day . But hee hath appointed us workes and duties for that Day , which hee would have us as carefull to goe about them , as we are upon any other day to goe about the workes of our calling ; and when wee are at them , to performe them with every whit as much diligence and care to doe them well , as wee doe any worke wee take in hand upon the six dayes . Let no man say , what would you have us to doe , if we may do no businesse upon the Sabbath ? Would you have us spend the time in sleeping , or talking , or sitting at our doores , or walking abroad ? How would you have us passe the time for the whole day ? To such a one I answer , Thou hast so much worke to doe , as if thou wert as thou shouldst bee , thou wouldst complaine that thou wantest time to doe it . And yet this worke that God hath enjoyned us to spend this day in , hath such interchange and variety in it , as no good hearth hath cause with those carnall professours Malachy 1.13 . to snuffe at it and to cry , behold what a wearinesse it is , how ●edious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe ? But the true Christian findeth just cause to call the Sabbath a delight ( as the Prophet speaketh Esa 58.13 . ) for all this worke and labour that God hath enjoyned us in it . Wee have publike duties to performe on that day in Gods house . And both the family-duties and secret duties which wee are bound to performe every day , are ( by the equity of that law Numbers 28.9 , 10. ) to bee doubled upon the Sabbath Day . And in very deed the Lord hath for that very cause ( chiefly ) commanded us to rest from all our owne worke upon the Sabbath Day , that wee might the better attend upon , and profit by these holy workes , these duties of piety and religion which are the proper workes of that Day . For , that is the chiefe end that the Sabbath was ordained for . Remember the Sabbath Day to keepe it holy ( saith the Lord in the fourth commandement , Exodus 20.8 . And Deutero●omie 5.12 . ) Keepe the Sabbath Day to sanctifie it . And I gave them my Sabbaths ( saith the Lord Ezekiel 20.12 . ) to be a signe betwixt mee and them , that they might know that I am the Lord that sanctifie them . As if hee had said , Hee remembreth not , nor keepeth the Sabbath , he regardeth it not , nor careth for it ( how strict soever he be in resting from his owne labours ) that keepeth it not holy , that spendeth in not in such religious duties as wherein we may know and feele by experience , that it is the Lord who ( by his ordinances ) doth sanctifie him , who doth both begin and increase grace in his soule . And yet though this be so ; though the bodily observation of the Sabbath and that that is performed by the outward man onely bee nothing in Gods account in comparison of the spirituall observation of it with the heart and inward man ; and though our resting from our owne labours in that Day , bee the least part even of the outward and bodily observation of it ; Yet see what account the Lord maketh even of that , and how highly he is pleased with it . This will sufficiently appeare unto you in that promise the Lord hath made unto it , Ier. 17.24 — 26. wherein he plainly declareth , that the flourishing estate both of Church and Common-wealth dependeth greatly even upon this ; even upon the strict observing of the bodily rest from our owne workes upon the Lords holy Day . Two things are to be observed in this promise . 1. The duty unto which the promise is made , ver. 24. If ye diligently hearken unto me , saith the Lord , to bring in no burden through the gates of the City on the Sabbath Day , but hallow the Sabbath Day to doe no worke therein . As if hee should say , If ye carefully looke to this , that no burdens , no carriages goe in and out at the gates of Ierusalem on the Sabbath Day , that the Sabbath may be but so farre hallowed that no worke be suffred to be done upon that Day . You see the promise is made even unto the bodily rest ; even unto so much as an hypocrite and carnall man may performe ; and which every Magistrate , and Master , and Father hath power to compell such unto as are under their government ; Even to this ( I say ) the promise is made . Then secondly observe the blessing and reward that is promised even unto this , and that is twofold . The first concerneth the common-wealth and civill state , Verse 25. Then shall there enter into the gates of this City Kings and Princes sitting upon the Throne of David , riding in chariots , and upon horses , they and their Princes , the men of Iudah and the inhabitants of Ierusalem , and this City shall remaine for ever . As if he should say , I will maintaine the honour and dignity , the wealth and strength , the peace and safety of this State and Kingdome . The second blessing that is promised concerneth the Church and State of Religion , Verse 26. And they shall come from the Cities of Iuda , and from the places about Ierusalem , &c. As if he should say , My solemne assemblies shall be duly frequented , there shall be no sects and heresies , no schisme or separation , I will continue mine owne worship and the purity of my holy Religion among you .

You see ( beloved ) by this one place how much God is pleased even with the outward rest from our owne works upon the Sabbath Day ; and what a happinesse it would bring both to the Church and Common-wealth , if even that were observed .

On the other side , it is worth the noting how all publike judgements and common calamities that ever befell Gods people are imputed by the Holy Ghost to no one sinne more than to the profanation of the Sabbath , yea even to the neglect of this outward rest from our owne workes on that day . If you compare 2 Chronicles 36.21 . with Leviticus 26.34 , 35. you shall finde this noted for a chiefe cause of that miserable captivity that Gods people did endure in Babylon , Because the land did not rest in your Sabbaths ( saith the Lord ) when yee dwelt upon it . And Nehemiah telleth them so much after their returne from that captivity , Nehemiah 13.18 . that God did bring all the evill that was come upon them and upon Ierusalem , because their fathers had prophaned the Sabbath so as they then did . How was that ? Surely they suffered men to tread wine-presses on the Sabbath ( a work that is not in use among us , but our grinding of corne and making of malt is equivalent unto it ) and they suffered men to goe in and our with burdens and carriages , and to buy and sell wares upon the Sabbath , as you shall finde Verse 15 , 16 of that Chapter . And these are the things of which hee saith Verse 18. Did not your fathers thus , and did not our God bring all this evill upon us , and upon this City ? And looke what hath beene said of every Church and Kingdome , that the flourishing estate or ruine thereof dependeth greatly upon the observation or neglect even of this outward rest ; the same may be also said ( doubtlesse ) of every towne and family , and particular person , that their welfare and undoing dependeth much upon this . Never was any man made the poorer by the strict observation of the Sabbath Day ; by refusing to buy or sell , or doe any of his worldly businesse upon that Day . But the more conscionable any man is in resting from all his owne workes upon that Day , the more plentifull a blessing hee shall be sure to receive from God upon the labours of his calling in the six dayes . And it is not thine owne labour or toyling , but the blessing of God that maketh rich when all is done , as Salomon teacheth us , Proverbs 10.22 . I know well that the worldly man cannot believe this , but thinketh this would be the way to undoe him . How should I live ( saith he ) if I should do no businesse on the Sabbath Day ? I cannot maintaine my charge by going to Church and doing nothing for a whole day . But marke I pray you how God answereth these men , Leviticus 25. The Lord gave his people then a commandement to keepe every seventh yeere a Sabbath all the yeere long , thus farre forth The seventh yeare shall be a Sabbath of rest to the land ( saith the Lord there , verse 4 , 5. ) a Sabbath for the Lord , thou shalt neither sow thy field nor prune thy vineyard ; no nor reape and gather that that grew of it owne accord to thy private use ( for so the 5 verse is to bee understood . ) And if ye shall say and object ( saith the Lord , verse 20 , 21. ) what shall wee eat the seventh yeere ? As if he should say , How shall wee live then that yeere , seeing wee shall neither sow nor reape ( As indeed they had much more reason to object this against the keeping of one yeare in seaven , then wee have against the keeping of one day in seven for a Sabbath ) the Lord answereth this , verse 21. I will command my blessing upon you in the sixt yeare , and it shall bring forth fruit for three yeeres . So may I say to thee , Keepe the Sabbath conscionably , remember the Sabbath day before it come and cast for it by dispatching before hand all that thou hast to doe , as neither thou nor thy servant , may have any thing left to be done upon that day , and the Lord will command his blessing upon thy labours in the six daies accordingly , so as thou shalt not bee impoverished ever a whit but enriched by it . On the other side the Lord hath beene wont to reveale his wrath from heaven upon townes and families and upon particular persons as much for this one sinne of profaning the Sabbath , as for any other . And namely by that fearefull judgement of consuming fire by which specially and by name hee hath in his Word threatned to punish this sinne . If you will not hearken unto mee ( saith the Lord , Ieremy 17.27 . ) to hallow my Sabbath day , and not to beare a burden , even entring in at the gates of Ierusalem on the Sabbath day , then will I kindle a fire in the gates thereof , and it shall devoure the pallaces of Ierusalem and it shall not bee quenthed . And thus have I shewed you in this one particular how highly God is pleased with the strict observation of the Sabbath day . And if it please him so well to see men rest from their owne workes upon that day ( which yet as I told you is but the least thing that belongeth to the right observation of it ) you may bee sure hee is much more pleased to see men spend that day in doing of his workes , in exercising themselves in those duties of piety and mercy which hee hath appointed to bee done upon that day , especially in seeing them keepe his Sabbaths spiritually and conscionably . Certainely they that doe so , shall bee sure to bee blessed and rewarded of God for it . To this purpose it is worth the observing that as our Saviour saith , Marke 2. ●7 . that the Sabbath was at the first made for man , for the great benefit and behoofe of man . Man could not ( no not Adam in his innocency ) have beene without it , but with great danger and losse unto him ; So the Holy Ghost saith that twice of the Sabbath , Gen. 2.3 . and Exodus 20.11 . that hee never said of any other day , that the Lord blessed that day ; that is , appointed it to bee a meane of a greater blessing to man ( if hee keepe it as God hath commanded him to doe ) then any other day , or any of the ordinary workes of any other day can possibly bee .

Two sorts of blessings there be which the conscionable observer of the Sabbath shall be sure to receive by it .

The first are spirituall . And they indeed are the chiefe blessings of all , because they are durable and everlasting ; and because they concerne the soule , which is the chiefe and most precious part of man . And for these was the Sabbath chiefly ordained , that God might by it in the use of his ordinances inrich our soules with spirituall blessings in heavenly things . So the Lord saith , Ezekiel 20.12 . that hee gave his Sabbaths to his people to that end that they might know that hee was the Lord that sanctified them . Wee shall know and find that the Lord will sanctifie us , both begin and increase saving grace in our hearts , if we keepe the Sabbath conscionably . Yea the Lord hath promised , Esa. 56.6 , 7. to every one , that keepeth his Sabbath from polluting it , that he will make them ioyfull in his house of prayer . And Esa. 58.13 , 14. that if a man shall keepe the Sabbath heartily and spiritually then hee shall delight himselfe in the Lord . By these two places it appeareth that God hath bound himselfe by promise to them that keepe his Sabbath ( not onely to worke sanctification , increase of holinesse , and power over their corruptions which hee professeth in that former place of Ezekiel was the very end hee gave his Sabbath for , but also ) by his spirit of adoption to increase in their hearts a lively sense of his favour , assurance that he heareth and accepteth their prayers , peace of conscience , joy in the Holy Ghost ; which are blessings the Christian soule prizeth above all things in the world .

Why ( may you say ) may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other day , Object . but onely on the Sabbath ?

I answer , Answ. Yes verily ; but these promises may give him assurance to receive them more richly and plentifully upon the Sabbath then on any other day .

The second sort of blessings that the conscionable observers of the Sabbath receive by it , are temporall ; For concerning them also wee have a promise , Esa. 58.14 . that he that heartily and spiritually keepeth the Sabbath God will cause him to ride upon the high places of the earth ( he shall have honour and esteeme in the world so farre as it shall be good for him ) and he will feed him with the heritage of Iacob ; that is , he shall continue and abide safely in the land of Canaan , which God promised to Iacob for his inheritance , Gen. 28.13.48.4 . Yea the Lord will nourish and feed them , he shall eat the good things of the land , as the Lord promiseth , Esa. 1.19 . to all that yeeld willing obedience unto him .

Lecture CXXXVI . On Psalme 51.7 . December 29. 1629.

IT followeth now that we make some application of that which wee have heard touching the Sabbath ; Applic. and so proceed unto the two last particulars of those five , which I have proved to be in many a man , that is no better then an hypocrite .

And that which I have to say by way of application , is first of all more generall and concerneth all other persons and places as well as this ; secondly more speciall , and concerneth this place principally .

Of all I may say ô that God would give us hearts to beleeve that which wee have heard taught us concerning the observation of the Sabbath day , out of the Word of God , by which wee must bee all judged at the great and dreadfull day , as our Saviour assureth us , Iohn 12.48 . O that wee could beleeve that the surest way to make our Church and State to flourish ; to secure us from enemies abroad and Papists at home , to maintaine Gods Gospell and the purity of his religion amongst us ; that the surest way to make our Townes and families and persons to prosper and do well , were to keepe the Lords rest upon his holy day . If we could beleeve this , then would wee bee the more carefull to keepe the Sabbath better our selves , and then would wee doe what lieth in us that it might bee better kept by others also . I know our corrupt hearts are apt to have in them many reasonings against the strict observation of the Sabbath day . And these imaginations and reasonings that wee have in us against the truth of God , the Apostle , 2 Cor. 10.4 , 5. calleth strong holds and high things that exalt themselves against the knowledge of God . But of all these strong holds and high things , I may say as our Saviour saith in another case and another sense speaking of the faith of miracles , Matth. 17.20 . If wee had but as much faith as a graine of musterd seed , but a little faith to beleeve the promises and threatnings that we have heard concerning the observation or neglect of the Sabbath , we might easily remove all these mountaines out of our way . Diverse notable good lawes we have had made of late yeares for the better observation of the Sabbath day . Some to restraine men from doing their owne workes ; some other to compell men to doe the Lords worke by frequenting diligently the Church assemblies upon that day . And blessed be God that hath given that heart to our King and State to make such lawes . In respect whereof it may be fitly said of them as Deborah speaketh in another case , Iudg. ● . 9 . My heart is towards the governours of Israel that offered themselves willingly among the people , Blesse ye the Lord . The hearts of all Gods people should be towards the governours of Israel , for shewing themselves so willing to provide for the sanctifying of the Lords Sabbath , we should all blesse the Lord for them . The whole land ( I nothing doubt ) fareth the better and hath had the tranquility thereof lengthened the rather , even by the zeale that our governours have shewed in this point towards God , and towards his house . But that which is said of the daies of King Iehos●phat , 2 Chron. 20.32 , 33. may fitly be applied to our times , Iehosaphat did that which was right in the sight of the Lord . Howbeit the high places were not taken away , for as yet the people did not prepare their hearts unto the God of their fathers . Our gracious King in Parliament hath done that which is right in the sight of the Lord , in making these good lawes . Howbeit the Sabbath is still in most places shamefully profaned , these good lawes are not executed ; for the people do not prepare their hearts unto God , they have no heart to his honour or service at all . And indeed in nothing doth it better appeare that the hearts of the people generally are not prepared unto God , but utterly alienated and estranged from him then in this ; that when they have but the least colour and semblance of law to justifie any of their unwarantable practises whereby they may trouble any of their brethren , and devise deceitfull matters against them that are quiet in the land as the Prophet speaketh , Psal. 35.20 . there they will seeme wondrous zealous for the lawes and presse them hotly , they frame their mischiefe by a law as the Prophet speaketh , Psal. 94.20 . they pretend nothing so much for their deadly hatred against others that are innocent as that they doe not obey the law . This was Hamans outcry against Gods people in his time , Est. 3.8 , These keepe not the kings lawes ; And of Daniels adversaries against him , Dan. 6.13 . He regardeth not thee ô king , nor the decree that thou hast signed . And of those lewd fellowes of the baser sort which we read of , Acts 17.5 , 7. against Paul and the brethren with him . These all ( say they ) doe contrary to the decrees of Caesar. Whereas I say to colour their malice against God and his people they seeme zealous for the law & for the Magistrate ; Let the Magistrate make lawes that tend most directly to the honour of God , that concerne the weightiest matters of Gods law ( as our gracious Iehosaphat hath done for the observation of the Sabbath , for the punishment of swearing , for the suppressing of the multitude and disorders of ale-houses , the very chiefe nurseries of all profanesse and impiety ) these lawes you shall find they have no zeale for at all ; they will never count a man the worse subject for breaking of them ; they count it a most odions thing for any man ( yea though he be an officer that is bound by his oath to doe it ) to seeke or urge the execution of these lawes against any offender . And so much may serve for that part of my application which is more generall .

The other part I must direct to you of this Towne and Congregation more specially . And yet not so to them of this Towne as if I thought none of you that heare me were to be blamed for these faults that I shall now reprove but onely they of this Towne ; but because my selfe have discerned them and beene grieved and troubled in my soule for them in this place more then in any other .

But before I begin this part of my application , let me ( by way of preface ) use a word or two that it may doe you the more good . I know well to some hearers all that we use to say in reproofe of sinne is wont to be very unsavoury and harsh , specially if it be any whit particular and sharp . But I may not forbeare it because of that . Remember I pray you what a necessity is laid upon us that are Gods Ministers to reprove the sinnes that we discerne to be in any of you . There is nothing we are more straitly charged with by the Lord then to reprove sin plainely and particularly and vehemently too . And I much feare that wee are all to blame in neglecting this part of our duty so much as wee doe . I will give you but two places for this , one in the Old Testament , and another in the New . The first is Esa. 58.1 . Observe foure points in that charge . 1. Cry aloud , it must be done feelingly and with affection . 2. Spare not , it must be done without partiality . 3. Lift up thy voice like a trumpet , it must be done zealously and vehemently . 4. Shew my people their transgressions and the house of Iacob their sinnes , it must be done plainely and particularly . The other place is 2 Tim. 4.1 , 2. I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing , and in his kingdome : preach the Word , be instant , in season , and out of season , reprove , rebuke , exhort with all long suffering and doctrine . Observe three things in this place . 1. That this duty of our ministery is twice pressed upon us , reprove , rebuke . 2. That we are charged to be instant in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand much upon it . 3. With what a charge this is pressed upon us , verse 1. As if he should say , Thou canst never answer it unto God , and unto Iesus Christ at the day of judgement , if thou doe it not . Ye see what a commission and charge wee have and that there is nothing more pertinent to our ministery , then plainely and roundly to reprove sinne . If we see any sinne among you , and discover it not , reprove it not , the Lord telleth us plainely , Ezek. 3.18 . that he will require your bloud at our hands . But if we discharge our duty this way , though you will not be reclaimed and leave your sinne ( as I feare many of you whose sinne I shall now reprove will not ) yet we have delivered our owne soules , as the Lord telleth us , verse 19. Yea the Lord observeth this in the false Prophets as a chiefe note of an unfaithfull Minister , Lam. 2.14 . They have not discovered thine iniquity unto thee , saith he . Howsoever therefore you take it , you see we must do our duty . And of sundry of you , I make no doubt but you will be ready to say of that which I shall deliver unto you out of Gods Word , against any of your sins , as good Hezekiah did in the like case , 2 King . 20.19 . The Word of the Lord is good , Whatsoever is taught me by good warrant of Gods Word though it be never so much to my reproach and shame is good , and I will receive it and yeeld unto it . And indeed if you yeeld to Gods Word and reforme your selves in those things that shall be reproved by it , the reproofe that shall be given will be nothing to your reproach but to your credit , and honour rather . For so saith the Holy Ghost , Pro. 25.12 . As an earing of gold and an ornament of fine gold ; so is a wise reprover upon an obedient eare . As if he should say , No Iewell can so much adorne and beautifie a Christian , as this will do , when he can receive and submit himselfe to the word of reproofe , that is wisely given and by good warrant of Gods Word . And upon this ground I will now proceed .

Of this Towne my selfe can say that I have knowne the time , when it did shine as a light to all the countrey , and was famous among the Churches of Christ for the religious observation of the Sabbath day . And to this day ( blessed be God ) for the meanes of sanctifying the Sabbath by the publique ministery in our Church assemblies , I dare say it is little or nothing behind any other Church in the countrey . And of many of the people also I may say that they doe as diligently frequent them ; and our Congregations on the Lords day both in the forenoone and afternoone too , are as full and populous as can lightly bee found in any other place . And yet for all that by many amongst us the Sabbath is as much profaned in all the three branches of the commandement touching the right observation of it , which I told you of the last day , as it is ( I thinke ) in any part of all the countrey besides .

The first and chiefe thing that God requireth in the observation of his Sabbath , is this , That we keepe his rest and performe the duties of his worship that day cheerefully and reverently and spiritually . The true worshippers ( saith our Saviour , Ioh. 4.23 . shall worship the father in spirit and in truth ; for the father seeketh such to worship him . And on the other side he telleth us , Matth. 15.8 , 9. that they who when they seeme to worship God have their hearts farre from him , worship him in vaine . It is but a mock worship when men will seeme to serve him and have no heart to it at all .

And against this first branch wee have many amongst us that doe transgresse notoriously . Many that frequent our Church-assemblies on the Sabbath day ordinarily and constantly , seeme to bee hearers of the Word upon that day , yet make open profession when they are heere that they have no delight in it , as the Prophet speaketh of them in his time , Ieremy 6.10 . they have no heart to it at all . You shall hardly come into any Church upon a Sabbath day where you shall see so many sleepers old and young , yea such as would bee thought to bee of cheefe credit among their neighbours not for morall honesty onely but even for religion too . And this I have ( to my griefe ) heard many strangers observe and wonder at .

Object . I know many of you will be apt to say , Is that such a matter for a man ( an ancient man especially ) to bee a little sleepy and drowsy some times ? And that it is not well done of me thus openly to disgrace men for their weaknesses and infirmities .

Answ. But to such I answer , First , I doe not publish or lay open any mans secret or private faults . I speake of a sinne that is publique and open to the Congregation . Of a sinne of which it may be said as the Prophet speaketh , Esa. 3.9 . They declare their sinne as Sodom they hide it not . And it is the Apostles rule , 1 Tim. 5.20 . Them that sinne thus rebuke openly . Secondly , I speake of a sin that is so growne into fashion heere , in so common and generall use , that no man seemeth to count it any shame at all to him to doe it . Were they ashamed ( saith the Prophet , Ier. 8.12 . ) nay they were not at all ashamed neither could they blush . Thirdly , I speak of a sinne that ( together with the profanenesse of the children in laughing out and sporting and fighting in the Church ordinarily every Sabbath day ) is a great blemish to our Church assemblies , and such as may provoke the Lord to say of them as he doth of those , Esa. 1.13 . The Sabbaths , the calling of assemblies I cannot away with , it is iniquity even the solemne meetings . 4. To bee overtaken with drowsinesse and sleepinesse sometimes even in the Church even at a Sermon may well be an infirmity , specially in an aged man . And I were much to blame , if I should censure any man for this rigorously . I know well the Apostles rule , Gal. 6.1 . If any man bee overtaken with a fault ( a frailty and infirmity , hee meaneth ) yee that are spirituall restore such a one , in the spirit of meekenesse , considering thy selfe least thou also be tempted . And what man is there that is not subject to naturall infirmities ? But if thy sleeping were onely an infirmity , thou wouldest not be so pleased with thy selfe in it ; it would trouble thee more : thou wouldest by standing up and rowzing thy selfe strive against it ; thou wouldst count it a kindnesse in thy neighbour that sitteth next thee to jogge thee and waken thee , yea thou wouldst pray to God for helpe and strength against it . I know it is the ordinary plea that is made for many foule sinnes , the drunkard will say so too ; It is but my infirmity . Callest thou these infirmities ? I tell thee there is a damnable weakenesse and infirmity . The Lord speaking to Hierusalem who was now become an imperious whorish Woman saith Ezek. 16.30 . How weake is thy heart ? It was a damnable weakenesse . There is a spirituall spirit of infirmity , Luke 13.11 . The Devill hath made thee so weake that thou canst resist no temptation , that thou art as unable to stand against temptation as the chaffe is to withstand the power of the winde , Psal. 14. It is a cursed infirmity when thou art so weake as that thou canst not cease from sinne , as the Apostle speaketh , 2 Pet. 2.14 . But the Apostle speaking of the frailties and infirmities that were in himselfe , and the rest of the faithfull , Rom. 7. and 8. Giveth us foure notes whereby a sinne of infirmity may be knowne from a raigning sinne . The first is in the fifteenth Verse of the seaventh Chapter . What I hate ( saith he ) that doe I. He was is convinced in his judgement that it was a sinne , and therefore hated it ; so canst not thou say of thy sinne . The second is Verse 19. The evill which I would not , that I doe . His will the purpose and resolution of his heart was against it . Knowing his weakenesse he armed himselfe aforehand against it , by purposing with himselfe to take heed to himselfe that he might not fall into it , as David did , Psal. 39.1 . I said , I will take heed to my wayes that I sin not with my tongue , I will keep my mouth as with a bridle . He strove against it by prayer and all other good meanes ; so canst not thou say of thy sinne . The third is Verse 24. O wretched man that I am who shall deliver me from the body of this death ? Hee was much troubled and grieved when he was overtaken with it , it was a great burden to his soule ; so canst not thou say of thy sinne . The fourth and last is , Rom. 8.1 . They that are in Christ Iesus , walke not after the flesh . It is not their custome and ordinary practice to doe so ; so canst not thou say of thy sinne . No no , I assure thee ; to sleepe ordinarily a great part of the Sermon while ( as many of you use to doe ) nay to sleepe at all in the Church without shame , without feare , without stirring up your selves ; and striving against it , is more then an infirmity : it is certainely a grosse sinne . And God will judge thee a prophaner of his Sabbaths that doest so , though thou come to Church never so diligently . Yee shall keepe my Sabbaths and reverence my Sanctuary , saith the Lord twice to his people Levit. 19.30.26.2 . God will never account thee a keeper of his Sabbaths that shewest no more reverent respect unto his Sanctuary . I tell thee there is a reverence due from the greatest man in the world , unto the Lords Sanctuary ; in three respects . 1. In respect of the people and servants of God that are met there to worship him . Despise yee the Church of God ? saith the Apostle 1 Cor. 11.22 . 2. In respect of the holy Angels who are then chiefly present with Gods people and have a charge to attend them when they are assembled together to worship God , both to bee as a guard unto them , as also to bee witnesses and observers of their behaviour then . This was tipified by the figures of the Cherubins that were carved round about upon the walls of Salomons Temple as we reade 1 King . 6.29 . And more plainly taught us by the Apostle 1 Cor. 11.10 . For this cause ( saith he in the congregation ) ought the woman to have power on her head ( that is , her vaile which is a signe of her husbands power and superiority over her ) because of the Angels . 3. In respect of the Lord himselfe who is in a speciall sort present there where his people are assembled to worship him . Where two or three are gathered together in my Name , ( saith our Saviour Matth. 18.20 . ) There am I in the midst of them . And canst thou then call it thine infirmity to shew no more reverence in such a presence , to sleepe at a Sermon ordinarily without feare , without shame , when thou knowest that all these eyes are upon thee ? When the people of God and the holy Angels of God , yea the Lord Himselfe doe all looke upon thee and behold thee ? And so much shall serve to be said in reproofe of that fault which is committed against the first branch of the commandement .

The second branch of the fourth commandement requireth us to spend the day ( so farre as our bodily necessities will permit ) in holy and religious duties both publike and private ; but specially in such as are publike . Therefore wee shall finde that the Lord calleth the Sabbath , Levit. 23.2 . a holy convocation , as if it were nothing else , as if the whole day were to be spent at Church and in keeping of holy assemblies . And indeed that place proveth well that as much time should be spent on that day in Gods publike worship as the conveniency , and edification of the Church will well permit . And for this we have the example of our blessed Saviour who though he was able to spend the day in private duties of piety a thousand times better then ever any other man was ; and though also the Church assemblies that he had then to goe to , were never a whit better but worse a great deale then ours are ; yet it is said Luk. 4 ▪ 16. His custome was to goe to the Synagogue to the Church every Sabbath day . And yet though ( as I said before ) our Church assemblies be as well frequented in this Towne by many as in any other place , and though there be never a Popish recusant amongst us ; yet shall you hardly finde in any place more Atheist recusants , more that doe seldome or never come to Church , that doe so ordinarily and constantly serve the Devill in the Ale-house when we are serving God here in his house , then are to be found in this Towne .

And for the third and last branch of the commandement that injoyneth us to rest from all our owne workes upon the Lords day ; you shall hardly finde ( I beleeve ) such open profession , of profanesse and contempt of the Sabbath in children and youth in all the country as in this Towne . You teach them to keep the Lords holy day just as your selves use to keepe these holy dayes with more misrule and riot , then you use at any time of the yeare besides ; and as all the Israelites did keepe holy day to the golden calfe . Of them it is said Exod. 32.6 . That they sat downe to eate and to drinke and rose up to play ; and Verse 17. It is said that in their sporting and playing they kept such a shouting and noise as Moses when hee heard it wondred what it should meane . And surely amongst our youth such a shouting and hollowing may be heard as a man would thinke there were some Bull or Beare baited in our streets every Sabbath day . Hath God threatned to burne that Towne with unquenchable fire where men are allowed to doe the worke of their callings upon the Sabbath day ( as you have heard out of Ier. 17.27 . ) and doe you thinke he can endure to see his Sabbath or any part of his Sabbath spent in ryoting and disorder ? Specially , so openly and with so high a hand ? No no be not deceived . God will not be mocked ; he hateth ryoting on the Sabbath , much more then he doth working on the Sabbath . As is plaine by Esa. 58.13 . Where in one verse he nameth and forbiddeth twice the following of our pleasures as the chiefe profanation of the Sabbath day .

I know some of you will thinke this to be great indiscretion in me to preach thus against childrens faults .

But to these I have two things to answer ?

First , that God maketh not so light account of childrens faults ( specially not of their profanesse and contempt of Religion ) as you doe . And if you did believe the Scriptures , and were not Atheists in heart when you read in 2 Kings 2.23 , 24. what befell the children of Bethel ; you would be of my mind .

Secondly , In speaking of these faults in the youth I doe not so much reproove them , as the profanenesse of their parents and governours that keepe them not in , but suffer them to do so ; yea of the Officers also that have power and authority to redresse these things , and doe nothing in it . If the names of these children and servants were taken ( as it is fit they should bee ) many of them would bee found to bee the children of such parents , servants of such masters , as would bee thought to bee very honest men , and good Christians too . It is the hypocrisie and profanenesse of these parents and masters that is the cause why their children and servants doe so . The fourth commandement though it do concerne and bind all men , yet is it given in charge chiefly to parents and masters of families , as is plaine by the words of it , Exodus 20.10 . I tell thee thou art to answer for the breach of the Sabbath that is committed by any stranger thou receivest into thy house , and much more then for that that is done by thine owne child and servant . When Nehemiah saw how the Sabbath was profaned in Ierusalem by buying and selling of victuals , it is said Nehemiah 13.17 . hee contended with the Nobles and Governours of Iudah , and blamed them for it . And bee yee sure God will one day contend with you ( whosoever you be ) that have authority and power to redresse these things , and doe it not ; he will charge you with all this . Wee have heard of a ruler of the Synagogue , Luke 13.14 . that could not see the people doe that which hee thought to bee a profanation of the Sabbath , without great indignation . O that our Magistrates and inferiour officers , that our parents and masters of families had but some of his zeale for the Lords Sabbath , that they could not without indignation see or heare of the prophanation of it ? Then should we ( doubtlesse ) have no such buying and selling , such loading and travelling ; no such disorder and hooting in our streets ; no such ordinary absenting from the Church-assemblies ; no such sleeping and snorting in our Church on the Sabbath Day as we ordinarily have .

Lecture CXXXVII . On Psalme 51.7 . Ian. 5. 1629.

IT followeth now that we proceed to prove that the two last points of goodnesse that I told you are to be found in some hypocrites , are likewise in themselves very good things , and never a whit the more to be misliked , because they are found in some such men .

And for the fourth of them . To love the sincerity and purity of Gods holy religion and worship ; and to hate idolatry with all false worship , is certainly a good thing , and highly pleasing unto God .

For the first of these . No man is to be blamed for desiring to see warrant in the Word for whatsoever hee doth as a worship and service of God especially ; or for being afraid to do that which hee can see no warrant for in the Word of God . In nothing are wee so precisely tied to the direction of the Word , as in the matters of the worship of God . The charge that is given us Deut. 12.32 . What thing soever I command you observe to doe it , thou shalt not adde thereto , nor diminish from it ; that is , neither doe more nor lesse than I have commanded ; that charge ( I say ) concerneth the matters of Gods worship principally . And how highly this pleaseth God when we doe nothing to worship him by , but that onely that he hath given us direction for in his Word , is evident by the reason of the second commandement , Exodus 20.5 , 6. Where the Lord calleth them that will observe that commandement , and will worship him onely according to his owne direction , and not after the will and inventions of men , ( which is indeed the very summe of all that that God requireth of us in that commandement ) he calleth them ( I say ) such as love him ; and promiseth to shew mercy unto them even unto the thousand generation . And on the other side , he calleth the transgressours of that commandement , such as dote on will-worship , and on that service that is done unto him according to the inventions of men ; he calleth them ( I say ) such as hate him , and threatneth to visit that sinne of the fathers upon the children to the third and fourth generation . Yea the Lord hath so farre forth liked this sticking to the purity of his worship , and refusing to admit any mixture of humane corruptions with it , in any man where he hath seene it , that he hath beene wont to reward it even in them that have beene no better than hypocrites . For this we have a plaine proofe in two notable examples , first of Rehoboam , and then in his sonne Abijah after him . Of Rehoboam we read 2 Chronicles 11.17 . that so long as hee walked in the wayes of David and Salomon ( that is , maintained the purity of Gods worship , and received no mixture of idolatry with it ) he was strong and prospered . And of Abijah it is said , 2 Chron. 13.9 — 1● . that in the great battell hee fought against Ieroboam , hee grounded his hope of victory on nothing so much as this , that Ieroboam had corrupted Gods worship , so had not be , but he had maintained the pure worship of God which he had in his Word prescribed , without any mixture or corruption at all . And accordingly God gave him a wonderfull victory , and the kingdome prospered under him all his dayes , as you shall find from Vers. 17. to the end of that Chapter . And yet if you look into 1 King . 15.3 . you shall see that neither of these two men was any better than an hypocrite .

And on the other side , for a man to hate all idolatry and every thing that belongeth to it or proceedeth from it , is not to be blamed as a fault in any man , nay it is a very good thing and highly pleasing unto God . You shall see this made evident unto you out of Gods Word in foure particulars .

First , Sundry worthy men are highly commended of God for it . Three onely I will name unto you of whom no doubt can bee made but they were all most worthy and holy men . The first is Moses , of whom wee read Exodus 32.20 . that hee tooke the golden calfe which Aaron and the people had made , and burnt it in the fire , and ground it to powder , and strawed it upon the water , and made the Israelites to drinke it . The second is of Iosiah , of whom we read 2 King . 23.4 , 6. that he burnt the very vessels that were made for Baal and the grove , and stamped it to powder , and cast the powder thereof upon the graves of the idolaters . And this zealous hatred he shewed not against the monuments of that idolatry onely that had beene committed in the worship of false gods , but even against the monuments also of Ieroboams idolatry which was committed in the false worship of the true God ; as you shall see Ver. 15. Moreover the altar that was at Bethel , &c. And thirdly , of Hezekiah we read 2 King . 18.4 . that he did more than so , and is highly commended of God for it . For he did not only remove the high places , and break the images , and cut down the groves , but he brake also in peeces the brazen serpent which Moses had made , and called it ( in scorne and contempt ) Nehushtan , a piece of brasse ; and all because the people had burnt incense unto it , they had abused it unto idolatry .

And why did they thus ? Might not these goodly images have beene retained still for the adorning and beautifying of the Temple ? Might not the matter of them , and of the vessels that were used in the service of idols ( being doubtlesse many of them of gold and silver , as is plaine , Deut. 7.25 . ) and the wood and timber of the groves have beene reserved and put to some good use , must they needs thus be burnt and stamped into powder ? Alas what hurt was there ( would a naturall man say ) in the images or groves ; specially in the gold or silver , or wood of them ? All the hurt was in them that did abuse them to idolatry , in the things themselves there was no hurt at all . But specially what reason had Hezechiah to use the brasen Serpent so , that was first of divine institution , and might have beene profitably retained ( one would have thought ) for historicall use to keepe in remembrance the better that wonderfull worke of God in curing his people that had been stung with fiery Serpents by looking up unto it ?

Surely , Answ. besides other reasons that concerned them especially , both Moses , Iosiah , and Hezekiah did this to shew their detestation to idolatry , and thought they could never have shewed their detestation to it sufficiently if they had not done thus . And see how highly the Holy Ghost commendeth Hezekiah upon this very occasion , and for this thing , Vers. 5 & 6 of that Chapter .

Why but ( you will say ) may things that are of divine institution ( as the brazen Serpent was ) be rejected by us , Object . because Idolaters have abused them ?

I answer , Answ. No , if by divine institution they be to continue and remaine . We may like never the worse of the Word or Sacraments , because Popish Idolaters do abuse them both . While that divine cure was to be done upon . Gods people that were stung with fiery serpents , the brazen serpent was by divine institution a holy and sacred thing . After that time there was not by divine institution any holinesse in it at all . If God had after that ordained that it should be kept , though but for historicall use , as he did for the pot of Mannah , Exodus 16.33 . and for Aarons rod , Numbers 17.10 . Hezekiah would not have broken it to peeces , though the people had abused it to superstition and idolatry never so much , he would have shewed his detestation to their Idolatry some other way . It had beene indeed long retained in the Church ( even from the dayes of Moses untill Hezekia●s time ) as a monument of Gods mercy to his people , but without any such commandement of God as the other were , and therefore when it became a stumbling block and occasion of idolatry , it was lawfully removed .

Secondly , God hath in his Word commanded his people to shew this detestation unto idolatry . This commandement we have Deut. 7.25 , 26. where the Lord not onely commandeth his people to burne the silver and golden images of their gods , and chargeth them to take heed of desiring any of that silver , or of that gold , or of bringing any of it into their houses ; but he giveth this for the reason , Thou shalt utterly detest 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 ; Object . 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 . Answ. 1. First , The things that they are so scrupulous in , and which they dare not doe may bee in their owne nature not indifferent but unlawfull and sinfull , yea well knowne unto them to bee so , though both thy selfe , and others that are no whit inferiour unto them , but farre beyond them in knowledge and grace , doe think otherwise of them . There may be difference in judgement even betweene godly and good men ; and one may see that to be a sinne which another man ( every whit as good as he ) cannot be perswaded to be so . The Apostle Paul and those that joined with him , Galathians 2.12 , 13. knew it was a sinfull and unlawfull thing to withdraw and separate themselves from eating and conversing with the beleeving Gentiles in the presence of the Iewes and for feare of offending them ; though neither Barnabas nor Peter ( men no whit inferiour to them in knowledge and grace ) could discerne it to be so . Christians may not condemne or judge one another to be hypocrites , for their difference in judgement in these smaller matters . Who art thou ( saith the Apostle , Rom. 14.4 . ) that judgest another mans servant ? To his owne master hee standeth or falleth .

Secondly , Answ. 2. It may well bee that some men ( even some good men ) are ( through want of knowledge , and weaknesse of judgement ) righteous over much , and make scruple of those things which no law of God bindeth them to make scruple of . Els Salomon would never have said , Eccl. 7.16 . Bee not righteous over much , neither make thy selfe over wise . Such a one was he of whom the Apostle speaketh , Rom. 14.2 . Another that is weake eateth herbs . As if he should say , It was his ignorance and weaknesse of judgement , that made him so scrupulous and fearefull to eate any thing which by the ceremoniall law ( which was now abrogated ) had beene forbidden . But no man must be despised or judged to be an hypocrite because of this For that is directly against the Apostles rule , Rom. 14.3 . Let not him that eateth , despise him that eateth not .

Thirdly , Answ. 3. There is no just cause why wee should judge or thinke the worse one of another either for using or not using our liberty in this case . Because the thing that is in it owne nature lawfull and lawfully also used by one man , it may be in another man a damnable sin to do it . And that upon these two grounds .

First , Because the one knoweth and is perswaded of the lawfullnesse of it , which the other is not but doubteth it to be a sin . I know and am perswaded by the Lord Iesus ( saith the Apostle , Romanes 14.14 . ) that there is nothing ( no creature of God ) uncleane of it selfe : But to him that esteemeth any thing to bee uncleane to him it is uncleane . Why will you say , Can the opinion of man make any thing cleane or uncleane , lawfull or unlawfull ? No , not in it owne nature , but to himselfe it may . For a man to doe any thing that hee doubteth to bee unlawfull is a damnable thing . Hee that doubteth ( saith the Apostle , Rom. 14.23 . ) is damned if he eat , because hee eateth not of faith . For whatsoever is not of faith is sinne . The conscience of a man ( though it bee deceived though it bee erroneous yet hath a binding power ; and it is a matter of great danger for any man to goe against it . All men must seeke to informe their conscience aright by the Word of God which is the onely true rule to guide our conscience by . Let every man bee fully perswaded in his owne mind , saith the Apostle , Romanes 14.5 . But though it be a sin for a man not to seeke to have his conscience rightly informed and instructed by the Word ; yet is it a double sin in him to do any thing against his conscience . If thou therefore see a man ( who is otherwise conscionable in all his waies ) scrupulous and fearefull to doe that which thou knowest and art fully perswaded hee may lawfully and ought to doe , pity him , informe him , instruct him , and labour to bring him out of his errour , but scorne him not , hate him not , maligne him not for it .

