CLII LECTURES UPON PSALM LI. PREACHED, At ASHBY-DELAZOUCH in Leicester-Shire. By that late, faithful, and worthy Minister of JESUS CHRIST, Mr. ARTHUR HILDERSHAM. 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 door of PAUL'S as the sign of the Bible. MDCXXXV. TO THE RIGHT HONOURABLE AND RELIGIOUS LADY, KATHERINE COUNTESS OF CHESTERFIELD: ●AMUEL HILDERSHAM presenteth this Book in testimony of his humble and thankful acknowledgement of her noble favour and respect showed to the Author both living and dying. The Contents of the whole Book collected by the Author. Lect. 1. IN the expounding of the Psalms, 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 discern, what use is to be made of it, and thus our reverend esteem of it, is to be showed six ways, p. 2, 3. Why this Psalm was committed to the chief Musician, p. 4. To sing Psalms, even David's Psalms in Gods solemn worship, is an ancient and excellent ordinance of God, Ibid. How Psalms should be sung, p. 6. They that have grace, and have truly repent, dare not speak broadly, nor immodestly of filthy actions, Ibid. The heinousness of David's sins, both in respect of the nature, and circumstances of them, p. 8. The truly regenerate may fall fearfully into gross sins, p. 8. Therefore 1 fear thyself, p. 10. 2 be willing to die, p. 11. 3 strive to hold out to the end, p. 12. 4 Despair not if thou fall, Ibid. Lect. 2. No man when he is fallen, is able of himself to rise up aga●ne, p. 13. Therefore 1 Embolden not thyself to sin, upon hope of repentance, p. 15. 2 Fear hardness of heart, as the greatest judgement, p. 16. 3 Be thankful for a penitent and humbled heart, p. 17. Lect. 3. The ministry of the Word, is the means which God hath sanctified, and by which he is wont to work repentance, and saving grace, p. 18, viz. 1 an effectual 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 dignify his own ordinance, p. 21. 3 it pleaseth God to show his power, in this rather then in stronger means, Ibid. Therefore esteem highly of this ordinance, reverence the faithful Minister, and how far forth, Ibid. and p. 22. Some we may reverence above others, Ibid. and p. 23. yet the meanest faithful Minister is to be reverenced, Ibid. Lect. 4. Most men 1 esteem not of the Ministers of the Word, at least not for their works sake, p. 24. 2 Few esteem rightly of the ministry of the Word: for 1 they care not what ministry 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 pains for it: 5 though they may have it freely and without labour, they care not for frequenting it. 3 Few or none are thankful for it, or count it a blessing, p. 25. Their great sin, that care not for the ministry of the Word. p. 26. Their great sin and danger, that hear much and are never the better, p. 27. Lect. 5. The ministry of the Word is ●or fruitful 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 learn, 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 hear the Word profitably, is a laborious and painful thing, p. 34. In the hearing of the Word, 1 We must set ourselves as in God's presence, for as the Word is his, so is he, in a special manner present, where it's preached, p. 35. 2 attend diligently unto it, p. 36, 37. 3 labour to understand what we hear, p 38. Lect 7. 4 Labour to hear with affection and delight, Ibid. 5 Take every thing as spoken to thyself, p. 39 After hearing we must 1 Be careful to keep what we have heard, Ibid. 2 Meditate and think seriously of it, p 40. 3 Confer of what we have heard, and repeat it among ourselves, Ibid. & p. 41. This repetition, conference, examining, chiefly required of such as have families, Ibid. Four benefits of it, Ibid. & p 42. 4 Resort to the Minister for resolution, if we doubt of aught we hear p. 43. 5 Set presently upon the practice of that we have heard, Ibid. Lect. 8. The ministry that God useth most to work by, is that that is most particular in application, that doth most plainly, 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 been wont to show his power most, Ibid. Application of the Word, necessary in preaching, because 1 Men so apt, to put off all that they hear from themselves, p. 46. 2 till men's sins be effectually discovered, they cannot attain to soundness in faith and grace, Ibid. 3 the more faithful a Minister is, the readier is the Lord to work with him, and his faithfulness consists in this chiefly, Ib. Therefore 1 No marvel 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 knows 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 tax every fault he knoweth, but forbear and pass by smaller offences; he must be able substantially to prove, and convince it to be a sin, which he reproves: he must have due respect to the persons that he reproves, p. 49. he must be able to discern when its fit to reproove sin, and when to forbear. It's the Minister's wisdom 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 reproof, p. 50. 4 that is a peaceable man, and not given to suits and contention, p. 51. 