Secondly , The one is able to use or doe the thing that hee knoweth to bee lawfull lawfully and take no hurt by it ; the other though he know the thing to be lawfull , yet findeth that ( through his weaknesse ) he is not able to use it , but he shall receive hurt by it . All things are lawfull for me ( saith the Apostle , 1 Cor. 6.12 ) but all things are not expedient ; all things are lawfull for mee , but I will not bee brought under the power of any . And certainely this is the thing that restraineth many a good man from the use of sundry recreations which he doth not doubt to be lawfull in themselves , because he findeth his owne weakenesse to bee such as he cannot use them without receiving much hurt by them . And this would restraine many more from them , if they had that care of their owne soules as they ought to have .

Applic. To conclude therefore this first branch of the point we have in hand . If thou seest any man that loveth the word ; that useth constantly prayer in his family ; that seemeth to bee a strict observer of the Sabbath day ; that hateth popery , that is strict and precise even in the smallest things . If thou seest ( I say ) any such a one to bee a drunkard , or an uncleane person , or unjust in his dealings , or carelesse of his Word ; or a busie body ; or negligent in his calling ; hate these things in him ( in Gods name ) nay hate them in him , more then in another man , because hee maketh so good a profession , and because his sinne bringeth more reproach upon the Gospell then another mans would doe . But take heed thou hate him not because of his profession , because of any of those good things thou discernest in him . For if thou dost , thou wilt be found to be a hater of God and of his grace , and neere unto that sinne that can never bee pardoned ; which the Apostle calleth , Hebrewes 10.29 . A doing of despite to the spirit of grace . And what comfort canst thou have either in life or death , if thou bee a hater of God , if thou doe despite unto the spirit of grace ? What remaineth for thee when God shall open thine eyes and cause thee to see thine owne estate but a certaine fearfull looking for of judgement ( as the Apostle speaketh there , ver. 27. ) and of fiery indignation which shall devoure the adversaries , the adversaries of God , the haters of God . O it is a fearefull thing to hate any man for his goodnesse , take heed of it I beseech you . As we have no surer note that we are translated from death to life , that we are in the state of grace then this , if we love the brethren , as the Apostle teacheth us , 1 Iohn 3.14 . If we can love a disciple in the name of a disciple , as our Saviour speaketh , Matth. 10.42 . so can we have no certainer a signe that there is no grace in us but we are in the very gall of bitternesse and bond of iniquity , as the the Apostle speaketh , Acts 8.23 . then this , when we hate the brethren , when we hate a disciple a professour in the name of a disciple and professour , even for this very cause because he professeth goodnes .

I know every man will say , hee hateth no professour for his profession nor for any good thing that is in him , but onely for such faults as I named which they find to bee in them . And so the cursed Iewes could say for themselves , Iohn 10.33 . For thy good workes wee stone thee not , but for thy blasphemy . Whereas indeed they hated him only for his good workes . And so it is certaine there have beene alwaies many in the world yea in the Church too , that have hated a disciple even in the name of a disciple . Cain hated Abel , because ( saith the Apostle , 1 Ioh. 3.12 . ) his owne workes were evill and his brothers righteous . And David saith of himselfe , Psal. 38.20 . that he had many adversaries for this very cause because he followed the thing that was good . And our Saviour telleth his Disciples , Iohn 15.19 . that the world should hate them for this very cause because they are not of the world , but hee hath chosen them out of the world . Whereby it is plaine that the most that hate the professours of religion hate them not for any of their faults but onely for the goodnesse that they make profession of . O take heed ( beloved ) that thou bee none of those . And I will give thee three notes to discerne this by .

First , If thou didst hate and dislike them onely for their faults and not for their goodnesse thou wouldst be sure those faults were in them indeed , which thou so hatest them for . Wheras thou art apt to beleeve any slander against them and to imagine and charge them to bee guilty of such things as thou canst not prove , but they are most free from . They cast iniquity upon me ( saith David , Psal. 55.3 . ) and in wrath they hate me . This casting of iniquity upon professours and aptnesse that is in men to surmise and report evill of them without cause , argueth a deadly hatred not to their faults , but to their persons and profession .

Secondly , If thou didst dislike or hate them for their faults onely , then thou wouldst hate other men also in whom the same and greater faults doe abound more then in them . But that thou dost not ; thou likest other men never the worse for these and grosser sins ; thou hatest sin in none but in them only that professe goodnesse . Thou hatest them that are good , and lovest them well enough that are naught , as the Prophet speaketh of lewd men in his time , Mic. 3.2 . And therfore it is evident thou hatest them not for their faults , but for their goodnesse only .

Thirdly and lastly , If thou didst hate them only for their faults , thou wouldst not rejoice to heare or speake evill of them , but it would grieve thee to heare and see that such as professe so well , should live so ill , that occasion should be given to wicked men to blaspheme and speake evill of religion through their sins . This is the nature of true zeale and hatred of sin , I beheld the transgressours and was grieved ( saith David , Ps. 119.158 . ) because they kept not thy word . But thou hast no greater joy then to heare and speake of the faults of professours , and to blaze them abroad as far as thou canst ; yea thou art apt to glory in the advantage thou hast gotten against religion by it , Like those that David complained of , Ps. 38.16 . When my foot slippeth , then they magnifie themselves against me . And therfore it is evident thou hatest them not for their faults , but for the goodnesse that is in them .

And thus have I finished the first branch of that point that I instanced in touching the good things that may be found in many an hypocrite . I have shewed you that though all these five things may bee found in some that are no better then hypocrites , yet are they all very good things for all that , and such as God is highly pleased with .

Lecture CXXXVIII . On Psalme 51.7 . Ianuary 19. 1629.

IT followeth now that wee proceed unto the second branch of the point ( which is indeed the maine thing I aimed at in propounding it unto you ) to shew you that though all these bee very good things in themselves , yet can no man that hath them , find any sound comfort in them , till hee bee in Christ . For a man may have these good things in him and yet be in a most wofull case , he may perish everlastingly for all that . Further proofe I need not bring for this , then that which you have already heard , that every one of these five good things have beene found in some that have beene no better then hypocrites . And every hypocrite certainely is in a most wofull case , he can have no sound joy nor comfort in him . The joy of the hypocrite is but for a moment , saith the Holy Ghost , Iob 20.5 . and 8.13 , 14. The hypocrites hope shall perish , his hope shall be cut off and his trust shall be a spiders web . As if he should say , He may for a time blesse himselfe in his estate by reason of these good things he findeth in himselfe , he may have some hope and confidence in himselfe that hee shall goe to heaven , and in this hope hee may find some comfort and joy ; but if hee bee an hypocrite , if his heart bee unsound this hope and joy of his will not last , it will faile him , when he shall have most need of it . When the houre of tentation shall come fearefullnesse will surprise the hypocrite , as the Prophet speaketh , Esa. 33.14 . And though in some respect the case of the open profane man be worse then his ; he dishonoureth God more and sinneth with a higher hand and with more contempt of God , and doth also more hurt to men by his example then the hypocrite doth ; in which respect God useth in a more exemplary manner to plague him in this life , then hee doth the hypocrite ; and hath also prepared for him in hell a greater measure of confusion and torment then for the hypocrite . She set her bloud ( and murders saith the Lord , Ezekiel 24.7 , 8. and that that is said of murder may bee said of beastly filthinesse also , and of all other sinnes that are committed impudently and with a high hand ) shee set her bloud ( saith the Lord ) upon the top of a rocke ( and cared not how many were eye-witnesses of it ) shee poured it not upon the ground to cover it with dust ( shee did not desire to have it concealed and hidden from any ) that it might cause fury to come up to take vengeance . As if hee should say , The sinnes of profane men so desperately and impudently committed , doe use to provoke God unto furious vengeance even in this life . And for their portion in hell , the Prophet speaking of such men , Esa. 5.11 , 12. saith verse 14. that for them hell will enlarge her selfe , and op●n her mouth without measure . Although ( I say ) that in these respects the case of the profane man bee worse then the hypocrites ; yet is the hypocrite also , and every thing that he doth most odious unto God . The ●ncense which they offered was an abomination unto him ( as the Lord speaketh , Esa. 1.13 , 14. ) their new moones and their sabbaths and their solemne assemblies ( all good things in themselves & commanded of God ) his soule hated , they were a trouble to him , he was weary to beare them . Yea the more good things the hypocrite doth the more odious he maketh himselfe unto God . The hypocrites in heart ( saith Elihu , Iob 36.13 . not the grosse hypocrites onely and such as whose life discovereth them to be so , but the most close and secret ones if their hearts bee false and unsound ) heape up wrath . Yea in some respects certainely his case is more wofull then the case of the most profane man both in this life , and in the life to come also .

How can this be ? Object . ( will you say ) can the profane mans case be worse then the hypocrites both in this life and the life to come also ( as you have taught us now ) and yet the hypocrites case be worse then his , both in this life and in the life to come ? Are not these propositions directly contradictory , and therefore impossible that both of them should be true ? Answ. I answer , No. But as the sinnes of the one are in one respect greater and in another lesser then the sinnes of the other are ; so the Lord in the infinitenesse of his wisedome and power can and will make this possible which to our shallow understandings seemeth to bee most impossible . And this wee are sure of that both these propositions that seeme so contradictory are undoubtedly true because God hath in his word taught us both . What he hath said touching the open prophane man you have heard before ; and that the hypocrites case is in some respects worse then the state of the most prophane man both in this life and in the life to come is evident by these two proofes . First , in this life he is hardlier brought to the sight of his sinne and to repentance for it , without which there is no possibility of salvation then the prophane man is . The Publicans and Harlots goe into the kingdome of God before you ; saith our Saviour to the Pharisaicall hypocrites , Matth. 21.31 . See an example of this also in Iudas . And secondly . In the life to come because they have sinned against greater meanes and against greater light , they shall receive the greater damnation , as our Saviour speaketh , Mat. 23.14 . It shall be more tollerable for the land of Sodom ( a farre more prophane people then they were ) in the day of judgement then for thee , saith our Saviour unto Capernaum , Matth. 11.24 . In which respect we shall finde , there is no one sinne that our Saviour did more bitterly inveigh nor denounce more woes against , then he did against hypocrisie ; and though the Pharisees were guilty of many other foule sinnes , as appeareth by that which our Saviour saith of them , Matth. 23.3 . Yet he taxeth them for no sinne so much as for their hypocrisie , Matth. 23.13 . and in many other places . So that ( to conclude this point ) I must say unto you all as our Saviour spake unto his Disciples first of all in a mighty audience Luk. 12.1 . Beware yee of the leaven of the Pharisees which is hypocrisie . As if he had said , yee that are the Disciples of Christ and professe Religion above all other men , and above all other sinnes beware yee of hypocrisie ; content not your selves with any good things that bee in you , with any good things that yee doe , that you love the word , that you use to pray , that you observe the Sabbath , that you hate popery and all will worship , that you are strict in the smallest things ; but take heed that you doe these things in truth and soundnesse of heart ; remember that hypocrisie is the leaven of the Pharisyes , it will make all that you doe sowre and unpleasing unto God .

Alas ( will you say ) wee know this is most true ; Object . but how shall wee know whither wee be hypocrites or no ? If the hypocrite may goe so farre , as you have taught us out of Gods word he may ; we see just cause to feare we are no better then hypocrites . And I know well that some of you that are freest from hypocrisie , ever since you heard me prove how farre the hypocrite may goe , have longed much to heare this , how the true Christian may be distinguished and knowne from the hypocrite in these things ; and what it is wherein he goeth further then any hypocrite in the world can goe .

Now to give satisfaction to these good soules . Answ. 1. First of all I say that this is a good signe thou art no hypocrite because thou art so fearefull least thou shouldst be one , because thou art so desirous to get good evidence to thy selfe , that thou hast more in thee then an hypocrite can have . To feare our selves least our hearts should be unsound is part of that poverty of spirit of which our Saviour saith Matth. 5.3 . that they are blessed that have it in them . David suspected his heart to be unsound when he prayed as he did Verse 10. Create in m●e a cleane heart ô Lord and renew a right spirit within me . And so did all the elect Apostles when Christ having told them , that one of them should betray him there was a false hypocrite among them , every one of them was exceeding sorrowfull and cryed to him Matth. 26.21 , 22. Lord is it I ?

But secondly I will ( for your further satisfaction ) give you some notes whereby you may discerne whither you be hypocrites or noe . And I will go no further for them , then to these very examples I instanced in , for the five good things which I told you have beene found in some hypocrites . I will shew you plainly what the things were wherein they ( though they went so far ) were defective and did bewray the falshood and hypocrisie of their hearts . And when in the hearing of them you shall finde your selves , and that goodnesse that is in you free from these defects from these notes of hypocrisie which the Holy Ghost hath observed to have beene in them , ( not from one or two of them , but from them all ) you may be able confidently to conclude unto your comfort that certainly you are no hypocrites ; you shall be easily able to judge of the soundnesse or unsoundnesse of your owne hearts . The defects that were in the goodnesse of these men whereby their hypocrisie was discovered were five principally .

First , some of them when they seemed to have most goodnesse in them and made greatest shew of it , they lived in grosse sinnes neverthelesse . Take a proofe of this in the example of those hypocrites that I told you were so given to prayer . They made many prayers ( as the Prophet speaketh of them Esay 1.15 . ) they used to pray often yea they did spread forth their hands in prayer , and seemed to pray with great zeale and fervency of spirit ; but their hands were full of bloud . As if he should say , they were savadge bloud-suckers , and most cruell oppressours of poore men . So speaketh the Lord likewise of them , Esa. 58.3.4 . that used much , not ordinary prayer only , but extraordinary fasting , and prayer , yea seemed in their fasts to afflict their soules , and to be much humbled ; but even then when they seemed so devout and holy , they lived in strife and debate , they used to smite with the fist of wickednesse . Though they seemed to be very religious yet were they most malicious men . Now they that live in grosse and notorious sinnes ( oppression malice uncleannesse , drunkennesse , cousenage , and such like ) though they make never so good a profession ( as in all ages the Church hath had many such ) are most palpable and grosse hypocrites . Neither ought they to be ever a whit the better thought on for their good profession . Let such either leave their grosse sinnes , or forsake their good profession ; or else the better profession and shew of goodnesse they make , the more odious they will make themselves both to God and man .

Secondly , some of those hypocrites that I told you of that seemed to have very good things in them , did not only live in grosse sinne while they made so good a profession ; but they did make so good a profession for this cause principally , that they might thereby the better cloake and colour their foule sinnes . For this wee have a proofe in the example of that ruler of the Synagogue of whom we heard out of Luke 13.14 , 15. he could not without great indignation see Christ heale , and the people come to be healed by him on the Sabbath day ; and our Saviour calleth him hypocrite for this . Why ? Because hee could not see the Sabbath broken without great indignation ? Or because hee ( out of his ignorance ) tooke that to be which was not indeed any breach of the Sabbath day ? No verily our blessed Saviour would never have passed so sharp a censure upon him for either of these causes . But Christ knew that not his zeale for the Sabbath , but his malice against him was the true cause of his indignation ; and therefore the Evangelist Verse 17. Calleth him Christs adversary . This malice against Christ he durst not ( for feare of the people ) make open shew of . He findeth no fault with Christs healing but with the peoples travelling to be healed on the Sabbath day . He cloaketh his malice against Christ with this ●aire pretence of his great zeale for the Sabbath day . This also is most grosse and palpable hypocrisie , yea the most odious kinde of hypocrisie that can be , when men shall use Religion as a cloake to hide sinne , when men shall professe goodnesse of purpose that they may the more safely and with the lesse suspition commit any sinne . And yet many such vile wretches have beene in all ages and are still to be found in the Church of God . One example only I will give you for this ( though I might give many ) which haply you may out of your owne knowledge paralell in these times . And that is that woman of whom we read Pro. 7. who though she were a most impudent Whore , yet could say to the foole whom she entised unto lewdnesse , Verse 14. I have peace offerings with me , this day have I paid my vowes . She did use to performe not the ordinary duties of Religion only , and such as God did enjoyne and require of all men ( such as peace offerings were ) but to shew more then ordinary zeale and love to piety she made vowes also unto God ( which was a free and voluntary service whereunto by no expresse law she was tyed ) nay and she duly paied her vowes too . How could her husband or any body else ever suspect this devout and religious woman to be a Whore ? Nay , this was certainely one of the strongest arguments she used to allure the young man to folly , and to cloake , and hide from him her extreame filthinesse that she seemed so Religious and good a soule . For this was the effect of her speech unto him , though the love I beare to thee above all men in the world , make me desire to enjoy and take my pleasure with thee , yet I would not have thee thinke me to be a prophane and lewd , and common strumpet ; No , I feare God , love Religion , and goodnesse , I thanke God , I have peace offerings with me , this day have I paid my vowes . Would any honest heart think it possible that one , that liveth so lewdly should seeme so Religious ; yea that they should seeme so Religious for this purpose only , that they might live so lewdly ? Yet you see so it hath beene , and so it is with too many in these dayes ; they would not come so constantly to Church as they doe , but only for this cause that they might more freely and with lesse suspition continue the dishonesty and lewdnesse that they use at home . These persons certainly take Gods Name in vaine , in an high degree , and let them be sure The Lord will not hold them guiltlesse that take his Name in vaine , Exod. 10.7 . specially in so foule and odious a manner as this is . To every such a one I may say as the Apostle doth in another case unto Ananias Acts 23.3 . God shall smite thee thou whited wall that usest to cover thy rottennesse with this vernish . How soone he will smite thee , or in what manner or degree he will smite thee is knowne only to himselfe , but certainly God shall smite thee thou painted wall that makest Religion a cloak for any lewdnesse whatsoever it be . The sacrifice of the wicked is abomination ( saith the Holy Ghost Pro. 21.27 . ) How much more when he bringeth it with a wicked minde ? The hearing of the word , and receiving of the Sacrament , and prayer that any lewd man useth is abominable unto God ; how much more the hearing and receiving and praying of these men that doe these things to this end that they may sin the more freely ?

Now these two sorts that I have already named are so grosse and palpable hypocrites as many of you wil easily discerne your selves to be better then they . The other three are closer hypocrites a great deale , yet hypocrites too and odious unto God .

The third sort of those I told you of that had very good things in them and yet were no better then hypocrites , were such as though they lived not in grosse sins , yet the Religion and goodnesse they made profession of had no power in them to reforme their hearts and lives . Of this sort were they I told you of , out of Ezek. 33.30 , 32. 1. They came constantly to the Ministery of the word . 2. Even to the Ministery of Ezekiel who did not use to preach Placentia unto them but was wont plainly and roundly to reprove their sinnes , they shunned him not , nor liked the worse of him for that . 3. They tooke great delight to heare him , his preaching was to them as a very lovely song of one that hath a pleasant voice and can play well on an instrument . 4. They professed great love to his person . 5. They used when they had heard him , to talke and conferre together ( not against him as some translations readeth it , but ) of him and of his Doctrine ( as the most and best interpreters read it , and the context plainly sheweth it ought to be read so ) 6. Lastly , they liked his Ministery so well that every one called upon and did what he could to draw his friends and kinsfolke to goe with him to it . Is it possible ( will you say ) that these could bee hypocrites that went thus farre ? Yes verily they were no better then hypocrites for all this .

How may that appeare , will you say ? By what note doth the Holy Ghost discover them to be so ? Surely by this that he saith twice of them , They heare thy words ( saith hee Verse 31. ) but they will not doe them ; and againe Verse 32. They heare thy words but they doe them not . They would not be ruled by the word , they would not obey nor practice what they heard , they would not reforme their hearts and lives by it . And the Lord instanceth in one particular corruption that they would not leave Their heart goeth after their covetousnesse still saith he . He chargeth them not with any grosse act or worke wherein they shewed their covetousnesse ( neither Vsury , nor bribery , nor oppression , nor extortion ) but with mentall covetousnesse only . Because they did not practise what they heard , nor reforme their lives according to it ; because the word that was so faithfully preached unto them and which they did heare so constantly and with such delight , had not power to bridle and mortifie the very lusts and affections of their hearts , therefore they were hypocrites . Marke this ( beloved ) and take it to heart every one of you . In those sixe good things that the Holy Ghost hath noted in Ezekiels hearers none of you goe beyond them , most of you come farre short of them . 1. You frequent not the Ministery of the word so constantly as they did . Many of you that did constantly frequent our ministery at the first while it was somewhat new and fresh and strange unto you like those Athenians Acts 17.21 . are growne weary of your diligence that way . Your goodnesse ( as the Lord said of Ephraim Hos. 6.4 ) Was as a morning cloud , and as the early dew it is gone away . I speake not of such whom distance of place , or shortnesse of dayes , or foulnesse of weather and wayes , or infirmity of their bodyes doe keepe away ; but of such only whom nothing but their decay of affection and love to the word hath made so slacke in comming to it . 2. You cannot so well brooke a faithfull ministery that will plainly reprove your sinnes as they would . 3. You heare us not with that delight and alacrity but more heavily then they did . 4. You shew not that love to our persons as they did to his . 5. You use not to conferre together of that you have heard as they did . 6. You labour not to draw and winne others to the love of the word as they did . But in that brand and character of an hypocrite that the Holy Ghost setteth upon them the most of you doe match them fully ; You heare our words , but you will not doe them ; our Ministery is of no power at all with you to reforme either your hearts or lives . Many of you have by hearing of us gotten store of that knowledge that the Apostle speaketh of 1 Cor. 8.1 . of that knowledge that puffeth you up and maketh you proud censurers and contemners of other men , and even of your teachers too . You come still to our Ministery not as Disciples to learne and be guided by us , but only as judges to heare what we can say and passe your censure upon us . And that which the Apostle speaketh in another sense Iames 4.11 . may fitly be applied to sundry of our hearers , Thou art not a doer of the law , but a judge . None of us are good enough to teach you ; but you will hold opinions and do things in your practice which no Minister of God that ever you heard doth approve of . Even such of you as heare us constantly , and praise our preaching , and seeme both to love us well and to admire and magnifie our Ministery , as Ezekiels hearers did , yet will you not practise or do any thing that wee teach you . I will not speake of the unreformed lives of ordinary hearers . But is it not strange that some of our hearers of best note should bee implacable and irreconciliable ? A property whereby the Apostle describeth them Romans 1.31 . whom the Lord hath given up unto a reprobate minde . And implacable towards whom ? Even towards their brethren that are of the same judgement and profession with themselves . I cannot stand upon this or any other particular wherein our hearers declare themselves to be like Ezekiels hearers , They heare our words , but they will not doe them . But this I affirme confidently unto you all , that you can never get assurance that you have upright hearts , that you are any better than hypocrites , till you can find that every truth that you heare in the Ministery of the Word hath a divine power and authority in your hearts ; And though you bee not able in all things to doe as you are taught , but notwithstanding you have beene constant hearers of the Word a long time , yet there remaineth a deale of corruption still in you that you cannot mortifie and subdue ; yet you dare not resist any truth that you heare ; but you yeeld unto it , make conscience of it , desire and endeavour to obey it , and put it in practice . David comforted himselfe in this testimony of his uprightnesse , Psalme 119.161 . His heart stood in awe of Gods Word , hee durst not doe any thing against it . And Paul commendeth the Thessalonians for this , 1 Thessalonians 1.5 . that his Gospell and Ministerie came unto them , not in word onely , but in power : And 1 Thessalonians 2.13 . that it wrought effectually in them . And hee saith of them , 2 Thessalonians 3.4 . That hee was confident in the Lord concerning them , that they both did and would doe the things that hee commanded them . Nay , hee saith expressely ( 2 Corinthians 2.9 . ) that herein standeth the tryall of a true Christian and sound-hearted hearer , To this end also ( saith he ) did I write ( as I did , and reprooved you so sharply for your connivance toward the incestuous person ) that I might know the proofe of you , whether you bee obedient in all things . As if he had said , He is no true-hearted hearer nor sound Christian , that will not bee obedient to his teacher in all things .

True ( will you say ) they whom the Prophets and Apostles did teach were bound to obey them in all things , Object . because they could not erre in their Ministery ; but must we therefore obey you in all things , who we know may be miscarried in your Ministery , sometimes through want of judgement , sometimes through passion ?

I answer , Answ. No verily , thou must not obey us any further than wee bring the Word of the Lord for every thing that wee teach you , to doe or to leave undone . As we must take heed what we teach Eccles. 12.9 . and looke that wee have good ground in Gods Word for all that wee teach you , and performe the worke of our Ministery not without feare and trembling , 1 Corinthians 2.3 . So you must take heed what you heare , Marke 4.24 . You must prove all things that wee teach you , 1 Thessal. 5.20 . Examine the proofes wee bring out of Gods Word , whether wee alledge them rightly or no , as they of Beraea did , Acts 17.11 . We may none of us deny you liberty to come and question with us about any thing wee teach , if you understand it not , nor can conceive how it should be found , seeing our Saviour allowed that liberty even to his hearers , Matth. 13.36.19.10 . Luke 18.26 . Iohn 16.19 . Provided alwaies you doe it in humility and reverence to the holy function of your faithfull Teachers ; that you do it as disciples , not as judges and controllers of your Teachers . But whatsoever we teach you by good warrant of Gods Word , if you obey it not , if it be not of divine authority in your hearts , certainly you will be found to be no better than hypocrites . For , while we do thus , thou art charged to obey us as much as if we were Prophets or Apostles either . Obey them that have the rule or oversight of you ( saith the Apostle , Heb. 13.17 . ) and submit your selves . And even of the Scribes and Pharises ( while they sate in Moses chaire and taught nothing but the doctrine of Moses ) our Saviour giveth a charge to his Disciples , Mat. 23 3. All whatsoever they bid you observe , that observe and do . And our Saviour saith of the meanest Minister that he sendeth while he doth thus , Luke 10.16 . He that heareth you heareth me , and he that despiseth you despiseth me . And the Apostle 1 Thess. 4.8 . He that despiseth , despiseth not man , but God . To conclude therefore this third note , By your care to obey and practise what you heare , take notice of the soundnesse of your own hearts . It is the note that our Saviour giveth us to trie uprightnesse and hypocrisie by , Mat. 7.24.26 . Whosoever heareth these sayings of mine and doth them , is like the wise man that buildeth his house upon a rocke ; and every one that heareth these sayings of mine and doth them not , is like the foolishman , that built his house upon the sand .

Lecture CXXXIX . On Psalme 51.7 . Febr. 2. 1629.

IT followeth now we proceed unto the two last defects that the Holy Ghost noteth to have been in the goodnesse that hath been found in any hypocrite .

The fourth is this , That though some of them have beene free from all grosse and scandalous sinnes , and have also seemed to be much reformed by the Word , and to have made conscience of practising and obeying that which they have beene taught by it , yet their obedience hath never beene universall , but partiall onely . In some things the Word hath seemed to have great power and authority in their hearts , in some other things none at all . Take a proofe of this in those Iewes whom the Apostle taxeth for their hypocrisie , Romans 2.22 . Thou that abhorrest idols ( saith hee ) dost thou commit sacriledge ? Who would not have taken these Iewes that did thus abhorre idols and were so zealous against idolatry for right good men ? But see how they discovered the falshood of their hearts , they hated one sinne , but not another ; idolatry , but not sacriledge . And yet sacriledge was a grosse sinne as well as idolatry ; and such a sinne as God straightly charged his people to take heed and make conscience of , as well as of the other . When the people were to bring their first fruits unto God , he commanded them to make this solemne protestation , Deut. 26.13 , 14. I have brought away the hallowed thing out of my house . As if he should say , I durst not keep any part of that which is dedicated to God , & consecrated for the maintenance of his worship ; I have not eaten therof in my mourning . As if he had said , what want soever I have been in , how wofull and distressed soever my state hath been that way , yet durst I never relieve my necessity by robbing God of his part , by appropriating to my selfe , or imploying to mine own private use , any thing that did belong unto him . And yet you see those Iewes that seemed so zealous against idolatry , they abhorred idols , had no zeale against sacriledge at all ; they were so farre from abhorring it , that they lived in the daily practice of that sin ; and thereby discovered the hypocrisie of their hearts . As alas many in our Church have also done , not onely in the beginning of our reformation , but at this day ; they seeme to be very zealous in the hatred of Popery , but of sacriledge , of spoiling the Church and robbing God of his part of that that was given to him and dedicated to the maintenance of his service , they make no scruple , no conscience at all . Take another example of this in Herod , Marke 6.20 . Who would not have hoped well of him , and highly commended him too , when he saw him being a King ; 1 Frequent constantly such a Ministery as Iohn Baptists was ; 2 Heare him so gladly with such delight and joy , as it is said there he did ; nay 3 he feared Iohn and observed him , reverenced and highly esteemed of him , and that upon this ground too , because he knew him to be a righteous and a holy man . 4. He was much reformed also by Iohns Ministery , he did many things , left many sins , performed many good duties in obedience unto Iohns Ministery , the Doctrine of Iohn had great power and authority in his heart and life ; and yet the Holy Ghost hath detected him to have been no better than an hypocrite in all this . Why what was the thing that did discover the falshood and hypocrisie of his heart ? Surely this , that though he went thus farre , and though he left many of his sins , yet there was one sin as grosse as any of those that he had left , which he could not forsake , he could not leave the incest he had lived in with his brothers wife ; nay in the end he could not indure ( though a great while he did ) that Iohn should speak against that sin . Onely one other example I will give you for this , that the living in any one sin though he forsake all the rest , and forsake them also out of conscience and obedience to the Word ( as it may seem ) though the sin he liveth in be nothing so great as those that he hath forsaken , yet even the living in any one sin is sufficient to prove a man to be no better than an hypocrite . Take an example for this in Iohn , O how farre did he go ? 1 He destroyed the idolatry of Baal and rooted it quite out of Israel , as it is said of him , 2 King . 10.28 . 2 He did it with a marvellous zeale , even with the zeale of God , Come with me ( saith he to good Iehonadab , 2 King . 10.16 . ) and see my zeale for the Lord . 3 He did it ( as it may seem ) out of obedience to the Word which he bare a most reverent and religious respect unto , as you may see in sundry passages of his story 2 King . 9.25 , 26 , 36 , 37. & 10.13 , 17. 4 He did it so , as God himself saith of him 2 King . 10.30 . that he had done well in executing that that was right in his eyes , Thou hast done to the house of Ahab ( saith the Lord there ) according to all that was in mine heart . Yea the Lord promiseth there to reward him for it , Because of this ( saith he ) thy children of the fourth generation shall sit upon the throne of Israel . And yet of this man that went thus farre , the Holy Ghost saith expresly , 2 King . 10.31 . that he did not take heed to walke in the law of the Lord with all his heart ; that is , he was no better than an hypocrite . How did that appeare ? What was it that did discover the falshood and hypocrisie of his heart ? Surely this , there was one sinne that he could not leave ; as zealous as he was against idolatry , there was one kind of idolatry he could not leave . He hated the idolatry of Ahab , but not the idolatry of Ieroboam . He departed not from the sinnes of Ieroboam ( saith the text 2 King . 10.31 . ) which made Israel to sinne . Ieroboams idolatry was but a small sinne in comparison of Ahabs : so saith the Holy Ghost expresly in the story of Iehoram , 2 Kings 3.2 , 3. Hee wrought evill in the sight of the Lord , but not like his father and his mother , for he put away the image of Baal which his father had made , neverthelesse he cleaved to the sinnes of Ieroboam . Ahab worshipped Baal a false God , Ieroboam the true God in a false manner . And yet for continuing in this one sinne , though it were nothing so great a sinne as that which he had with so great zeale and detestation forsaken and abolished ( for it may appeare by many passages in the story that in the dayes of Ahab his master , hee had beene a worshipper of Baal too ) the Holy Ghost ( you see ) hath branded him for an hypocrite .

Applic. Learne therefore ( beloved ) by these three examples , that as you can have no more sure and sensible a signe of the uprightnesse of your hearts than this , when you can finde you make conscience of every commandement of God , of one as well as of another ; you make conscience of every sinne , of one as well as of another ; you make conscience of every duty God requireth of you , of one as well as of another ; there was never hypocrite in the world that went thus farre ; Then shall I not be ashamed ( saith David , Psalme 119.6 ) when I have respect unto all thy commandements ; So is this also certainely a note of a false and hypocriticall heart , when a man ( in matters that God hath in his Word commanded or forbidden ) will take and leave at his owne pleasure ; some commandements and doctrines of God seeme to have divine authority in his heart , but others none at all ; some sinnes hee hateth and dares not commit them , others hee cannot leave , but saith of some one sinne as Naaman did in another sense , 2 Kings 5.18 . In this thing the Lord pardon thy servant ; some duties God requireth of him hee will constantly performe and practise , but some other hee doth wholly neglect . This man certainely cannot have an upright and sound heart . Nay , that man that doth not make conscience of every knowne sinne , and of every duty that hee knoweth God requireth of him , did never abstaine from any one sinne , nor performe any one duty of conscience towards God . Whosoever shall keepe the whole law ( saith the Apostle , Iames 2.10 . ) and yet offend in one point , he is guilty of all . He hath not kept any one commandement , he hath not done any duty with an honest heart , and so as God accepteth of , if he wittingly give himselfe liberty to offend in any one point , be it never so small a point of Gods law . So saith the Lord when he had reckoned up many sinnes , Ezek. 18.10 . He that doth the like to any of these things , that man ( saith he Vers. 11. ) doth not any of these duties . As if he had said , He doth not any duty that God hath commanded of conscience towards God , that giveth himselfe liberty to live in any one sinne .

Lay this to your own hearts ( beloved ) every one of you ; and labour to find this one note , that there is more in you than can be in any hypocrite . I do not say he is an hypocrite that committeth any one sinne , or that faileth in any one duty that God hath commanded . For , Who can say I have made my heart cleane , I am pure from my sinne ? saith the Holy Ghost , Prov. 20.9 . and In many things wee offend all , saith the Apostle , Iames 3.2 . But if thou wittingly give thy selfe liberty to live in any one sinne , be it great , or be it small , certainly thy heart is not upright within thee . When David had said , Psalme 119.1 . Blessed are those that are upright in their way ; hee addeth Verse 3. Surely they worke no iniquity . As if hee had said , They commit no sinne wittingly and willingly . If thou wouldst know that thou art upright in the way , and so in a blessed and comfortable estate , try thy selfe by this , Is there no sinne that thou allowest thy selfe in that thou art a worker of ? If thou bee afraid to live in any sinne , and canst desire of God as David did , Psalme 139.24 . Lord see if there be any wicked way , and lead me in the way ; As if hee should say , If I doe any thing to offend thee , if I live in any sinne , Lord discover it unto me that I may leave it : If thou canst say of every sinne that thou knowest to bee a sinne , as David doth Psalme 119.101 . I have refrained my feet from every evill way ; As if hee had said , I strive and endeavour to eschue every knowne sinne . If thou canst say specially of that sinne which by nature or custome thou hast beene most inclined to , as hee doth likewise , Psal. 18.23 . I kept my selfe from mine iniquity ; As if he should have said , I am most watchfull over my selfe against that sinne specially , I complaine most unto God , and beg strength of him against that sinne ( as I doubt not but many a soule here can say all this of himselfe ) then I dare boldly say unto thee for thy comfort , thou art farre enough from hypocrisy ; And though thou hast heard that many an hypocrite hath had much goodnesse in him , thou hast that in thee that never hypocrite had , and thou maist say as David said there , Psalme 18.23 . I am upright before him . And so much shall suffice to have been said of this fourth note of hypocrisy , of this fourth defect that is to be found in the goodnesse that hath beene in the best hypocrite ; his obedience is not universall .

The fift and last is this , Admit that some hypocrite might bee found that giveth not liberty to himselfe in any knowne sinne , but seemeth to yeeld universall obedience to the will of God in one thing as well as in another , ( as there is no doubt but there is many a one that thinketh so of himselfe , that is perswaded hee liveth in no knowne sinne , his life is in all respects such as it ought to bee , There is a generation that are pure in their owne eyes , saith Salomon , Proverbes 30.12 . In all my labours ( saith Ephraim , Hosea 12.8 . they shall find no iniquity . ) admit ( I say ) that this were so ; yet is there this defect in the goodnesse of the best hypocrite in the world , hee doth nothing with a good heart . Every way of man ( saith Salomon , Proverbes 21.2 . ) is right in his owne eyes , but the Lord pondereth the hearts . As if hee should say , Man is apt to flatter himselfe and to thinke passing well of every thing hee doth , but the Lord in weighing , and valuing the actions of men , hath an eye alwaies to this , with what heart every thing is done . When the counsels of the hearts shall bee made manifest ( saith the Apostle , 1 Cor 4.5 . As if he had said , With what intent and purpose of heart men have done that which they did ) then ( and not before ) shall every man have praise with God . Now no hypocrite did ever any good thing with a good heart ; hee abstaineth from no sinne nor performeth any good thing hee doth , out of obedience and love to God , but out of some by respect or other . Take a proofe for this in the example of those Iewes that we read of , Zachary 7. for seventy yeares together during the whole time of the captivity , they kept a solemne fast foure times in the yeare . Was not this a singular good thing ? And yet the Lord plainely telleth them that the most of them in doing of this were no better then hypocrites . And why so ? will you say . What defect was there in this goodnesse of theirs ? What was it that did discover the falshood and hypocrisy of their hearts , in this holy and good action ? Certainely no outward thing ; nothing that the eye of man was able to discover ( as in the foure former sorts that I have spoken of ) the Lord that pondereth the hearts hee found that they had not done this with a good heart . As he telleth them , verse 5. When yee fasted and mourned ( saith he ) in the fift and seventh moneth , even these seventy yeares , did yee at all fast unto me , even unto me ? Which interrogation hath the force of a vehement denyall , As if hee had said , Ye did not at all fast unto me . And hee enforceth this deniall with a most emphaticall repetition , appealing withall to their owne conscience , Did ye at all fast unto me , even unto me ? No you did not and that your owne consciences doe know full well . To whom then did they keepe these fasts ? Surely to themselves as it appeareth in the next verse . They kept them not to please the Lord , to shew their love and obedience unto him , to testifie their obedient submission unto his correcting hand , and their griefe for offending and provoking him , their unfained desire to recover his favour . But they kept them meerely out of selfe-love , to please and give contentment to themselves . They grieved for the destruction and burning of the Temple and City which was in the fift moneth as you may read , Ier. 52 ▪ 12 , 13. and for the slaughter of Gedaliah , which was in the seventh moneth as you may read , Ier. 41.1 , 2. upon whose death followed the utter dispersion of the remainder of the Iewes ; they mourned and tooke on for the ruine of their state and sighed under the burden of their present misery ; they thought their fasting to bee a satisfactory worke , that would merit Gods favour . But for offending God by their sinnes they mourned not , they did not in their fasts by unfeigned repentance and reformation of their lives seeke attonement and reconciliation with God ; and therefore the Lord saith they did not at all fast unto him but unto themselves onely . Heere then you see is another note of difference betweene that goodnesse that seemeth to be in the best and most glorious hypocrite ; and that which is in the weakest and poorest Christian under heaven . The hypocrite in the best duties that he performeth , serveth not the Lord at all , but himselfe only ; in seeming to serve the Lord , hee still seeketh himselfe onely and not the Lord . Thus God taxeth the hypocrisy of Israel , Hos 10.1 . Israel is as an empty vine , hee bringeth forth fruit to himselfe . As if he had said , All good things that he doth , hee doth them out of selfe-love , hee seeketh himselfe onely in them . In doing of any good he seeketh . 1 Either the good opinion of men and the advantage that may grow to him thereby , as the hypocriticall Pharisies did , All their workes they doe to be seene of men , saith our Saviour , Matth. 23.5 . Or 2 out of hope to merit somewhat of God and to bind him thereby the rather to beare with him in some other things , as those hypocrites did , Esa 58.3 . Wherefore have wee fasted say they and thou seest it not ; Or 3 at the best hee doth it to avoid Gods wrath which hee knoweth is revealed from heaven against all ungodlinesse and unrighteousnesse of men , as those did which the Prophet speaketh of , Psal. 78. ●4 . When hee slew them then they sought him , and they returned and inquired early after God . On the other side the true hearted Christian , even the weakest and poorest soule amongst them ; though in eschewing evill and doing good he have some respect to himselfe , the feare of hell and of the wrath of God due to sinne and the desire he hath to escape damnation hath great force to restraine him from sinne , Knowing the terrours of the Lord ( saith the Apostle , 2 Corinthians 5.11 . ) we perswade men ; and the hope and desire of the reward that God hath promised to a godly life hath great force to perswade him unto godlinesse . Moses had respect unto the recompense of reward , as the Apostle teacheth us , Heb. 11.26 . Yet the chiefe thing that moveth him to hate sinne and to love goodnesse , is the desire hee hath to please and honour the Lord . Every good thing he doth , he doth it to the Lord ; he serveth God in that he doth ; the maine intent of his heart in doing it , is that hee may be accepted of God and please him . It is said of Iosiah , 2 Chron. 35.1 . that hee kept a passover unto the Lord ; As if he had said his care was that it might be so administred and received , as God might bee pleased in it . And the Apostle professeth of himselfe , 1 Thess. 3.4 that in preaching his care was so to speake , not as pleasing men , but God which trieth our hearts . His maine care in preaching was not to doe his taske , to get the credit and reputation of a diligent preacher , or to obtaine a good applause among men , but to preach so as hee might please God and approve his heart unto him . Yea hee telleth us that even 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.

Motive 4 IT followeth now that we proceed unto the fourth and last of those Motives which I promised to give you to perswade you to seeke without delay to know that you are through Christ justified in Gods sight . And that is this , That when a man is once justified then he shall be sure to be sanctified and never till then . If any man desire to get strength against any lust or corruption that troubleth him most , or to obtaine any grace that he standeth most in need of , let him first labour to know that he is justified and that his sinnes are forgiven him . That is the onely sure way to attaine unto both ; till a man know himselfe to be justified , let him use never so many meanes , to attaine either of them he shall but loose his labour . I will give you the proofe of this ; first in the generall by shewing you that all true sanctification proceedeth from justification ; secondly in both the parts of sanctification ; that is to say , mortification of the old man , and vivification of the new .

For the first , Doe any of you desire to have a better heart and to lead a better life ; which wee all ought , and every good heart doe desire more then any thing els in the world , then labour to get assurance that Christ is thine , that thy sinnes are forgiven thee , that thou art through him reconciled unto God , this is the onely sure way to amend both thy heart and life . This will doe it and nothing but this will ever bee able to do it . Two sorts of proofes I will give you for this . 1. The inward instrument whereby the spirit of God worketh sanctification in the heart of man , the inward principle and root of all grace , is faith that justifieth a man , and maketh knowne the love of God to him in Christ . 2. The outward instrument whereby the spirit of God worketh sanctification in the heart of man is the preaching of the glad tidings of the Gospell unto him .

For the first . I will give you foure plaine places of Scripture for the proofe of it .

The first is that speech of our Saviour unto Paul , Acts 26.18 . where speaking of them that shall inherit eternall life he calleth them such as are sanctified by faith in him . As if he had said , It is faith in Christ , such a faith as assureth a man that Christ is his , and that God is through Christ reconciled unto him , that sanctifyeth a man and nothing but that .

The second place is Heb. 9.14 . Where the Apostle comparing the bloud of Christ with the bloud of the legall sacrifices , and having shewed in the former verse that the sprinkling even of that upon the people did worke a kinde of externall and legall sanctification in them . How much more ( saith he ) shall the bloud of Christ being sprinkled upon you and applyed to your hearts by the spirit of God , purge your consciences from dead workes to serve the living God . As if he should say , so soone as the bloud of Christ is sprinkled upon the conscience , so soone as ever the spirit of God hath by faith assured a man that the pardon which Christ by his bloud hath purchased doth belong unto him , this will certainly follow of it , his heart and conscience will be purged and cleansed from dead workes , from those workes which while he was a naturall man dead in trespasses and sinnes he lived in , and he shall be enabled to serve God in newnesse of life .

The third place for the proofe of this is in 2 Pet. 1.4 . Where the Apostle saith that by the knowledge of Christ are given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust .

Two things are to bee observed in these words of the Apostle . 1. How come Gods people to escape the corruption that is in the world through lust ? How come they to forsake and be preserved from those sinnes , that both themselves in times past , and the whole world still ( through the strength of our naturall concupiscence ) liveth in ? How come they to be partakers of the divine nature ? How come they to have the Image of God which consisteth in true holinesse and righteousnesse renewed in them ? Why saith the Apostle we attaine unto all this , this change is wrought in us by the exceeding great and precious promises of God which are given unto us ; not by any thing we were able to doe , by any endeavour wee could use ; by any penance we could put our selves unto ; no nor by the law or judgements of God : but by receiving and beleeving the exceeding great and precious promises that God hath given us of pardon and mercy , was this blessed change wrought in us . But then . 2. How came wee to have interest in these exceeding great and precious promises of God ? Surely saith the Apostle ( Verse 3. And in the very first words of this verse ) through the knowledge of him that hath called us to glory and Vertue ; that is , through the knowledge of Christ . By knowing Christ to be ours ( In whom all the promises of God are yea and Amen , as the Apostle speaketh 2 Cor. 1.20 . ) wee come to have Title to all the exceeding great and precious promises of God .

The fourth and last place of Scripture which I promised to give you for confirmation of this first point , is that speech of the Apostle Eph. 3.19 . Where the Apostle praying for the Ephesians that God would make them able to know the love of Christ that passeth knowledge which was so infinitely great unto every poore sinner that beleeveth in him as no heart of man is able fully to know and comprehend it , he giveth this for the reason of that prayer that he made for them , that yee might be filled ( saith he ) with all the fulnesse of God . As if he had said , the more knowledge you shall have of the wonderfull love that Christ hath borne unto you , the more that you shall be assured of it , the more you look into it and meditate of it ; the more you shall bee filled with all the fulnesse of God , the more shall you abound in sanctification and in every saving grace .

Now for the second sort of proofes I spake of , the outward instrument wherby the spirit of God useth to worke sanctification and holinesse in the heart of man , is the preaching of the glad tydings of the Gospell , the opening and applying to him the new Testament and covenant of God , the covenant of grace , the promises of Gods free grace and mercy in Christ . True it is the Lord sometimes by his judgements and plagues , but more usually by the Ministery of the law useth to prepare men unto grace , and worke a kinde of repentance and change in the heart of man . But the meanes whereby he useth to sanctifie a man indeed , to mortifie and kill sin in the root , to worke a saving change and true grace in his heart , is by preaching the Gospell and making knowne to him his mercy in Christ . Two plaine testimonies I will give you for this , and trouble you with no more . The first is that in 2 Cor. 3.6 , 8. where the Apostle having spoken of the fruit of his Ministery in the hearts of the Corinthians , he telleth them ; God had made him and his fellow Apostles able Ministers of the New Testament , not of the letter , but of the spirit . As if he had said , by my preaching of the new testament , the new covenant , the covenant of grace , you were converted , the spirit of God was conveied into your hearts . And making a comparison betweene the Ministery of the law and of the Gospell in the next verses , he calleth the preaching of the Gospell in the new Testament , the ministration of the spirit , that ministery whereby the spirit of grace is infused into the hearts of men . The other testimony which I will bring you for this is that of the Apostle Gal. 3.2 . where appealing unto their owne consciences , he asketh them how and by what meanes they first received the spirit of God , This only would I learne of you ( saith he ) received ye the spirit by the works of the law or by the hearing of faith ? that is , by the hearing of the doctrine of faith , the doctrine of the Gospell which teacheth justification by faith only . And thus have I confirmed this fourth Motive unto you in the generall , that we can never be sanctified till we be justified first ; that the man that desireth to amend his heart and life , must first seeke to know that his sins are forgiven , that he is reconciled unto God in Christ

Followeth now that we shew you this likewise in both the parts of sanctification more plainly and particularly .

And first , for mortification of the old man , the best way that any man can take to mortifie and subdue any lust and corruption , that is strongest in him , and that troubleth him most , is to get assurance by faith that Christ is his , that his sinnes are forgiven him , and God is reconciled unto him in Christ , and when he hath once got this assurance to make use of his faith in this worke , to stirre it up and exercise it by thinking and meditating oft of the marvellous love of God to him in Christ ; and by making claime to the promises of God which through Christ he hath just title unto . Faith purifieth the heart ; saith the Apostle Acts 15.9 . It purgeth out the corruption that it findeth in it , it killeth sinne wheresoever it commeth . Not all at once indeed , but by little and little ; so soone as ever it entreth into the heart , it giveth sinne the deathes wound so as it shall languish ever after , and never recover the strength and vigour againe that it had before . Every faithfull man hath this promise given him of God Rom. 6.14 . Sin shall not have dominion over you , for yee are not under the Law , but under grace . So that the man that knoweth himselfe to bee in Christ , and so within the covenant of grace , may goe boldly to the throne of grace when he findeth himselfe unable to subdue any strong lust , and corruption and even ready to be mastered and overcome of it , nay he ought then to exercise and make use of his faith by challenging and making claime to this promise of God , and say , Lord thou hast promised that no sinne shall have dominion over them that are not under the law but under grace ; and I know that thou art faithfull that hast promised this , and able to performe what thou hast promised ; Lord make good this promise of thine now unto me , let not this lust and corruption have dominion over me . But I shall make this plainer to you , and shew you what force there is in justifying faith that assureth us of Gods favour in Christ to mortifie sinne , by instancing in foure of the strongest lusts and corruptions , that the faithfull are wont to bee cumbred with all .

The first is covetousnesse and the love of the world . And for the force that is in justifying faith to mortifie this corruption wee have an example first in Abraham and Sarah and some others of whom the Apostle speaketh Heb. 11.8 , 14 , 15. of whom the Apostle saith that they willingly forsooke their owne country , and all the comforts that they had there , and went willingly ( upon the Lords call ) they knew not whither , and had no desire to returne to their owne country againe , nor were so much as mindefull of it , they never thought of it nor looked backe as Lots Wife did , and he telleth us plainly it was nothing but faith , that did thus weane their hearts from the world , and made them so willing to part with it . See an example of this in Zach●us like wise Luke 19. Of him we reade Verse 2. That he was the chiefe among the Publicans , and Verse 7. That he was a sinner , a noted and infamous man . And for what sinne ? Surely for covetousnesse , for getting his wealth by extortion and such like unjust meanes . And yet so soone as this man had received Christ not into his house only , but much more into his heart ; when he considered and weighed with himselfe the wonderfull love and goodnesse of Christ towards him , that was so vile and unworthy a wretch , how Christ tooke particular notice of him , and called him by his name , how he offered himselfe unsought to , to bee his guest to abide in his house ( which was no more then he hath done for every poore soule amongst us that truly beleeveth in him ) when Zacheus ( I say ) saw and considered this wonderfull love of Christ towards him , see what a change it wrought in him , how it mortified that lust that had so raigned in him before ; he became presently a most liberall man , as you may see Verse 8. both by his bounty towards the poore , and by his readinesse to make restitution to all such as had beene wronged by him . And thus doth the Apostle teach us to mortifie this corruption Heb. 13.5 , 6. Let your conversation be without covetousnesse ; and be content with such things as you have , for he hath said I will never leave thee nor forsake thee ; so that we may boldly say , the Lord is my helper and I will not feare what man shall doe unto me . As if he should say , If thou wouldest purge thy heart from covetousnesse and get strength against it , make use of thy faith , remember the promises that thou being in Christ , hast title unto . If thou hadst no body to take care for thee , but thy selfe thou hadst some reason to toile and moile , to carke and care for this world , as thou dost , but being in Christ and having these promises , it is madnesse for thee to doe it .

A second strong corruption and lust that Gods people are troubled with , is uncharitablenesse towards them that have done them wrong . How may a Christian best mortifie and get strength against this corruption ? Surely by getting assurance to his heart of Gods love in Christ , and making use of his faith . This is evident by that speech of the Apostles unto Christ , Luk. 17.5 . where when they had heard our Saviour teach if a brother trespasse against us seven times in one day ( and what hope will you say can a man have of such a one ? ) yet upon profession of his repentance wee must forgive him , and when they heard him presse this with such earnestnesse as Verse 3. he did take heed to your selves : As if he should say , I know well how heard and difficult a thing it is to flesh and bloud , that I shall now require of you , but take heed you doe so , your case is wofull if you doe not this ; the Apostles all of them with one voice cry unto Christ , Lord increase our faith ; As if they had said , he had need have a great deale of faith , that should be able to doe this , and yet Lord if thou wilt be pleased to increase our faith we shall be able to doe it . Why ? How can a mans faith helpe him in this case ? Surely two wayes . First , if a man would stirre up and exercise his faith by considering what the Lord for Christs sake hath done for him , how he hath forgiven him a debt of tenne thousand talents and how apt he is still upon his repentance to forgive him though he trespasse against him more then seven times every day , this will make a man able and willing to forgive his brother upon his repentance , any wrongs whatsoever ; which are but as a debt of an hundred pence in comparison of that which God hath forgiven him : and make him say to his owne heart as wee reade Matth. 18.33 . the wicked servant should have said , Should not I have compassion of my fellow servant , even as the Lord hath had pitty on me ? Therefore the consideration of that which God for Christs sake hath done for us , is also used by the Apostle , Col. 3.13 . as the strongest motive to make us willing to forgive wrongs . Secondly , if a man would make claime to that promise that hee being in Christ hath just title to , which we finde made , Esa. 11.6 — 9. to all the subjects of Christs kingdome , The Wolfe shall dwell with the Lambe , &c. They shall not hurt nor destroy in all my holy mountaine . The effect of which promise is this , that all that belong to Christs kingdome shall have the spirit of meekenesse given unto them , and though they were by nature like Wolves and Leopards and Lions and Beares and Aspes and Cockatrices ; that is , fierce and cruell apt to doe hurt and mischiefe , when once they beleeve in Christ their natures shall be quite changed , all bitternesse of spirit shall be taken from them , they shall have no desire to hurt , to be revenged of any that have done them wrong . If I say a Christian that findeth himselfe troubled with maliciousnesse and bitternesse of spirit , would in humble and faithfull prayer make claime to this promise and challeng it at Gods hands doubtlesse hee might have more power over that corruption then he hath .

A third corruption that troubleth much the people of God is slavish feare which is indeed one of the greatest tormenters of the heart that can be . Feare hath torment , saith the Apostle 1 Iohn 4.18 . And there is scarce any one corruption that the dearest of Gods servants are more subject to then to this slavish and distrustfull feare . In which respect the Lord Esa. 35.4 . calleth them such as are of a fearefull heart . And upbraideth them with this as with a great sinne , Esa. 51.13 . Thou hast feared continually every day , because of the fury of the oppressour , as if hee were even ready to destroy . If they heare of any troubles approaching , of any practises of the enemy either at home or abroad , their hearts are surprised with strange feares continually every day , as if the enemy were already entred into their houses and ready to cut their throates . Alas my weakenesse is such ( saith this poore soule ) as I shall never bee able to abide such a triall , I shall be apt to deny God or doe any thing when such a day commeth . This is too true , and this is my very case will many a one of you say ; and I know it is my great sinne to be so fearefull as I am , but how should I helpe it ? How may I bee able to mortifie and subdue this corruption ? I answer , get assurance by faith that thou art reconciled to God in Christ , that thy sinnes are forgiven thee ; and that will free thee from thy feares and make thee strong against them . See an experiment of this in them that endured as great tryalls as thou shalt ever indure , and felt themselves before their tryall as fearefull and weake every whit as thou art ; I meane them that the Apostle speaketh of Hebr. 11.33 — 37. Observe these foure things distinctly in that example . First , How great their tryals were , Verse 37. They were stoned , sawne asunder , tempted , they were slaine with the sword , they wandred about in sheep-skins and goat-skins , being destitute , afflicted ; tormented . Is it possible that thou canst ever be brought to greater tryals than they were ? Secondly , How strong and resolute , how void of feare they were even in this fiery tryall , Vers. 35. not accepting deliverance ; they had deliverance , and peace , and freedome from all these miseries offred them , upon condition that they would yeeld a little and forsake their Religion , but they would not accept of it . Thirdly , Consider how weake and fearefull they had beene before the very time that they came to this tryall , Vers. 34. Out of weakenesse they were made strong . Fourthly , Lastly , What it was that made them thus strong , Vers. 33. Through faith they attained to this strength . The assurance they had of their reconciliation with God in Christ , and of the forgivenesse of their sinnes , was that that made them overcome their fearefulnesse , and become so strong . And no marvell for all the faithfull in this case have these promises of God to rest upon . 1. That God will certainly have an eye to them , and a care of them in the worst times that can come . When he maketh inquisition for bloud ( saith David , Psal. 9.12 . when he commeth to visit a land for the murders and other horrible sinnes committed in it ) he remembreth them . And 116.15 . Precious in the sight of the Lord is the death of his Saints . He maketh precious account of them . The haires of their head are numbred , as our Saviour speaketh , Matth. 10.30 . and therefore much more their lives . They shall not lose their lives , unlesse God shall see that will be most for his glory and their good . 2. The Lord will certainly proportion their tryals to their strength , and as their tryals shall increase , so shall their strength increase to beare and get through with them . The Lord will give strength unto his people , saith the Prophet , Psal. 29.11 . Feare thou not , for I am with thee ( saith the Lord , Esa. 41.10 . ) be not dismayed , for I am thy God , I will strengthen thee , yea I will helpe thee , yea I will uphold thee with the right hand of my righteousnesse . And Vers. 14. Feare not thou worme Iacob ( thou that art so base and contemptible in thine owne eye ) I will helpe thee , saith the Lord . Yea of all the faithfull , those that are now before-hand so fearfull and weake , have most promises of God that he will give them strength sufficient when the time of tryall shall come ; Out of weakenesse they were made strong , as you heard H●b. 11.34 . My grace is sufficient for thee ( saith the Lord to Paul 2 Cor. 12.9 . ) for my strength is made perfect in weaknesse . He giveth power to the saint ( saith the Prophet Esa. ●0 . 29 . ) and to them that have no might he increaseth strength . Certainly if Gods people would make use of their faith , in making claim to these promises of God , and challenging of him in humble prayer , the performance of them unto themselves , they could not be so tormented with slavish feares as they are .

The fourth and last corruption that much troubleth the best of Gods people , is the hardnesse of their hearts ; they cannot mourne ( they say ) nor weep for their sinnes , they are not sensible either of the judgements , or mercies of God , they cannot pray , nor heare , nor read , nor receive with any feeling or affection at all . See how Gods people complaine and were afflicted with this , Esa 63.17 . Why hast thou hardened our heart from thy fe●r● ? Now the best way that any soule can take to cure this stoninesse of the heart , to make it soft and tender , able to mourne kindly for sinne , and to serve God with feeling and affection , is to get assurance by a lively faith of Gods love to him in Christ , and of the forgivenesse of his sinnes . Foure notable experiments we have for this , two in the old Testament , and two in the new . The first is that of Gods people mentioned in Ezek. 36.28 — 31. after that they were become Gods people , and God was become their God , and he had saved them from all their uncleannesses , as you read Vers. 28 , 29. that is , after that they were entred into the covenant of grace , assured of Gods favour , and of the forgivenesse of their sinnes ; then shall ye remember ( saith the Lord of them Vers. 31. ) your owne evill wayes and your doings that were not good , and shall loath your selves in your owne sight for your iniquity and for your abominations . Nothing hath that force to make a man loath himselfe for his sinnes , as the knowledge and consideration of Gods love in the pardoning of his sinnes , and the receiving of him into a covenant of grace and mercy , that hath beene so extreamely unworthy of it . The second experiment of this force of faith to soften the heart , is that of Gods people whom the Prophet speaketh of , Zach. 12.10 . that they should mourne as one mourneth for his onely sonne , and be in bitternesse as one that is in bitternesse for his first borne . And the Prophet alledgeth two causes of this . 1. The Spirit of grace that God had powred upon them ; that is , the Spirit of adoption whereby God had assured their hearts of his favour and love in Christ . 2. The looking upon Christ whom they had pierced ; that is , the weighing with themselves seriously what Christ had done and suffred for them . And therfore also it is said they mourned for him , they were in bitternesse for him . It is the Spirit of grace and adoption assuring us of Gods fatherly love to us in Christ , it is the weighing with our selves seriously how dearely Christ hath loved us , that will make us mourne for sinne more than for any thing in the world , all the terrours of the law , all the judgements of God are of no force to soften the heart , in comparison of this . The third experiment of this is in Mary Magdalen , Luke 7. Of her we read Ver. 38. that she had a very soft heart , she was able to weep abundantly for her sinnes , so abundantly as she could wash Christs feet with her teares . And what was it that made her heart so soft ? Surely , the knowledge and assurance she had of Christs marvellous love to her in pardoning her sinnes , her so many and so hainous sinnes , was that that did it , as our Saviour plainely telleth us , Vers. 43 & 48. The fourth and last example is that of Peter , of whom we read Luke 22.62 . that he had a most soft heart , he was able to weepe bitterly for his sinnes . And what was it that wrought so upon his heart ? That the Holy Ghost telleth us Vers. 61. The Lord turned and looked upon Peter ; and Peter remembred the Word of the Lord , how he had said unto him , before the cocke crow thou shalt deny me thrice . When he considered the marvellous love of Christ to him , that though he had so shamefully denied and forsaken him , yet he was pleased still in the midst of all his troubles to think upon him , to have care of him , to turn himself about , and cast a gracious eye upon him , this brought Peter to remember what he had done , this even broke his heart , and made him weep abundantly . And surely look what force a true and lively faith had in all these examples , the same it would have in us , if we did stir it up and make use of it as they did . The true cause why our hearts are so hard , is this , that either we have no faith , no assurance of Gods love to us in Christ ; or if we have it , we make not use of it unto this work of softning our hearts . For all that are in the covenant of grace , reconciled to God in Christ , have this promise given them of God , Ezek. 11.19 . which is also repeated 36.26 . I will take ( saith the Lord ) the stony heart out of their flesh , and I will give them an heart of flesh . And if any of the faithfull when they are most troubled with the hardnesse of their hearts , could make claime unto this promise , and presse the Lord with it ( as he loveth to be importuned , as you may see Luke 18.1 , 7 ) certainely they might have helpe against it . And so much for the force that faith hath in the first part of our sanctification for the mortifying of sinne . The second part I must leave till the next day .

Lecture CXLI . On Psalme 51.7 . Febr. 23. 1629.

IT followeth now that I shew you likewise the force of justifying faith in the second part of true sanctification , in making us partakers of the divine nature , and renewing the image of God in our hearts , in producing the fruits of the Spirit in us ; in the breeding and working of every saving grace . When a man is once justified by faith in Christ , is reconciled unto God through his bloud , then shall he bring forth fruit unto God , and never till then . This will make the heart of a man fruitfull in holinesse and righteousnesse ; and nothing but this will ever be able to doe it . For the first ; that is to say , that faith will make the heart fruitfull , we have a plaine proofe in that speech of the Apostle Galat. 2.20 . The life that I now live ( As if hee had said , The reformed , religious and holy life , that I now live since my conversion and calling ) I liue by the faith of the Sonne of God , that faith I have in Christ , who loved me and gave himselfe for me . As if he had said , This faith that assureth me of that speciall interest that I have in Christ , of that speciall love that Christ hath borne to mee , is the onely cause of whatsoever goodnesse is in me . And for the second , that nothing but faith will breed true goodnesse and grace in the heart , we have as plaine a proofe Hebrewes 11.5 , 6. Enoch had this testimony given of him that he pleased God , but without faith it is impossible to please God . As if he should have said , A man cannot please God in any thing that he doth , till he have faith , till he be justified by faith , and reconciled unto God through Christ . Though the habit of faith and all sanctifying graces which the Apostle 1 Iohn 3.9 . calleth the seed of God , be by the Spirit of God infused into the heart of man altogether , and at one time , yet the act and exercise of faith , is the first of all , and that that setteth every other grace on worke . As the earth , though it be made soft by those showers that fall upon it in the winter-time , and bring forth some blade of the seed that is cast into it , yet is it not thereby made fruitfull unto man ; it never yeeldeth any good and perfect fruit , till it have received the sweet heat of the Sun into the bowels of it in the spring time ; even so is it with the heart of man . It may bee , and is oft softened by the judgements of God and terrours of the Law . God maketh my heart soft ( saith Iob 23.16 . ) and the Almighty troubleth mee . Even by the trouble of his mind , and terrours that God disquieted him with , his heart was softened . And some beginnings also of reformation and goodnesse have beene thereby wrought in it ( such was that confession of sinne , and goodly words that God oft wrung from Pharaoh by his judgements , Exodus 9.27 . I have sinned , the Lord is righteous , and I and my people are wicked ; and 10.16 . Hee cryeth unto Moses to this effect ; Good Moses forgive me , and pray to the Lord for me . Such was that repentance and reformation of the wicked Israelites that the Prophet speaketh on Psal. 78.34 . When he slew them , then they sought him ; and they returned and enquired early after God . And such is the repentance and goodly words that many a wretched man in his sicknesse is wont to utter ) thus farre forth the winter-showers and stormes of Gods judgements and terrours may work upon mans heart . But till Christ Iesus the Sun of righteousnesse , as the Prophet calleth him Mal. 4.2 . ( like the comfortable and quickning heat of the Sunne in the spring ) doe shine upon a man and bee by faith received into his heart , it can never bring forth any fruit that is good indeed , and acceptable unto God . And the true cause why some are fruitfull in grace and goodnesse , and some other , though they enjoy the same or greater meanes , yet no grace will grow in their hearts , nor come unto any perfection is this , which the Apostle giveth 2 Thes. 3.2 . All men have not faith . But though the Lord let this visible Sunne shine upon all men indifferently , upon the reprobate as well as upon the elect he maketh his Sunne ( saith our Saviour Matth. 5.45 . ) to rise on the evill and on the good ; yet doth he not let the Sunne of righteousnesse to shine into every heart , but to his elect and peculiar people onely . The Lord God is a Sunne and shield ( saith David Psal. 84.11 . ) but to whom ? To them that walke uprightly . Vnto you that feare my name ( saith the Lord Mal. 4.2 . ) shall the Sun of righteousnesse arise with healing in his wings . Not that their walking uprightly and fearing of his name , was the cause that moved God to be as the Sun unto them , but because it was a marke and note of them whom God would vouchsafe this mercy unto .

Now if any man shall aske me how faith commeth to be the breeder and worker , and increaser of all true goodnesse in a man ? I answer you two wayes .

First , By receiving Christ into his heart , by making Christ his , by uniting him unto Christ , as nearely and as truely as the members of the body are united unto the head , and as the branch is unto the vine . By faith we receive Christ and make him our owne , as the Evangelist teacheth us , Iohn 1.12 . By faith hee dwelleth in our hearts , as the Apostle speaketh Ephesians 3.17 . And as it is not possible , but that heart in which Christ dwelleth , must needs be renewed , and have saving grace bred in it . He that abideth in me and I in him ( saith our Saviour , Iohn 15.5 . ) the same bringeth forth much fruit . If any man bee in Christ ( saith the Apostle , 2 Corinthians 5.17 . ) hee is a new creature . As the living members must needs receive sense and motion from the head , and the scion sap from the flocke it is ingrafted into . And this is that which the Apostle teacheth 1 Corinthians 6.17 . He that is joyned to the Lord , is one spirit . As if he had said , No man can by faith receive Christ , and be united unto him , but he must needs together with Christ receive the Spirit of Christ also ; So till we be thus united unto Christ , it is not possible for us to have any true goodnesse in us . As the branch cannot beare fruit of it selfe ( saith our Saviour Iohn 15.4 . ) except it abide in the vine , no more can ye except ye abide in me . And 6.53 . Verily verily I say unto you ; except ye eat the flesh of the Sonne of man , and drinke his bloud , ye have no life in you . I know well that this union that faith maketh betweene Christ and the soule , is mysticall , and such as the reason of man is not able to comprehend . And so the Apostle speaketh of it . This is a great mystery , saith he Ephesians 5.32 . But yet you see this is clearely taught us in the holy Scripture ; and this every faithfull soule doth ( in some measure ) feele to be true in his owne experience . So soone as ever thou dost truely believe in Christ , and renouncing all other confidence , dost wholly rest and put thine affiance in him , thou hast received Christ , and made him thine owne ; and so soone as thou hast received him , thou hast also with him received into thine heart his holy Spirit , the Spirit of grace and sanctification , whereby thou art made a new man . Hee that hath the Sonne ( saith the Apostle 1 Iohn 5.12 . ) hath life ( that is ; the life of grace here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven ) and he that hath not the Sonne , hath not life .

Secondly , The faithfull soule by exercising and making use of his faith in meditating and feeding upon the goodnesse and love of God towards him in Christ , and of those promises of God which through Christ hee hath title unto , doth quicken and increase every saving grace in his heart . And nothing hath that force to quicken and increase grace in us , as this hath . The better wee know the love of Christ that passeth knowledge , the more assurance wee have of it , the more oft , and seriously wee thinke of it , and meditate upon it , the more we shall bee filled with all the fullnesse of God , that is , with all spirituall and saving and sanctifying grace , as I shewed you the last day out of Ephes. 3.19 . And the apprehending and beleeving of the promises of God these exceeding great and precious promises that God hath made to us in Christ hath great force to quicken and increase grace , in the heart of man . By them ( saith the Apostle , 2 Peter 1.4 . ) wee are made partakers of the divine nature . O Lord ( saith Hezekiah in the prayer that hee made after that God had given him a promise to restore him to life , Esa. 38.16 . ) ô Lord ( saith he ) by these things ( by these gracious promises of thine ) men live , and in all these things , is the life of my spirit , so thou wilt recover mee , and make mee to live . As if hee should say , Though I be not fully recovered yet having thy promise for it I am revived in my spirit ; by these promises of thine thy people doe live , thy promises are the life of their spirit . If you aske mee what promises of God they bee that are so effectuall to breed and quicken grace in the heart of man . I answer , All Gods promises are very forcible and effectuall that way for in them all Gods marvellous love and goodnesse towards us is manifested . And these bands of love as the Lord calleth them , Hos. 11.4 . have great force to draw the heart of Gods child unto him . By them thou hast quickned mee , saith David , Psalme 119 93. But yet there is a speciall promise which ( above all other ) is most effectuall this way ; and that is , that God hath promised to all them that are in the covenant of grace , that are reconciled to him in Christ , that hee will give them his holy sanctifying spirit . A new heart will I give you ( saith the Lord , Ezekiel 36.26 , 27. ) and a new spirit will I put within you ; and I will put my spirit within you and cause you to walke in my statutes . As if hee had said , Hee will by his holy spirit worke sanctifying and saving grace in his people . And yet more particularly God hath promised , that as wheresoever Christ came , when hee was upon earth , he restored the deafe to their hearing and the blind to their sight , and the lame to their lims and even the dead to life , as wee read , Matthew 11.5 . Yea hee made that woman goe straight and upright that had had a spirit of infirmity eighteene yeeres and was so bowed together , that shee could not lift up her selfe , of whom wee read , Luke 13.11 , 13. Even so the Lord hath promised to worke the same mighty workes in the hearts of all his people , that have by a lively faith received and entertained Christ . The eyes of the blind shall bee opened ( saith hee , Esa. 35.5 . that is , they that were ignorant shall have knowledge wrought in them ) and the eares of the deafe shall bee unstopped ( they that could not heare heavenly things with any affection or fruit , shall bee made able to heare the Word feelingly and fruitfully ) the lame man shall leape as a hart ( they that were before reprobate to every good worke , shall bee made able cheerefully and willingly to walke in Gods waies ) and the tongue of the dumbe shall sing ( they that could not speake of any goodnesse before , shall bee able to speake graciously ) for in the wildernesse shall waters breake forth , and streames in the desart , they whose hearts were most barren before of all goodnesse , shall bee made most fruitfull in grace and good workes . Now the promises of God all that are reconciled to God in Christ , all true beleevers have just title unto , they are all heires of the promises of God as the Apostle calleth them , Hebrewes 6.17 . the promises of God are their chiefe inheritance . They are set downe in Christs testament and wee may challenge them as our legacy . And if wee would make use of our faith ( when wee find in our selves most want of any grace , or are most troubled with the poverty of our spirits ) and lay claime to these promises of God that in Christ wee have so just title unto , certainely wee might bee farre more rich in grace then wee are . Why are wee still so blind and so deafe , so dumb and so lame , so barren and unfruitfull ? Surely because though God have made us promises to helpe us in all these things , wee doe not stirre up our faith to lay hold of and make claime unto them , and therefore wee have so little benefit by them . That as wee read Christ did not many mighty workes in his owne countrey , Matthew 13.58 . nay it is said ; Marke 6.5 . hee could doe no mighty workes there ; and the reason is given , because of their unbeleefe : so it may truly bee said , that the true cause why the Lord hath not in all this time wrought more spirituall miracles in our hearts , is because of our unbeleefe , either wee doe not at all beleeve these promises , or at least wee doe not stirre up our faith , nor make use of it in making claime unto them and challenging our right in them as wee ought to doe . But I shall make this plainer unto you by handling it more particularly and distinctly , and shewing you the force that is in justifying faith , 1 to breed every saving grace in the heart , 2 to enable a man unto every good duty .

And for the first , I will instance but in foure particular graces by which you may easily judge of all the rest .

The first of them is saving repentance . What is it that maketh a poore sinner when hee hath offended , willing and able to turne unto God againe and seeke reconciliation with him ? Not the knowledge of Gods justice and power to consume him , though I know there is a kind of repentance , ( a legall repentance , such a one as Iudas his was of whom wee read , Matthew 27.3 . that when hee saw Christ was condemned ( and what a gulfe of misery hee had cast himselfe into by his sinne ) hee repented himselfe ) that is wrought thereby . But this will never worke saving repentance in a man , it will never cause him to turne unto God and seeke reconciliation with him ; no no , it will make a man hide himselfe from God and flie from him if possibly hee could , as Adam did , Genesis 3.8 . It is the apprehension and perswasion the heart hath of the mercy of God and of his readinesse to forgive him upon his repentance and turning to him , and that onely that giveth a man a heart to repent and turne unto God when 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 . Fe●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 ●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.

Signes . 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 thy Name . Many that are such as of whom Christ himselfe will professe that he never knew them yet are confidently perswaded that they have good title unto him . And there is no one thing that doth more dull and deaden mens appetite unto Christ , and keepe them from hungring and thirsting after him and his righteousnesse , then doth this perswasion that they have him already sure enough ; or at least they may have him when they list . Christ dyed for all men , say they : and therefore I were a very beast if I should make any doubt of this , that Christ died for me . Know therfore ( beloved ) which is ( I assure you ) a matter of great importance for you all to know , that it is a most dangerous delusion of Satan whereby men are perswaded that all men shall have benefit by Christ . No , no , the spirit of God teacheth us expresly the contrary in the holy Scriptures , that all men shall not be the better for him , but only a certaine choice and peculiar people . Yee are a chosen generation ( saith the Apostle 1 Pet. 2.9 . ) a peculiar people . Nay the Scripture teacheth us , that there be but a few ( in comparison ) that shall have any benefit by him . And there are three evident reasons to prove this .

First , the pardon that Christ hath purchased for men by his death , all men shall not have their part in , nor receive benefit by . He was in the world ( saith the Evangelist Ioh. 1.10 . ) and the world knew him not . No this is appropriated to the Church of Christ only . The people that dwell therein ( saith the Prophet Esa. 33.24 . ) shal● be forgiven their iniquity . And the Angell giveth this for the reason why he should be called Iesus Matth. 1.21 . Thou shalt call his name Iesus ( saith he ) for he shall save his people from their sinnes . Hee is the Saviour of his body , of his Church , saith the Apostle Eph. 5.23 . Now ( alas ) the Church of Christ is but a little flocke as himselfe calleth it Luk. 12 32. If the whole world were divided into thirty equall parts there would not bee found above five of them that doe so much as professe the name of Christ . And of those five , the Papists and Protestants ( taken all together ) will not make three . And of those three the number of the Papists whose persons I will not judge but their doctrines are damnable doth farre exceed the number of the Protestants . So that you see if none but the Church of Christ , shall have benefit by Christ , the number of them that shall have benefit by Christ is but very small in comparison of them that shall have no benefit by him at all .

Secondly , Not all that live in Christs Church and professe his true Religion shall have benefit by Christ . He came unto his owne ( saith the Evangelist Iohn 1.11 . ) and his owne received him not . There be but a few of them neither that shall have any benefit by him . So that looke what the Apostle saith of Israel Rom. 9.27 ▪ may truly be said likewise of the whole Church of Christ and of such as professe the true Religion , Though the number of them be as the sand of the sea , yet but a remnant of them shall be saved . And it is worth the observing how often , and how plainly , and how earnestly our Saviour himselfe was wont to presse this point in his preaching . He taught his hearers in the parable of the sower Matth. 13. that this field of Christ where he is pleased to sow the seed of his word and Gospell , hath foure sorts of ground in it , and of those foure but one that is good . Hee taught them in his Sermon on the Mount , Mat. 7.14 That the way that leadeth unto life , is a narrow way and that there be few that find it . He taught them in the parable of them that were bidden to the Kings marriage feast Mat. 22.14 . that even of them that were called to the profession of the truth by his owne gracious and powerfull Ministery there were but a few that were chosen . And in the parable of the labourers that were hired to work in the Vineyard Matth. 20.16 . he affirmeth the like of the state of his Church , in time to come , Many shall be called but few chosen . As if hee had said , Though the number of them that by any outward calling are brought to a profession of the truth may seeme to be great ( as indeed it is ) yet there be but a few even of them that make so good a profession , that are chosen of God and consequently that are inwardly and effectually called , and that shall bee saved and receive benefit by Christ . The Lord discribeth to us the course he is wont to take , in calling his elect inwardly and effectually . Ier. 3.14 . I will take you one of a City and two of a family ( or tribe . ) Thinke not ( beloved ) nor looke for it that every one that giveth his name to Christ , and joyneth himselfe to Gods people , and professeth the truth with much forwardnesse and zeale , is inwardly and effectually called of God , or shall have benefit by Christ . No , no remember and forget not but thinke oft and seriously of that saying of Christ , Many are called but few are chosen .

Thirdly , Nay many that live in the Church of Christ and professe the true Religion are so farre from receiving benefit by Christ , that they shall receive much hurt by him ; and shall have one day just cause to wish that he had never beene borne , that hee had never dyed for sinners , that they had never heard of him . Behold ( saith old Simeon to the blessed Virgin Luk. 2.34 . When hee had Christ in his armes ) Behold ( saith he , as if he should have said , It is a strange thing but yet a most certaine thing , that I will tell thee Mary ) this child is set ( and appointed of God by an unchangeable decree ) as well for the fall as for the rising againe of many in Israel . Hee is unto many in Israel , to many that live in the true Church of God a stone of stumbling ( as the Apostle speaketh 1 Pet. 2.8 . ) and a rocke of offence ; though not a cause yet an occasion of their utter ruine and perdition . They would not have beene so lewd men as they are , nor continued with that quietnesse and contentment of mind in many foule sinnes , had it not beene for that , that they have heard of Christ , and for that confidence that they have in him , that hee will pay all their scores and answere the justice of God for whatsoever they have done amisse .

But how can this bee ( will you say ) that there should be but a few that shall have benefit by Christ ? Object . Seeing the Scripture saith expresly 1 Tim. 2.6 . That he gave himselfe a ransome for all ; And Heb. 2.9 . That he tasted death for every man ; and 1 Iohn 2.2 . He is the propitiation not for our sinnes only , but also for the sinnes of the whole world .

I answer , That ( not to enter into the controversie of universall redemptino ) it is agreed on by all divines , Answ. that none shall receive benefit by the death of Christ but such only as doe beleeve in him . God so loved the world ( saith our Saviour himselfe Ioh. 3.16 ) That he gave his only begotten Sonne , that whosoever beleeveth in him should not perish , but have life everlasting . And it is certaine that all men have not faith , as the Apostle speaketh 2 Thes. 3.2 . Nay it is evident that there be but very few of them that live in the Church , and professe the truth that have true faith . And when thy conscience shall be awakened ( beloved ) thou wilt finde that there is in thee an evill heart of unbeleefe as the Apostle calleth it Heb. 3.12 . that there is no one sinne that thou art more strongly inclined to , then to infidelity ; that ( though now in the time of health and peace thou thinkest it the easiest thing in the world to beleeve in Christ ) it is a matter of of extreame difficulty to beleeve aright , Two evident reasons there are for it .

First , All men are by nature utterly , unable to beleeve . There is in the bloud of Christ a fountaine opened to us by the Gospell for sinne , and for uncleannesse , as the Prophet speaketh Zach. 13.1 . And if we could get into that fountaine , if we could make use of and apply to our selves the water of that fountaine , certainely it would cleanse us perfectly from all our sinnes . But alas we are like unto that poore impotent man that lay at the poole of Bethesda Ioh. 5.7 . he knew well enough that if he could have got into the poole , so soone as the Angell had stirred the water , he should have beene perfectly cured , but he could not of himselfe get into the poole . And so is it with every one of us by nature , the fountaine of Christs bloud is able to cleanse us throughly from all our sinnes , and this fountaine is by the Ministery of the Gospell opened even unto us , it is not shut against any of us , none of us are barred or excluded from it ; but though it be thus opened , we cannot get into it of our selves . No man can come to mee ( saith our Saviour Ioh. 6.44 . ) Except my Father which hath sent me doe draw him . The Lord must by his spirit change our hearts , he must draw us unto Christ by his mighty and out stretched arme , and make us able to beleeve in him , or we shall never come unto him . Yea the Apostle calleth this Eph. 1.19 . a worke of the exceeding greatnesse of Gods power that any man is made able to beleeve in Christ aright . And this helpe , this grace , God doth not vouchsafe to all ; he draweth not all but whom it pleaseth him . The winde bloweth where it listeth ( saith our Saviour Ioh. 3.8 . ) So is every one that is borne of the Spirit . The Sonne quickneth whom he will , saith hee Ioh. 5.21 . Nay hee vouchsafeth this mercy but to few . Who hath beleeved our report ( saith the Prophet Esa● 53.1 . ) And to whom is the arme of the Lord reveiled ? And this is the first cause why so few doe truely beleeve .