5 that loves his people, and showeth his love even in reproving, 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 sin, and the great sin of the people, that cannot endure it, p. 52. the reasons why men cannot endure such a ministry; Ibid. & p. 53. the folly and sin of these men discovered in four points, Ibid. Objections answered that are made against such a ministry. 1 That they use to rail, & give bitter and opprobrious terms to men, 2 they use in a most unseemly fashion to cry, and stamp, and beat the pulpit, p. 54. 3 They are always chiding and inveighing, and show no love to the people, pag. 55. 4 They love no● to deal with then people in private, but disgrace them publicly, 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 seek comfort that way, p. 59 for 1 In all our afflictions God hath 2 chief hand, 2 He is able to relieve us, 3 himself hath prescribed this course to us, pag 60. 4 The Lord is ready to be found this way, p. 61. The means of comfort, we all apt to neglect, Ibid. Lect. 11. Impediments that keep us from this removed, 1 Th'extremity of my affliction, overwhelmes me, and the tokens of God's 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 faithful man hath the spirit of prayer, yea a man may pray most acceptably, though he do not feel that he hath faith, or the spirit of prayer, Ib. Such must bewail, their case to God, and strive to pray, for all they cannot do 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 Satan's reason in this tentation, 1 They that never use to pray, do as well, as those that are most given unto it, ibid. 2 men use ordinary means for their comfort, with discretion, they may do well enough, though they never pray, p. 71. Though God usually help men by means, and best by best means, p. 72. Yet he is the giver of all means, and the virtue that is in them to do us good, cometh wholly from him: and God's servants have therefore in the use of all means, and in all occasions of their life sought to him, Ibid. & p. 73. ● Lect. 14. 3 God knows 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 ask, Ibid. & 74. 4 I have long used to pray, and find no good by it, Ibid. It may be God rewards our prayer, though we obtain not our suit presently, p. 75. Four reasons why God delays his answer, Ibid. By five things we may know God answereth us, though we obtain not what we ask, p. 76, 77. Lect. 15. When we have prayed long, and find 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, etc. Lect. 16. Pardon of sin is more to be desired, than deliverance from the greatest judgement, that can befall us, p. 84. for 1 sin is the greatest evil, p. 85 2 pardon of sin, a sufficient ground of comfort in any distress, 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 filthiness, and uncleanness p. 87. Lect 17. Most men seek after many things, more than the pardon of sin, count not sin the greatest evil, nay no evil or misery at all, p 88, 89. our sins not smaller, than such as God's people, have been greatly humbled for, Ibid & p. 90. The knowledge of God's mercy should not cause us, to be the less troubled for our sins, p. 91. for 1 His mercy in pardoning of sin 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 than we, have found mercy both in life and death, yet were never humbled. For 1 it may be 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 been sound humbled for sin, though we know it not, p. 93. It's no good argument a sinner dieth in God's favour, because he dieth quietly, p. 93. Lect. 18. Seek pardon of sin above all things, Seek it without delay and earnestly, Ibid. For 1 its possible to be gotten, 2 in regard of the excellency of this pardon, p. 94. Seek it speedily, 1 in regard of the continual 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. Means to obtain 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 Confess thy sins 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 known by the Word, viz. 1 if we came to it the right way, viz. by the four means mentioned, 2 If we find ou● hearts changed, and sanctified, p. 100▪ 3 If the knowledge of God's love, hath bred in us a love to him, 4 If the knowledge of God's love maketh us willing to forgive men, p. 1●1. Lect. 19 The best of God's servants, have no other ground of hope to find favour with God, for the pardon of their sins, but only in the mercy of the Lord, p. 102. For 1 Though Christ hath dear purchased our pardon, yet is it merely of God's free grace, that we receive any benefit by him, p. 103. 2 Though good works be strong foundations of our hope, and comfort: yet the main foundation of all the hope and comfort, we have in our works is the mercy and free grace of God, p. 104— 106. Lect. 20. The best man cannot rely on any goodness he findeth in himself. For 1 he knows many blemishes in his best works, 2 though he did not, yet he knoweth the Lord may, 3 Though there were not, yet can we not ground assurance of pardon, and eternal 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 liberal 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 God's free grace, p. 110. Lect. 21. The true knowledge of God's mercy▪ hath great force to move men to forgive wrongs and to live in charity, p 111. Take heed of coming out of charity, to the Sacrament, p. 112. Yet do they also sin, that absent from the Sacrament upon this pretence, they are not in charity, p. 113. Many think 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 God's mercy to him in Christ, will be merciful unto others, p. 115. viz. 1 apt to pity them that be in misery, 2 bountiful and ready to help them, & do them good, p. 116. great promises are made to this, p. 117. 3 Free in his bounty, moved to it only, by the sense of their need and misery, yet must respect be had to the deserts of the poor, p 118. But the badness of the poor, should not keep us from relieving them, p. 119. Necessary to urge men to this duty. The great sin of many in neglecting to give to the poor, Ibid. & p. 120: Lect. 23. God's people are not only peaceable, and harmless. but strive to be profitable, & to do good to the places they live in, p 121, 122. Popery in this showeth itself, not to be of God, for it teacheth men to be treacherous unto, and to seek the ruin of their own country, p. 123. The great sin of oppressors, and depopulators, p 124. This aggravates much the sin of wicked men, that they bring Gods curse upon the Country and places they live in, Ibid. A great sin for any man, to live unprofitably & idly, p. 125. and to be all for ourselves without care of the common good, Ibid. Lect. 24. We must not content ourselves, to know God i● merciful, but labour to know, that his mercy even his special mercy belongs to us, p. 126. Five differences between it, and the common mercy of the Lord, Ibid. & p. 127. Five notes whereby we may know, whether Gods special mercies belong to us, p. 128 Lect. 25. Five effects, that the true knowledge of God's mercy, will work in our hearts, p. 129, 130. The knowledge of God's 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 God's 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 himself to be a reprobate, but rather that he is one of Gods elect, p. 132. Many grounds there are for this in Gods revealed will, which we are rather to look into, then to pay into, or meddle with his secret will, p. 133. Lect. 26. The best souls, most subject to doubts▪ & fears, p. 134. Though the most hearers, have more need to hear the terrors of the law then the comforts of the Gospel, p 135. yet we must preach as well these (and rather them than 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 hearers we must have most respect to them, p 136. Such as fear God must strive against their terrors, & heaviness, and stir up themselves to receive the comforts of the Gospel, p. 137. 1 It's the commandment of God, they should be cheerful. 2 They hart themselves greatly by giving way unto this fear and heaviness, 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 persuaded, they are in God's favour, but rather that he hath utterly rejected them. Five considerations, that may stay & comfort us in this case. 1 This is but a tentation of Satan, & therefore not to be credited. It followeth not, thou art rejected of God, because thou art in thine own heart so persuaded, p. 139. A man may be in God's favour, & yet himself not feel & perceive it, p. 140. an excellent grace to rest upon God's Word & promise, even when we want sense of his favour, Ibid. 2 This hath been the case of many of God's dearest servants, and there is great force in this consideration, Ibid 3 The Lord hath a special hand, even in this kind of affliction, p. 141. 4 The Lord doth this in love, and intends to do us that good by this kind of affliction, that could not have been 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 He worketh us to an high & precious esteem of his favour, p. 143. 6. He causeth us to be better rooted & settled 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 sustain, and not suffer us, to be overcome in it, Ibid. Take heed of seeking ease in this case, by false ways, p. 145. Yield 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 God's promise, and trust him on his bare word against thine own sense, p. 146. The heinousness of the sin of infidelity appears 1 by God's 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 believe, Ibid. Lect. 29. Directions how to recover our selués, and overcome this tentation, 1 find out the chief sin, that is the cause of it, and mourn 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 mayst ground hope of recovery, p. 14●, 149. 3 examine thy present estate and thou shalt find, thou art not void of grace now by five notes, p. 150. From this four conclusions may be gathered for our comfort, p. 151. Lect. 30. Take the help of some faithful Minister, or other friend, for recovering of thy comfort p. 151. 5 Fly to God by prayer, and wait on him, p. 152. Five motives and encouragements to seek to God by prayer in this, and in all other afflictions, p. 153. 6 Meditate of the goodness of God, 1 towards all creatures, p. 154. 