The second is this , that some are ( through Gods just judgement upon them for some former sinnes ) smitten of God with a supernatuall inability to beleeve . Therefore they could not beleeve ( saith our Saviour out of the Prophet Esay Ioh. 12.39 , 40. ) because God had blinded their eyes , and hardned their hearts .

Applic. Oh then ( beloved ) seeing there be so few ( in comparison ) that shall have any benefit by Christ , it standeth us upon , to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ ; but diligently to enquire whither wee our selves be of that small number or no ; whether we can finde in our selves , those notes whereby Christ hath marked his owne sheepe , and whereby hee will owne them for his . Certainely as the Lord himselfe knoweth them that are his , as the Apostle speaketh 2 Tim. 2.19 . so he hath set that marke upon them , as whereby themselves also may know that they are his . I know my sheepe ( saith he Ioh. 10.14 , ) And I am knowne of mine . Wee know ( saith the Apostle 1 Ioh. 4.13 . ) that we dwell in him and he in us . O what a happinesse is this to a Christian to be sure of this ? And on the other side , what sound comfort can a man have in life or death if he be not sure of this ? Alas the more confident that any man is of his interest in Christ , the more wofull will his case bee if when hee shall appeare before Christ , Christ will not owne him because he findeth not his marke upon him ; or if when his owne conscience shall be awakned he shall looke and search for Christs marke upon himselfe , and cannot be able to finde it . When Christ shall say to them that were confidently perswaded that they had great interest in him , I tell you I know you not , whence you are , depart from me ( as we read Luke 13.27 , 28. he will one day say to many such persons ) there shall bee weeping and gnashing of teeth , saith our Saviour .

If you aske mee , What marke is that Christ useth to brand his sheepe withall , whereby he will owne them , and whereby themselves may know that they are his ?

I answer , It is his holy Spirit which he giveth to all that truly believe in him . He that is joyned to the Lord ( saith the Apostle 1 Corinth. 6.17 . ) is one spirit ; As if he had said , He hath in him the very same spirit that is in Christ . If any man have not the spirit of Christ ( saith the Apostle Romans 8.9 . ) hee is none of his . Therefore also is the holy Spirit called the Lords seale that he setteth upon his , and whereby he doth use to marke them . After ye believed in Christ ( saith the Apostle Ephes. 1.13 . ) ye were sealed with the holy Spirit of promise . When once a man findeth that he hath this seale , this marke upon him , he may confidently and comfortably conclude , that certainely he is Christs , and Christ is his ; and till then hee can never know it . Hereby wee know ( saith the Apostle 1 Iohn 3.24 . ) that he abideth in us , by the spirit which he hath given us ; and 4.13 . Hereby we know that we dwell in him and he in us , because he hath given us of his spirit . But may not this marke be counterfeited , will you say ? May not a man easily mistake and be deceived in this , and thinke he hath the Spirit of Christ when he hath it not indeed ? I answer , Yes that hee may ; or els wee should not bee so oft and so earnestly charged as we are , 2 Corinth. 13.5 . to examine our selves , to prove our owne selves ; and Galat. 6.4 Let every man prove his owne worke . But yet by the fruits and effects of the Spirit that he findeth in himselfe , the true believer may certainely know , that the Spirit of Christ doth dwell in him indeed . I have o●t had occasion heretofore to speake of sundry fruits of faith , and effects of the Spirit , whereby he that is in Christ and hath the Spirit of Christ may be known , which I will not therefore now make any mention of . I will instance onely in foure effects of the Spirit whereby you may be able to judge whether you have received not the spirit of the world , but the Spirit which is of God , as the Apostle speaketh 1 Corinth. 2.12 . The first is your Charity ; the second is your Constancy in cleaving to the truth which you have received ; the third is your Taking to heart the cause of God and religion ; the fourth and last is your Sympathizing with the fellow-members of Christs mysticall body .

For the first of these . There is no one grace whereby the Spirit of Christ may be better and more sensibly known to dwell in us , than charity and meeknesse of spirit . Iohn Baptist saw the Spirit descending from heaven like a dove , and it abode upon Christ , as we read Iohn 1.32 . I beseech you ( saith the Apostle 2 Corinthians 10.1 . ) by the meekenesse and gentlenesse of Christ . As if he had said , Of all the graces of the Spirit that did abound in Christ , his meekenesse and gentlenesse did most excell . And we shall finde , that this is oft mentioned for a certaine signe of a man that is in Christ . By this shall all men know that ye are my disciples ( saith our Saviour Iohn 13.35 . ) if ye have love one to another . As if hee should say , This is so evident and conspicuous a marke of one that is in Christ , as not themselves onely , but others also , all men may know them by this . Beloved let us love one another ( saith the Apostle 1 Iohn 4.7 . ) for love is of God ; and every one that loveth is borne of God , and knoweth God . He that loveth not , knoweth not God , for God is love , saith he Vers. 8. And Vers. 12. If wee love one another , God dwelleth in us , and his love is perfected in us . And Ver. 16. He that dwelleth in love dwelleth in God , and God in him . My little children ( saith he againe 1 Iohn 3.18 , 19. ) let us not love in word , neither in tongue , but in deed and in truth . And hereby we know that we are of the truth , and shall assure our hearts before him . As if he had said , A man may confidently assure himselfe that hee is in Christ , and that hee hath the Spirit of Christ in him , if hee love his neighbour unfeignedly , not in word onely , but in deed , if hee unfeignedly desire to doe him what good he can .

Applic. O that we would impartially examine our selves in this first point beloved ; now especially that we are to prepare our selves to the Lords Table . If thou be not in charity , certainely thou hast not the Spirit of Christ ; and consequently thou art none of his . I know well that many that have not Gods Spirit , but are meere carnall men , use to glory much in their charity , and thinke they farre excell any that professe religion in this vertue . But if there could ever have beene any true love to man ( and such as God approveth of ) in any soule that is not regenerated and sanctified by the Spirit of God ; certainely neither our Saviour himselfe , nor his holy Apostle would have spo●ken so of love as you heare they have done . No , no , the holy Scripture is most plaine in this point , that no man hath any true charity in him , but he only that is truly regenerate . By this we know that we love the children of God ( saith the Apostle 1 Ioh. 5.2 . ) when we love God and keepe his commandements . As if he should say , All true love to men proceedeth from the love we beare to God , as from the root and fountain . This is love ( saith he 2 Ioh. 6. ) that we walk after his commandements . As if he had said , We cannot love our neighbour as we ought , unlesse we love him out of conscience towards God , and in obedience to his commandement . The end of the commandement is love ( saith the Apostle , 1 Tim. 1.5 . ) out of a pure heart , and of a good conscience , and of faith unfeigned . As though he should have said , No man can have true love , till he have first a pure heart , and a good conscience , and faith unfeigned . I will therfore shew you how true Charity is to be tryed ; how you may discern and know whether you love your neighbour as you ought to love him , and as no man that hath not the Spirit of Christ , was ever able to do . Try this , First , By the love thou bearest to all men . Secondly , By the loue thou bearest to them that have wronged thee , and are thine enemies . Thirdly , By the love thou bearest to them that feare God especially .

Lecture CXLIII . On Psalme 51.7 . March 23. 1629.

NO man hath true charity in him , First , that doth not love all men ; Secondly , that doth not love his enemy , Thirdly , that doth not love such as feare God especially .

For the first , They that have the Spirit of Christ in them do unfeignedly love all men . See this plainely in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love ( saith he ) one toward another , and towards all men .

Object . How can this bee , will you say ? Must wee love such as are wicked men ? Doth not the Holy Ghost make this a speciall note of a lewd and gracelesse man to love them that are wicked ? They hate the good ( saith the Prophet Mica 3.2 . ) and love the evill . Was not Iehosophat ( though otherwise so good a man ) greatly blamed for this ? Shouldst thou love them ( saith the Prophet Iehu to him , 2 Chron. 19.2 . ) that hate the Lord ? Therefore is wrath upon thee from before the Lord . Doth not David glory in this , as in one principall evidence of the truth of his heart that he did hate wicked men ? I have hated them ( saith he Psal. 31.6 . ) that regard lying vanities ; that is , I have hated all idolaters . And 139.21 , 22. he appealeth to the Lord concerning this , and glorieth of this even before the Lord , Do not I hate them O Lord ( saith he ) that hate thee ? I hate them with a perfect hatred , I count them mine enemies .

I answer , Answ. That in all these places there is no more meant but this . First , That wee must hate their sinne , and that that is evill in them . And that we are bound to hate even in the best men , and in those persons whose persons we are most bound to love . Ye that love the Lord ( saith the Psalmist Psalme 97.10 . ) hate that that is evill . There is no love of God in that man that hateth not sinne wheresoever hee seeth it , even in his owne child , in them whom he doth most dearely love . Secondly , that we must shew our dislike even to the persons also of sca●dalous and lewd men . For first , we may give them no countenance , but shew our dislike by shunning all voluntary familiarity and kindnesse unto them , while they continue such . Have no company with him ( saith the Apostle 2 Thes. 3.4 . ) that he may be ashamed . I have hated the congregation of evill doers ( saith David Psalme 26.5 . the assemblies and meetings that they have together ) and will not sit with the wicked . Secondly , We must oppose and set our selves against them , in their evill practices , and professe our selves to bee their adversaries therein . They that forsake the Law ( saith Salomon Proverbes 28.4 . ) praise the wicked , sooth them up and flatter them , commend and encourage them ; but such as keepe the law , contend with them . As if hee had said , They are not so farre in love with peace , but they are willing to be seene in contention and opposition against lewd men . Thirdly , We must do what lieth in us to procure the punishment and rooting out of notorious offenders . David as a King voweth to God that he would do so . I will early destroy all the wicked of the land ( saith hee Psalme 101.8 ) that I may cut off all wicked doers from the City of the Lord . And even to private men this charge is given against seducers to idolatry , Deuteronomie 13.6 — 9. that if any mans owne brother , or his owne childe , or his owne wife , or his dearest friend , that is as his owne soule , should entice him unto idolatry , his eye most not petie him , he must not spare nor conceale him , but he must surely kill him ; that is , complaine to the Magistrate of him , that he may be put to death ; yea ( in his execution by stoning ) his hand must bee first upon him , and afterwards the hands of all the people . I know well that they that shall doe thus , that shunne the company of lewd men , that oppose them i● any of their lewd practices , that have any hand in procuring the punishment of them , shall bee judged by the world to bee most uncharitable and malicious men , but this is indeed no breach of charity at all to doe thus . A man may love their persons ; though hee both hate their sinnes ; and shew thus much dislike also to their persons . Though a a man dare not bee familiar with them , nor keepe them company , ( as is plaine by that speech of the Apostle , 2 Thessalonians 3.15 . yet count him not as an enemie ) nay , though a man doe his uttermost to have notorious sinners punished and cut off ; yet may hee bee void of all malice to their persons , hee may love them for all that . This is plaine by the example of Ioshuah towards Achan . Greater severity in the cutting off of a lewd man you shall not read , than was shewed towards Achan , Ioshuah 7.24 , 25. And yet you shall finde Verse 19. that Ioshuah was farre from hating his person . My sonne ( saith hee ) give I pray thee glory unto God . Though we must thus shew our detestation to the sinnes of all wicked men , yet must we love their persons for all that . Yea it is a most dangerous sinne to beare malice or ill will to the person of any man . Let all bitternesse , and wrath , and anger ( saith the Apostle , Eph. 4.31 . ) and clamour and evill speaking be put away from you , with all malice . Neither is there any corruption that is in us , that is so great an enemy to our comfort , as is this bitternesse of our spirit . 1. No Sermon we heare will do us any good , if we beare malice to any man , as is plaine by that speech of the Apostle 1 Pet. 2.1 , 2. 2. No prayer we make will do us any good if we be in wrath , as is plaine by that of the Apostle , 1 Timothy 2.8 . 3. We cannot feed upon Christ our Passeover in the holy Sacrament with any comfort , if we bring to it in our hearts the old leaven of malice , as the Apostle speaketh 1 Corinth. 5.8 . Nay , if we doe not beare a true and unfeigned love to all men , we can not have any comfort in our estate . And you shall see what a manner of love wee are bound to beare unto the persons of all men in these nine degrees .

First , Wee may not surmise evill against any man , nor imagine him to bee guilty of any sinne till wee be sure of it . Let none of you ( saith the Lord , Zachary 7.10 . ) imagine evill against his brother in his heart . Charity thinketh not evill , saith the Apostle , 1 Corinthians 13.5 . This is a strong corruption in all our hearts , and the root of much malice . If thou have any true love in thee , thou wilt rather interpret all thy neighbours actions and words in the better part . Charity believeth all things , saith the Apostle , 1 Cor. 13.7 .

Secondly , We may not take pleasure to speake of the faults of any man ; if we do , certainly it is our corruption and sinne . Put them in mind ( saith the Apostle , Tit. 3.1.2 . ) to speake evill of no man .

Thirdly , Wee must doe our best that wee may live peaceably with all men , that there bee no falling out , no contention betweene us and any neighbour wee have . See with what earnestnesse the Apostle presseth this , Romans 12.18 . If it be possible , as much as in you lieth , live peaceably with all men .

Fourthly , We must be gentle and courteous in our whole cariage towards all men . Put them in mind ( saith the Apostle in that Tit. 3.1 , 2. ) to be gentle , shewing all meeknesse to all men .

Fiftly , Wee may not envy and fret at the prosperity of any neighbour wee have , but joy in it rather . Let not thine heart envie sinners , saith the Holy Ghost Proverbs 23.17 . And that which the Apostle wisheth unto Gaius 3 Iohn 2. Beloved I wish above all things , that thou mayst prosper , even as thy soule prospereth ; Wee are bound by the eight commandement to wish unto all men , though not in that degree as to the faithfull .

Sixtly , We should pitie and be grieved to see any man ( how wicked soever he hath been ) in extreame want and misery , Was not my soule grieved for the poore ? saith Iob 30.25 .

Seventhly , Wee must also bee really mercifull unto all men , and ready to doe them what good wee can in their misery and distresse . When our Saviour had charged his hearers both to lend and to give unto such as had need ; and yee shall bee ( saith hee Luke 6.35 , 36. that is , yee shall bee found and manifested to bee ) the children of the highest ; for he is kind to the unthankefull and to the evill , be ye therefore mercifull ( saith hee ) as your father also is mercifull ; that is , to all men , even to evill and bad men . Let us doe good to all men ( saith the Apostle Galat 6.10 . ) as wee have opportunitie .

Eightly , We must pitie the soules especially of ignorant and wicked men , and be sorrie for them . I beheld the transgressours and was grieved ( saith David Psal. 119.158 . ) because they kept not thy word . And Paul protesteth deepely Rom. 9.2 . that he had great heavinesse and continuall sorrow in his heart for the Iewes that were at that time as wicked a people as lived upon the earth .

Ninthly and lastly , We must unfainedly desire and doe what lieth in us to win them unto God . My hearts desire ( saith the Apostle Romans 10.1 . ) and prayer to God for Israel is , that they might bee saved . Wee must pray for them you see ; What for all men ? May we pray for professed idolaters and enemies to the religion of God ? Yes even for idolaters and enemies to the Gospell , and for worse than them too , if worse can be . We may pray for any wicked man , excepting him onely that hath committed the sinne against the Holy Ghost . There is a sinne unto death ( saith the Apostle 1 Ioh. 5.16 . ) I do not say that any man shall pray for it ; that is , for the pardon of that sinne . But that sinne no blinde idolater certainely , specially none that hath beene borne and bred in idolatry , can possibly have committed . Moses ( being required so to do ) prayed even for Pharaoh , yea he prayed oft for him , as we may read Exodus 8.12.30 . & 9.33 . & 10.18 . So did the man of God also for Ieroboam a grosse idolater , 1 Kings 13.6 . And Stephen of his owne accord , though he were not required to doe it , prayed for them that stoned him , Acts 7.60 . Said I , we may pray for idolaters ? Nay , we must pray for them , specially if they be such as God hath placed in any degree of preheminence over us ; we sinne if we doe it not . See two expresse commandements of God for this , one in the Old Testament , another in the New . What more grosse idolaters were there ever in the world ( both for Prince and subjects ) than the Babylonians were at that time when Gods people lived in captivity under them ? Yet were they expresly commanded to pray even for them . Ier. 29.7 . Seeke the peace of the city ( saith the Lord ) whither I have caused you to be carried away captives , and pray unto the Lord for it . And were there ever more foule idolaters than the Roman Emperours were in the dayes of the Apostles ? And yet God giveth an expresse commandement , 1 Timothy 2.1 . that in all Church-meetings there should be first and principall care taken for this , that supplications , prayers , intercessions , and giving of thankes might bee made , as for all other men , so specially for kings and all that are in authority . Three things are to be observed in this commandement . First , That whereas the former commandement seemeth to reach no further than unto temporall blessings that Gods people were to begge of God for Babylon ( as did also Moses his prayer for Pharaoh ; and that of the man of God for Ieroboam ) in this wee are charged to pray for the conversion of idolatrous Princes , and for the salvation of them . Secondly , That this is given for a reason why we should pray for them , That wee may live a quiet and a peaceable life in all godlinesse and honesty ; As if hee had said , If Gods people can by their prayers prevaile for the conversion of such as are in authority , these three benefits will bee obtained by it . First , The Church shall enjoy more peace by this meanes . Secondly , Honesty ; that is , justice , and equity , and fidelity in the civill conversation of men , wil be the better preserved . Thirdly , Godlinesse , true piety and religion will prosper the better by this means . When Kings and Queens are converted , they will become nursing fathers and nursing mothers to the Church , as the Lord promiseth Esa. 49.23 . And therefore we are bound first of all and above all others to pray heartily to God for their conversion . Thirdly , Lastly , Another reason is to be observed which the Apostle giveth for this , Vers. 3 , 4. For this is good and acceptable ( saith he ) in the sight of God our Saviour who will have all men ( that is , of all sorts of men , Gentiles as well as Iewes , Kings and Princes as well as men of meaner condition : though this may seeme never so unlikely a thing unto you , because ye see none such converted hitherto , yet be not out of hope of it , God will have of them also some ) to be saved and to come unto the knowledge of the truth . As if he should say , These Princes as bad as they be now , may belong to Gods election for ought you know ; and certainly some such as they are ( heathen and idolatrous Princes ) are in Gods eternall counsell ordained to salvation . And who knoweth whether you prayers be not also ordained to be the meanes whereby it shall be procured ? Therefore pray for them , saith he . And out of doubt , there is great cause to hope that our superiours who are yet in errour , might be sooner reclaim●d , and such of them also that do professe the truth , might become more religious and zealous than they are , if Gods people could ( according to their bounden duty ) pray more fervently unto God for them than they do . And thus must we try the truth of our charity by the love we beare unto all men . If we beare not such a love as this is unto all men , certainly our charity is not such as it ought to be .

Secondly , We must make tryall of our charity by the love we beare unto them that have wronged us , and are our enemies . Know this therefore ( beloved ) that thou art bound to love thine enemy , yea every enemy of thi●e , how much soever , or in what kind soever he hath wronged thee ; thou art bound to love him ; and if thou canst not doe this , thou hast no true charity , and consequently thou hast not the Spirit of Christ in thee . I say unto you ( saith our Saviour speaking of and describing true love , Mat. 5.44 , 45. ) love your enemies ; that you may be ( that is , that you may know your selves to be ) the children of your father which is in heaven . As if he had said , you can never be assured that you are Gods children till you can do this .

Now that we may the better understand and be affected with this point , I will shew you more particularly what a manner of love God requireth of us towards our enemies in these eight degrees .

First , We may not revenge , nor so much as purpose with our selves , or desire to be revenged of any enemy we have , for any wrong that he hath done unto us . Dearely beloved ( saith the Apostle Rom. 12.19 ) avenge not your selves , but rather give place unto wrath ( As if he had said , Let God alone with that ) for it is written , Vengeance is mine , I will repay saith the Lord . Say not ( saith Salomon , Prov. 24.29 . that is , purpose not , nor resolve with thy selfe thus ) I will do so to him as he hath done unto me ( As if he should say , I will do him no wrong ; and so long as I do him no wrong ▪ I hope I cannot be blamed ) I will render to the man according to his worke . Why , what wrong is there in that ? Is not this a most just and equall thing to render to every man according to his worke ? I answer , That in the Lord himselfe it is indeed so , and in the Magistrate which is Gods deputy it is so too ; but in a private man it is not so , it is a wrong , it is wickednesse for him to doe it , because he usurpeth Gods office . Nay it were unjustice even in a Magistrate to revenge his owne private wrong . Feare not ( saith Ioseph to his brethren , Genes. 50.19 . when they feared he would have beene revenged of them for the wrong they had done him , Feare not ( saith he ) I dare not doe it ) for am I in the place of God ?

Secondly , But I hope then I may lawfully wish and desire that God would revenge my cause , and plague mine enemy that hath wronged me , I may rejoyce , and be thankfull to God for it , when I see it . I answer , No , that thou maist not neither . We may not rejoyce in any evill that befalleth our enemy , though our selves have no hand in it at all . Rejoyce not when thine enemy falleth ( saith the Holy Ghost , Prov. 24.17 , 18. ) and let not thine heart bee glad when he stumbleth , lest the Lord see it , and it displease him , and he turne away his wrath from him .

Thirdly , We must also forgive our enemies whatsoever wrong it be that they have done unto us . Forgive one another ( saith the Apostle , Coloss. 3.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiving ) If any man have a quarrell ( or cause to complaine and finde fault ) against any ( whosoever he be , what wrong soever hee hath done ) even as Christ forgave you so also doe yee . If we doe not thus forgive Christ hath assured us Matth. 6.15 . that God will never forgive us our sinnes . Nay if we doe it not from our hearts . So likewise ( saith he Mat. 18.35 . ) shall my heavenly father doe also unto you ( that is , he shall in his wrath deliver you unto the tormentours , unto hell ) if yee from your hearts , forgive not every one his brother their trespasses .

Fourthly , We must strive to forget and be unwilling to think of the wrongs that any man hath done unto us . Thou shalt not avenge ( saith the Lord Leviticus 19.18 . ) Nor bee mindefu●l of wrong , against the children of thy people . As if hee should say , thou must both forgive and forget . If thou strive not to forget and put quite out of thy minde the wrongs that hath beene done unto thee , thou wilt hardly bee able to forgive them , but thy heart will be apt to rise against thine enemy , and to boile in revenge against him .

Fifthly , Wee must unfeignedly desire to bee at peace with him that hath done us most wrong , to bee friends with him , and to love him , and therefore , also wee must bee willing to seeke peace with him , and to use all meanes of reconciliation that wee can . Seeke peace and ensue it , saith the Psalmist Psalm . 34.14 . Study to bee quiet , saith the Apostle 1 Thes. 4.11 . As if hee had said , cast about which way thou mayst best compasse it , strive earnestly for it .

Sixthly , If when we have sought peace , and used the best meanes of reconciliation that we are able , we cennot obtaine it , it must grieve us , it must be a trouble of minde unto us to bee at odds and variance with any man . My soule hath long dwelt with him that hateth peace ( saith David Psal. 120.6 , 7. ) I am for peace ( saith hee , I seeke it , and use all meanes I can to bee reconciled ) but when I speake they are for Warre . But looke backe to Verse 5. and you shall see what a griefe and vexation this was to the good man . Woe is me ( saith he ) that I sojourne in Mesech , that I dwell in the Tents of Kedar ; that is , with such inhumane and savage people , that will by no meanes be woone to peace .

Seventhly , Wee must pray heartily to God , for them that have done us most wrong that hee would turne their hearts , and give them more grace . Pray for them ( saith our Saviour Matth. 5.44 . ) that despitefully use you , and persecute you .

Eightly and lastly , We must be willing to doe our enemy good , if he stand in need of us . If thou meet thine enemies Oxe or his Asse going astray ( saith the Lord Exod. 23.4 , 5. ) Thou shalt surely bring it backe to him againe . If thou see the Asse of him that hateth thee lying under his burden , and wouldst forbeare to helpe him , thou shalt surely helpe with him . Nay we should be glad of such an opportunity to overcome the malice of our enemy and to win him unto peace . If thine enemy hunger ( saith the Apostle Rom. 12.20 , 21. ) feed him , if hee thirst give him drinke . Bee not overcome of evill , but overcome evill with good .

Oh let us think seriously of these things ( beloved ) and examine whither we can in this sort love our enemyes . Applic. I know well you will be apt in your hearts to say at the hearing of this Doctrine as the Disciples did Mat. 19.25 . Who then can be saved ? If none can have benefit by Christ , but they that have the spirit of Christ ; and none have the spirit of Christ but they that have true charity ; and none have true charity but they that can in this manner love their enemies . Who then can be saved ? It is impossible for flesh and bloud to love an enemie in this sort .

But to this I answer , that it is true indeed that hee that hath no more in him then flesh and bloud can never doe it ; and hee that hath no more in him then flesh and bloud can never be saved . Flesh and bloud cannot inherit the kingdome of God , saith the Apostle 1 Cor. 15.50 . Except a man bee borne againe ( saith our Saviour Ioh. 3.5 . ) of water and of the spirit , hee cannot enter into the kingdome of God . And every one that is regenerate by the spirit of God , is made thereby able thus to love his enemy . Though not legally according to the rigour of the law , yet in an Evangelicall manner so as God in Christ will accept . And thou canst never have comfort in thy estate ( beloved ) unlesse thou finde thy selfe able in an Evangelicall manner to keepe this commandement of loving all men , even thy greatest enemy in this sort as I have described unto you .

In an evangelicall manner ( will you say ) how is that ? I will expresse it unto you in five particulars . If thou have the spirit of Christ in thee . 1. Thou wilt bee made able in thy minde to serve the Law of God , as the Apostle professeth of himselfe Rom. 7.25 . that is , thou wilt consent to Gods Word in this , and acknowledge that indeed thou oughtest to doe thus Verse 16. The Commandement is holy and just and good , as he saith there Verse 12. 2. To will is present with thee , as hee also saith there Verse 18. Thou dost unfeignedly desire and strive to love all men , even thine enemies in this manner . 3. Thine own heart will smite thee for thine uncharitablenesse ; thou wilt finde thy selfe able to mourne and to be troubled in thy minde for it ; and even to cry out against thy selfe for it as he doth there Verse 24. O wretched man that I am , who shall deliver mee from this froward , envious , revengefull , malicious heart ? 4. Thou wilt use to cry to God for helpe and strength to vanquish and mortifie this cankred humour and corruption in thee ; as the Disciples to Christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5 . Lord increase our faith . 5. Lastly , thou wilt now when thou renewest thy covenant with God at his Table vow and binde thy selfe by promise unto God ; that though thou hast beene heretofore malicious and given to revenge , thou wilt be so no more , but thou wilt through his grace strive thus to forgive and love all men , even them that have done thee most wrong . Wee reade 2 Cron. 34.31 , 32. compared with 35.1 . that Iosiah and his people before they celebrated the passeover bound themselves unto the Lord by solemne covenant that they would keepe his Commandements and his testimonies , and his statutes with all their heart . And it is said Chap 35.18 . that that was such a Passeover as was never kept in Israel from the dayes of Samuel to that time . And certainely if we would also thus prepare our selves to the Sacrament ( afer our examination of our selves ) by binding our selves to God in solemne vowes and promises to forsake our speciall corruptions and walke more circumspectly we might finde much more comfort in the Sacrament then we are wont to doe . And thus much shall serve for the triall of our charity , by that love we beare to our enemyes .

The third and last way to try it is by the love we beare to them that feare God especially . To them we are bound to beare speciall love above all other men . Above all things ( saith the Apostle 1 Pet. 4.8 . ) have fervent charity among your selves . No love that we beare to any man will give us that assurance that we are in the state of grace , that the spirit of Christ dwelleth in us , as when we can finde , that we love a godly man , more for the Image of God we discerne in him , then either a wordly friend for our commodity sake , or a kinsman for the nearenesse of bloud that is betweene us . For this we have Christs owne example Matth. 12.50 . Whosoever shall doe the will of my Father which is in heaven , the same is my brother and sister and mother . He that receiveth a righteous man in the name of a righteous man ( and for no other respect , saith he Matth. 10.41 . ) shall receive a righteous mans reward ; that is shall be undoubtedly saved . Wee know that wee have passed from death to life ( saith the Apostle 1 Ioh. 3.14 . ) because wee love the brethren . And on the other side , there is no more certaine signe of a man that is void of all grace , and abideth in the state of death and damnation then this is when hee cannot love such as feare God . Hee that loveth not his brother ( saith the Apostle 1 Ioh. 3.14 . ) abideth in death . For their can be no love of God in that man , that loveth not such as feare God . Every one ( saith the Apostle 1 Ioh. 5.1 . ) That loveth him that begat , loveth him also that is begotten of him . But how may we ( that have so false and deceitfull hearts in us ) know that we doe indeed love a Christian in the name of a Christian ? I answer that the surest proofe of that is this , when we can finde that ( though wee love them most , in whom we see most grace ) yet we doe unfeignedly love all in whom we see the true feare of God , howsoever they differ in judgement from us in some things : yea what weakenesses soever we discerne in them other wayes . By this note the Apostle oft describeth that love to the brethren which is true and unfeigned Eph. 1.15 . Col. 1.4 . Philem. 5. that is to say , that it extendeth it selfe to all the Saints , to all the brethren . And Rom. 14.1 — 6. he giveth a particular example for this , by directing the faithfull how they should stand affected towards those brethren that were weake in faith , that is in judgement and in the knowledge of the truth . It was certainely a weakenesse in judgement that made any Christian to thinke those things to be unlawfull , that were indeed in their owne nature indifferent and lawfull , as those which hee instanceth in Verse 2. And so it was a weakenesse in judgement ( on the other side ) that made any to thinke those things necessary and fit to be observed , which indeed were not so as those he instanceth in Verse 5. But how should the faithfull stand affected towards them that were thus weake in faith , and did so differ from them in judgement about these things . First he telleth them Verse 3,4 . they should not judge nor despise one another for this ; they should not esteeme one another to be void of true and saving grace because of this . Secondly , Verse 1. They should receive him that is thus weake in faith ; that is , esteeme well of him , love him , bee not strange to him , keepe him company for all this . For God hath received him , saith he Verse 3. And how darest thou despise , or judge , or thinke hardly of , or be strange unto him whom God hath received ?

Let me make some application of this ( beloved ) unto you all . Aplic . And I am sorry that the time enforceth mee to bee so briefe as I must bee in applying of it .

It is utterly a fault amongst you that the difference in judgement and practice about the ceremonies of our Church hath caused such strangenesse and allienation of minde and affection betweene such as doe truly feare God , both Ministers , and people . We are so farre from receiving , esteeming , loving , and maintaining society one with another neverthelesse for this difference in judgment about these things ; that we are apt to despise and judge one another for it ; and to doubt whither there be any truth of grace in them that differ from us in these things . Surely ( saith the one side ) the differency and lawfulnesse of these things is now so cleerely manifested ; as these men must needs bee wilfully blind that doe not see it . Nay certainely they cannot choose but see it well enough ; and were it not for a carnall respect to their credit with the people , among whom they have gotten a great name and applause for their standing out so long , they would ( doubtlesse ) conforme themselves . And surely ( saith the other side ) the utter unlawfulnesse of these ceremonyes is now so clearely reveiled that these men must needs be wilfully blinde that see it not . Nay they doe see it well enough ; and were it not for a carnall respect they have unto their worldly peace and estate they would neve use them ; certainly they sinne against their conscience in observing of them . And what truth of grace can there be in them that are wilfully blind , and for carnall respects doe thus sinne against their owne conscience . And thus doe both sides grossely and dangerously erre and sinne against their brethren . And when yee sin so against the brethren ( saith the Apostle 1 Cor. 8.12 . ) yea sinne against Christ . For the experience of all times and of this present age proveth evidently that there be of both sides that feare God unfeignedly , and in the whole tenour and course of whose conversation the life and power of true godlinesse doth manifestly appeare . And if thou doe not see this ( whosoever thou art , that art most bitter and violent of either side ) then art thou certainly thy selfe most wilfully blinde . And I doe assure thee ( in the name of the Lord and by good warrant out of his word ) that if thou canst not unfeignedly love every one that truly feareth God ( whither he conforme or not conforme ) if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such , thou canst have no comfort at all in thine owne estate before God . Let there be no strife I pray thee ( saith Abraham unto Lot Gen. 13.8 . ) betweene mee and thee ; for we are brethren . And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot , and the griefe of Abraham for that variance , that the Cananite and the Perizzite dwelt then in the land . Certainely all that truly feare God are brethren . And have not we Cananites and Perizzites enough in our land , Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances ? Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves ? But the time will not permit me to enlarge my selfe in this point , as I desire to doe . I will therefore conclude my speech with the words of the Apostle Iam. 5.9 . Grudge not one against another brethren , lest yee be condemned .

Lecture CXLIV . On Psalme 51.7 . August . 2. 1631.

IT followeth now that we proceed unto the second of those foure effects , and fruits whereby a man may certainly know whether he hath the spirit of Christ , and consequently whether he hath Christ , and is by his death , and obedience ▪ perfectly justified in the sight of God : and that is , constancy in Religion . This is then the Doctrine that I am now to insist upon .

That he that hath the spirit of Christ in him , will be constant in his Religion above all things . Now before I give you the proofe of the point , I must explaine first , and prevent the mistaking of it , by answering three questions , and removing three doubts that may rise in your mindes against it .

Quest. 1. First , You may aske me . Is it a certaine note of a man that hath the spirit of Christ , to be constant in his religion ?

Answ. I answer , No ; unlesse it be the true Religion that he doth professe . It is indeed a morall vertue , and one of the best things that are to be found in a naturall man , to be constant in his Religion be it true or false . And so the Lord noteth it to be Ier. 2.10 , 11. Passe over the isles of Chittim , and see , and send unto Kedar , and consider diligently , and see of there be such a thing ( and to be found even among them ) hath a nation ( hath any nation ) changed their gods ? As if he should have said . Hath not even the light of nature discovered thus much unto all nations , that it is a shamefull , and odious thing for a people to be variable , and unconstant in their Religion ? But my people have changed their glory , their Religion he meanes . For this constancy in a mans Religion which he is perswaded is true ( though it be false ) argueth a zeale of God in him , though it be not according unto knowledge . And that the Apostle speaketh of you know Ro. 10.2 . as of a good thing i● it selfe , as of one of the best things , that can be in a naturall man . But yet this is no signe of grace , no fruit of the spirit of Christ to be constant , in an erroneous , and false way . It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings , and people of Israel that they abode ( even to the dissolution of that state ) in that Religion that Ieroboam did at the first establish , and would by no meanes be drawne to forsake it . The children of Israel ( saith the Holy Ghost 2 King . 17.22 . ) walked in all the sinnes of Ieroboam , that he did they departed not from them . This constancy in their Religion is oft mentioned in the story , to their great shame and reproach . It is no praise at all , nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever , that they have beene constant in their Religion , even unto death . It is not the punishment that a man indures , but the cause for which he suffers , that maketh him a Martyr . It is not constancy , but obstinacy in a man to abide so resolute , and unmoveable in any errour , as he will admit of no meanes that may informe him better , to be like the a●afe Adder ( Psal. 58.4 , 5. ) that stoppeth her eare , which will not hearken to the voice of the charmers charming never so wisely . Yea it is not only a great sin but a fearefull judgement , and curse of God too . He hath blinded their eyes ( saith our blessed Saviour Ioh. 12.40 . ) and hardned their hearts that they should not soe with their eyes , and understand with their hearts , and be converted , and I should h●●le them . So that when I say constancy in Religion is a note of him that hath the spirit of Christ , I meane constancy in the true Religion . It is the cleaving to the truth of God , that is such a note .

But then you will aske me secondly . Quest. 2. How shall I know ( in that great difference of opinions in Religion that is in the Church , and that even among learned , and good men too ) which is the truth ? Whether that that I hold , and professe bee the truth , that so I may constantly hold it , and cleave unto it ? When our Saviour had said Ioh. 18.37 , 38. ( and it was that good confession that the Apostle 1 Tim. 6.13 . saith he witnessed before Poncius Pilate ) to this end was I borne , and for this cause came I into the world that I should beare witnesse unto the truth ; Pilate said unto him , what is truth ? And certainly wee have many now , that were borne , and bread in the Church , that know no more what the truth is , then Pilate did , but ( like men utterly ignorant . and unsetled in Religion ) are as ready to say as he he was ; Answ. What is truth ? Now to these men I answer with the words of our Saviour Ioh. 17.17 . Sanctifie them with thy truth , thy word is truth . If that Religion that thou professest , be no other , then that which God hath taught thee in his holy word , then is it doubtlesse the true Religion . If thou holdest nothing in Religion but that thou canst warrant , and prove by Gods Word , then holdest thou the truth , and thou must hold it fast , and cleave constantly to it . It is the word of truth Eph. 1.13 . it can never deceive thee . Thy testimonyes are very sure , saith David Psalm . 93.5 . This sacred booke of the holy Scriptures ; and writings of the Prophets , and Apostles , is the foundation , upon which God buildeth his Church , as the Apostle teacheth us Eph. 2.20 . If thou build thy faith , and Religion upon this foundation thou art sure enough .

But yet there is another doubt apt to rise in your mindes , Quest. 3. and you will aske me this third , and last question . How can I be certaine , that that which I hold in Religion is grounded upon the holy Scripture rightly understood . The Scripture is obscure , and hard to be understood : and all religions ( Papists , and Pelagians and Anabaptists , Answ. all ) do alledge Scripture for that that they hold . To this I answer . First , that there are indeed some things in the holy scriptures hard to be understood as the Apostle saith 2 Pet. 3.16 . there are in that Epistle that Paul wrote unto the Hebrewes . Secondly , there is nothing ( no one Article of faith ) so plainly set downe in the holy Scripture , but wrangling , and prophane wits , have beene apt to pervert , and wrest the words , to a quite contrary sense , unto that that the Holy Ghost intended . You shall see the Prophet Ieremy 23.36 . charge the Prophets , and Priests of his time with this , and I pray you marke how emphatically he expresseth the heinousnesse of this their sinne . Ye have perverted ( saith he ) the words of the living God , of the Lord of hosts our God . But yet for all this , every point of Religion the knowledge whereof is necessary to the salvation of Gods people , is so plainly expressed , and taught in the holy Scripture ( in one place or other ) that not only learned men , but the simpliest Christian , may clearely understand it , and be undoubtedly certaine that it is indeed the infallible truth of God . I pray you marke the proofe of this point in five dgrees .

First , in all these necessary points of Religion the Scripture is in it selfe most cleare , and lightsome . The Commandement is a lamp ( saith Salomon Prov. 6.23 . ) and the law is light . Yea the Apostle calls the very Scripture of the old Testament ( which yet was much darker then the new is ) 2 Pet. 1.19 . a light that shineth in a darke place .

Secondly , It is not only lightsome in it selfe ( as you know the Sun is , though they that are blinde have no benefit by it ) but it doth also give light unto us ; and make us ( who are all of us blinde by nature ) able to see clearely the true meaning of it . This is therefore noted to expresse the divine excellency of it , Psal. 19.8 . The Commandement of the Lord is pure , enlightning the eyes . It giveth light , and sight to the eyes of Gods people that were dimme , and blind before .

Thirdly , It is not only lightsome , and cleere ( in all these necessary points of Religion ) to Schollers , and learned men , but even to the simpliest Christian that brings a good heart to the reading , and hearing of it Psal. 119.130 . The entrance into the word giveth light . Marke , it is not only light , but it giveth light ; yea so soone as a man with a good heart is entred into it , he shall receive that light by it ; But to whom gives it this light ? It giveth understanding to the simple .