2 towards thyself, when there was no goodness in thee, 3 towards thyself even now, and in that state thou art now in, p. 155. Lect. 31. He that truly reputes, cannot hide nor cloak his sin, but will be ready to confess it, p. 158 This willingness to confess sin, will give a man great hope and assurance of mercy and pardon, Ibid. & p. 159. God's servants have been wont to confess, 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 far forth it is profitable and fit, Ibid, & 165. Lect. 33. What manner of men, Ministers had need to be, p. 166, 167. God's 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 faithful ministry p. 168. They that do enjoy it must labour to make their full use of it, 1 by admitting that spiritual 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 spiritual estate unto us, 4 resting upon that we shall teach by warrant of of the Word, p. 169. The people's great neglect of the ministry Ibid. Lect. 34. David made public confession of his sin, & profession of his repentance & why, p. 170 They whose sins are public & scandalous, must be willing to make public confession, & profession of their repentance, p. 171, etc. Three cautions to be observed, Ibid. The reasons that moved God's people to publish their repentance for public sins, p. 173. Lect. 35. Three great mischiefs 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 success & fruit of all endeavours, that the state or God's people can use, for the good of Church & nation, Ibid. 3 It threateneth great plagues▪ yea a general dissolution, Great cause we should all take to heart the great increase of all gross sins among us: for they will bring God's plagues on us. And this stands well, with God's justice, because we are accessary to those sins, p, 178. We make ourselves guilty of other men's sins 1 by applauding, & liking them the better for them, 2 by maintaining voluntary familiarity with them, p. 179. 3 If we do not profess our hatred of these sins, 4 If we be not grieved, and troubled to see and hear of them, p. 180. Yet may we not absent ourselves from God's public worship for any sins, they are guilty of, that join with us in it, p. 181. Lect. 36. 5. If we neglect to do, what lies in us, to bring these foul 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 souls, in the light account, they make of an oath. When a man hath bound himself by oath, to do that which is lawful, let him take heed how he break that oath, p. 183. The great sin of Christians in nor furthering the execution of good laws, for the detecting and punishing of lewd men. Proleps. Every man hath a calling, 1 to oppose himself against sin, and do what he can to suppress, 2 to reprove sin, 3 to bear witness (being required) before a Magistrate against gross sinners, p 185. 4 to inform and complain of an offendor, that's incorrigible, yet with four Cautions, p. 186. Four true causes why men will do nothing, for the punishment of lewd men, Ibid. & p. 187. Lect. 37. The sin of those that keep men from public penance, p, 187, 188. The sin of such as shun and refuse public profession of their repentance, p. 189— 191. Lect. 38. Confession of our sins to God is (of all kinds of confession) most necessary and useful, p. 191, 192. Specially in secret, for 1 that's necessary, 2 in secret we may do it, both more freely and fully, and with more expressions of grief then in public, p. 193. 3 This most beneficial to us, for 1 it will give us best assurance of our uprightness, p. 194. 2 it will give us best assurance to find mercy with God, p. 195. Lect. 39 The means whereby we may be enabled to confess our sins aright unto God are five. 1 Get knowledge in the Word, p. 196. 2 Observe well and consider thine own ways, p. 197. 3 Take a daily account of thyself and of thy Ways, 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 be hearty with feeling and affection, p. 201. 4 It must be honest, joined with an unfeigned hatred of sin and resolution to forsake it, Ibid. 5 It must be filial, not slavish, out of love of God, and hope of mercy, p. 202. Lect. 41. David's sin, was ever in his sight. They that have truly repent, cannot forget, but are apt oft, to think 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 witness, 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 kind 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 soon it will begin to do this, how long it will do it, and in what measure, God only knoweth, p. 208. 4 The bitterness of this, will far exceed the pleasure of any sin, p. 209. The most never troubled for any sin, but strangely hardened but such have no cause, to bless themselves in their estate. Ibid— 214. Lect. 43. David's sin was not against the Lord only, but against himself, and other men sundry ways, p. 215. The wrong that David by his sin, did to men, even his own subjects and servants, though he were a King, did & ought to trouble him, p. 217. Even the consideration of the evil consequents and punishments of sin, should make us fear, hate, and mourn for sin, p. 218. and the consideration of the hurt, we have done to other by out sin, specially by making ourselves guilty of the blood of their souls, which is done three ways, p. 219 Yet the consideration of the offence and dishonour done to God by it, is the chief thing, should make us hate and mourn for sin, Ibid & p. 220. Lect 44. For 1 Every sin 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 ways. 2 Infinite in holiness, and hatred of sin, p. 222. 3 Infinite in greatness, and majesty, p. 223. Lect. 45. 4 Infinite in goodness and bounty towards us. This expressed six ways, in the things that concern this life, p. 224, 225. and three ways in the things which concern our souls, viz our redemption, conversion, perseverance, p. 225, 226. The sinning against so good a God should most trouble us, p. 227. Lect. 46. No sin is small, or lightly to be accounted of. as appears, 1 By the father, that begets and engendereth 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 we do contempt unto, p. 229. Yet are some far greater than 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 special 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 ourselves, to commit any sin, or making light account of it, when we have committed it, upon this conceit, that it is but a small sin, three Motives to this, p. 233, 234. Yet doth not this preciseness, make the yoke of Christ intolerable, p. 235. None are to be blamed, for being precise in small matters: 1 Though there be a preciseness in small matters, that is to be blamed as a certain sign of hypocrisy, p. 236. 2 Yet all preciseness 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 aught, that we see cause to doubt God hath forbidden, p. 237. How to carry ourselves towards them, whom we think 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 believe and give credit to every thing God hath spoken, p. 239. 2 We must also approve it as most just & equal without all murmuring against it. 3 We must receive, take to heart, and submit ourselves 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 sign of a faithless heart, 1 Not to believe, that which the best man teacheth, till we have tried it, Ibid. 2 to make questions, and moo●e doubts of something we read, and hear, 3 to have sometime thoughts of infidelity, and atheism, p. 242. yet it's a dangerous sign, 1 not to be able to believe the Word, nor troubled with infidelity, Ibid. 2 to gain say and dispute against the Word, 3 not to endure the word of reproof, p 243. 4 to take nothing to heart, that they hear, p. 244. Lect 49. David's meaning in these words. That thou mightest be clear, when thou judgest, p. 244. The humbled sinner, will clear in Lord from all aspersion of injustice, or extremity in any of his judgements, inflicted on himself or others, p 245. Four degrees of this passive obedience. 1. We may not in word, or thought murmur against any of them, p. 245. 2 We must give testimony to the righteousness of them. 3 We must be willing to bear them patiently, p. 246, 247. 4 Even in those, we can conceive no just cause, or reason of, p. 247. Reasons of this, 1 respects the judge himself, Ibid. 2 them that are judged and corrected by him, p. 248. Lect. 50. We have all need to seek the grace of patience, for 1 Crosses daily to be▪ looked for, 2 we in this land have cause to look for evil times, 3 a very difficult thing to the flesh, to bear 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 bear that cross (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 himself of his cross by unlawful means, 252. 7 It will moderate our passions, and make us meek spirited even towards men, p. 253. Lect. 51. Motives unto patience, 1 Every child of God must look for affliction, even for much affliction, no possibility of going to heaven, but this way, p. 253. 2 We can no way ease ourselves, by impatiency, but make our cross more grievous: but the contrary by patience in three respects, p. 254, 255. 3 God hath a special hand in all our crosses: this consideration hath great force, to preserve from fear of troubles and to keep us from fainting under them, p. 256. For he doth afflict us always in love, as appears in five points. 1 He doth it not willingly, but when need requires. 2 The end he aimeth at, is to do us good: yea some special good, that could not otherwise be done, p. 257. 3 He will recompense, whatsoever loffe we sustain by it, p. 258. 4 He moderates all our afflictions, both for time and measure. 5 He will be with them, in their affliction, to strengthen and comfort them, p. 259. Lect. 52. Means. 1 Think often of the evil day, and prepare for it, p. 260. These thoughts would 1 keep us from surfeiting of our pleasures, 2 restrain us from sin, 3 make affliction less bitter to us, when it shall come, p. 261. A great mercy that God giveth us such warnings, p. 262. 2 Wean thy heart before hand, from the love of earthly things, Ibid. 3 Acquaint thyself well before hand with the Word, p. 263. 4 Get a true knowledge and sense of thine own sins, 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 diest, thou shalt go to heaven, p. 270. Notes to try true hope by, p. 271, etc. 7 Get before hand a good conscience, and be careful to lead a godly life, p. 272. 8 Seek 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 been in his judgements towards some infants, Ibid Three ways they are guilty of sin, pag. 280. Therefore 1 Anabaptists err grossly. 