Fourthly , what kinde , and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it ? Surely a cleere a certaine , and undoubted knowledge . My people ( they that belong to me , my elect saith the Lord Esa. 52.6 . ) shall know my name ( my word , and will ) they shall know in that day , that I am he that doth speake , behold it is I. The sheepe of Christ know his voice , Ioh. 10.4 . they understand his language well , and understand his meaning too . You know the truth ( saith the Apostle 1 Ioh. 2.21 . not to the clergy but even to the meanest Christian , such as Verse 18. he had called little children ) you know the truth ( saith he ) and that no lye is of the truth . The meanest Christian ( being one of Gods elect , and having a good heart ) may clearely understand the Scriptures , in those points that are necessary unto salvation , and attaine to a certaine knowledge of them ; as the Apostle saith of the Thessalonians 1 Thes. 1.5 . that the word came unto them , and was received by them in much assurance .

Fifthly , and lastly . The Lord hath so revealed his will in his holy Word , that an unlearned man that feareth God , and hath a good heart , may in these necessary points understand the Scriptures better , more feelingly and effectually and attaine to more certainty of knowledge in them , then the greatest Schollar in the world ( with all the helpes of art , and learning , and interpreters that he hath ) shall doe , if hee want grace . For so stands the promise , Psal. 25.12 . What man is hee that feareth the Lord ? Him shall hee teach in the way that he shall choose . If any man will doe his will ( and resolve to practice what he knoweth , saith our Saviour , Ioh. 7.17 . ) he shall know of the doctrine ( concerning the Doctrine which I teach ) whether it be of God or whether I speake of my selfe . So that ( to conclude my answer to this third and last question ) let no man pretend for his profane ignorance and unsetlednesse in the matters of religion the obscurity of the holy Scriptures , or say thus in his heart , I meane well , and I will do well , and I will hope well , but I will never trouble my braines with the matter of religion ; to that side that I see to be strongest , and that the times shall favour most I will most incline ; but to attaine to any setled judgement in these matters , I need not , I cannot . Our Preachers and learned men cannot agree about points of religion , and I am glad with all my heart that it is so , for that will be a good excuse for me I hope . Let no man I say please himselfe in these conceits . For thou hast heard that the Scripture is not so obscure ( in these necessary points ) as thou wouldst faine have it to be ; but if thou hadst any true feare of God in thee , if thou didst belong to God , thou mightest clearely and certainly know the truth . And it is a more fearefull signe against thee , than thou art aware of , that the Word of God is so obscure to thee , that thou canst attaine to no certainty of knowledge in the matters of religion by it . To them that are without ( that belong not to Gods kingdome , saith our Saviour Mar. 4.11 . ) all these things are done in parables All the Doctrines of Gods Word are parables and hidden mysteries to them that are without , and shall never go to heaven .

And now having removed these doubts , and taken away these stumbling blocks out of your way , I will come to the proofe and confirmation of the Doctrine that I propounded , That he that hath the Spirit of Christ , will be constant in the religion of Christ ; he will firmly cleave to the truth that he hath learned out of Gods Word .

Two evident proofes I will give you for this , and then I will shew the reason and ground of it ; for so must I lay the foundation of that application , and use that we must make of this so necessary a truth to be insisted upon . My first proofe is the testimony that the Lord hath given unto them that cleave constantly to his truth . The second is the comfort that Gods people themselves have found , Proof 1 and the confidence they have reposed in that : Of the first sort of proofs I will give you but three .

The first is that which you shall find Esa. 26.2 . Open ye the gates that the righteous nation which keepeth the truth may enter in . Marke three things in this first proofe . 1. God makes it the character of the righteous nation , the true Church , the whole company of true believers that are made righteous by the imputation of Christs righteousnesse unto them , that they are such as keep the truth . Yea that he saith , they are such as 2 keepe the truths , all truths , every truth that God hath in his Word revealed unto them . 3. Marke what is said Vers. 1. of this nation that keepeth the truth , and what security they may have that are of that nation ; We have a strong City , salvation will God appoint for wals and bulwarks . The nation that keepeth the truth , yea every truth of God , is as a strong city , Gods salvation and protection shall be in stead of all wals and bulwarks unto that nation .

My second proofe of the first sort is that speech of our blessed Saviour Ioh. 8.31 . If ye continue in my word then are ye my disciples indeed : and not in name and profession onely . He that is Christs disciple indeed , taught of God , a true believer , will continue in Christs word , in the truth he hath learned of him , and not be drawne away from it .

And the third is like unto this , 2 Iohn 9. Whosoever transgresseth ( He meanes not in action and practice ( for all men are apt to transgresse so , There is no man that sinneth not , 1 Kings 8.46 . and every one that sinneth transgresseth the law , 1 Ioh. 3.4 But he speaks here of such as transgresse in judgment ; forsake the right way as they did , 2 Peter 2.15 . and fall from the truth . Whosoever ( saith he ) transgresseth , and abideth not in the doctrine of Christ , hath not God , hath no part in God , no saving knowledge of God , no comfort in him ; He that abideth in the doctrine of Christ , hath both the Father and the Sonne ; hath God for his father , and the Sonne of God for his Saviour . And this is my first sort of proofe , the testimony that the Lord hath given of them that cleave to the truth , and are constant in his holy religion ; you see what account the Lord makes of such .

Proofe . 2 My second proofe is the testimony that Gods people themselves from their owne experience have given unto this , even of the comfort that they have found in this in the times of their greatest tryals and a●flictions , that they have been constant in their religion , and faithfully persisted in the truth of God . And for this kind of proofe , I will give you three particular examples of most holy men ; and one more generall of the whole Church .

The first of my three examples is holy Iob , who when he was overwhelmed ( almost ) with tentations of all sorts , found not more comfort , and strength against them all in any one thing , than he did in this , Iob 23.11 , 12. My foot hath held his steps , his way have I kept , and not declined ; neither have I gone backe from the commandement of his lips , I have esteemed the words of his mouth more than my necessary food . As if he had said , How many and how great soever my frailties and corruptions have been , whereby I have justly deserved the Lord should thus afflict me , yet I tha●ke God , this my Conscience can witnesse with me , and this is my comfort , that I have never been variable in my religion , I have been constant in that .

My second example is Davids , who when his soule cleaved to the dust , Psal. 119.25 . and melted for heavinesse , as he saith Vers. 28. when he was brought very low by outward and inward affliction , raiseth up himselfe with this testimony that his conscience gave him , as with a principall comfort , Vers. 30 , 31. I have chosen the way of truth ; thy judgements ( thy Word , for so is that word taken most commonly in that Psalme ) have I laid before me , I have stuck unto thy testimonies ; O Lord put me not to shame . As if he should have said , I have deliberately , advisedly , and upon good grounds I finde for it in thy Word ( not out of any carnall respects , because it is the religion of the time and State I live in ) made choice of this religion which I do professe , and I have stuck to it , and would never be drawn from it ; therefore O Lord put me not to shame , forsake me not , nor leave me not without comfort .

My third example is that of the holy Apostle 2 Tim 4.6 , 7. I am now ready to be offred ( as a sacrifice in martyrdome ) and the time of my departure is at hand ; that was a time certainly wherein he should need to bethink himself of the best grounds of comfort he had : and what was the chiefe thing that he grounds his comfort and confidence upon at that time ? Surely this which he expresseth in the next words , I have fought a good fight , I have finished my course , I have kept the faith . As if he had said , Though by many oppositions of false teachers , and bitter persecutions , I have beene strongly assaulted to forsake it , yet I have ( I praise God , and this is my comfort ) even to the finishing of my course and end of my dayes kept the faith , that is , the doctrine of faith , as the word is taken Acts 6.7 . Rom. 1.5 . Gal. 1.23 . and in many other places . And mark how confidently he infers even upon this ground in the next words Vers. 8. Henceforth there is laid up for me a crowne of righteousnesse , which the Lord the righteous Iudge shall give me at that day .

My fourth and last example is more generall even of the whole body of the Church that God had then upon earth , Psal. 44.17 , 18 , 19 All this is come upon us , yet have we not forgotten thee , neither have we dealt falsly in thy covenant ; our heart is not turned backe ; neither have our steps declined from thy way ; though thou hast sore broken us in the place of dragons , and covered us with the shadow of death . As if they had said , No reproach or persecution that ever we indured ( all which we might easily have escaped if we would have dealt falsly in thy covenant , and forsaken thy truth ) could make us ( so much as in heart ) to turne backe from thy way , as our fore-fathers did in the wildernesse , of whom it is said Acts 7.39 . that in their hearts they turned backe into Egypt , they could have found in their hearts to be there againe ; but so could not we ; and this testimony of our uprightnesse we have to comfort our selves with in all the miseries that have befalne us . And thus have I given you the proofe of the point , that a mans constancy in the true Religion , is a sure argument that he hath indeed the Spirit of Christ : and that that may give him great comfort in his estate .

Lecture CXLV . On Psalme 51.7 . August 16. 1631.

IT followeth now that we proceed to the reasons and grounds of this point , & shew you why it must needs be so , that he that hath the Spirit of Christ is constant in his religion , he cannot be like the reed shaken with the wind , variable and wavering in his religion , nor apt to be drawn away by any means from the truth that he hath learned and received from the Word of God . Two evident reasons there be for this . 1. The Spirit of Christ wheresoever it dwels will teach and perswade the conscience effectually in the truth of God . 2. He that is taught his religion by the Spirit of God , will certainly be constant in it .

The first reason ( because it is of great importance , Reason 1 and concernes the maine ground of that certainty that any of Gods people have in their faith and religion ) I will distinctly and plainely for the helpe of your understanding and memory , declare and confirme unto you in six severall propositions , and then I will answer the maine objection that is made against it .

First , the Lord hath promised that he will by his holy Spirit instruct and teach his people in the way to life . See this promise Ioh. 14.26 . The comforter , which is the Holy Ghost ( saith our blessed Saviour ) whom my father will send in my name , through my merit and mediation , he shall teach you all things . All things ( he meanes ) that are necessary unto your salvation for you to know , and to be perswaded of . And if any man shall say ( as the Papist doth ) tush this promise was made to the Apostles onely who represented the whole Church of Christ : and that therefore from hence it may be well concluded indeed , that to the whole representative Church in a generall Councell lawfully assembled ; the Spirit is promised to teach and guide them infallibly in all things ; but can every private man or woman conclude from hence , that the Spirit of God will teach them all things ? I answer , That though these words were spoken to the Apostles onely , ( for they were spoken in that Sermon our Saviour made at his last Supper where none were present but they ) yet doth it not follow from thence that they were spoken of the Apostles onely , as not concerning any other but them : for there were many things spoken in that Sermon that do undoubtedly concerne all the faithfull as much as them : viz. that which is in Chap. 13.34 , ●5 . 14.21 , 23 , 24. 15.1 , — 10. 16.23 , 24.

But for further answer unto this , I add this second proposition . That the promise is made not unto the Apostles and Teachers of the Church onely , but unto all the faithfull . All thy children ( saith the Lord to his Church , to his Catholique Church , the whole company of his elect and called ones Esa. 54.13 . ) all thy children shall be taught of the Lord . And our Saviour citing this place Iohn 6.45 . delivers the promise in these generall termes ; It is written in the Prophets ( saith he ) and they shall be all taught of God . He is then no member of the Catholike Church ( out of which as out of Noahs Ark there can be no salvation ) hee is none of Gods elect , that in the matters of his religion , hath no other teacher then man , that is not therein taught of God , and instructed by his holy spirit . Ye have an unction ( saith the Apostle in his generall Epistle that he wrote to all the faithfull , 1 Iohn 2.20 . Yea even to such among them as verse 18. he calls little children the weakest , and meanest of all the faithfull ) ye have an unction from that holy one ( saith he even unto them ) and know all things : that is , ye have received from Christ the Holy Ghost the Comforter , and hee hath taught you , and instructed you in all things that are necessary to the salvation of your soules , for you to know , and to be instructed in .

Thirdly , Of all the workes of the spirit of God in the soule of man this is the first , and principall , to inlighten the mind , and to give a man a good understanding , and judgement in those things that concerne his salvation . As light was the first of all Gods workes in the Creation of the world , Gen. 1.3 . so is it also in the new creation . Be ye transformed ( saith the Apostle , Romanes 12. ● . ) by the renewing of your mind . So soone as a man is transformed , and hath that blessed change wrought in him , his minde will bee renewed , and his judgement cleered in spirituall things . When their heart turneth unto the Lord ( saith hee , 2 Cor. 3 16. ) so soone as a man is once converted by the spirit of God , the vaile that darkned the understanding , and kept a man from seeing , and discerning the things of God shall bee taken away . That man whom Gods spirit hath not enlightned to see the truth ( in some comfortable measure ) in the matter of religion , that is ignorant therein , or hath no knowledge but such as he hath received by tradition from men , had never any other teacher then man ; holds nothing in religion but humanafide , upon that credit that hee gives unto man , it is the religion of the time , of the state , and countrey hee lives in , it is that which he knowes many learned and good men doe teach , and hold , and therefore hee holdeth , and professeth it , but he was never inwardly , and firmely perswaded in his conscience of these things ; that man certainely never had the spirit of Christ ; It cannot be idle wheresoever it is , it will be working ▪ and if it have not renewed thy mind , and judgement , if it have not taught , & instructed thee , which is the right way to heaven , which is the true religion ; it never had any work in thy heart at all , thou hast certainely no one work of saving , and sanctifying grace wrought in thy soule .

Fourthly , The knowledge that this heavenly teacher worketh in us is a cleare , and certaine knowledge , And even as Gods people when the spirit of God spake unto them in visions , and dreames and other extraordinary revelations were undoubtedly certaine of that that he revealed unto them , they needed not the testimony of the Church to assure them that it was indeed the will of God , that was so revealed unto them . If Abraham had not beene undoubtedly certaine of that , he would never have beene so ready as hee was , Gen. 22.2 , 3. to sacrifice his own sonne : Neither would Ioseph being a just man have taken Mary his wife after she was found with child as he did , Matth. 1.20 , 24. nor would he have taken her , and our blessed Lord immediatly after he arose , by night ; and have fled into Egypt , as he did , Mat. 2.13 , 14. if hee had not been certainely assured that that was the will of God that was so revealed to him , the spirit spake expresly in those cases , as the Apostle teacheth us , 1 Tim. 4.1 . So doth the spirit of God also in his ordinary manner of teaching the heart of man , by the holy Scriptures ( which the Apostle 2 Pet. 1.19 . calleth a more sure word of prophesy then any of those extraordinary revelations were ) speake so expresly as the people of God that have beene taught by him , have beene so certaine of the truth , that they have beene willing to seale it even with their dearest bloud . So the Evangelist saith , Luke 1.1 . that all the parts of the Gospell all the articles of our faith were most surely beleeued among the faithfull . And Peter saith of himselfe , and the rest of the elect Apostles , Ioh. 6.69 . We beleeve , and are sure that thou art that Christ the sonne of the living God . And our Saviour saith of them all , Ioh. 17.8 . that they knew surely that be came out from God , and beleeved that God did send him . The people of God by the teaching of the holy spirit , do attaine ( you see ) not unto a probable opinion onely , but to an undoubted certainty of knowledge , and faith . And from this certainty , hath growne that marvellous courage , and comfort that the holy Martyrs have expressed in all their sufferings . They were ●laine for the Word of God , ( saith the Apostle , Revel 6.9 . ) and ●or the testimony which they held . They did professe , and give testimony to the truth of God which they had learned in his Word ; and they did hold fast this their testimony , and would not by any meanes be drawne from it , and therefore they were slaine . If a man have no certainty in the matters of religion , but is wavering , and unsetled in it certainely he was never yet taught of God .

Fiftly , No man can attaine to this undoubted certainty in religion by any other meanes but by the teaching of the spirit of God . Though a man be a constant hearer of the most excellent teacher , and enjoy all other the best meanes of knowledge that are upon earth , yet shall he never bee able to attaine to a cleare , and certaine knowledge in the matters of his salvation , till the spirit of God doe teach , and instruct him . When Peter had made this confession of his faith , Matth. 16.16 . Thou art Christ the sonne of the living God . Iesus answered , and said unto him , verse 17. Blessed art thou Simon Bar-jona for flesh , and bloud hath not revealed it unto thee , but my father which is in heaven . Marke two things in this speech of our blessed Saviour . 1. That till a man be taught of God he can never understand and know , no not thus much . 2. That he is a blessed , and happy man that can find in himselfe that hee is taught of God . Why but may you say ? May not flesh , and bloud reveale so much to a man ? May not a naturall man be perswaded of this that Iesus is Christ the sonne of the living God ? I answer that he may say so ; and he may thinke so , and he may in some sort know it to be so , and be able to prove it to be so ; but he cannot be fully perswaded of this article ; he cannot beleeve it with all his heart as Philip speaketh , Acts 8.37 . till God by his holy spirit have revealed it unto him , and perswaded his heart of it . No man can say that Iesus is the Lord , ( saith the Apostle , 1 Cor. 12.3 . ) but by the Holy Ghost . As if he had said , He cannot say , and professe it from the full perswasion of his heart , till the Holy Ghost hath taught it him , that hee is so indeed . No man can have a cleare , and certaine perswasion in matters of religion , but onely he that hath the spirit of sanctification , and is instructed , and guided by it . Certainely ( saith Elihu , Iob 32.8 . ) there is a spirit in man , and the inspiration of the almighty giveth them understanding . There bee many arguments whereby a man may bee convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God . 1. The marvellous consent of all the holy Writers that penned it . 2. The certaine fulfilling of all the Prophesyes contained in it . 3. The strange miracles that have confirmed it . 4. The admirable providence of God in preserving of it . 5. The testimony that the Church , and Saints of God in all ages have given unto it . 6. The divine and supernaturall doctrine contained in it . But none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the Word of God , till we be taught it of God , till the holy spirit of God , have inwardly certified , and assured us of it . Therefore is this knowledge , this cleare , and certaine knowledge in matters of faith , and religion called , Pro 30.3 . the knowledge of the holy : and 9.10 . The knowledge of the holy , is understanding . A carnall man by his naturall parts , and by the helpe of learning , of hearing , of study , and conference may know much in religion , and teach it also excellently , and maintaine it strongly against any adversary ; but this cleare , and certaine knowledge , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that carryeth with it , as with full saile the whole man to the love , and obedience of it , that makes a man able , and willing to suffer , and die for the truth ; can no man have , till the holy spirit of God have sanctified his heart , and perswaded him in the truth .

Sixtly and lastly , Proportionable to the measure of the spirit of grace , and sanctification that any faithfull man hath received , shall the measure of his knowledge , and certainty be in the matters of his faith , and religion . He that is spirituall ( saith the Apostle , 1 Cor. 2.15 ) by whom ( though he oppose him to the naturall man ) he meanes not every one that hath the spirit , and is regenerate but him that hath the spirit in a greater measure then many other of the regenerate have , as appeares by the opposition he makes , Chap. 3 1. betweene them that are spirituall , and them that are ●a●es in Christ . He that is spirituall ( saith he ) judgeth all things ; that is to say ; is not only certaine of the truth that himselfe holdeth , but can judge , and clearely discerne , and reject any errour that is held by other men ; yet he himselfe is judged of no man : As if he had said , He is so certainely assured of the truth that hee holdeth , that the contrary judgement of other men , whatsoever they bee ▪ cannot over-sway him or cause him to stagger . Grow in grace ( saith the Apostle , 2 Peter 3.18 . ) and in the knowledge of our Lord and Saviour Iesus Christ . The holyer , and more spirituall a man is , the more hee growes in grace , in the feare of God , in sorrow for sinne , and hatred of it , and in the love of goodnesse : the better , and with the more certainty of assurance shall hee know the mystery of Christ , the clearer , and more certaine assurance shall hee have in spirituall things .

Object . And ( thus having opened , and confirmed this first reason of the Doctrine ) I come to answer a maine objection which the Papist doth make , and which may rise in your mindes against it . And indeed if it were an objection of Papists onely I would never trouble you , or my selfe about it . But wee are all by nature ranke Papists in this , and in many other points of religion ; and I know this first reason will seeme strange , and absurd to many of you : and that you will be ready to say , what ? Shall every man in the matter of religion rest upon the instruction , and perswasion hee hath from his owne private spirit . This fond conceit ( saith the Papist ) hath already , and still must needs bring into the Church an infinite variety of opinions in religion . Quot capitatot sensus , so many men , so many mindes , and opinions there must needs bee in religion , if every ones private spirit bee supreame judge , and determiner what is truth in the matter of religion . Is it not a farre surer way for all men to depend , and rest upon the Doctrine , and instruction of the Church ( according to the ordinance of God ) then upon that which their owne private spirit teacheth them ? Aske the priests concerning the law , saith the Lord , Hag. 2.11 . and againe , The priests lips shall keepe knowledge ( saith the Prophet , Mal. 2.7 . ) and the people should seeke the law at his mouth .

Answ. Now unto this I have Foure things to answer .

First , That though this Doctrine that every true beleever hath the spirit of God , and that the spirit of God will teach him bee strange , and ridiculous to such as are sensuall not having the spirit , as the Apostle speaketh of some , Iude 19. and indeed to every naturall man ; yet to the regenerate man it is not so . The spirit of truth ( saith our Saviour , Iohn 14.17 . ) the world cannot receive , because it seeth him not , neither knoweth him , but ye know him , for hee dwelleth in you , and shall bee in you . Every true beleever , every true Christian hath the spirit of God , and knowes , and finds in himselfe that hee hath it . Because ye are sonnes ( saith the Apostle , Galathians 4.6 . ) God hath sent forth the spirit of his sonne into your hearts , crying Abba , father : Hee could not pray els nor cry Abba father unto God . And he that hath it not ( let him scoffe , and ●lout at it never so much ) is in a wofull case certainely , and will find it to be so one day . He that hath not the spirit of Christ , is none of his , saith the Apostle , Rom. 8.9 .

Secondly , The spirit that every faithfull man hath to teach , and instruct him is not his owne private spirit as they scornefully , and blasphemously call it ; for 1 it is the spirit of God even the same that first indited the holy Scriptures , and inspired the holy Prophets and Apostles in the writing of them , and is therefore best able to instruct , and teach us in the true meaning of them . Wee have received ( saith the Apostle , ● Cor. 2.12 . ) not the spirit of the world , but the spirit which is of God , that wee might know the things which are freely given us of God . And 2 besides , it is not mans private spirit because it is one , and the same in all the faithfull throughout the world , and teacheth them all one , and the same thing . By one spirit ( saith the Apostle , 1 Cor. 12.13 ) wee are all baptized into one body , whether we be Iewes or Gentiles , bond or free , and have beene all made to drinke into one spirit . As if hee should have said , As all the faithfull throughout the world enjoy the same outward Sacraments , so is the inward grace that is sealed thereby , one and the same in all the faithfull throughout the world , and teacheth them all one and the same thing . So that this teaching that every true beleever hath , and must have , from the spirit , is no cause of the diversity of opinions that is in the world ; no no it is the following , and hearkning unto our own naturall , and carnall spirits , that is the true cause of that , if we were all taught by the spirit of God , we should agree better in opinion then we do . Yea it is one , and the same spirit , that is in all the faithfull that are now living , that it was in all the faithfull in old time , and teacheth us now no other thing , then it did teach all the faithfull from the beginning of the world . So the Apostle alluding unto David and to the faithfull in his time saith , 2 Cor. 4.13 . We having the same spirit of faith according as it is written I beleeved , and therefore have I spoken , we also beleeve , and therefore speake .

Thirdly , Wee doe not say , that that teaching , and perswasion which every faithfull man receiveth inwardly in his owne heart from the spirit of God , is the supreame judge , and determiner what is true , and what erroneous in the matters of faith , and religion , from which no appeale is to bee made ; for all hereticks and selfe-conceited persons will bee apt to pretend that ; but wee have a certaine rule given us whereby that which the spirit of God teacheth a man inwardly , may be knowne , and discerned from all opinions , and motions that come from a false , and fantasticall spirit ; and that is the written Word of God . That Doctrine that is consonant to the Word , is of the spirits teaching , that that swerves from the Word , comes certainely from a false , and erroneous spirit . By this rule we must judge of the spirit that is in other men . Beloved beleeve not every spirit ( saith the Apostle , 1 Iohn 4.1 . ) but try the spirits , whether they bee of God . But how shall wee try whether the Doctrine that our teachers bring us bee such as they received , and learned of Gods spirit or no ? Why wee must try it by this rule . To the law , and to the testimony ( saith the Prophet , Esa. 8.20 . ) if they speake not according to this Word , it is because they have no light in them . As if hee should have said , they were never taught of God . And this is also the rule whereby wee must try every opinion in religion that wee hold , every motion , and inclination that wee find in our hearts whether it bee of the spirit of God yea or no ; the spirit never disagreeth from the Word . Behold ( saith the wisdome of God , Proverbes 1.23 . ) I will powre out my spirit unto you , I will make knowne my words unto you . And Esa. 59.21 . This is my covenant with them , saith the Lord , my spirit that is upon thee , and my word which I have put in thy mouth . The spirit , and the Word goe alwaies together .

Fourthly and lastly , The spirit of God useth to teach the conscience by the ministery of the Word , that is in the Church of God ; and not either by immediate inspirations , and enthusiasmes ; or by any other outward meanes ordinarily , but by this onely . And by this also a man may judge whether that that hee holds in religion bee of the spirits teaching yea or no. Whether the good things that seeme to bee in him were wrought by the spirit of God : that is , if hee have learned , and received them by the ministery of the Church , and preaching of the Word . Therefore the Apostle calls the ministery of the Gospell . 2 Cor. 3.8 . the ministration of the spirit . As if hee had said , The meanes whereby the Lord conveyes his spirit into the heart of man , and whereby the spirit worketh grace in mans heart , is the ministery of the Word . Received ye the spirit ( saith he , Galathians 3.2 . ) by the workes of the law , or by the hearing of faith , that is the Doctrine of faith preached ? So speaking of faith ( the greatest worke of the spirit ) he saith , Rom. 10.17 . faith comes by hearing . Therefore when our Saviour had said , Iohn 6.45 . It is written in the Prophets they shall bee all taught of God , hee addeth immediatly , every man therefore that hath heard , and learned of the father commeth unto me . As if he had said , The father teacheth no man ( ordinarily ) but in , and by the hearing of his Word preached . Therefore when the Lord makes that gracious promise to every faithfull man , that hee will by his spirit plainely teach , and direct him which way to take , even then when he is in most danger to be mislead , and seduced , Esa. 30.21 . Thine eares shall heare a word behind thee saying , this ( not that but this ) is the way walke yee in it ( continue , goe on in it , leave it not ) when thou turnest unto the right hand , and when thou turnest unto the left . As if he should have said , When thou shalt be in danger to be seduced , and drawne out of the right way even then my spirit shall resolve , and confirme thee in the truth , and keepe thee in it . I say when the Lord doth promise thus plainely , and particularly to teach , and guide his people aright by his spirit , even in controverted truthes , you shall find in the former , verse 20. how , and by what meanes the spirit will thus teach , and guide his people . Thy teachers ( saith he ) shall not bee removed into a corner any more , but thine eyes shall see thy teachers , and then followeth , and thine eares shall heare a word behind thee . As if hee should say , I will accompany the ministery of my Word with the efficacy , and operation of my spirit , and by the ministery of thy teachers my spirit shall instruct , and guide thee in the right way . And thus you see the first reason of the Doctrine opened , and confirmed unto you that the spirit of God , wheresoever hee dwells will teach and perswade the heart in the truth of religion .

The second reason of it is this , That when once a man is taught of God , and instructed by his spirit in the truth , Reason . 2 hee will certainely cleave unto it , and hold fast whatsoever hee hath learned of that heavenly teacher . Teach mee O Lord ( saith David , Psalme 119.33 . ) the way of thy statutes ; that is , that way unto life , and salvation which thou hast in thy Word prescribed ( a plaine periphrasis of the true religion of God ) and I shall keepe it unto the end . As if hee had said , I shall never fall nor bee drawne away from it when once thou hast by thy spirit instructed , and resolved me in it . And verse 102. I have not departed from thy judgements , saith he , but have beene constant in thy truth for thou hast taught mee . So saith the Apostle also of all that are taught of God , 1 Iohn 2.27 . The same anointing ( saith hee ; the spirit of God hee meanes ) teacheth you of all things , of all things that are necessary for you to know , and it is truth , and is no lie , this teaching of the spirit is cleare , certaine , and even as it hath taught you ye shall abide in him . As if he should say . Ye shall abide in Christ ; and in the profession of every truth of his , because ye have beene taught by his holy spirit .

And thus have I shewed you the reasons , and grounds of this point , that he that hath the spirit of Christ will be constant in the Religion of Christ , and firmly cleave unto the truth of God .

Lecture CXLVI . On Psalme 51.7 . Aug. 30. 1631.

IT followeth now that we proceede to make some application of it unto our selves . Aplic . For seeing ( as wee have heard ) the Spirit of God wheresoever it dwels will teach , and resolve the heart in the truth of Religion ; and he that is thus taught of God , cannot but be constant in the truth ; seeing the Lord makes so great account of them that cleave to his truth ; and the faithfull themselves have found such comfort in this , when they have beene in great distresse , wee are therefore to be exhorted that every one of us would labour , by this note to approve our selves to have the Spirit of Christ , and so to be his , even by our resolution , and constancy in our Religion , and cleaving fast unto the truth of God , which we have received , and doe make profession of . This is an exhortation , which we shall finde much pressed upon Gods people by the Holy Ghost , specially in the New Testament . Watch yee , take heed unto your selves ( saith the Apostle 1 Cor. 16.13 . ) stand fast in the faith , in the Doctrine of faith , quit yee like men , in withstanding manfully all such as would seduce you , bee strong and resolute in the truth . Observe his earnestnesse in the many words he useth . So Phil. 4.1 . Stand fast in the Lord in the faith , and Doctrine of Christ my dearely beloved . And 2 Thes. 2.15 . Therefore brethren ( saith hee ) sland fast , and hold the traditions the doctrines delivered unto you which you have beene taught , whether by word by lively voice in the Ministery of the word , preached which you heare , or by our Epistle , or by the holy Scripture which yee reade . And againe Heb. 4.14 . Let us hold fast our pro●ession saith he , And againe Heb. 10.23 . Let us hold fast the profession of our faith without wavering : Remember how thou hast received , and heard saith our Saviour Revel. 3.3 . and hold fast . And if the people of God then had such need to have this exhortation pressed upon them , while the Apostles themselves lived , by whom they had beene taught and confirmed in the truth , with farre more evidence and demonstration of the spirit , and of power ( as the Apostle speaketh 1 Cor. 2.4 . ) then is it to bee found in the Ministery of any of Gods servants now , how much more necessary is this exhortation for us all in these dayes .

No , not so will you say . For those were dayes of bloudy persecution , Object . and of a fiery tryall . The Magistrate was a mortall enemy to Christ , and his Gospell , and the Iewes every where incensed him against it ; but we ( thankes be to God ) live under a Christian Magistrate , and in dayes of great peace , we have peace at home , and peace abroad .

To this I answer that though we ( through the great mercy of God ) doe enjoy the Gospell in great peace , Answ. and have it also maintained , and countenanced by publike authority ; and though the religious disposition of our gracious King ( who hath both heretofore , and of late so fully declared himselfe to be for the Gospell , and against Popery ) may give us great hope of the continuance of this blessing , and may seeme to free us from feare of any alteration of Religion in our dayes . Yet are there three things that make this exhortation every whit as needefull for our times , and for us , as it was for the people of God in the Apostles dayes .

First , The great danger wee are in that popery may prevaile and steale in upon us ( and with it a fiery tryall ) before we be aware ; not withstanding all that hath beene said of the hopes we have . Surely the great increase of Papists that we daily heare of , together with the marvellous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this feare .

Secondly , admit that wee were in no danger at all of a fiery tryall through popery , yet are there a number of other new , and strange opinions lately sprung up in our Church , that do make this exhortation as needfull now as ever it was . They are so many that I cannot name them all unto you though I would , and they are some of them so fantasticall , some so blasphemous , and dangerous that I would not offend your Christian eares with rehearsing of them , though I could . Every yeare almost yeelds us some new conceit in Religion . When the servants ( in the parable of the tares Matth. 13.27 , 28 ) spied their Masters field so full of tares , they said unto him . Sir didst not thou sow good seed in thy field , from whence then are these tares ? They doe not lay the fault upon the seed their Master did sow . The Papists , and Atheists when they heare either of Heresies that spring in the Church , or of hypocrites , and scandalous sinners that break out amongst such as professe Religion , are apt still to impute all to our Masters seed . This comes of following Sermons , a goodly Gospell say they this is , that brings forth such fruits . And the servants of God themselves , that know how good the seed was that their Master did sow in this field , how sound , and pure the Doctrine hath beene which our state , and Church hath professed , and which hath beene preached in it above 70. yeares without interruption , and see what a number of strange opinions are now risen in it , are apt to wonder and cry Lord whence come all these tares ? But marke what answere the Lord of the field gives unto his servants The enemy hath done this , saith he . Satan the enemy of God , and mankinde , is the sower of all these tares , the authour of all the heresyes ( and scandalls too ) that rise in Gods Church . And the men that broach these errours ( how learned or good soever they may seeme to be ; as Satan himselfe saith the Apostle 2 Cor. 11.14 . is of transformed into an Angel of light ) are set on work by him , his agents his seeds-men they are . Our Saviour foretelling the destruction of Ierusalem and of the whole state , and the judgements whereby God would plague that nation , for the contempt of the Gospell : and which should bee signes , and forerunners of his taking it away from them , and bestowing it upon some other nation that would bring forth better fruits of it , names this for one , Matth. 24.11 . Many false Prophets ( saith he ) shall arise and shall deceive many . Certainly the many sects , and errours that arise in our Church as it is to be esteemed a most just judgement of God upon this nation for the contempt of the Gospell , so is it a fearefull signe of a more grievous judgement approching , and namely of the removing of our candlesticke , and taking away the Gospell from us . And surely these false teachers ( increasing as they doe ) will steale away the truth of Religion from us before we be aware ( as the Lord speaketh of the false Prophets in Ieremies time Ier. 23.30 . ) unlesse wee stirre up our selves to hold it fast , and to cleave so much the more stedfastly unto it , because wee see it so many wayes questioned , and contradicted by fantasticall spirits .

Thirdly , and lastly . The generall decay of the love of Religion in all places , and among all sorts of men , and the strange increase of irreligiousnesse , and profanesse every where , will ( as an epidemicall disease , and common contagion ) infect us all ; and by little , and little steale our hearts away from all care of Religion , and respect unto it , if we doe not carefully take heed , and stirre up our selves to hold fast both the knowledge , and practice of the truth which we have received . Our long enjoying of the Gospell of Christ together with our long peace , and plenty makes us to esteeme lightly , and to grow weary of it , as Israel of old was of Mannah , though it were both the most wholesome , and the most delicate foode also that ever man tasted of : In which respect the Prophet Psal. 78.25 . calls it Angels foode , such a foode as ( if they had needed meate ) the very Angels might have fed upon . Yet grew they so weary of it that they preferred the cucumbers , and onyons , and garlicke of Aegypt before it Num. 11.5 , 6. any thing rather then Mannah then that food that came downe from heaven . And so doth the Apostle prophesie 2 Tim. 4.4 . of a time that should come ( and we have just cause to judge that this is the very time hee prophesieth of ) wherein such as had professed the Gospell should turne away their eares from the truth & be turned unto fables . No doctrine can be so fabulous , and fantasticall but men will be ready to turne unto it , and to embrace it , rather then the present truth , as the Apostle calls it 2 Pet. 1.12 . Any thing that will oppose , and contradict the present truth this Mannah that is before our eyes as the Iewes speake there Num. 11.6 . shall be welcome unto them . This is not the disposition of a few ( of here , and there one ) but it is the humour of the very age and time we live in , that strongly inclineth unto epicurisme and irreligiousnesse . Therefore the Apostle in another prophesie of his 2 Tim. 3.1 . wherein he sets downe the generall sinnes of those perilous times that shall come in the last dayes ( whereinto we are fallen ) notes this as a chiefe one Verse 5. Having a forme of godlinesse , an outward profession of the true Religion , but denying the power thereof ; that the Gospell should have such a commanding power over them as to restraine them from any sinne they were inclined unto ( especially if it be in fashion ) this they should not abide , this being the generall disease of the time we shal all be in danger to be carryed away with the streame , and sway of it ; if we discerne it not to be a forerunner of the removall of our candlesticke the Gospell , and in time take heed , and repent , and doe our first workes , Rev. 2.5 . and if the generall inclination unto profanesse , that we discerne in all men , cause us not to love the truth , and cleave to it so much the more , and to take up Davids cry , and resolution Psal. 119.126 — 128. It is time for thee Lord to worke , and to shew thy power for the maintaining of thy truth , and Gospell , for they have made void thy law ; thy word , and truth is of no reckoning ▪ and account with men therefore ( even for this very cause ; Oh happy man that can say so ) therefore love I thy Commandements above gold , yea above fine gold , therefore I esteeme all thy precepts concerning all things , to bee right , and I hate every false way .

And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion , I will ( for the better enforcing of it ) first give you some motives to perswade , and provoke you to it , and then shew you the meanes how it may be obtained . And the Motives I will give you shall be but two .

First , take heed how you suffer your selves to be corrupted in judgement , Motive 1 how you approve in your judgement of any erroneous Doctrine , for corruption in judgement is the most dangerous corruption of all others , worse then corruption in manners is , specially in a man that hath beene formerly inlightned with the knowledge of the truth . To allow of any evill we doe in our judgement , and to defend it as lawfull , is a greater sin , and argues a man to be more under the power , and dominion of sinne , then the committing of sinne doth . Therefore the Apostle ( in the person not of a naturall , but of a regenerate man ) comforts himselfe in this Rom. 7.15 . That which I doe I allow not , and Verse 16. I consent to the Law that it is good , and Verse 25. With my minde I serve the Law of God . The Leprosie in the head was of all kinde of Leprosies most dangerous . The Priest shall pronounce him utterly uncleane ( saith the Lord Leviticus 13.44 . ) his plague is in his head . As the soule is the excellency of a man ; so is the spirit , and judgement the excellency of the soule , and that that God hath set in a man to guide , and governe all other the powers , and facultyes of it . The spirit of man is the candle of the Lord , saith Salomon Prov. 20.27 . a divine light set in the soule to direct the whole man . And if the light that is in thee be darkenesse ( saith our Saviour Matth. 6.23 . if thy minde , and judgement be once corrupted ) how great , how dangerous is that darkenesse . Take heed therefore ( saith he Luke 11.35 . ) that the light that is in thee be not darkenesse : take heed that thy judgement be not corrupted . Most men are of opinion that if a mans life , and conversation be honest , and good it is no great matter what his opinion in Religion be . But they are much deceived . An unsound , and corrupt judgement in Religion will make a man more odious unto God , then many foule corruptions in life and conversation will doe . To the unbeleeving ( saith the Apostle Tit. 1.15 . ) Nothing is pure , for even their minde , and conscience is defiled . Even their minde is defiled , saith he . The corruption of the minde , is the highest degree of corruption that can be . Nay it is not only an high degree of corruption , to be corrupt in judgement , but it is also a grievous punishment of God when a man ( through want of judgement to discerne betweene truth , and falshood ) shall receive errour , and forsake the truth . This is said to be the judgement that God did make choice of , to punish the Gentiles for their most hainous sins ; God gave them over ( saith the Apostle Rom. 1.28 . to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a minde void of judgement , as your margin well renders it . When thou once losest thy judgement , that thou canst not discerne betweene truth , and errour in the matters of thy faith , and salvation , know that thou art under a most heavy curse of God .

Motive 2 Secondly , If any of you shall change your judgement in Religion , and be apt to embrace errour , and forsake the truth , you shall thereby declare your selves never to have beene taught of God , never to have had any truth of grace , or goodnesse in you .

Object What ? ( will you say ) is every one that holdeth any errour in Religion utterly void of all grace ? Answ. For answer unto this you must understand that there is great difference in the errours that men hold , and in the manner of their holding them also . As in the law of God ( which is the rule of our practice ) there are some more weighty matters ( as our Saviour speaketh Matth. 23.23 . ) and some that are lesse weighty . So among those truths in Religion that are to be knowne , and beleeved there are some that are more fundamentall of more absolute necessity to salvation , to be knowne , and beleeved then some others are . As in the body of man some wounds are mortall , Viz. such as touch the braine , or heart , or other vitall parts , some others though they be very deepe , and grievous yet are not mortall ; so it is in the errours of the minde , some of them touch the head ( not holding the head saith the Apostle Col. 2.19 . ) and destroy the faith as he speaketh 2 Tim. 2.18 . they overthrow the Doctrine of justification only by faith in Christ ( which is the very life of a Christians soule ) but some of them doe not so . To answer therefore more distinctly unto the question , I say .