2. Great need they should be baptised. 3 Observe and take to heart God's judgements on them. 4. The sins of little ones, not to be neglected, p. 281. Lect. 56. The sin that is in infants, is derived to them from their parents. Though there be three other causes of actual sins, p. 282. yet of original sin this is the only cause, Ibid. (Why the children of the holiest parents are borne in sin, p. 283.) yet this doth 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 poor, 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 sins of their children, p. 286. Lect. 57 Our original sin is that for which God may most justly abhor 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 show, we love them as we ought. 2 justice bindeth us to it. 3 It will be our chief comfort, to see grace wrought in them, p. 287. 4 They will be more dutiful to us. 5 This will give us assurance; that there is truth of grace in ourselves. 6 God hath charged us and put us in trust with their souls, p. 288. 7 The hope of the Church and propagation of the Gospel depends on this, 290. Lect. 59 Means to destroy corruption, & to breed grace in our children, are these. We must 1 Maintain our authority. There is an honour due to us from our child; p. 291. This we must take heed, we lose not, Ibid. This many loose by neglecting, 1 to fear God themselves, and to give good example, p. 292 2 to keep 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 plainly, even whiles they are very young, p. 294. 2 By acquainting them with the practice 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 childhood the fittest age, to be wrought upon this way, p. 296. 3 Though it do them no good for the present, it may prepare them for grace, and do them good hereafter, p. 297. 2 Obj. No heed to be taken, to the good things seem to be wrought in children, for they will lose them again. Three answers given to this, Ibid. Thirdly, we must give good examples to our children; great force in this, p. 298. Fourthly, we must take heed how we place them at school, or in service, or in marriage, p. 299. Fiftly, we must be earnest with God, in prayer for them, Ibid. In using these means, we may comfort ourselves, though we see them fruitless oft, p. 300. Lect. 61 Two rules to try all doctrines in religion. That Doctrine cannot be of God, 1 that gives any thing to man in matter of his salvation, any cause of boasting, or confidence in himself. 2 That is agreeable to natural reason, and grounds itself most upon that, pag. 304. The Papists error touching original sin, p. 305. How dead we are by nature, and void of all freedom of will unto good, in four points, Ibid. Concupiscence without consent is sin, p. 306, 307. Lect. 62. The knowledge of our natural corruption is of great force to humble us, p. 308. viz. 1 to keep us from priding ourselves in best duties we have done, p. 309. 2 to humble us, when we pray, Ibid. Long prayers, not unlawful, so it be with four cautions, p. 310. respect to be had to th'ability of them, that join with us, Ibid. 3 to humble us in our fasts. Fasts are to no purpose, if we be not humbled in them, p. 311. 1 for God's judgements upon ourselves, and the Church, Ibid. 2 for th'outrageous sins, committed every where that we know or hear of, pag. 312. 3 For our own sins specially, Ibid. 4 specially for our original sin, Ibid. Lect. 63. Every one should endeavour to be delivered, from the danger of his original corruption especially, p. 313. Three motives to this, p. 314. Means 1. Seek 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 loathe us for it, Ibid, & p. 315. 2 Labour to find that by the Spirit, thou art delivered from the dominion of it: and to cleanse thyself from it, and to mortify it. This means more sensible, than the first, though not so perfect, p. 316. Lect. 64. Means, we must use to mortify corruption in ourselves. 1 Observe the first stir of it, and what sins thy heart is most inclined to, p 317. 2 When thou discernest it, set thyself against it, viz. resist it, hate and dislike it, and grieve for it, Ibid. & 318. 3 eat all occasions, and provocations to it. Be sober 1 in the use of the comforts of this life. p. 319. 2 In following the business of our callings, some part of every day, to be spent in religious duties, p. 320. Lect. 65. The fourth means 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 mortify corruption, Ibid. Prayer hath great force to mortify sin, p. 322. The fifth means, of mortification, is to bear afflictions willingly and patiently, Ibid Great force in affliction this way, p. 223. The sixth means, labour to be willing to die, Ibid. There is in the best great unwillingness, and fear to die: but for this cause we should be willing, because till then we shall never be rid of our corruption, p. 324, 325. Lect. 66. The seventh means: High to Christ by faith for strength against it. Till one have faith, he can mortify no corruption, p. 326. True faith will mortify sin, Ibid and two reasons for that, p. 327, etc. 