That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace . He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy , and to abstaine from all those meates that by that law were made uncleane ; did ( out of doubt ) hold an arrour in Religion ; and yet the Apostle Rom. 14.1 — 6. speakes of such a man as of the deare child of God , and saith plainly of him Verse 3. That God had received him into favour , yea hee shall bee holden up , saith he Verse 4. he shall persevere in the state of grace , for all the errour that he holds . Yea he forbids Gods people , that were sounder in judgement than he , to despise him , or judge him to be void of grace ; nay , he commands them to receive him , converse with him , think well of him , love him , notwithstanding this errour of his . As every errour of judgement doth not separate a man from Christ , so neither should it separate the members of Christ in love and affection one from another . When any two of us differ in judgement in any matter of religion whatsoever , the one of us certainly must needs be in an errour . And he that is in the errour ( so it be but an errour of this kind ) may be every whit as holy a man ( yea and holier too ) than he that holdeth the truth . For the dearest of Gods children in this life , may be subject unto such errours . The best may say of themselves as the Apostle doth , 1 Cor. 13.9 , We know but in part . And every man is a lyar , saith he , Rom. 3.4 . the best man is subject to erre , and to be deceived in some things . We shall never all come to unity of faith , unity of judgement in all truths that are to be believed , till we come to be perfect men , as the Apostle teacheth us Eph. 4.13 . While we live here , there will be difference of judgement in some things betweene the best of Gods servants . And that which the Apostle saith Iam. 3.1 , 2. My brethren be not many masters , let not every one be so apt to censure and judge his brother for every failing and slip in their practice and conversation , for in many things we offend all ; the same may fitly and truly be spoken in this case also : My brethren be not many masters , let not every one be so apt to censure and judge his brother for every errour that he holds in his judgement , for in many things we erre all .

Yea I say secondly that a man that is in the state of grace may possibly hold for a time even such errours in religion , as do trench upon the foundation also very neare . For all the elect Apostles did believe that Christ should be a worldly king , Mar. 10.37.41 . Yea they held this errour even after they had been eye-witnesses both of his passion and resurrection too , as is plaine by their question Acts 1.6 . And the whole Church of the Galatians did for a time hold an errour in that maine fundamentall article of our religion in the doctrine of our justification . For they held that a man could not be justified by faith in Christ onely , without the works of the Law , as is evident by that paines the Apostle takes to convince them of that errour , Gal. 3 & 4 & 5 Chapters . Though we may therefore judge of such errours as these , that they are most odious and damnable , and can never speak nor think too hardly of them ; yet may we not judge every one that holds them to be in a damnable estate , neither must their persons be odious unto us , so long as they do not trouble the Church , nor seek to corrupt others by broaching of them : for of such the Apostle hath a bitter speech ( yet not more bitter than holy and wholsome ) Gal. 5.12 . I would they were even cut off which trouble you .

Thirdly , These errours that are so grosse and dangerous , that tend directly to the overthrow of the foundation , no man that is in the state of grace can obstinately hold , and continue in . There be some errours in religion , of which it may be said as David speaketh Psal. 119.21 . Cursed are they that do erre from thy commandements . None but they that are accursed of God , and ordained to damnation can fall into them and persist in them . If ever thou that hast known and professed the truth shalt turne Papist , or Pelagian , or Libertine , or Antinomian , certainly thou never hadst the Spirit of God , there was never any true goodnesse or grace in thy heart . They that worship the beast ( that turn Papists ) are many indeed ( they may well brag of universality and multitude , the Pope could not be Antichrist , he could not be that beast spoken on in the Apocalyps , if he could not plead this universality ) for all that dwell upon the earth ( in a manner ) shall worship him , saith the Holy Ghost , Rev. 13.8 . But who are they ? None but they whose names are not written in the booke of life , saith the text .

Fourthly and lastly , A wavering mind in religion , an aptnesse to forsake the truth , and to receive new opinions and errours is a dangerous signe of an heart that never had truth of grace in it . The ungodly ( saith the Prophet Psal. 1.4 ) are like the chaffe which the wind driveth away . To be so light of beliefe that every wind of Doctrine will carrie us away , is a signe of an ungodly man , of a naughty and unsound heart . They that at such a time as there were many Antichrists and false teachers in the Church , did receive their errours , and were drawne from the truth , did thereby make it manifest ( as the Apostle speaketh 1 Ioh. 2.18 , 19. ) that they were never any of Gods elect . If they had beene of us ( saith he Vers. 19. ) if they had ever beene any of Gods elect , they would no doubt have continued with us , but they went out that they might be made manifest that all ( that once joyned with us in the profession of the truth ) were not of us , but that we had some hypocrites among us . And so on the other side they that in such a time , when there are many heresies and false doctrines broached in the Church ( and that with great shew of reason , and truth , and holinesse too ) shall yet cleave constantly unto the truth , are even by this made manifest to have upright hearts to be the elect of God , and precious in his sight . Thus our Saviour describeth his sheepe ( his elect ) Iohn 10.5 . a stranger ( one that teacheth strange and false doctrine ) they will not follow , but will flee from him , shun , and avoid him as much as they can , for they know not the voice of strangers , they approve not of , they like not the doctrine of false teachers . Yea the Lord doth for this very cause permit so many spirits of errour to swarme in his Church , as there do at this day , that by this meanes of tryall ●e might make it manifest , which among all them that have professed his religion are his elect ones and approved of him , and which are not . There must be heresies among you ( saith the Apostle 1 Cor. 11.19 . ) that they which are approved , a●● allowed of God may be made manifest among you . Consider well of these motives , and you shall find there is great force in them to perswade you to c●●ave resolutely and constantly to the truth you have received : and to make you fearfull to decline and fall from it .

Lecture CXLVII . On Psalme 51.7 . Sept. 13. 1631.

Meanes . IT followeth now that we proceed unto the meanes that they who desire to be constant in the truth , and to keepe themselves from being corrupted in their judgement by any of those erroneous spirits that the Church at this day is so pestered with , must use . Our standing fast in the faith dependeth chiefly indeed ( not upon our selves , or upon any thing that is in us , or upon any thing wee are able to doe , but ) upon the Lord onely , and upon these two things that are in him . First , Vpon that grace , and free love of God that mooved him in his eternall counsell to elect and ordaine us unto life : And secondly , upon that omnipotent power of his , whereby onely wee are preserved from falling away . There shall arise ( saith our Saviour , Matthew 24.24 . ) false Christs , and false Prophets , and shall shew great signes and wonders ( the Priests and Iesuites boast much of miracles you know . Their miracles for the most part are palpably detected to the world , to be but tricks of legier de-main . And if they were not so , if they were indeed great signes and wonders that they doe , yet might they bee false Prophets for all that ) false Prophets ( saith our Saviour ) shall shew great signes and wonders , in so much that ( if it were possible ) they shall deceive the very el●ct . If it were possible , saith hee . It is not possible for any of Gods elect to bee so deceived by any false teachers , as that they should fall into those errours that are fundamentall , and persist in them . The foundation of God ( saith the Apostle 2 Timothy 2.19 . this decree of God which is the maine foundation of our whole salvation ) that standeth sure , and can never bee mooved or altered . And secondly , wee are kept ( saith the Apostle 1 Peter 1.5 . ) by the power of God through faith unto salvation . And by our faith wee have in these things , and in other the promises of God we stand , as the Apostle saith 2 Corith . 1.24 . and not by any thing that is in our selves . But though this bee so , yet hath the Lord appointed some things for us to doe , to preserve our selves from falling away from the truth . And though he at the first made us without our selves ( not of our first creation only , but of the first forming of the new creature principally is that to be understood which the Church speaketh Psalme 100.3 . It is he that made us and not we our selves , as appeares by the words that follow , We are his people and the sheepe of his pasture ; we were meere patients in both those first workes of God ) yet will he not save us without our selves , he will not preserve us in the state of grace , nor bring us unto glory without our owne endeavour , he will have us to be agents in this work our selves , and co-workers with him . Work out your own salvation , saith the Apostle Phil. 2.12 . and Iude 20 , ●1 . Build up your selves in your most holy faith : and keep your selves in the love of God . And whomsoever God hath elected and decreed to preserve , so as they shall never bee deceived , and drawne from the truth in them he will worke a care and endeavour to use all meanes to preserve themselves . Yea he will make them to be diligent and painfull in working for themselves this way , in doing their endeavour , and using of the meanes whereby they may be kept from falling away from the truth . The Apostle writing to the Hebrewes that had done much already to make sure to themselves their owne election and calling And wee desire ( saith hee Hebrewes 6.11 , 12. ) that every one of you doe shew the same diligence , to the full assurance of hope unto the end . That yee bee not slothfull , but followers of them who through faith and patience inherit the promises . No man can have full assurance of hope to bee preserved from falling away , unlesse ( even to the end of his dayes ) hee bee diligent in using the meanes to preserve himselfe . No man may looke to inherit Gods promises , that is a sloathfull man , that relyeth wholly upon Gods mercy , and power , and gracious promises , and will use no endeavour , take no paines to keepe himselfe from falling from God . On the other side , hee that will diligently endeavour himselfe to doe that that God hath directed him to doe , and to use Gods meanes , shall not need to doubt , but that God will uphold him , though the times were farre more dangerous than they are . Hee that upheld Noah , Genesis 6.9 . and Obadiah , 1 Kings 18.3 . in such times as these were , can certainely uphold us in these times . God is able to make him stand , saith the Apostle , Romans 14.4 . Yea , and hee will cetainely doe it , if wee bee not wanting to our selves . Arise and bee doing ( saith David to Salomon , 1 Chron. 22.16 . ) and the Lord will bee with thee . Do thy endeavour in the use of Gods meanes conscionably , and thou shalt not need to doubt of successe . In all labour there is profit , saith the Holy Ghost , Prov. 14.23 . which is to bee understood as well of the paines wee are to take for our soules and for heaven , as for that wee take for our bodies in our worldly callings . Yea the Lord ( to shew the necessity of our own endeavour to encourage us unto this , and to honour the use of his meanes ) is pleased to ascribe our preservation from falling , and standing in the state of grace ( which is indeed his owne worke onely ) unto this our care of keeping of our selves . Hee that is begotten of God keepeth himselfe , and that wicked one toucheth him not , saith the Apostle , 1 Iohn 5.18 . A regenerate man may by a conscionable use of the meanes ( yet not hee ( saith the Apostle , 1 Corinthians 15.10 . ) but the grace of God that is with him , and with all others also that faithfully doe their endeavour ) keepe himselfe , so as that Satan nor any of his agents shall ever bee able to touch him mortally , to draw him to that sinne that is unto death . Yea hee that will carefully doe what lyeth in him ( I speake still of the regenerate man ) may preserve himselfe ( though not from all sinne , from all humane frailties , and infirmities ) yet certainely from all grosse , and scandalous sinnes , even from such , as hee hath beene by nature or custome most strongly inclined unto . And I kept my selfe from mine iniquity saith David , Psalme 18.23 .

You will aske me then what is it , that God would have vs to doe to preserve our selves from falling into errour , and to keepe our selves constant in his holy truth . I answer they bee two things principally : some things wee must avoid and some things wee must doe . 1. We must carefully beware of , and shun those things whereby we are in danger to be corrupted in our judgement , and drawne away from the truth . 2. Wee must diligently use the meanes whereby wee may bee established , and preserved in it . Of the first kind there are two wholsome , and necessary directions given us in Gods Booke .

First , Hee that would be constant in the truth of religion , and not fall from it must shun , and avoid them by whom he may be in danger to be seduced , and drawne into errour . Shun the hearing of them , the conferring with them , the reading of their bookes , desire not to heare what they can say , for their errours and against the truth . This direction wee shall find often given unto Gods people . Cease my sonne to heare ( saith the Holy Ghost , Proverbes 19.27 . ) the instruction , that causeth to erre from the words of knowledge . As if hee should have said , Thou hast received the knowledge of the truth from the Word of God ( the writings of the Prophets , and Apostles are the words of knowledge ) and these men would instruct thee , and by great probability of reason perswade thee another way . Give over hearing of such men saith the Holy Ghost . This direction the Apostle gives , Romanes 16.17 . Now I beseech you , brethren ( saith hee observe his earnestnesse in this matter ) marke them which cause divisions , and offences ( are authors of new sects ) contrary to the doctrine which yee have learned , and avoid them . And this note our blessed Saviour gives to know his Elect by , Iohn 10.5 . a stranger ( one that brings new , and strange Doctrine other Doctrine then such as their shepheard doth teach ) they will not follow , but will flee from him Lest they should follow him and bee mislead by him they will flee from him , if they should not flee from him , they feare they might bee seduced by him . Yea though Timothy was himselfe a preacher , and a man of rare , and excellent gifts too , yet the Apostle forbids him to reason much with wrangling spirits , and such as would use their wits to dispute against the truth . Perverse disputings ( saith hee , 1 Timothy 6.5 . ) of men of corrupt mindes , and destitute of the truth . From such withdraw thy selfe . And if such a man might not bee allowed to reason much with heretickes , nor to delight to heare what they could say against the truth , and for their errours , how much lesse may a private Christian bee allowed to doe thus .

Say not I shall ( by hearing , and reading what they say ) discerne the absurdity of their opinions the better , and bee confirmed in the truth . For first , This is not the meane that God hath sanctified to confirme his people in the truth but expressely forbidden it as you have heard , heare them not saith hee , avoid them , flee from them . Secondly , The way that God hath sanctified to confirme thee in the truth sufficiently , and abundantly , is the sound ministery of his Word . Paul , and Barnabas by their preaching confirmed the soules of the Disciples , Act. 14 21 , 22. And Paul sent Timothy by his ministery , and preaching to establish the Thessalonians , 1 Thess. 3.2 . Thirdly , This will be a meane to weaken thee rather , and breed doubts in thee , and pervert thee , then to confirme thee in the truth . Remember what Eve got by giving her selfe liberty to conferre , and reason with the Serpent , specially when she was alone , yet was she then in the state of innocency , Gen. 3.1 , 2. If thou wilt needs heare and read what such men can say , bee sure thou have some with thee that is able to detect , and confirme thee against their errours .

Neither say secondly , But I know my selfe to bee so setled in the truth that nothing they can say against it , shall bee able to move mee , but I shall bee rather able to convince them . For first , Many that oppose the truth , and teach errour are full of sleight , and cunning craftinesse as the Apostle speaketh , Ephes. 4.14 . and will speake with farre greater probability and shew of reason then thou art aware of . Secondly , Heresies are workes of the flesh as the Apostle teacheth us , Galathians 5.20 . and therefore wee are all by nature much more apt and enclined to receive any heresy , then the truth . No tow , no tinder is apter to take the fire then wee are to receive errour . Thirdly , Of the Minister of God it is ( indeed ) required that hee should bee able by sound Doctrine to convince the gainesayers , Titus 1.9 . hee hath a calling unto it ; and therefore hee may safely ( so farre as the necessity of the Church shall require it ) heare , and read what they can say for themselves . For while we walke in any of our waies that God hath appointed us to walke in , wee have a promise of protection from God , Psalme 91.11 . Hee will give his Angels charge over us to keepe us in all our waies . But of every private Christian God requireth not this , that hee should bee able to convince the gaine-sayer , and answer all his cavills ; they have no calling unto it , and therefore cannot expect the like protection from God to bee kept from taking hurt by it . Fourthly , and lastly , Thou hast just cause to feare , that because thou presuming upon thine owne strength dost willfully disobey his commandement , who hath forbidden thee to heare them , commanded thee to avoid them , to flee from them , God will leave thee , and suffer thee either to bee corrupted , or unsetled in thy judgement by them . Take Salomon for an example of this ; who because hee did contrary to the commandement of God presume upon his owne understanding , and strength ; hee was so forsaken of God that every one of his strange wives corrupted him in his judgement , and drew him to approve of , and practise their severall idolatries , 1 Kings 11.8 . And certainely many now adaies are daily either altogether corrupted , or made unsetled in religion , by their voluntary , and needlesse reasoning with , and reading the bookes of Papists , and other hereticks . To conclude therefore this first direction . Bee not so desirous to heare what such men can say , but rather as our Saviour , Matth. 10.16 . commands us to be wise as Serpents , learne that wisedome of the Serpent which the Prophet speaketh of , Psalme 58.4 , 5. Stop thine eare and hearken not to the voice of these charmers , charme they never so wisely .

The second direction of the first kind is this . If thou do desire to be constant in thy religion , & to keep thy self from being corrupted in thy judgement that way , take heed of affecting in religion the knowledge of intricate , curious & unprofitable things . There is a desire of knowledg that is most necessary , & such as al Gods people are to be exhorted unto ; and there is a desire of knowledge that is most dangerous , and which we must warne you all to beware of . Concerning the former . First , It is certaine that whatsoever God hath hath revealed in his Word ( as it doth concerne all so ) all Gods people may and should desire to attaine unto the knowledge of it . Nay there is not a Chapter not a verse in all the holy Bible , but every one of Gods people might make a profitable use of it , if the fault or defect were not in himselfe ; The things revealed ( saith Moses , Deut. 29.29 . ) belong unto us , and to our children for ever , that we may doe all the words of this law . There is no part of Gods revealed will but it would further us in our obedience to God , if we understood it as we ought to doe , Rom. 15.4 . Whatsoever things were written aforetime ( in the Old Testament , and then much more in the New ) were written for our learning , that we through patience , and comfort in the Scriptures might have hope . Whatsoever is written in the holy Scriptures , would further us in our faith , and increase our patience and comfort , and hope in all our afflictions if we did understand it aright .

Secondly , No man ought to envy unto the people of God any measure or degree of knowledge in the holy Scriptures that they are able to attaine unto , but desire , and rejoyce in it rather . Wee doe not cease to pray for you ( saith the Apostle , Col. 1.9 ) and to desire that ye might be filled with the knowledge of his will . Nay though any of our people should equall our selves who are their teachers in the knowledge of the Word , and be able to discerne when any of us teach unsoundly , or mistake the meaning of the Scripture , or play the trevants , study not for our Sermons , but doe the worke of the Lord negligently , this should not discontent us neither ( so long as they keepe themselves within the bounds of modesty , and sobriety ) but wee should rather all say as Moses did , Num. 11.29 . would to God that all the Lords people were Prophets ; would to God that all our hearers were so understanding a people .

But though this bee so , yet is there a kind of desire of knowledge that is a most dangerous thing , and which all that desire to keepe themselves steadfast in the purity of Gods religion , must bee admonished to take heed of . The bait whereby the Divell caught our first parents , and whereby we were all undone , was the desire of knowledge . God doth know ( saith he , Gen. 3.5 . ) that so soone as ye shall eat of the fruit of this tree , your eyes shall be opened , and ye shall bee as Gods for knowledge . And you shall find verse 6. that this was the maine thing that prevailed with them , that it was a tree to be desired to get knowledge . And this hurtfull , and dangerous desire of knowledge may bee descryed three waies . First , When wee desire to know more of Gods matters then hee hath beene pleased to reveale in his Word . When neglecting the knowledge of such things concerning God , and his will as hee hath revealed wee will bee prying into Gods secrets ; and either know such things as God hath said nothing of in his holy Word , or know more of those things that he hath taught us in his holy Word , then hee hath revealed . The Lord hath clearely revealed to us in his holy Word that in the Vnity of the Godhead there is a Trinity of persons , so hath he also in part clearely in his Word revealed to us , his will touching his decree of predestination touching the incarnation , and conception of our Lord and all other the great mysteries of our faith . Now when in these things men cannot content themselves with that that God hath clearely revealed , but would know more , They cannot bee content to know : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that these things are so , but they would also know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why they are so , they would know them exactly , and see the reason of every thing in these high mysteries ; this is a desire of knowledge that is evill , and dangerous . When the Lord revealed himselfe to Moses in the bush , Exod. 3.5 . hee charged him not to come too nigh him draw not nigh hither , saith hee . And when hee was pleased to reveale his glory unto his people upon mount Sinai hee set bounds unto them ; and charged them upon paine of death ( Exodus 19.12 , 21. ) not to passe those bounds to gaze and pry too farre . The Lord hath set bounds for our knowledge in these heavenly mysteryes and those are the holy Scriptures . Remember what a plague came upon the men of Bethshemesh , 1 Sam. 6 19. because they looked into the Arke ; they would see , and know more in the matters of God , then hee would have them to doe . And see how God was offended with Zachary the father of Iohn Baptist for this . God had told him by his Angell , that hee should have a blessed sonne by his wife Elizabeth , Zachary said to the Angel , Luke 1.18 . Whereby shall I know this ? Gods Word could not suffice him for his knowledge in this matter , but he would have it made evident unto him by reason how such a thing could be . In all matters of faith it becomes a Christian to enquire , and seeke to know what God hath in his Word revealed ; yea hee may enquire even into the reason of any divine mystery , so farre forth as God hath in his Word revealed it . What hath the Lord answered ? and what hath the Lord spoken ? must Gods people say Ier. 23.25 , and there they must rest . That which wee cannot conceive the reason of wee must reverently adore , and cry out with the Apostle , Rom. 11.33 . ô altitudo O the depth of the riches both of the wisdome , and knowledge of God , how unsearchable are his judgements , and his waies past finding out . There is a kind of holy ignorance , and simplicity ( a desire not to see too much , nor to pry too farre into the things of God ) that is much commended to us in the Word of God . The Lord preserveth the simple saith David , Psalme 116.6 . When we can mortifie our wit , and reason , and bring it into captivity into the obedience of Christ , as the Apostle speaketh , 2 Cor. 10.5 . When we can bring our selves unto the obedience of faith as the Apostle calls it , Rom. 16.26 . When we make our reason subject unto faith . And on the other side as the gazing upon the sunne in his brightnesse , will make a man blind , so this seeking to make the matters of faith subject to our reason , and giving our selves liberty to question , and dispute too much of the mysteries of God , is the readiest way to loose all sound judgement in heavenly things . Where is the disputer of this world ? ( saith the Apostle , 1 Cor. 1.20 . ) hath not God made the wisedome of this world foolishnesse ?

The second way whereby that desire of knowledge which is dangerous , and hurtfull may be described is this , when neglecting other things we seeke the knowledge of these high points only , as are above our capacity to understand . Those points of religion that are necessary unto the salvation of Gods people for them to know , are so plainely taught in the holy Scripture as the simplest of them may be able to understand them . In which respect the Apostle compareth them to milk which the youngest , and weakest child may feed upon , and receive nourishment by , Heb. 5.12 . There are some other points of religion ( which though they be also taught in the Word , and in their order profitable to be knowne ) yet are they not so plainely taught in the Word as every one of Gods people can understand them , in which respect the Apostle compareth them to strong meate which belongs onely to them that are of yeares , Heb. 5.14 . And as the feeding of a little child strong meat is the way to overthrow the stomack of it , and so to kill it ; even so is this the utter overthrow of many Christians , that being children in understanding before they have beene well fed , and nourished with milk , they will feed upon nothing but this strong meat , they busy themselves in seeking the knowledge of nothing in religion , but of those high points that are matters of controversy even among the most learned men . Wee read of our blessed Saviour that in teaching of the people he had respect alwaies unto this , to give them that food that their stomackes would beare , and so might be wholesome , and fit to nourish them . Hee spake the word unto them as they were able to heare it , saith the Evangelist , Mar. 4.33 . and Ioh. 16.12 . I have yet many things to say unto you , but ye cannot beare them now . As if he had said , they would doe you more hurt then good , as that food will doe a man , which his stomacke is not able to beare , and digest . So the Apostle chargeth the Church , Romanes 14.1 . not to trouble the weake Christian with doubtfull disputations . And as these two precedents must teach us preachers not to trouble the people ( more then needs we must ) with matters of controversy ; so must this teach you that are Gods people not to busy your heads too much with these high points , feed better of your milk before you meddle with strong meat , be not like to the child that will be at the latter end of his booke before he have learned the first leafe . If any of you shall say , but I thanke God my capacity will serve to understand any point of controversie , I am past a child in religion ▪ I answer , First , I doubt many that think so well of themselves if they were examined would bee found ignorant enough in the maine principles of our religion . Sure I am it becomes the best to thinke more meanely of themselves . Our Saviour calls his elect Apostles , Iohn 13.33 . and the Apostle all the faithfull that he wrote to , 1 Iohn 5.21 . little children . Secondly , As though a child can never without danger feed upon strong meat , yet a man of yeares may safely eat milk : so though the weake Christian can never without danger busy himselfe in intricate questions , and controversies , yet may the strongest Christian with profit seeke to bee better grounded in the maine principles of religion . As new borne babes ( saith the Apostle , 1 Peter 2.2 . to all the faithfull ) desire the sincere milke of the Word , that ye may grow thereby .

The third , and last way whereby that desire of knowledge that is dangerous , and hurtfull may bee discryed is this , when wee desire knowledge onely for knowledge sake without all respect to the use , and profit we may make of it , for our edificaton in faith , and holinesse of life . This is the rule that we must follow in preaching to teach that onely that is usefull , and profitable . Paul did so himselfe , Acts 20. I kept backe nothing that was profitable ; and hee chargeth Titus to doe so too , Titus 3.8 . These things ( speaking of matters of faith , and practise ) I will that thou affirme constantly , these things are good , and profitable unto men . And this is the rule you should follow in learning . Teach me good judgement , and knowledge saith David , Psal. 119.66 . Such knowledge as will do me good , and make mee good . The true religion that God hath taught us in his Word is called , Rom. 10.8 . The Word of faith : and 1 Tim. 3.16 . The mystery of godlinesse : and 1 Tim. 6.3 . The Doctrine which is according to godlinesse . And if thou desirest the knowledge of any thing in religion to any other end then to increase faith , and godlinesse in thy heart , thou takest Gods name in vaine even in thy desire of knowledge , and be thou sure that God will not hold him guiltlesse that taketh his name in vaine , Exod. 20.7 .

Lecture CXLVIII . On Psalme 51.7 . October 18. 1631.

IT followeth now that we proceed unto the second : viz. to shew you the meanes that we must use to keepe our selves constant in the truth of religion , and preserve our selves from falling away from it . Foure principall directions I find given in Gods Book to this purpose .

First , He that desires to abide constant in the truth must ground himselfe well in the knowledge of it ; labour to bee assured upon good grounds , that it is the truth that hee holds . Continue thou ( saith the Apostle unto Timothy , 2 Timothy 3.14 . ) in those things which thou hast learned , and hast been assured of . No man can hope to continue stedfast in any truth of God that hee hath not learned well , nor unlesse hee bee assured upon good grounds that it is indeed , the truth of God : If yee continue in the faith grounded , and setled saith he Col. 1.23 . As if he had said . No man can continue in the faith that is not grounded , and setled in it , that finds not good grounds for that he holds , and beleeves . I have chosen the way of truth ( saith David Psalme 119.30 , 31. ) Thy judgements have I laid before mee ; I have stucke unto thy testimonies . No man can sticke to Gods truth , that is drawne by others or carried by example , or by the sway of the time to a liking of it , but hee onely that hath chosen the way of truth , that is , hee that hath advisedly , and upon good grounds , undertaken the profession of it . They that are children in understanding , are apt to be tossed too , and fro , and carryed about with every winde of Doctrine , as the Apostle saith Eph. 4.14 . A man shall be apt to receive Popery or any other heresie if he be either ignorant , or weake and ungrounded in the knowledge of the tuth ; as alas most of our people though they have beene hearers so long , and professours of the truth , will be found to be , if ever a time of tryall shall come . On the otherside knowledge will preserve a man from that danger , Discretion shall preserve thee ( saith Salomon Pro. 2.11 . ) and understanding shall keepe thee . When a mans judgement is once convinced that it is the truth that he holds , it will be hard for him to forsake i● ; because the more light a man hath in his heart , the more strongly will his conscience reprove , and checke , and smite him when he begins to forsake it , and to goe against it . And that is the reason as our Saviour teacheth us Iohn 3.20 . why lewd men shunne , and hate this light , that their deeds may not be reproved . If therefore beloved you desire to hold fast your profession , ground your selves well in that knowledge of the truth that you doe professe . Wisedome is the principall thing ( saith the Holy Ghost Pro. 4.7 . ) therefore get wisedome and with all thy getting ( withall that thou hast gotten , and dost possesse ) get understanding . As if he had said : sell all that thou hast to purchase this pearle according to that in Pro. 23.23 . Buy the truth , and sell it not , also wisedome , and instruction , and understanding . Now he that would ground selfe well , in the knowledge of the truth must observe these two rules .

First , he must acquaint himselfe well with the first , and maine principles of Religion , and seeke to be perfect in them . Though a man heare or reade never so much yet shall he never attaine to a well grounded knowledge in Religion till he be well catechised , and instructed in the first , and chiefe principles of it . This course we shall find the blessed Apostles tooke in teaching the Churches , and bringing them unto sound knowledge . They gave unto them a summe of the maine , and most necessary points of Religion that are clearely , and plainly set downe in the holy Scriptures . So you shall finde the Apostle Rom. 6.17 . speakes of a forme of Doctrine , that was delivered unto them : And 2 Tim. 1.13 . he chargeth Timothy to hold fast the forme of sound words , which hee had heard of him ; which both in the next words Verse 14. And 1 Tim. 6.20 . he calls his depositum that worthy thing that was committed to his trust to keepe , and which he chargeth him to see that it be kept pure , and uncorrupted by himselfe ; and all the teachers in the Church of Ephesus . He gave them this forme of Doctrine , this summe of Religion to be as a patterne both for the Ministers in teaching , and the people in learning to follow , that Doctrine that was proportionable , and agreeable unto it , they should hold to be sound , and good , and no other . And this is the Apostles meaning in that speech of his Romans 12.6 . Let us prophesie according to the proportion of faith . In this catechisme this forme of Doctrine ; ( this summe of the maine , and plaine principles of Religion ) they were wont to instruct , and ground the people , first of all before they taught them other things ; as is plaine by that which the Apostle speaketh . Yee have need ( saith he Heb. 5.12 . ) that one teach you againe , which be the first principles of the Oracles of God : And 6.1 . Leaving the principles of the Doctrine of Christ , let us goe on unto perfection . He had before taught them the first principles of the Oracles of God , the principles of the Doctrine of Christ . Therefore also he calls these points of Catechisme these principles of Religion ( whereof he names there , sixe heads ) the foundation Heb. 6.1 . They that thinke , by their reading or hearing , to attaine unto sound knowledge in Religion , before they be well instructed in the principles , they goe preposterously to worke , they build without a foundation , they build upon the sand , and there is small hope they should stand in the time of tryall . If the Apostles who were the wise Master builders 1 Co● . 3.10 . thought this the fittest course to bring the people unto sound knowledge by , what Minister can ever hope to have an understanding people , that neglects catechising , or what Christian can hope ever to be well grounded in the knowledge of the truth , that thinkes catechising belongs unto boyes , and girles only , that never was , nor seekes to be well instructed in the catechisme in the first principles of the Oracles of God . To conclude therefore this first rule . Let me exhort every one of you that desire to be established in the truth to acquaint your selves with this catecheticall doctrine and exercise your selves in it , seeke to bee perfect in it , so shall you bee able to judge of that that you heare , and reade , and profit more by one good Sermon that you heare , or Chapter that you reade , then you shall be able to doe by twenty otherwise .

The second rule is this . He that would ground himselfe well in the knowledge of the truth , must receive nothing in Religion upon the credit of any man , but whatsoever he heares any man teach , whatsoever he reades in any catechisme or other good book , he must examine it by the holy Scripture , and mark well how it is proved thereby . It must be our care that are your teachers , to teach you nothing , but what we confirme , and prove by the holy Scriptures , yea to bring apt proofes for whatsoever we teach ; and so did Apollos Act. 18.24.28 . so did the Apostle Paul 26.22 . yea so did our blessed Saviour himselfe Luke 24.27 . And it must be your care to get good proofe out of the Scripture , for whatsoever you hold in Religion ; and to receive nothing from any of us ( how well soever you thinke of us ) but what we confirme unto you by the word , yea to examine how fit the proofes that we bring are to conclude the point that w●e alleadge them for . When the Apostle had said Despise not prophesyings 1 Thes. 5.20 . he adds presently Verse 21. prove all things . As if he should say . It is no disparagement to the best Ministery , to examine by the Scripture what is taught in it , nay it is the way to make us honour it the more , when by this proofe and tryall , we find it to be substantiall , and sound . This course did the Bereans take when they heard Paul , and Silas ( great men both , the one an Apostle , the other an Evangelist ) and are commended by the Holy Ghost for it Acts 17.11 . They searched the Scripture daily , whether those things were so . Paul , and Silas confirmed their Doctrine by Scripture ( as their manner was , ) and these good hearers examined their proofes . Till we doe this , we shall never grow to any setled , and sound knowledge in Religion , we shall never see with our owne eyes , but ( like blinde men ) goe as our guides , and teachers shall lead us , which the Apostle 1 Cor. 12.2 . noteth for a great part of their misery while they were Gentiles . You were carried away unto these dumbe idols , even as you were led .

On the other side three great benefits you shall receive by this .

First , then ( and never till then ) you will grow to a grounded , and well setled knowledge of the truth , and such as you will be able to bide by , when you shall see plaine , and direct proofes of Scripture for that which you hold . For faith and full assurance in matters of Religion , is grounded upon the holy Scriptures onely . Therefore are they called the word of faith Rom. 10.8 . And the foundation that all the faithfull are built upon Eph. 2.20 . When the Bereans had by searching the Scriptures daily , found that that which Paul , and Silas taught was just so as they had said ; that is , that the proofes that they brought for their Doctrine were rightly , and fitly alleadged Acts 17.11 , 12. it is said that therefore many of them beleeved . And when the Apostle had exhorted Timothy to continue in the truth which he had learned , and had beene assured of 2 Tim. 3.14 15. he alleadged this for one maine reason of it , why he should doe so , and why he doubted not but he would doe so , that he had knowne the holy Scriptures from his very child-hood , that were able to make him wise unto salvation : As if he should have said . By the knowledge of the holy Scriptures , and being well exercised in them a man may grow to such a certaine , and grounded knowledge , and assurance of the truth , as will cause him to continue constant in it unto the end .

Secondly , this will strengthen you , and make you able to stand against the perswasions , and cavills , and scoffes of such as are adversaries to the truth , when you know and can call to minde plaine proofes of Scripture , for every truth that you hold , and professe . By the words of thy lipp●s ( saith David Psal. 17.4 . ) I have kept me from the paths of the destroyer , from all the paths of the destroyer , from corruption in judgement , as well as from corruption in manners . When the Apostle had forewarned Gods people 2 Pet. 2.1 . of false teachers that would bring in damnable heresyes into the Church , and 3.3 . of prophane scoffers that would deride all Religion , and piety he gives them 2 Pet. 3.2 . this preservative against them both , he bids them be mindefull of the words of the holy Prophets , and Apostles . As if he had said . If ye were well acquainted with the holy Scriptures , and could remember what ye have learned there , ye should not much be moved , with that that any , either Hereticke or Atheist could say against the truth .

Thirdly , and lastly . By this we shall be able to convince , and stoppe the mouth of any caviller and seducer , if we can alleadge a direct place of Scripture for that truth that we hold . The Scripture is profitable , and hath great efficacy , and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince saith the Apostle 2 Tim. 3.16 . it is the sword of the spirit Eph. 6.17 . the weapon whereby the spirit of God fighteth with great power , and efficacy against every adversary . Thus did our blessed Saviour put to silence the tempter himselfe ( the grand Master , and father of all Hereticks , and seducers ) with Scriptum est by alleadging plaine places of Scripture against him Matthew 4.4 , 7 , 10. And therefore there is in it a more divine power to convince the conscience , of any gaine-sayer and to stop his mouth , then in all the testimonyes of counsells or fathers that ever lived in the world . And therefore to conclude this first direction as this may discover to us what small hope there is of the greatest number of those that professe the truth in these dayes of peace , and joyne with us in the use of all Gods ordinances , that they should ever persevere , and hold fast their profession , being so extreamly ignorant , and unacquainted with the principles , and grounds of the Religion that they doe professe , strangers in the holy Scriptures ; so may this assure the best of us all ( beloved ) that if ever a time of tryall shall come , our hearts will smart and ake for this , that we have not grounded our selves better in the knowledge of the truth ; that when we shall heare what the adversary will object against it , wee shall find our selves so apt to stagger for want of grounded knowledge ; when we shall find so small comfort in suffering for it , which wee have so small assurance whether it bee the truth or no. Certainely hee that desires to persevere , and hold fast the truth , hee must ( while hee hath time , and meanes ) ground himselfe well in the knowledge of the truth , by acquainting himselfe , and seeking to be perfect in the principles of Religion , and points of the Catechisme ; and by getting good proofes of Scripture for every thing that hee doth hold , and professe .

The second is this , He must take to heart that which he knoweth , love it , and make conscience to practice it , or he will never continue constant in the profession of it . This is given for the reason why the elect hearers who are in the parable Luke 8.15 . resembled unto the good ground did keepe the word , and bring forth fruit with patience , did persevere , and hold out to the end , and none but they , because they and they only did heare the word with honest , and good hearts . The man that heares the word , and useth the meanes of knowledge with an honest , and good heart , that is with desire , and purpose of heart , to practice that which he knowes , with such a heart as was in David Psalme 86.11 . Teach mee thy wayes ô LORD , and I will walke in thy truth ; And 119.34 . Give me understanding , and I shall keepe thy Law , yea I shall observe it with my whole heart . He ( I say ) that hath such an honest , and good heart he shall certainely keepe it , and hold out to the end . Many promises are made to such . The righteous is an everlasting foundation saith the Holy Ghost Prov. 10 25. And the Prophet having spoken Psalm . 112.1 — 5. of many priviledges that belong to the man that feareth God , ( to the good , and upright hearted man ) he adds this to all the rest Verse 6. surely hee shall not be moved for ever , no temptations , no perswasions , no persecutions shall ever be able to remove him . If yee will feare the Lord ( saith Samuel to Israel 1 Sam. 12.14 . ) And serve him , and obey his voice and not rebell against the commandement of the Lord , then shall both yee , and also the King that reighneth over you , continue , following the Lord your God . Bee you confident in this ( beloved ) even such of you as ( when you forecast the prevailing of Popery , and danger of persecution ) have beene most apt to feare , and doubt your selves that you shall never be able to hold out to the end ; if you truly feare God , and make conscience to practice whatsoever he hath taught you , be you confident I say in these promises , and how weake soever you feele your selves , know that the Lord will shew his strength in your weakenesse he will certainely uphold you The eyes of the Lord ( saith the Prophet to King Asa 2 Chron. 16.9 . ) runne too , and fro throughout the whole earth , every nation , every Towne , every family to shew himselfe strong in the behalfe of them , whose heart is perfect towards him . This the faithfull have ever had good experience of in the times of most fiery tryall . What an admirable strength , and constancy shall we read of in the Booke of Martyrs to have beene in sundry simple men , and women whose knowledge was very weake , and meane ? A well grounded knowledge is a notable meanes to helpe unto constancy as we have heard . But there is more force this way in one ounce of true piety , and uprightnesse of heart , then in a pound of knowledge without this . Let a man abound in knowledge never so much , if he feare not God , if he makes not conscience of his wayes , he may turne Papist before he dye , notwithstanding all the knowledge that he hath . Hold faith , and a good conscience ( saith the Apostle to Timothy 1 Tim. 1.19 , 20. ) which some having put away , concerning faith have made shipwracke of whom is Hymeneus , and Alexander . A pure conscience is that golden Pot wherein this heavenly Mannah of faith , and sound judgement in Religion must bee kept . Holding the mystery of faith in a pure conscience saith hee 1 Tim. ● . 9 . This golden Pot , this precious cabinet , will keepe it safe , and sure , so as we shall never lose it , and nothing else but this will doe it . And what meaneth he by a pure conscience ? Surely such a one as doth not willingly admit of the least spot , the least sinne , that may defile it . A good conscience in all things as Paul calls it Heb. 13.18 . He that dares not give liberty to himselfe to offend God in any thing , he , and he only shall hold fast the mystery of faith . That Alexander which the Apostle speaketh of , had not only beene a constant hearer of the Apostle , but had been his constant companion in travell , a zealous professour of the truth , and very neare unto Martyrdome for it also , as it may appeare Acts 19.33 , 34. yet fell this man so fearfully from the truth , that he became a blasphemer of it , as is plaine 1 Tim. 1.20 . and a most bitter enemy and persecutor of it , one of the greatest enemies that ever Paul had . Alexander the copper-smith ( saith he 2 Tim. 4.14 , 15. ) did me much evill , the Lord reward him according to his works , of whom he thou aware also for he hath greatly withstood our words . And what was the cause of his falling thus fearfully ? That the Apostle hath told us , he forsook a good conscience . He gave liberty to himself to sinne against his conscience , to live in some knowne sinne . Corruption in manners will breed corruption in judgement . A man that hath once knowne and professed the truth , is seldome knowne to fall into Popery or any other heresie , till he had first forsaken a good conscience , and by living in knowne sinnes provoked God to give him over thus farre . So among other judgements this is one whereby God threatneth to punish the disobedience of his people , Deut. 28.36 . Thou shalt serve other gods of wood and of stone ; thou shalt become a grosse and senslesse idolater . And the Apostle speaking of them that in this last age should be drawne unto Popery , 2 Thes. 2. he speakes of it Vers. 11. as of a fearefull judgement of God upon men for some sinnes they had beene guilty of . For the cause ( saith he ) God shall send them strong delusi●●s , that they should believe a lie . They shall be strongly deluded . How ? By the learning , or holinesse , or miracles of their Priests ? No , but by the most just hand , and curse of God upon them . God shall send them strong delusions , that there shall be no errour in Popery so grosse , no lie so palpable , but they shall verily and undoubtedly believe it . Marvell not then at their confidence . For this cause , saith the Apostle . For what cause ? What is the sinne 〈◊〉 provokes God to plague men in this manner ? He nameth two , one in Vers. 10 because they received not the love of the truth that they might be saved : the second Vers. 12. because they tooke pleasure in unrighteousnesse . To conclude then this second direction ; what hope can there be that many common Protestants , though they be willing to heare and make profession of the truth , should ever be able to continue constant in the truth , in the time of tryall , but that they will be apt to turne Papists , blasphemers and persecutors of the truth when a time of tryall shall come ; seeing 1 they beare no love to the truth at all , take no delight in it , love every trifle and vanity better than it ; 2 they give liberty to themselves to live in knowne sinnes , and take pleasure therein ; 3 they content themselves with a forme of godlinsse , as the Apostle speaketh 2 Tim. 3.5 . but deny and renounce the power of it , and hate it mortally wheresoever they see it , casting the most odious aspersious upon it .

Lecture CXLIX . On Psalme 51.7 . Nouem. 1. 1631.

IT followeth now that we proceed unto the third Direction , and that is this : He that would preserve himselfe from falling quite away from the truth , and forsaking his religion , must take heed of declining from , or forsaking of the least truth , he must not give himselfe liberty to shrink and fall from the least truth that God hath revealed unto him , and wherein his conscience hath beene convinced that it is indeed a truth of God . Two things there be whereby men do falsly warrant themselves to take this liberty , and they be both of them certaine and undeniable truths .

First , That there be many good and worthy men that see not , nor make any reckoning of such truths as themselves have been convinced in . And indeed a man may bee a right good man , and indued with a great measure of saving grace , and yet he cannot see nor be perswaded of some truths that God hath taught us in his holy Word , but his judgement is erroneous and unsound in some points , yea though he hath had great meanes to informe him in the truth , yet he cannot see it . And that therefore difference in judgement in some things ( which cannot be without errour on the one side ) should not alienate the hearts of brethren one from another , as I shewed you in my last lecture but two out of Rom. 14 . 1-6 .

Secondly , That on the other side there be many in whom no life nor power of godlinesse can be discerned , that busie themselves altogether , and glory in these points . And indeed it is an ill signe in any , and a shrewd note of an hypocrite , to busie his braines about truths of les●e moment , with neglect of greater , when a man shall seeke to be expert and cunning in those truths which concerne the ceremonies and discipline of the Church , and be stiffe in the holding and maintaining of them , and yet be ignorant and void of all desire to learne the doctrine of faith and repentance , of mortification and newnesse of life : the meaning of the ten commandements and articles of our faith , of the Lords Prayer and doctrine of the Sacraments . For such persons are doubtlesse under that wo that Christ denounceth Mat. 23.24 . against them that straine at a gnat and swallow a camell . But though these two things I say be so , yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveale his will unto us in his holy Word , or to forsake it when he hath once beene convinced of it , out of this conceit that it is but a small matter , a trifle , a man may be saved though he never know nor hold such a truth , is a very dangerous sinne . Observe I pray you the proofe of this in three points .

First , Though some truths of God be ( comparatively ) greater than others , as our Saviour saith , Mat. 23.23 . some matters of the Law and Word of God are weightier than others , yet is not any one truth of God to be accounted small , or of little or no moment , even of those points of the law which he cals but gnats in comparison of others , our Saviour saith Mat. 23.23 . these ought ye to have done , and not to leave the other undone ; even those small things ought not to be neglected , ought not to be left undone . I have written to them ( saith the Lord Hos. 8.12 . ) the great things of my Law . They are all great things that God hath written and revealed to us in his holy Word . All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 2 11. Magnalia Dei , the great things of God . Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them . It is easier for heaven and earth to passe ( saith our Saviour Luk. 16.17 . ) than that one title of the law should faile . It is therefore a great contempt done unto Gods Word to think so lightly of any thing he hath taught us in it , as if it were not worth the knowing , or not worth the holding and sticking to when we do know it . When David hath professed his high esteeme of Gods Word , Psal. 119.127 . I love thy commandements ( saith he ) above gold , yea above fine gold ; adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right ; and I hate every false way . He that doth not esteeme highly of that that God hath taught us in his Word concerning all things , concerning the smallest matters as well as concerning the greatest , he that doth not hate every false way , every errour in the matters of religion , errour about the smallest things as well as errour about the greatest , certainly he doth not love and esteem of Gods Word as he ought to do .

Secondly , As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements . Ye shall not make your selves abominable ( saith the Lord Lev 11.43 . ) with any creeping thing , by eating of it he meaneth ( and what commandement did ever God give that was lesse , than those concrning meat and drinke ) so may a man do by receiving wittingly the least known errour , or forsaking wittingly the least known truth . See how earnest the Apostle is 2 Thes. 2 . 1-3 . in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous , yea a most wholsome errour ; that is , that the day of Christ was then at hand . Yet see I pray you , and marke how earnest he is in this matter . Now I beseech you brethren by the comming of our Lord Iesus Christ , and by our gathering together unto him ; that yee bee not soone shaken in minde , or bee troubled , neither by spirit , nor by word , nor by letter , as from us , as that the day of Christ is at hand . Let no man deceive you by any meanes . To receive any thing as a divine truth which God hath not taught us in his Word ( though it carie never so good a shew of piety and devotion ) is certainly a very dangerous thing , els would not the Apostle have beene so earnest in this case as he was .

Thirdly and lastly , The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters , is to make conscience of holding fast the truth even in the least matters , of cle●ving constantly to the least truth that God hath revealed unto us , and convinced our consciences in ; the surest way to keepe our selves from grosse and enormious sinnes , is to make conscience of the least thing we know to be a sin . This Iob knew well , and therefore to preserve himselfe from the odious sin of adultery or fornication , he durst not give himselfe liberty to looke or think of that that might provoke him to lust . I made a covenant with mine eyes ( saith he Iob 31.1 . ) why then should I thinke upon a maid ? David also knew this well , and therefore that he might keepe himselfe innocent from the great transgression , he was afraid to commit any presumptuous sinne , any sinne against his knowledge and conscience , yea he was afraid even of his secret faults , of such sinnes as he knew he was many wayes guilty of in thought , word and deed , though he knew them not in particular , nor discerned them to be sinnes . This is evident by that earnest prayer he makes Psal. 19.12 , 13. Who can understand his errours ? cleanse thou me from secret faults ; keep back thy servant also from presumptuous sinnes , let them not have dominion over me , then shall I be upright , and I shall be innocent from the great transgression . And even so it is in this case , the surest way to keep our judgements uncorrupted in the matters of greatest moment , is to keepe them sound in those matters that are of least weight . He that will give liberty to himselfe to reject and forsake the truth in the smallest matters , will be in danger to forsake it , and fall from it in the greatest matters , if hee bee pressed to it . Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes , Matthew 13.14 . Hearing they should heare , but should not understand ; and seeing they should see , but they should not perceive , hee gives this for one reason of it , that they had closed their owne eyes first . If a man do wilfully refuse to see any truth , that God would reveale unto him , it is just with God to blind him so , that he shall not be able to see , or to have any comfortable certainty in any truth of God . When the Apostle speakes of his zeale and resolution against such false brethren , as taught circumcision to be still necessary ( even after the abrogation of the ceremoniall law , had beene sufficiently published , for it was above foureteene yeares after Pauls conversion , as you may see Gal. 2.1 . ) We gave no place by subjection to them ( saith he Ver. 5. ) no not for one houre . If some politicians had been then to confer with him , they would have said to him , alas Paul , why art thou so obstinate and peevish in such a trifle ? Circumcision is nothing , and uncircumcision is nothing , as thy selfe hast taught , 1 Cor. 7.19 . But he gives this reason why he was so resolute in opposing an errour even of that nature , that the truth of the gospell ( saith he ) might continue with you . These errours in smaller matters being received , will by little , and little deprive us of the truth , and sincerity of the Gospell , and usher in such errours as are more grosse and fundamentall . Let no man say , what unlawfulnesse is there in bowing before a crucifix in a decent manner : for if we shall comply with Papists in such things , it may be just with God to give us over to greater delusions , and to apostate quite with them . When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord , and to take heed of being drawne by the Canaanites that lived among them unto their idolatry , he inforceth his exhortation thus , Iosh. 23.12 , 13. Els ( saith he ) if yee doe in any wise goe backe and cleave unto the remnant of these nations , know for a certainty , that the Lord your God will no more drive out any of these nations from before you ; but they shall bee snares and traps unto you , and scourges in your sides , and thornes in your eyes , untill you perish from the good land which the Lord your God hath given you . If wee shall in any wise goe backe from the truth of God , bee it in greater matters or in smaller , if wee shall in any wise goe backe , and decline to gratifie the Papists , and to conforme unto them , wee may know for a certainty that God will forsake us , and Poperie will prevaile against us . So that to conclude this third direction , wee must every one doe that for our selves , which Epaphras did for the Colossians , Colossians 4.12 . Wee must labour fervently in our prayers with God , that wee may stand perfect and compleat in all the will of God . If we be desirous to hold fast our profession , we must labour to stand perfect and compleat in all the will of God , stand stedfastly in every truth of God , even the least truth that God hath taught us in his holy Word .

The fourth and last direction is this . He that desires to abide in the truth , and keep himselfe from being drawne into errour , must be constant in a conscionable use of all Gods holy ordinances and meanes of grace . How effectuall and forcible a means this is to uphold a man in the constant profession and love of the truth , I will shew you by instancing in three particular ordinances of God ; that is , 1 The Ministery of the Word , 2 The Sacrament of the Lords Supper , and 3 Prayer .

For the first , The constant frequenting of the Ministerie of the Word is a singular means to preserve men from errours of all sorts , and to establish them in the truth . The Apostle tels us Eph. 4.14 . that God ordained it for this end that we should no longer be as children tossed to and fro of every wind of doctrine . And as God ordained it to that end , so he hath given to us his promise , Esa. 55.11 . that it shall prosper in the thing whereunto he sent it . Certainly they that frequent it , and depend upon it with honest and good hearts , shall not like children be tossed to and fro with every wind of doctrine , nor seduced by erroneous spirits . When the Apostle had said , Heb. 10.23 . Let us hold fast our profession without wavering , he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of some is . He that gives liberty to himselfe to forsake or neglect the Church-assemblies , how is it possible that he should hold fast the profession of his faith without wavering ? And this is the reason that the Spouse and Church of Christ gives of that prayer she makes unto him Cant. 1.7 . Tell me O thou whom my soule loveth , where thou feedest , where thou makest thy flock to rest at noone ; that is , direct me to the place where I may enjoy the sound Ministerie of thy Word ( for by that Christ useth to feed and refresh his flock ) and then mark the reason she gives for this suit . For why should I be ( saith she ) as one that turneth aside by the flocks of thy companions ? Why should I harken unto or follow after any of these heretickes and seducers , who though they pretend to be thy companions , and friends ( as the false Apostles transformed themselves into the Apostles of Christ , 2 Cor. 11.13 . ) yet indeed are not so . Certainely if ye bee true members of the Church of Christ , if ye bee such as can truly say Christ , is he whom your soule loveth above all other things , ye will highly esteeme of a sound ministery , ye will seeke it , and enquire after it , you will take paines to enjoy it , and when you have it you will be thankfull for it , and make much of it . For 1 without it you will never attaine to that knowledge , and understanding as shall feed , and nourish you , and make you thrive , and grow in grace . This is the meanes whereby Christ the great , and master shepheard of the sheepe ( as the Apostle calls him , Heb. 13.20 . ) doth feed his flock . I will give you pastours according to mine owne heart ( saith the Lord , Ier. 3.15 . ) which shall feed you with knowledge , and understanding . 2 Without it , you will never attaine to that sound comfort as may be able to refresh your soules in the scorching heate of all persecutions , and tentations , for this is the meanes whereby Christ maketh his flock to rest at noone when the Sunne is at his height . I create the fruit of the lips ( the preaching of the Word saith the Lord , Esa. 57 . ●9 ) to be peace peace , that is the meanes of abundant , and constant peace , to him that is a farre off , and to him that is neare , that is to all mine elect Gentiles , and Iewes , saith the Lord , and I will heale him by this meanes I will cure all the wounds , that doe put his soule to anguish , and paine . In this plac● ( Hag. 2.9 . in mine house which is the place , and seate of the sound Ministery , in this plac● ) will I give peace , saith the Lord of hosts . 3. And lastly , Without it you will be ready ever , and anon to be seduced , and drawne into one errour or other by those false companions that by much flight , and cunning craf●iness● , lye in wait to deceive as the Apostle speaketh , Eph 4.14 . For it is the meanes that God hath sanctified to preserve you from that danger as the Apostle teacheth us in that place . And the Church heere ( you see ) had no hope to keepe her selfe from turning aside by the flocks of such companions unlesse Christ would direct her to the place where she might enjoy a sound ministery where he feedeth his flocke , and maketh them to rest at noone .

The second ordinance of God that is effectuall this way is the Sacrament of the Lords Supper . He that oft frequents the Lords Table , and receiveth that Sacrament with faith and understanding having first duly prepared his heart unto it , shall find great force in it to strengthen , and preserve him from falling from the truth . Three evident reasons there bee for this . For 1. As Baptisme was the Sacrament of our regeneration , and new birth , so this is the Sacrament of our nourishing , and strengthening in that state of grace ; and Christ therein is received as bread , the use whereof is to strengthen mans heart , Psalme 104.15 . and it must needs therefore bee most effectuall to make us stand fast in the faith , and to be strong in it . 2. This Sacrament is a seale of that everlasting covenant whereof the Lord speaketh , Ier. 32.40 . whereof this is one branch that wee shall never depart from God ; and ( consequently ) never fall away from his truth . 3. And lastly , In and by this Sacrament is represented , and confirmed to us the communion that wee have both with Christ himselfe , and with all his faithfull people throughout the world . The bread which we breake ( saith the Apostle , 1 Cor. 10.16 , 17. ) is it not the communion of the body of Christ ? for wee being many are one bread , and one body for we are all partakers of that one bread . And while we hold , and are confirmed in our communion with Christ , and all his faithfull people we are safe enough from forsaking his truth , and falling into any dangerous errour ; for that would separate us from Christ , and from his faithfull people .

The third , and last ordinance I said I would instance in , is prayer . Fervent , and constant , humble , and faithfull prayer is a most effectuall meane to make us stand fast in the truth , and to keepe us from declining from it . He that out of the sense of his owne ignorance , unsetlednesse , weakenesse , and unability to stand against the subtilty of seducers can flee to God this way , and depend upon him for strength , is safe enough . Therefore have godly people ever beene wont by this meanes to seeke helpe of God , in this case , even to keepe themselves from all kindes of declining , and falling from God , either in judgement or practise . Give thy strength unto thy servant , saith David , Psal. 86.16 . and 119.117 . Hold thou me up , and I shall be safe . So Cornelius when his mind was much perplexed , and troubled with the great difference of opinion , and doctrine which he found among the teachers in his time , took this course to settle himselfe in the truth , hee gave himselfe much to fasting , and prayer , as you may read , Acts 10.30 , 31. Yea see what confidence , and boldnesse they have used in their prayers in this case . You heard even now out of Cant. 1.7 . how familiarly , and boldly the Spouse of Christ ( finding her selfe to be in danger to be seduced ) expostulateth with him ; and teacheth us by her example that we may , and should doe so in the like case . O thou whom my soule loveth ( saith she ) why should I be as one that turneth aside , by the flockes of thy companions ? As if shee had said . Why shouldst thou suffer me to be mislead by any false teacher or seducer whatsoever . The like familiar expostulation you shall find David using in this case , Psalme 56.13 . Thou hast delivered my soule from death , wilt not thou deliver my feet from falling ? that I may walke before God in the light of the living . As if hee should say , Thou hast redeemed me , and effectually called mee and justified , and sanctified mee in some measure , and wilt not thou keepe mee from falling from thy truth into any damnable errour ? And thus have I finished that which I have to say touching this second fruit , and effect whereby a man may know himselfe to have the spirit of Christ ; that is , Constancy in the true religion of Christ .

Lecture CL. On Psalme 51.7 . Novemb. 15. 1631.

IT followeth now that wee proceed to the third principall effect , and fruit , whereby a man may know that he hath the spirit of Christ . The point then that we have now to handle is this . Doct. Hee that hath indeed the spirit of Christ in him , and is in the state of grace will take to heart the cause of God , and of his holy religion , nay he cannot choose but doe so . I will give you both the explication , and the proofe of the point together , that is , I will both shew you what it is to take to heart the cause of God , and religion , and also prove that he that hath the spirit of Christ in him , cannot choose but doe it . And this I will doe first generally , and then more particularly . And my generall proofes shall be an introduction unto the particulars . In my generall proofes I will observe three degrees .

First then he that hath the spirit of Christ in him cannot choose but love the Lord unfeignedly , yea love him above all other things , even better then his owne selfe . This is made the summe of the first Table of all the duty and worship we owe unto God , Mar. 12.30 . Thou shalt love the Lord thy God , &c. If any man come to me ( saith our Saviour , Luk. 14.26 . ) and ●ate not ( that is love not lesse then me as it is to be interpreted out of Mat. 10.37 . ) his father , and mother , and wife , and children , and brethren , and sisters , yea and his owne life also hee cannot be my Disciple . He cannot be in the state of grace , he cannot have the spirit of Christ , that doth not thus love the Lord . And on the other side he that can find in himselfe that he doth thus love the Lord ( though he have otherwise many defects in himselfe ) may be assured that he is in the state of grace , that he hath the spirit of Christ in him , If any man love God ( 1 Cor. 8.3 . ) the same is knowne of him , hee is approved , and beloved of God . Therefore when Christ would comfort Peter after his grievous fall , he examineth him thrice ( and by his examining of him so , provokes him to examine himselfe about this , Ioh. 21.15 . ) Simon sonne of Ionas lovest thou me ? As if he had said then all is well , be of good comfort , thou art in a happy state .

Secondly , No man can thus love God , but he must needs have the zeale of God in him , he cannot but be zealous for God , grieved , and troubled in himselfe to see God dishonoured . When David had said , Psal. 119.158 . I beheld the transgressours , and was grieved because they kept not thy word . He gives in the next words the reason of it , verse 159. Consider how I love thy precepts . Because he loved God , and his Word , he could not but grieve to see him dishonoured . See an example of this in Eliah , I have beene very zealous for the Lord of hoasts ( saith he , 1 King . 19.10 . ) He was so troubled for the dishonour he saw done to God , under the governement of Ahab and Iezabel , that it made him weary of his life as you may see , verse 4. See it also in David , Psal. 69.9 . His zeale had even eaten him up he saith , and the reproaches of them that reproached thee are fallen upon me , as an intollerable burden that I cannot beare . See lastly an example of this in Hezekiah and his Nobles , 2 King . 19.1 — 4. We read that Hezekiah rent his cloathes , and clad himselfe in sackcloth , and so did his Princes too , they were in great griefe , and trouble of mind And what was the cause of it ? Not the extreame danger they were in , of the sword of Sennacherib who had proclaimed warre against them , and had already taken all the defensed cities of Iuda , Chap. 18.13 . and was so potent an enemy , that he was able to besiege Ierusalem with an army of above an hundred , fourescore , and five thousand , Chap. 19.35 . No no , the blasphemy that Rabshakeh had belched out against God , and the reproach , and dishonour he had cast upon him , troubled them more then all the danger they were in . In craving the Prophets prayer he mentioneth this more then the other . This is a day of trouble , and of rebuke , and of blasphemy saith he , ver. 3. and ver. 4. It may be the Lord thy God will heare all the words of Rabshakeh whom his master hath sent to reproach the living God . And in his prayer unto God , verse 16. he complaines most of this , Heare the words of Sennacherib , who hath sent him to reproach the living God .

Thirdly , and lastly , He that hath any true zeale of God in him , will shew and expresse it towards his house , and worship especially . Thus did David shew his zeale for God , The zeale of thy house ( saith hee , Psalme 69.9 . ) hath eaten mee up . And so did Iehojada , 2 Chron. 24.16 . the cause of that great honour that was done him after his death is said to be this , Because hee had done good in Israel towards God , and towards his house ; hee had restored and established the pure worship of God in Iudah . And so did Nehemiah expresse his zeale for God , and tooke great comfort in expectation of reward from God for it , Remember me ( saith he , Neh. 13.14 . ) ô my God concerning this thing , and wipe not out my good deeds , that I have done , for the house of my God , and ●or the offices thereof . And indeed there is no way whereby we can expresse our love to God so well as by loving , and delighting in , and taking care for the house , and pure worship of God . Therefore in the reason of the second commandement ( as I told you the last day ) they that make conscience of that commandement ( that use , and love that worship onely that he hath in his Word appointed ) are called such as love God , Exodus 20.6 . and they that are addicted to will-worship , and care not for the true worship of God are called , ver. 5. haters of God . Thus did David expresse his love to God , Psal. 26.8 . Lord I have loved the habitation of thy house , and the place where thine honour dwelleth . He that careth not for the house , and worship of God , whether it be maintained in purity or be corrupted , whether it prosper or no , certainely hath no love of God , no zeale of Gods glory in his heart . And this shall serve , for my first sort of proofes which I told you should be more generall .

Now you shall see the point opened , and confirmed unto you in foure particulars .

First , He that hath the spirit of Christ , will rejoyce to see religion prosper , to see the purity , and sincerity of Gods worship restored , and set up . See what Ioy there was in Ierusalem in the daies of David , when the Arke of God was brought to Ierusalem , 1 Chron. 15.28 . And in the daies of Hezekiah when the Sacrament had beene celebrated according to the first institution of it which it had not beene of a long time before in such sort as it was written , ( saith the Text , 2 Chron. 30.5 . and verse 26. from Salomons raigne to that time there had not beene such a Passeover kept ) it is said , ver. 25 , 26. All Gods people did marvellously rejoyce in it . So when Nehemiah had reformed , and purged the house , and worship of God from sundry corruptions , and restored it to the primitive purity , and sincerity thereof . It is said , Neh 12.43 . That Gods people did rejoyce , for God had made them to rejoyce with great joy ; their wives also and their children rejoyced , so that the joy of Ierusalem , was heard even a farre off . Nay he that hath the spirit of God in him , will rejoyce to see any beginnings of reformation in places that were rude before , to see religion get any entrance or footing , any beginnings of a Church in such places . It is said , Ezra 3.11 . that all Gods people shouted with a great shout when they praised the Lord , because the foundation of the house of the Lord was laid . On the other side he that hath the spirit of God in him cannot chuse but grieve , to see or heare that the true religion , and worship of God , is banished from any place , and that Idolatry and a false worship is set up in it . Old Ely is noted by the Holy Ghost , 1 Sam. 4.17 , 18. to have grieved much more deepely , for the taking away of the Arke of God , then either for Israels flying from before the Philistines , or for the great slaughter that had beene made of Gods people , or for the death of his two sonnes , Hoph●i and Phineas ? It came to passe ( saith the Text ) that when the messenger made mention of the Arke of God , hee fell from of his seate backward , and his necke brake , and hee died . And this is also noted to have beene the chiefe griefe of his daughter in law , and maine cause of her death too , verse 22. this would never out of her mouth in all the extreamity of her paine , and anguish , while breath was in her body , the glory is departed from Israel , for the Arke of God is taken away And this was that that troubled that zealous man of God Eliah and made him even weary of his life through griefe , and discontentment , 1 King . 19.10 . The children of Israel have forsaken thy covenant ( saith he , they are fallen from thy holy religion ) they have throwne downe thine altars ; that is , they have abolished , and shewed contempt and hatred to thy true worship ; and why should I desire to live any longer in such a time ? Hee that hath any love or zeale of God in him , cannot but grieve to see or heare that idolatry is set up in any place , that it groweth , and increaseth any where specially in any place where God was truly worshipped before . We read of blessed Paul , Acts 17.16 . that when hee saw even the city of Athens ( where God had never beene truly worshipped ) wholly given unto idolatry , his spirit was stirred in him , he was incensed with zealous griefe , and indignation to see it . O how would it have troubled the good man , to have seene or heard of such a thing in Corinth or Galatia or Ephesus that were true Churches of Christ where the Gospell had beene , and still was faithfully , and plentifully preached ? Nay hee that hath any true love or zeale of God in him , cannot but grieve at the least Eclipse that religion suffers in any place ; though the substance of it doth still remaine , yet if it have lost any thing of that luster , of that purity , sincerity , and power that once it had , even that is sufficient cause of griefe to every good man . Wee read that when in the dayes of Zerubbabel the foundation of the second Temple was laid , and Gods people that had seene no better did greatly rejoyce in it , Ezra 3.12 . Many of the Priests , and Levites , and chiefe of the fathers who were ancient men that had seene the first house , wept with a loud voice , even when the rest shouted for joy , and the noise of their weeping , was as great every whit as the noise of the others rejoycing ? And why did they so . Surely it grieved their hearts to see how farre the house that God was now to have in Ierusalem , was short in beauty , and glory , of that that God had , had before in that place .

Secondly , He that hath the spirit of Christ in him will joy in the frequency , and fullnesse of the Church-assemblies . When David to aggravate the misery of his present estate , Ps. 42.4 . speakes of the joy , and comfort that he had formerly taken in going to the house of God , he names this twice in that verse as a maine cause of that great joy he tooke in going to the house of God , that there went such a multitude with him . And this is noted for one cause of that great joy the people of God expressed at the celebration of that Passeover in Hezekiahs time , 2 Chron. 30.26 . that the number of the communicants was so great , as it is said , verse 13. There assembled to Ierusalem much people to keepe the Passeover , a very great Congregation . On the other side even this hath grieved Gods people to see the Church-assemblies neglected , and unfrequented to see the Congregations much thinner then they had wont to be . I wil gather them ( saith the Lord , Zeph. 3.18 . ) that are sorrowfull for the solemne assembly , who are of thee , to whom the reproach of it was a burden . Observe in the Lords speech five things . 1. This was one of the greatest sorrowes of Gods people , in their captivity , that they wanted then their solemne assemblies . Though they might have some religious meetings , for Gods morall worship ( yea they had publique fasts then , foure times a yeare as appeares , Zach. 8.19 . ) yet their assemblies were nothing so solemne , so populous as they were wont to be at Ierusalem . 2. The Caldeans their enemy were wont to reproach them for this , and to say to them to this effect where are your solemne assemblies now as it is said , Lam. 1.7 . they did mocke at their Sabbaths , they joyed to see they could have no such solemne assemblies as they were wont to have , as indeed the solemnity , and greatnesse of the Church-assemblies , hath ever beene a great eye-sore to wicked men . 3. It was a burden to Gods people to have this reproach cast upon them , they could have twitted them with nothing , that would have grieved them more . 4. That the Lord saith to his Church , of these that were so sorrowfull for the solemne assembly these are of thee , these are indeed naturall , and kindly children , and members of the true Church that do stand thus affected . 5. And lastly , The promise that the Lord makes to such . I will gather them , saith the Lord . I will have a speciall respect unto them , and though they be thus scattered , and dispersed , not one of them shall be lost , but I will bring them back againe to their own land .

Thirdly , He that hath the spirit of Christ , any true love or zeale of God in his heart , will joy in the plentifull , and free preaching of the Word , which is a chiefe part of Gods worship , a principall occasion of our most solemne assemblies . All that have true hearts to God doe , and ought to desire heartily , and to pray to God for this . When our Saviour had complained Matth. 9.37 . that there were so few labourers about Gods harvest , he commands his Disciples Verse 38. To pray unto the Lord of the harvest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would cast forth ( speedily , and without delay send forth or by a strong hand ( as in a case of present necessity ) thrust forth labourers ( many labourers , labourers indeed he would have them to be , not loiterers or such as should doe the worke of the Lord negligently ) into his harvest . Brethren ( saith the Apostle 2 Thes. 3.1 . ) pray that the word of the Lord may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may run freely , that preaching of it may not be hindred , or interrupted by any meanes . And Col. 4.3 . Pray for us ( saith he ) that God would open to us a doore of utterance , that we may have free liberty to preach the Gospell . And as all men you see , are bound to pray to God for the increase , and liberty of faithfull preachers ; so will every one that truly loves God , and hath any zeale for his glory , rejoyce greatly in the liberty of the Gospell , and when the truth is plentifully preached . Wee reade in the reformation that Nehemiah wrought Neh. 12.44 . That Iudah rejoyced for the priests , and for the Levites that waited , that stood saith the originall . They joyed in this ( as in the chiefe part of the reformation of Religion ) that they had store of faithfull , and able Priests , and Levites ; and that they also stood , and were setled , and established in their places with liberty , and maintenance , and all good encouragements . And the Apostle Paul was so z●alous for much preaching , and rejoyced so much in the glory he knew redounded to God by it , that speaking of some in Rome , that preached the truth , and sound Doctrine , without all truth and soundnesse of heart , he saith Phil. 1.18 . Nothwithstanding every way whether in pretence or in truth Christ is preached , and I therein doe rejoyce , and I will rejoyce , saith he . Surely they were very bad men of whom he saith Verse 15.16 . that they preached Christ even of envy , and strife even to adde affliction to his bonds to increase his griefe , and trouble , who was then in bonds , and prison for the Gospell . How could Paul rejoyce in such mens preaching will you say ? Certainely he knew that ( though they were so bad in themselves yet ) their Doctrine which was both for matter and manner sound , might through Gods blessing upon his owne ordinance ) become effectuall to the conversion , and comfort of Gods elect . For be you s●re of this , that if Paul had beene of that minde , that he that is a wicked man himselfe , cannot by his Ministery be the instrument of the conversion of another , he would never have said of such men as these I doe rejoyce that Christ is preached by them yea , and I will rejoyce in it . On the otherside he that hath any true love or zeale of God in his heart cannot but grieve for the want of preaching , that preaching should be hindred , that good Preachers and such as God hath made able , and willing to doe him , and his Church service should have cause to complaine as Paul doth 1 Thes. 2.18 . that Satan hinders them . No good man will rejoyce in this , but grieve , and mourne for it . It is said of out blessed Saviour Mat. 9.36 . that when he saw the multitude to be like sheep without Shepheards , that the harvest was great , and the labourers so few , that there was such want of preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost , his bowels eraned in him with inward griefe , and compassion of their misery . And which of us should not desire to be affected as our blessed Saviour was ? When Eliah would give unto the Lord himselfe , a reason of that griefe , and passion he was in , which made him weary of his life , he alleadgeth this for one chiefe cause of it , and healledgeth it twice in that one Chapter 1 King . 19.10.14 . They have slaine thy prophets with the sword , and it was a death to the good man to thinke of that .

Fourthly , and lastly . He that hath the spirit of Christ in him will rejoyce to see the Ministery of the word fruitfull in them that doe enjoy it , and powerfull to bring them to the obedience of it ; when it goeth forth conquering men , and to conquer more as it was Revel 6.2 . said to doe in the primitive Church , in those Apostolicall times . This made Paul to rejoyce , and praise God for the Thessalonians 1 Thes. 1.5 , 6. For our Gospell came not to you in word only , but in power , and in the Holy Ghost , and yee became followers of us and of the Lord . This is that that every good heart ought to desire , and begge of God not only that the word of the Lord may have a free course , but also that it may be glorified as the Apostle speaketh 2 Thes. 3.1 . that it may have good successe , and prosper in that that God sent it for , that is to reforme the hearts , and lives of men . He that hath any true love or zeale of God in him , will rejoyce to see this . When the faithfull Iewes that had beene before much offended with Peter , for going unto Cornelius , heard of the fruit , and successe of his Ministery there , it is said Acts 11.18 . That they h●ld their peace , and glorified God saying , then hath God also to the Gentiles granted repentance unto life . Though we know that the Iewes naturally fretted at nothing so much as this , to heare that the Gentiles should become Gods people ( as every naturall man doth to see others more Religious then him selfe ) yet the Iewes that were converted joyed greatly in this . When Paul and , Barnabas Acts 15.3 . declared to them the conversion of the Gentiles , they caused great joy unto all the brethren . He that hath any grace in his owne heart , will joy in the conversion of others . And on the other side , he that hath the spirit of Christ in him , cannot choose but grieve to see how unfruitful the Gospel is in most places , how little power it hath in the hearts of men . This the Prophet foretold Esa. 53.1 . should be the complaint , and lamentation of the Ministers of the Gospell ( and daily experience proves it to be so ) Who hath beleeved our report ; and to whom is the arme of the Lord revealed ? And of our blessed Saviour it is said Mar. 8.12 . that when he saw the infidelity , and hardnesse of heart , that was in the Pharisees , and Iewes , who ( though they had seene so many miracles of his , and heard so many of his gracious , and powerfull Sermons ) could not beleeve but asked still for a signe from heaven that he sighed deepely in his spirit to see , and thinke of this . And so will every one in some measure doe that hath the spirit of Christ in him , when hee seeth the marvellous senselessenesse of most men under the powerfull , and excellent meanes of grace that they doe enjoy . The reasons of this point , and the application of it I must deferre till the next day .

Lecture CLI . On Psalme 51.7 . November 29. 1631.

IT followeth now that we proceed to give you the grounds , and reasons of this point and then make some application of it unto our selves . The reasons then why we should thus take to heart the cause of God , and of his holy Religion ; why we should joy in the liberty of the Gospell , and in the fruitfulnesse , and good successe of it , and mourne for the contrary ; are three principally , according to the respect we ought to have unto three severall persons that are interested in it , in respect had . 1. Vnto other men . 2. Vnto our selves . 3. And principally unto the Lord .

The first reason I will ( for the helpe of your understanding , Reason 1. and memory ) deliver distinctly unto you in three degrees .

First , we are bound in conscience to love the persons of all men , and we can have no comfort in our owne estate unlesse our hearts can beare us witnesse we doe so . The Lord make you ( saith the Apostle 1 Thes. 3.12 . ) to increase and abound in love one towards another , and towards all men .

Secondly , If we do not love their soules & unfeignedly desire their salvation , there is no true love to them in our hearts . I know well , the most of you thinke otherwise ; you thinke you love your neighbours , your friends , your Wives , your children well , and dearely though you have no care at all of their soules , but leave the care of them to God alone . Nay they are of all others accounted the most loving , and kind natured men that have least care of all , either of other mens , or of their owne soules ; whose kindnesse , and good fellowship shewes it selfe in nothing more , then in poysoning , and destroying one anothers soules . But be not deceived ( beloved ) the holy Word of God by which thou must be judged , at the day of thy appearing before the judgement seat of Christ ; defineth love otherwise then thou doest and saith thou bearest no true love at all to the person , whose soule thou hast no care of . Thus Paul expressed , and proved his unfeigned love to the Iewes his country men Rom. 10.1 . Brethren my hearts desire , and prayer to GOD for Israel is , that they might be saved . Because we are bound to love all men , we are bound to desire the salvation of all men , that God would give to all places , to all people the meanes of their salvation , and make them effectuall in their hearts . This is plaine by that prayer of the Church Psalm . 67.2 , 3. That thy way may be knowne upon earth , thy saving health among all nations ; let the people praise thee , O God , let all the people praise thee . If we doe not grieve to see how people lye in ignorance and infidelity , and profanenesse , and so under the power of Satan , we beare no true love to them at all . The Apostle professeth his love this way also unto his country men Rom. 9.1 , 2. his conscience did beare him witnesse in the Holy Ghost , that he had great heavinesse , and continuall sorrow in his heart for their blindnesse , and obstinacy . Nay he hateth them in his heart ; that cannot grieve to see them live in this estate Thou shalt not hate thy brother in thy heart ( saith the Lord Levit. 19.17 ) thou shalt in any wise rebuke thy neighbour , and not suffer sinne upon him . If we suffer men to live in any sinne ( were it in our power to helpe it , if we be utterly carelesse of it , and it never trouble us to see it ) the Lord you see saith plainly , that we hate them in our hearts . And whosoever hateth his brother is a murtherer ( saith the Apostle 1 Ioh. 3.15 . ) and ye know that no murtherer hath eternall life abiding in him or is in the state of grace . If this be so ( as doubtlesse it is ) alas how hainous a sin are we all guilty of , that neither doe any thing to bring them out of this misery they lye in , nor are at all grieved , and troubled for it .

Thirdly , If we doe truly desire the salvation of men , and grieve to see them perish in ignorance , and profanenesse , then will we desire that sound preaching may abound , and will grieve to see the preaching of the word hindred any way . Because the meanes whereby the soules of men must be saved is preaching . It hath pleased God by the foolishnesse of preaching to save them that beleeve , saith the Apostle 1 Cor. 1.21 . that is first by preaching hee workes faith in men ( according to that faith commeth by hearing , Romans 10.17 . ) and then by faith hee saveth them . But why doth hee call it the foolishnesse of preaching ? Not that it is so indeed , but that carnall men doe account it so , for so he expoundeth himselfe Verse 18. The peeaching of the crosse , is to them that perish foolishnesse , they that perish , and shall goe to hell , account so of it .

Object . But you will object , and say cannot men be saved without preaching ?

Answ. I answer that preaching is the meanes that he hath appointed to doe this worke by ordinarily . Other sheepe I have ( saith our Saviour Iob. 10.16 . ) which are not of this fould ; are not yet come into the true Church , are not yet called to the knowledge , and profession of the truth , them also I must bring , they must needs bee brought into this fould , they must needs bee made members of the true Church , and brought into the number of them that professe the truth . And how must that be done ? And they shall heare my voice , saith he . If Christ intend to bring them into his fould to save them they shall heare his voice . And how shall they heare without a Preacher ? Saith the Apostle Rom. 10.14 . So that when God with-holds from a people the Preaching of his word ( though we may not presume to judge of his secret counsell , and decree concerning any man , or to limit his power ) yet may we boldly say that this is a fearefull signe , that Christ hath no sheepe there , whom he meanes to bring unto his fould , no elect people there whom hee meanes to save . And when God restraines preaching , and takes it away from a people ( for whosoever be the instrument , this is his doing certainly . Is there any evill in a city , and the Lord hath not done it ? Amos 3.6 . ) we may take it for a signe that the Lord hath no more sheep there whom he means to bring into his fold . If God should send upon a land such weather either in seed-time , as should rot all the seed in the ground , and make it unfruitfull , or in the harvest , as should rot all the corne when it is come even unto ripenesse , or if ( sending a plentifull and seasonable harvest ) he should send such a generall mortality and sicknesse among men , as none could be got to reap and gather it , all men would take this for a signe that God meant to bring a famine upon that land , and destroy both man and beast by it , yea they would be much affected and mourn extreamly for such a judgement , it would be a day of griefe and of desperate sorrow , as the Prophet speaketh Esa. 17.11 . And yet men know well enough that God can keep men from famine , and feed them sufficiently though they have no corn at all ; as he did all Israel for forty yeares together in the wildernesse . Even so it is in this case , the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christs ascension into heaven , saith Acts 17.30 . that the time of that ignorance ( while God with-held from the Gentiles the means of knowledge the Ministerie of his Word ) God regarded not ( as the old translation well rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he did looke over it , he did not vouchsafe to looke or set his eyes upon it , that is , regarded them not , cared not what became of men that lived in those dayes ; For that this is the meaning of the phrase appeares by the contrary , Psal. 34 5. The eyes of the Lord are upon the righteous , that is , he respecteth them , and hath a care of them in a speciall manner . The people that God denieth his Word unto , it is a fearefull signe that they are such as God regardeth not , cares not what becomes of them . And have not we just cause then to mourne when we see preaching restrained ? Surely if our Saviour had not thought so , his bowels would not so have yerned in him , to see so few Preachers , to see the people like sheepe scattred upon the mountaines , without Pastours to looke to them , and feed them , to see the Lords harvest like to be lost for want of labourers , as we see he did , Matth. 9 36.

But you will object againe . Object . It is no marvell sure you should so plead for preaching : We have preaching enough in these dayes , if that be good . Are all saved that have preaching ? Where have you worse people then where is most preaching ?

I answer , Answ. That though all be not saved that have preaching , but preaching is sent to some obstinate people and continued to them onely to be a witnesse against them , and to increase their condemnation , as our Saviour speaketh Mat. 24.14 . yet is it a just cause of comfort and rejoycing to all Gods people , to see sound preaching abound , to see store of good Preachers raised up by God , Preachers of Gods sending . For how can they preach ( saith the Apostle Rom. 10.15 . that is , preach profitably and effectually ) except they be sent of God ? Yea ( will you say ) it is indeed a just cause of joy to see store of those Preachers in the Church that are of Gods sending . For those surely are not onely good Preachers , but good men too . I answer : none are Preachers of Gods sending so qualified in all points as he requires , but such as are orderly approved to be 1 men able to teach profitably , 2 men of unblameable lives . But a man may be a Preacher of Gods sending though he be an hypocrite , and have no truth of grace in his heart , as those were I told you of the last day out of Phil. 1.18 . and as Iudas was , he was sent of God to preach , Matth. 10.4 , 7. yea and God wrought with him ●oo , as is plaine by that we read Luk. 9.6 . and yet he was but an hypocrite in heart , he never had truth of grace in him when he was at the best . When therefore we see store of such Preachers as are men able to teach profitably , and we may be sure such are of Gods sending , and we have just cause to rejoyce in it . For it is a certaine signe not onely that God hath a true Church among us , a company of elect ones , but also that he hath among us more people to be gathered and brought into his fold , that he meanes not yet to remove our candlestick , but to continue and inlarge the bounds of his Church amongst us . For , God did never send the Ministery of the Word to such as were all reprobates , or for the reprobates sake onely , or principally , to harden them , and increase their condemnation , but for his elects sake principally he sends his Word to any people . This was the cause ( saith the Apostle Eph. 4.12 . ) why God gives Preachers , For the perfecting of the Saints , and for the edifying of the body of Christ . So the Apostles were sent ( Mat. 6.10 . ) to the lost sheepe of the house of Israel , to bring the Lords sheepe , his elect that were in Israel , into his fold . So when God sent Paul to Corinth , and maintained his liberty there a yeare and a halfe , he gives this for the reason of it , Acts 18.10 . For I have much people in this city , saith he . It is a signe God hath much people there , where he placeth able and good Preachers , and maintaineth them in peace and liberty for any time . So you see , to conclude this first reason of the point , that in respect of the love we owe to all men , and the desire we should have of their salvation , we are bound to rejoyce in the liberty of the Gospell , and grieve to see it hindred and interrupted any way .

Reason 2 The second reason is the respect we owe unto our selves , and to the Church and state wherein we live . First , All men are bound to love their country dearely and heartily , to desire the peace and prosperity of it ; for in the peace and prosperity thereof consisteth every mans owne peace and welfare . The country that God hath made the place of our dwelling and abode , though it were not our native country , yea though it were a most wicked place , yet are we bound to desire the welfare and prosperity of it , as is plaine by that charge that God gave unto his people concerning Babylon Ier. 29.7 . Seeke the peace of the city whether I have caused you to be caried away captives , and pray unto the Lord for it , for in the peace thereof shall ye have peace . But we are more bound to desire the peace and prosperity of our owne country , specially of the Church of God in it . Pray for the peace of Ierusalem ( saith David Psal. 122.6 . ) they shall prosper that love thee . Let no man looke to prosper that loves not the Church of God unfeignedly that doth not heartily desire that it may flourish and prosper .

Secondly , He that doth love the Church and land he liveth in unfeignedly , must needs desire and joy to see the Gospell freely and plentifully preached in it , to see Gods pure religion professed and maintained in it . For nothing can make a state and Church so happy every way as this will do . See the truth of this in three particular degrees of outward and worldly happinesse ( for of that happinesse that is spirituall and eternall no man will doubt ) 1 Nothing will make a nation so honourable , and full of glory . 2 Nothing so strong and peaceable . 3 Nothing so prosperous and plentifull in all outward blessings , as religion will do .

For the first , The Apostle saith of the Israelites Romans 9.4 . that to them pertained the glory ; that nation excelled all the nations of the earth in glory and honour . And what was it that procured them that honour ? Surely this , they onely enjoyed the Word and true worship of God . This was their chiefe honour and preferment , saith the Apostle Rom. 3.2 . that unto them were committed the oracles of God ; and 9.4 . they had the glory because they had the covenants of God , to them the law was given , they had the service of God . And therfore when the ark ( which was then the principall means of Gods worship ) was taken from them , then was the honour of that nation gone , the glory was departed from Israel , 1 Sam. 4.21 . And they are now by rejecting of the Gospell and persecuting of the true religion of God , become the most contemptible nation under heaven . Nothing will make a person , a family , a State so honourable as religion will do , nothing so contemptible and vile as irreligiousnesse and profanenesse . Since thou wast precious in my sight ( saith the Lord to his people that feared his name Esa. 43.4 . For all such are his jewels Mal. 3.17 . ) thou hast beene honourable ; and 1 Sam. 1.30 . Them that honour me will I honour , and they that despise me shall be despised , though all the world say nay to it .

Secondly , Nothing will make a kingdome so strong , and free from all danger of enemies as religion will do ; no policy , no munition , no bulwarks are such a strength to a kingdome as it is : There was a time when Israel excelled all the nations of the earth in strength and puissance . God is knowne in her palaces for a refuge , for loe ( saith the Psalmist Psal. 48.3 , 4 , 5. ) the kings were assembled ( many great Kings oft joyned together in battell against it ) they went together , they saw it , and so marvelled ; they well discerned how invincible that nation was , and they wondred at it . Never was any nation so admirable in victories and deliverances as Israel was . And what was the strength of Israel ? Surely the Sanctuary of God , the true worship and religion of God ( which they and they onely did enjoy ) was the excellency of their strength , as the Lord cals it Ezek. 24.21 . The faithfull Prophets and Preachers were the strength of the kingdome , the chariot of Israel , and the horsemen thereof , as the King of Israel himselfe acknowledged Elizeus to be , 2 King . 13.14 . So it is said , 2 Chron. 11.16 , 17. of those godly Levites , and people that would not conforme to Ieroboams idolatry , but came to Ierusalem where they might enjoy the pure worship of God , that they strengthened the kingdome of Iudah , and made Rehoboam strong three yeares ; for three yeares they walked in the wayes of David and Salomon . Observe two things in this example .

1. The Levites and people that set their hearts to seeke the Lord , that were zealously religious , they strengthened the kingdome of Iudah , and the King ; such Levites and such people are the best subjects that any King can have , the best members that any common-wealth can have , they are the very props and pillars of the State and Kingdome . 2 Though Rehoboam himselfe was not soundly religious , nor the most of his people neither ; yet so long as he walked in the wayes of David and of Salomon , professed and maintained the true relion , he was strong , and his kingdome was strong . So long as the Gospell is soundly and freely preached in a nation , and the pure religion of God professed and maintained in it ( though many or most that prof●sse it have no truth of heart in them ) that nation will be strong ; the Lord will be as a wall of fire round about it , as he promiseth Zach. 2.5 . On the other side ; Nothing can make a nation strong or secure from danger , that shall forsake or decline from the true religion of God . They chose new gods ( saith holy Deborah of Israel , Iud. 5.8 . ) then was warre in the gates . While Israel was without the true God , without a teaching Priest , and without the Law ( as the Prophet Azariah told king Asa 2 Chron. 15.3.5 . ) in those times there was no peace to him that went out , nor to him that came in ▪ but great vexation was upon all the inhabitants of the countrey . Every one then that desireth that the strength and peace of the king and kingdome may continue , will joy in the liberty that the Gospell hath in it , in the store of able Preachers and Prophets that are in it , that the pure religion of God doth prosper in it ; and will mourne to see the course of the Gospell hindred any way , to heare of any declining in it from the sincerity of the holy religion of God .

Thirdly and lastly , Nothing will make a kingdome so prosperous and plenteous in outward blessings of all sorts as religion will do . When Iehoshaphat had reformed religion in Iudah , and established it in sincerity and purity , it is said of him , 2 Chron. 17.5 . that therfore God established the kingdome in his hand , and that he had riches , and honour in abundance . And when he had taken order that there might be a preaching ministery in all Congregations within his kingdome , and that they might have also all good encouragement given them in their ministery ( He sent as we read verse 8 , 9. Levites , and Priests throughout all the cities , and townes of Iudah to teach the people , and as it appeares verse 7. he sent of his chiefe Princes , and Nobles with them to countenance them in their work ) when he had done this I say , it is said ver. 12. that Iehosaphat waxed great exceedingly ; he and his kingdome prospered wonderfully by this meanes . Consider now from this day ( saith the Lord , Hag. 2.18 , 19. he had spoken before , verse 16 , 17. of a strange curse had beene upon them while his house , and worship had beene neglected ) consider now from this day , even from the day that the foundation of the Lords Temple was laid , consider it ( saith he againe ) from this day I will blesse you , with outward blessings he meanes as appeareth by the former verses . Certainely the place where Gods house , and worship is erected and maintained shall bee blessed of God with blessings of all sorts . It is said of Vzziah the King of Iudah , ● Chro. 26.5 . that he sought God ( that is , professed , and maintained the true religion of God ) in the daies of Zechariah who had understanding in the visions of God ; and as long as he sought the Lord , God made him to prosper ; and yet there was no truth of heart in him at all . For it is said , verse 4. that he did that which was right in the sight of the Lord , according to all that his father Amaziah did ; and of his father it is said , 2 Chron. 25.2 . that he did that which was right in the sight of the Lord ( that is , he professed , and maintained the true religion of God ) but not with a perfect heart . Let the true religion of God bee professed , and maintained in any kingdome ( though many that professe it have no power of religion in their hearts ) yet will God make that kingdome to prosper even for that . Beleeve it ( beloved ) beleeve it , true religion never found entertainement any where , in any family towne or kingdome , but it brought a blessing with it to the place . While the Arke of God was in the house of Obed-edom , 2 Sam 6.12 . God blessed the house of Obed-edom , and all that pertained unto him because of the arke of God . But what speake I of Obed-edom that was a good man and entertained it with a good heart . I will say more then so , it will bring temporall blessings upon them that give entertainement unto it , though themselves be such as regard it not , nor make any reckoning of it . The religion , and piety of Iacob brought a blessing even into Labans house , so sensibly , that he could say , Gen. 30.27 . Tarry with me I pray thee for I have learned by experience that the Lord hath blessed me for thy sake . And the religion , and piety of Ioseph brought a blessing into Potiphars family , for so we read , Gen. 39 5. The Lord blessed the Egyptians house for Iosephs sake , and the blessing of the Lord was upon all that he had both in the house , and in the field . On the other side , no sinne that a land can bee guilty of wil sooner deprive it of all Gods blessings , nor bring all manner of calamities upon it , then this neglect of religion will do . See a plaine proofe of this , 2 Chron. 29.6 — 9. Where Hezekiah imputeth all the miseries that had come upon the state , and kingdome of Iudah , unto this , ( though doubtlesse they were guilty of many other grievous sinnes besides this ) that they had turned away their faces from the habitation of the Lord , and had turned their backs , they had shewed no respect nor zeale towards the house , and worship of God , they had shut up the doores of the porch , and put out the lamps , and had not burnt incense nor offered burnt offerings , in the holy place , unto the God of Israel , therefore the wrath of God was upon Iudah and Ierusalem , saith he . He saith nothing there of the idolatry , and false worship they had set up ( which doubtlesse was a higher degree of sinne ) but he speakes only of the neglect of the true worship , and want of respect and love unto it ; even to this sinne he imputeth all the calamities which that state , and Church had endured . And so doth the Lord by the Prophet , Hag. 1.9 . and 2.15 — 17. impute many strange curses that hee had brought upon that people , after their returne from the captivity , even to the neglect of building his house , and setting up of his true worship among them . And if the neglect of religion will make a land so lyable to Gods curse what will the setting up of a false religion ? or the hindring , and stopping of the course of the Gospell do ? Surely this must needs provoke God much more . Forbidding us to preach to the Gentiles that they may be saved ( saith the Apostle , 1 Thess. 2.16 . ) to fill up their sinne alway ; this doth fill up the measure of sinne , it is the height , and perfection of sinne in any person , in any nation to do so . So that to conclude this second reason ; he that desireth the prosperity , and wealth of the kingdome , that it may be kept free from famine , and pestilence , and all other calamities , will joy to see the pure religion of God to be maintained , and countenanced in it , to see the sound preaching of the Gospell to abound , and become fruitfull ; and he will grieve to see it otherwise .

The third , Reason 3. and last reason of the point , respecteth the Lord himselfe . No man can have the spirit of Christ , that doth not desire unfeignedly , and rejoyce to see Gods honour and glory advanced among men , to see his kingdome enlarged , to see men live in dutifull obedience unto him . This our Saviour teacheth us in the Lords prayer to make our chiefe suit to God whensoever we pray to him . Our three first , and principall petitions , Matth. 6.9 , 10. Hallowed bee thy name , thy kingdome come , thy will be done in earth as it is in heaven . And he that cannot heartily desire this , yea desire it more then any thing els , never knew what it is to pray aright , never made any prayer that was acceptable unto God , in all his life . And he that desireth this cannot but rejoyce to see the Gospell soundly , and freely , and plentifully preached , to see Gods pure religion professed , and practised . For 1 nothing advanceth Gods glory so much as the faithfull preaching of the Gospell doth . It is called therefore 2 Cor. 4.2 . the Gospell of the glory of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And 1 Tim. 1.11 . The Gospell of the glory of the blessed God . And the faithfull Ministers are called the glory of Christ , 2 Cor. 8.23 . Christ receiveth not so much glory by any as by them . The preaching of the word is the Scepter of Gods kingdome , and the meanes wherby he subdueth men , and brings them under his obedience . This is that rod of Gods strength , which he sent out of Zion spoken of Psal. 110.2 . whereby he ruleth in the midst of his enemies . And it is therefore called the Gospell of the kingdome , Mat. 4.23 . And 2 where true religion is professed , and practised , there God is in his kingdome , and receiveth more honour then he doth from all the world besides , I will place salvation in Zion for Israel my glory saith the Lord , Esa. 46.13 . his Israel is his glory . And those that are his people are to him for a name , and for a a praise , and for a glory as he speaketh , Ier. 13.11 . As if he should say ; were it not for them , I should have no name , no honour , and glory upon earth at all . So speaketh our blessed Saviour likewise , Ioh. 17.10 . All mine ( all that I make intercession for , and am to ransome , and redeeme , that are to have benefit by me ) are thine , thine elect , and chosen people , and thine are mine , all thine elect shall have benefit by me ; and I am glorified in them ; the glory , and honour that I have in the world , is in , and by them , and them only . And thus have I given you the reasons and grounds of the point , the application of it I must deferre till the next day .

Lecture CLII. On Psalme 51.7 . Decemb. 27. 1631.

IT followeth now that we proceed to make some application of it unto our selves . And that by way of confutation first ; 2 Of exhortation ; 3 Of reproofe .

Applic. 1 An errour there is in judgement , which men do hold against the necessity of preaching . Some men are strongly perswaded that much preaching is not in these daies , in such a state of the Church as ours is , so necessary as wee pretend , whatsoever it hath beene formerly , it is not so now . And that they may seeme to have good reason for this that they hold , foure things they alleadge for this their conceit , which I will answer in order yet with as much brevity as I can .

Object . 1 First , Prayer ( say they ) is to be preferred before preaching . It is written ( saith our Saviour , Mat. 21.13 . ) my house shall be called the house of prayer . Lo ( say they ) prayer is the chiefe duty that is to bee performed in Gods house , and ( consequently ) the chiefe work that the man of God , the Minister of God , hath to do .

Now for answer unto this first argument of theirs in particular I have three things to say .

Answ. 1. First , That prayer is indeed a chiefe worke of the ministery . The duty of taking care to provide for the necessity of the poore Saints , was a duty well beseeming the holy Apostles themselves , to be exercised in . All that was given to that use was laid downe at the Apostles feet , Acts 4.35 . and ( by their direction ) distribution was made unto every man , according as he had need . None that are Church-Wardens , and overseers for the poore in our Parishes now a dayes should thinke much to bee imployed in this office to enquire into the estate of the poore , and into their wants and necessities , and with care , and compassion to provide for their reliefe , it is an office that the blessed Apostles , did not disdaine to bee imployed in . But yet prayer ( I meane publique prayer ) is a greater duty and more proper to the Minister then that is . And therefore the Apostles gave over that duty , and caused seven Deacons to be chosen that being eased of that duty , they might the more freely exercise themselves in this , for this reason they give for it , Acts 6.3 , 4. Those seven men whom you shall choose wee will appoint over this businesse ; But wee will give our selves continually unto prayer , and to the ministery of the Word . Neither can it bee denyed but prayer is a chiefe part of Gods publique worship , a chiefe duty to be performed in all our Church-assemblies . When the Apostle giveth direction unto Timothy , touching the Church meetings he beginneth it thus , 1 Timothy 2.1 . I exhort ( saith hee ) that first of all supplications ( under which word hee comprehendeth confession of sins and craving pardon for them ) prayers ( that is petitions for blessings of all kinds that wee stand in need of ) intercessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth deprecation of those evills , and judgements which wee see cause to feare , and giving of thankes bee made . Prayer ( you see ) is a chiefe part of Gods publique worship , not to bee neglected in any of our Church-assemblies , yea long prayer too . The prayers cannot bee very short , that consist of all those parts which the Apostle prescribeth ; specially seeing hee will have all those parts of prayer to bee used for all men , for kings , and all that are in authority especially . It is therefore no marvell though our Saviour saith that Gods house should bee called the house of prayer . No wise man misliketh the prayers that are used in our Church-assemblies , no not the reading of prayers , no not the reading of many prayers neither ; so that reading of prayers may not thrust out , nor hinder preaching , no wise man will mislike it . But though prayer bee a chiefe worke that the Minister hath to doe , yet it is not ( I take it ) the chiefe of all that he hath to doe , though it bee a chiefe duty to bee performed in all our publique assemblies yet it is not the chiefe duty of all . Preaching was the chiefe worke of all that Christ the chiefe Pastour of his sheepe was sent to doe in his ministery . Hee hath anointed mee ( saith hee , Luke 4.18 ) to preach the Gospell ; and verse 43. I must preach the kingdome of God ( that is , the Gospell , the Doctrine that will bring men to Gods kingdome ) to other cities also , for therefore am I sent . Neither was there any one worke of his calling that he did so much , and so diligently exercise himselfe in , as in preaching . He taught daily in the Temple , when he was at Ierusalem , saith the Evangelist , Luke 19.47 . Never would he neglect any opportunity of preaching but hee was ever ready , to neglect all other things for that . See two notable examples of this . The 1 is Luke 9.10.11 . when he had retired himselfe of purpose , and sought to bee private that hee might have speech with his Apostles alone , and heare them relate what they had done in that embassage hee had sent them about , the people hearing which way hee was gone followed him , and found him out , hee perceiving that brake of his speech with his Disciples , and received the people embraced this opportunity , and spake unto them of the kingdome of God . The other example is Iohn 4.31 — 34. Though hee were weary with travell , verse 6. and hungry also as appeareth by his sending his Disciples into the towne to buy meat , verse 8. yet knowing that many of the Samaritans were comming to heare him , he was so taken up with joy for this opportunity of teaching them , that he quite forgat both his wearinesse , and his hunger , and saith in effect to his Disciples , that it was meate , and drinke to him to preach , yea he saith , verse 34. that this was to doe the will of him that sent him , and to finish his worke . So preaching was the chiefe worke that the holy Apostles were sent to doe . Christ ordained twelve ( Mar. 3.14 . ) that they might bee with him , and that hee might send them sorth to preach . Christ sent mee ( saith the Apostle , 1 Cor. 1.17 . ) not to baptize ( that is , not so much to baptize ) but to preach the Gospell . For this worke chiefly is our maintenance due unto us not by the law of man onely , but by the law of God too . The Lord hath ordained ( saith the Apostle , 1 Cor. 9.14 . ) that they that preach the Gospell , should live of the Gospell . The Elders that labour in the Word , and Doctrine specially , above all others , ( saith the Apostle , 1 Timothy 5.17 . ) are worthy of double honour , by which hee meaneth maintenance , as appeareth , Verse 18. It should bee such maintenance , so free , so liberall as may testifie that you honour him , in your hearts , such as may keepe him from contempt ; it may not bee so base and niggardly as that the very meannesse of his estate , may make him vile , and contemptible ; yea this double honour this liberall maintenance hee is worthy of it , it is no almes or meere gratuity hee is worthy of it , hee deserveth it well . And as this is the chiefe work that we are called of God to exercise our selves in , and for which our maintenance is due to us from the people ; so is this the chiefe worke wee should exercise our selves in gladly taking all opportunities for doing this worke . You heard afore Christ did so , and we shall find , Act. 5.42 . that the Apostles did so ; daily in the temple and in every house they ceased not to teach , and preach Iesus Christ . I know well we are not bound by these examples to preach every day as we have heard Christ , and his Apostles did ; for they could preach without study , and so cannot the best of us doe if wee desire to preach well , but if wee were as able as they were , certainely wee were bound to doe as they did , and certainely wee are bound by their examples to preach as oft , and as diligently as the abilities of our bodies , and of our mindes will enable us to doe , having alwayes respect to our people and their necessities . And to conclude my first answer to this first objection made against the necessity of preaching . I pray you observe that our Saviour , and his holy Apostles ever were wont to take the opportunity of the Church assemblies on the Sabbath to preach then . Of our Saviour this is plaine , Marke 1.21.39 , and 6.2 . Luke 4.31 . and 6.6 . and 13.18 . And it is as plaine that the Apostles were wont to doe so Acts 13 , 14 , 16 , 44 : and 17.2 , 3 , and 18.4 , and 20.7 ; though the occasion of the Churches meeting at Treas upon the Lords Day was principally for the Sacrament of the Lords Supper yet ( because he knew that there was no better way either to sanctifie the Sabbath or to prepare mens hearts to the Sacrament then preaching ) it is said he spent the whole day in preaching . And so much shall serve for my first answer to this first objection .

Answ. 2. Secondly , I answer . That no man can pray aright till he be first by preaching made able , and fit to pray . This is evident by that of the Apostle Rom. 10.14 . How shall they call upon him in whom they have not beleeved ? And how shall they beleeve on him of whom they have not heard ? And how shall they heare ( savingly he meaneth ) without a Preacher ? A people may be accustomed long enough to heare prayers read unto them , and good prayers too ; but they shall bee little or nothing the better for them , till first their hearts bee wrought upon by preaching and made able to pray . All our prayers and what other services soever wee doe unto God , will breed us small comfort till we have beene hearers , first and beleevers till we have profited by our hearing till we have beene ready to heare , till we have heard the word with desire , delight and comfort .

Answ. 3. Thirdly , and lastly . As preaching is the meanes to convey into our hearts the spirit of prayer at the first , so it is also the best meanes to stirre it up , and quicken it , to set it on worke in them that have received it . And that is the reason why Gods people at their solemne fasts ( the chiefe use whereof is to make our prayers more fervent , to make us cry mightily unto God , as it is said Ion. 3.8 . ) did use preaching so much . Two notable examples we have for this . The first is Nehe. 9.3 . The Levites stood up in their place , and read in the booke of the Law of the Lord , one fourth part of the day . And how did they read ? Their manner of reading you shall finde Neh. 8.8 . They gave the sense also , and caused them to understand the reading . Yea they applyed it also so effectually that it wrought marvellously upon the hearts of the people as appeareth , Verse 9. The other example is that in Ier. 36.5 , 6. Ieremy would faine have gone into the house of the Lord , to have preached there at the publike fast . And because he was shut up , and could not doe it , he sendeth Baruch to read his Sermon there as he tooke it from his mouth . But why did they use preaching thus at fasts , seeing prayer is ( doubtlesse ) the chiefe duty that is to be performed at a fast ? Surely as a helpe to prayer , to stirre up mens affections , and make them able to pray more fervently . And this reason Ieremy giveth why he would have preached at that fast , and when he could not would needs have Baruch goe , and read his Sermon unto them Ier. 36.7 . It may be ( saith he ) they will present their supplication before the Lord . As if he should say , it may be this Sermon will stirre them up to pray more fervently . And this may serve for a full answer to the first objection . Object . 2 But then they object secondly , that though preaching were granted to be never so necessary for the first planting of a Church , and bringing of men to the knowledge of the truth , yet in such a Church as ours is , that hath so long enjoyed it , and wherein knowledge doth so much abound , it might well be spared ; and instead thereof more time spent in prayer .

Answ. To which I answer , That plentifull , and profitable preaching is still as necessary in our Church as ever it was . For first there is no congregation wherein there are not still many that are ignorant , and unconverted , yea it is to be feared the greatest part by farre in our best congregations are such . And of them no question can be made but they have still need of preaching . Those sheepe that are not yet of Christs fould ( not yet converted , and of the number of true beleevers ) Christ must bring , and they must beare his voice as our Saviour himselfe speaketh Ioh. 10.16 . or they will never come into Christs fould , and be converted . And how shall they beare without a preacher ? saith the Apostle Rom. 10.14 . Secondly , even those that have profited most in grace , and knowledge have need of preaching still , even of the continuall Ministery of the word . Three evident reasons there are for this . First , the best are much wanting in knowledge , and grace , and will be while they live , and he hath no truth of grace in him that doth not find , and feele it to be so with himselfe . Our Saviour calleth his best Disciples little Children Ioh. 13.33 . And so doth the Apostle all the faithfull that he writeth unto 1 Iohn 5.21 . And Preaching is ordained of God for the perfecting of the Saints Eph. 4.12 . It is able to build men up in grace ; as the Apostle speaketh Acts 20.32 . Therefore though he had opportunity to write to the Thessalonians , and did so twice , yet he prayed exceedingly as he saith 1 Thes. 3.10 . that he might see their face , and might perfect that that was lacking in their faith . There is no such meanes to make men grow in faith , and every other saving grace to perfect that that is lacking in it , as sound preaching is . Secondly they that have grace in the greatest measure are apt to decay and coole , and goe backward if they have not continuall meanes to strengthen , and nourish the grace that they have received . As the most healthfull , and strong man will doe if he have not daily food ; and the most fertile soile if the raine fall not oft upon it , which is the very comparison whereby the Apostle expresseth this point Heb. 6.7 . The man that hath fed most liberally yesterday , will finde as much need of foode againe to day as if he had eaten nothing then . And our soules are apt to decay in strength as well as our bodyes are , and have need of ordinary , and continuall food as they . This the Lord had respect unto in enjoyning us to spend one whole day every weeke in his service Exod. 20 8 He knew well our soules would be in danger to decay unlesse they might have a feasting day once a weeke . I am like a greene Olive tree ( saith David Psal. 52.8 . ) in the house of God . No man can hope to continue as the greene Olive tree to flourish or keepe in himselfe the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the meanes of grace ordinarily . They that have had the best meanes of grace , and have profited most by them , let them but want those meanes a while , and the decay will be sensible even unto men . Israel had enjoyed excellent meanes in the dayes of Ioshua , and Eleazar and Phineas , and had profited greatly by them also ; as appeareth by that protestation , and vow they made Iosh. 24.16 — 18.24 . But when they had wanted those meanes but a while they turned quickly out of the way , Iudg. 2.17 . and fell into grosse idolatry . Now sound preaching is not only the seed wherby we were first begotten unto God , but it is also the food whereby our soules are nourished , and strengthened , both milke for babes , and strong meat for such as are of more growth as the Apostle calleth it , Heb. 5.12 . They that have more profited by it have great need of it as well as any other have . I will not be negligent ( saith the Apostle 2 Pet. 1.12 . ) to put you alwayes in remembrance of these things , though yee know them , and be established in the present truth . Thirdly , and lastly . The longer that any people have enjoyed a good Ministery and the more they have profited by it , the more pity it is that they should want it . For as they are dearest unto God , so their decayes will more dishonour God , then the sinnes of other men . I have not written unto you ( saith the Apostle 1 Iob. 12.21 . ) because yee know not the truth , but because yee know it , and that no lye is of the truth . As if he should say , therefore have I had more care of you , then otherwise I would have had . See this also in the example of other of the Apostles , and servants of God . Antioch was the place that ( of all the Cities of the Gentiles ) had enjoyed the best Ministery , and had profited most by it ; and the Disciples were called Christians first in Antioch , Acts 11.26 . And there was no place in the world , that the Apostles shewed so much care of , nor spent so much time in , as they did there . When Barnabas came , and saw how the Gospell prospered there , he did not only rejoyce in it , and tooke great paines there himselfe , but sought out Paul and brought him thither too ; and they both tooke paines there a whole yeare together Act. 11.23 — 26. And Act. 14.28 . they came thither againe , and abode there a long time with the Disciples . And so did they againe , and with them Silas also , Act. 15.34 , 35. and spent a good time there . Two objections more there be that are made against the necessity of preaching , which I will passe over very briefly .

Object . 3 Admit ( say they thirdly ) that preaching be the best meanes to feed the soule ; yet as the stomacke ( specially of a child ) may be overcharged and glutted with the best foode that is , and so take much hurt by it ; so it is with the word the people are in these dayes even glutted , and cloyed with it , and grow thereby to a loathing of it , if it were not so common , it would be more pretious then it is , as it is said it was in the dayes of Samuel 1 Sam. 3.1 .

Answ. To this I answer . First , it hath ever beene so with some that they have loathed the word . But much preaching hath not beene the cause of it . For many that are not troubled with much preaching , loath it as much as any , and feele no sweetnesse in it . The word of the Lord is a reproach unto them , they have no delight in it , as the Prophet speaketh Ier. 6.10 . And many that are the most constant hearers of it , are farthest from being gluttted with it , heare it with the best appetite , and delight , the more they heare the more they may . The blessed man that David speaketh of Ps. 1.2 . though he meditate in Gods law day , and night , delighteth in it neverthelesse ; for that , he findeth no satiety in it he is not glutted nor cloyed with it . The true cause of this loathing of the word is given by the Apostle Rom. 8.5 . They that are after the flesh doe savour the things of the flesh , but they that are after the spirit , the things of the spirit . A carnall man findeth no savour in any thing save onely in carnall , and worldly things ; no man can find sweetnesse in the word , till he be a regenerate , and new man . Secondly much preaching if it be sound , and substantiall , is not food only but Physicke to the soule , it is the best meanes to cure this Nausea this disease of the soule that maketh it so apt for to loath the word . And therefore the Apostle speaking to Timothy 2 Tim. 4.2 , 3. of such as could not endure ●ound Doctrine ( wholesome food ) prescribeth him this for the remedy against it , therefore preach the more ( saith he ) and the more profitably , be instant in season , and out of season , reprove , rebuke , exhort with all long suffering , and doctrine .

Object. 4. The fourth , and last objection is this , that though preaching hath beene in time past necessary , and of good use yet it may be well spared now for we see it doth little or no good now a dayes , looke into such places where it is most used , and see how few are bettered by it .

Answ. 1. To which I answer , first that this is too true indeed , and in this two fearefull evidences of Gods wrath are to be observed both mentioned in that speech of our Saviour Matth. 18.7 . Woe unto the world because of offences , for it must needs bee that offences come , but woe to the man by whom the offence commeth . First , Woe to the world because of offences . It is a fearefull signe of Gods wrath upon thee , and such as thou art , that thou hast such stumbling blocks laid before thee , to worke thy ruine and sinke thee deepe in hell , that thou hadst such occasions given thee to mislike Religion , and this ordinance of God . Secondly , Woe be to the man by whom the offence commeth , woe be to you all , that by your ignorance , profanenesse , drunkennesse , filthines , backsliding cause this ordinance of God to be derided , and hated . The name of God is blasphemed among the Gentiles through you , as the Apostle speaketh Rom. 2.24 . Certainly you will one day wish that you had lived rather among the Indians , and Canibals then in such a place where you have so long enjoyed such a ministery and so much dishonoured it .

But then secondly I answer that the preaching of the word , Answ. 2. is not ( blessed be God ) altogether without fruit at this day in any place that doth enjoy it . It doth good daily & the Church is increased by it . God addeth to the Church daily such as shall be saved , as it was said in those first times Act. 2.47 . though not so many nor so eminent persons as he did then . Yet even those few young folke , and meane persons that are woone to God daily by the preaching of the word , will rise up in judgment against thee one day , and confound thee so as thou shalt have nothing to say for thy selfe , that they who have lesse helpe by nature , then thou have profited so much and beene drawne on forward by it , and thou profitest not but growest more backward , and backward every day . For so saith the Apostle 1 Cor. 1.27 . God hath chosen the weake things of this world , to con●ound the things that are mighty . So that to conclude my answer to this last objection I will say to these men as the Apostle doth in a case not much differing from this Rom. 11.7 . What then ? Israel hath not obtained that that hee seeketh for , the most of our hearers obtaine not that good by our preaching which they seeme to seeke for , but the election hath obtained it and the rest were hardned . The elect of God are made the better , and the rest the worse by it , and God will be glorified in them both .

FINIS .
An Alphabeticall Index of the principall matters contained in this Booke .
A.
Affections . 489
Affliction . 59 245 253 256 257 , &c. 260 322 559 Ibid & 560 664 , 665 665 684 Ibid. & 685 686
Almsdeeds . 116 , 117 , &c. Ibid. 119 , &c.
Anabaptists . 281
Application . 39 44. &c 614 , &c.
Assurance . 617 , 618 620 628 , 629 621 , &c. 623 632 , &c.
Attention . 36 , 37
Beneficence . 121 — 125
Birth . 28●
Blessinge of God . 645 689 688 686 687 Ibid.
Catechising . 789
Censoriousnesse . 557 560 , 561
Charity . 111 114 , 115 747 , 748 748 , &c. 748 , 752 752 , 753 754 , 755 803 , 804
Children . 284 287 291 293
Christ . 103 , 104 596 600 , 601 607 608 , 609 610 , 611 611 , 613 683 , &c. 744 , &c. 745
Church . 562 , &c. 567 744 Ibid.
Church-Assemblies . 35 36 708 , 709 710 709 800
Civill-honesty . 692 , 693 694 , 695 695 , 696
Comfort . 135 , 136 , 459 , 649 , 650 137 142 595 647 , 648 , 654 , 680 , 682
Common-wealth . 125 806 806 , 807
Communion . 113 265 , 266 635 797 306
Conference . 40 , 41 151
Confession . 158 159 , 160 161 , 162 163 , 164 164 , 165 171 , &c. 171 191 , 192 196 , &c. 198 , 203
Conscience . 207 208 209 272 409 , 410 638 , 641 793 , 794
Conversion . 342 , &c. 345 346 414 415 , 416 503 , &c. 519 510 , 511 519 , 520 520 524
Covetousnesse . 733
Curiosity . 785 786 , 788
D.
Death . 11 , 324 , 325 325
Delay . 43 9● 346
Desire . 438 , 439 , 463 442 , 443 465
Doubting . 242 Ibid. 243 461 650 , 651 653
E.
Enemies . 752 , 753
Errours . 779 , 780 780 , 781 782 784
Examination . 197 , 198 641 , 643
Example . 298
Experience . 643 644 645
Exercises of Religion . 320 321
F.
Faith . 266 267 268 627 626 269 326 , 327 327 , 330 330 397 411 , 650 , 652 411 , 413 , 653 413 731 746
Falls of the godly . 8 9 , 10 10 , 11 11 795 13 352 , 357 355 , 556 552 554 , 557 555
Family . 288 , 630 289 , 481 711
Fast. 311 , 313
Feeling . 140 , 141
Feare of God . 387 388 392 393 , 394 395 396 , 734 , 735 569 570 Ibid 741
Freedome of will . 305 , 517 , 518 454 , 455 457 458 518
G.
God . 221 , 222 222 223 224
Gods love . 398 400 401 , 402 , 687 , 688 402 , 406 406 , &c
Grace . 339 428
Gospell . 732
H.
Hearers . 22 , 167 22 , 23 23 24 480 24 , 169 26 27 , 528 528 529 530 790 30 , &c. 742 30 , 35 , 792 35 , 39 39 , 44 43
Heart . 14 , 15 , 16 16 16 , 17 , 735 317 438 , &c. , 463 465
Honour . 286
Hope . 270 271
Humiliation . 308 309 Ibid. 311 574 408 , 647 498 573 574 647 , 648 691
Hypocrisie . 460 461 697 698 , &c. 699 719 720 , &c
I.
Idlenesse . 125
Idolatry . 712 , 714
Ignorance 494 496 Ibid. 497
Infants . 277 Ibid. 278 279 , 280 Ibid 281 282
Infidelity . 146 , 147 648 , 682
Infirmities . 709
Ioy . 138 364 , 365 675 , &c. 680
Iudgements of God . 545 546 547 , 548
Iustification . 315 , 316 655 660 , 661 656 , 659 659 669 , 670 670 , 671 672 674 Ibid.
K.
Knowledge . 423 , 786 , 794 472 473 475 483 485 , &c 486 491 492 , 493. Ibid. 494 495 490 , 788 497 792 512 514 515 516 Ibid. 583 598
L.
Labour . 34
Love of God . 386 388 389 390 , &c. 394 398 , 399 742 798 809
M.
Magistrates 631
Maliciousnesse . 733 , 734
Meanes . 72
Meditation . 40
Memory . 39 646
Mercy of God . 102 , &c. 107 107 , 108 126 126 , 127 127 , 128 129 , 130 130 , &c. 224 , 225 225 , &c. 115
Ministers . 46 , 47 48 , 52 51 166.167 481 482 631 724 805
Ministry of the Word 796 18 , 21 23 , 24 , 48 25 , 478 , 800 , 804 44 479 503 507 507 , 509 526 , 527 528 531 , 532 802 , 803
Modesty . 6
Mortification . 317 , &c. 331 335 732
Musicke . 3
N.
Neighbours . 179 , &c. 219 477 , 478
O.
Oath . 183 184 318
Officers 182 187 , 188
Obedience . 245 , 249 378 419 , &c. 724 , 726 422 380 , &c. 423 , &c. 737 , 741 754 433 , &c.
Oppression . 124
Originall sinne 282 , 283 301 , 303 313 , 317 336
P.
Papists . 305 , &c. 662 , &c.
Parents . 286 287 , &c. Ibid. 291 , &c 291 292 293 294 Ibid. 298 299 Ibid. 300
Patience . 250 251 , &c. 253 , &c. 260 , &c.
Perseverance . 12 347 , 352 431 , 432 533 , &c. 766 , &c. 76● 〈◊〉 〈◊〉 7●● ▪ 7●2 782 783
Predestination . 248 , 249
Prayer . 59. &c. 63 , 64 64 , 65 68 , 69 , &c 69 &c. 68 75 , 76 78 , &c. 76 76 , 77 81 , &c. 637 153 273 310 322 636 700 743
Practice . 43 792
Preaching of the Word . 19 803 , 809 813 810 , &c.
Preparation 30 , &c.
Presumption . 15 89 , 93 377 554 , &c. 620 , 625 , 744 628 , 629
Private duties . 193 , 195
Psalmes . 1 4 4 6
Punishment . 218 662 , 663 664 , 665
Profanenesse . 718
Profession . 418 627 716 , 717
Prosperity . 686 690
R.
Regenerate . 539 , 542 , & 548 , 552 540 , 541 542 , &c. 729 , 730
Religion . 110 , 523 525 , &c. 766 , 767 553 , 554 767 773 , 774 806 , 807
Repentance . 17 187 , 188 189 , 191 203 , &c. 219 ▪ 220 227 232 605 740
Reproofe . 44 , &c. 707 46 49 , 50 51 52 53 54 , 57 244
Righteousnesse . 667 , 668 669 677 , 678
S.
Sabbath . 701 , 705 708 , 710
Sacriledge 724
Sadnesse . 137
Salvation . 521 , 522 600 , 601
Sanctification . 316 656 , 659 657 658 730 731 738 , 739
Scandalous sinners . 182 , &c. Ibid. 185 , &c.
Scripture . 2 2 , 3 4 380 , &c. 381 , 384 493 512 , 513 , 768
Security . 209 , 214
Selfe-denyall . 647
Service of God . 444 , &c. 445 , &c. 448 451
Sight of sinne 340 341
Sincerity . 368 , 371 372 , 376 , 466 376 376 , 719 378 469 , 470 726 728
Sinne. 14 84 , &c. 85 86 87 94 , 95 666 677 96 , 97 , 98 100 , 101 99 203 , &c. 175 , 178 207 , 569 220 221 22 , &c. 228 , 229 , 233 , 234 230 , &c. 549 , 552 282 571 601 , 604 605 , 606
Speech . 6 , 7
Spirit of God . 150 , 151 747 Ibid. 771 775
Strictnesse 235 236 , 581 , 714 715
T.
Trouble of mind . 139 , &c. 144 ▪ 145 145 , 146 148 ▪ &c.
Truth . 368
W.
Watchfulnesse . 641 , &c.
Wicked men . 124 361 , 363 363 , 364 749
Works . 104 , 105 106 Ibid. 357 , 361 433 , 438
Word of God . 238 239 240 Ibid. 263 321 , 322 507 , 509 577 , 579 624 , 625 633 , 634 700
Worship of God . 581 581 , 582 583 , 589 584 , 585 587 , 588 , 591 591 592 , 593 594 632 799
Z.
Zeale ▪ 799
FINIS .
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