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. Go to Christ likewise for help, in all diseases of thy soul, and with faith as they did, Ibid, four grounds we have for our faith in this 1 Christ is able to cure out souls, as bodies. 2 He is as willing. 3 This is the chief work, he came into the world to do, p. 332. 4 He hath bound himself by promise for this. We have his promise for curing us of 1 our ignorance, 2 hardness of heart, 3 profaneness, 4 inconstancy, p 333. 5 every other sin, p. 334. We should stir up ourselves 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 weak, I cannot say hold of these promises 3 None of the godly, though they have faith, can thereby mortify their corruptions, p. 335. Lect. 68 The consideration of the vileness of our nature, should cause us to admire God's goodness 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 kind to us, p. 337, 338. Secure thy heart in God's providence in the worst times and places, Ibid. But specially in his restraining grace towards ourselves, 1 many foul sins that we have the seeds of never show themselves in us, 2 Many foul sins, we have felt ourselves inclined to have not set upon us, with their full force, p. 339. 3 God lets us not know all the vileness, that is in us, but hideth a great part of it from us, p. 340, 341. How far forth the discovery of sin to us, is a blessing, Ibid. Lect. 69. The wonderful power and goodness of God, is seen in our conversion, p. 342. 1 that he sought us out, and made us turn, when we drew back, 2 that he made love to us, and sought reconciliation, 3 that he should so change us, and work any goodness in such hearts as ours, p. 343. Errors touching man's conversion, p. 344. God hath set a just time for nations and particular persons, and we must count the present time to be that, p. 345. Rejoice if thou have any grace in truth, though in the least measure, p. 346. Lect. 70. It's an admirable work 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 God's 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 Satan is, Ibid. 3 How fearfully others have fallen, 4 what corrupt hearts we have, p. 348. Our Perseverance to be ascribed only to God, viz. 1 to his power, 2 to his goodness p. 349. Therefore 1 Seek saving grace its th'only durable riches, 2 if thou have it, bless God for it, and admire his power and goodness, in it, 3 be not proud of thy standing but ascribe it to God, 4 Be not secure, but watchful and fearful lest thou fall, p. 350, 351. Lect. 71. The faithful apt to think, they have lost all grace because they have lost their first love, delight, and fervency in good duties, 2 their faith and assurance of God's favour, 3 their strength to overcome tentations to sin. Two preservatives against this tentation. 1 The best of God's servants have been thus subject to variableness in their spiritual estate, p. 352. God seeth it good they should be so, p 353. Object. Wicked men will be 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 find grace in it still, 2 though thou cannot another may, 3 Though neither thyself, nor another can discern it, yet certainly it is in thee, for no elect child of God, called according to his purpose can so fall as utterly to lose all grace, p. 354. This evident in all the three degrees of their spiritual decays. p. 355. Obj. But though I be now in the state of grace, I fear when the fiery trial shall come, I shall fall, I shall not be able to stand in the last and sharpest combat, I shall have with Satan at my death. Answ. Certainly thou shalt not perish irrecoverably, if there be the fruit of God's eternal 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 cometh from such as we 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 poor services we do, 2 winks at, and passes by the stains, and blemishes of them, p. 358. 3 delights in them, 4 rewards them. p. 359. Reason's why he doth so, 1 Because he seeth our hearts are good and upright in them. 2 They are fruits of his own Spirit, 3. They are in Christ, p. 360. Lect. 73. Carnal men have no just cause to stumble at this, that God is so apt to wink at, and pass by the slips of his children, for 1 They are not his children, p. 361. 2 If they were, he would not bear with such faults as theirs, no not in his children, Ibid p. 362. 3 To them that are wicked, he will be every whit as rigorous as he is indulgent to his children, for 1 he will not bear 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 do unto him. p. 363. Yet must the most wicked men pray, and do other duties for all this, and may receive good thereby three ways, for 1 this will less●n his condemnation, 2 This will procure him temporal blessings and deliverances, Ibid. 3 He may thus further his own salvation, p 364. It's the fault of God's people, 1 that they of all other, have the saddest hearts, most subject to fear, 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 cheerfully, Ibid. & 366. Lect 74. The heart is the seat of truth, and when a thing may be said to be done or spoken in truth and sincerity. p. 363. The Lord highly esteems of the truth & uprightness of the heart, for 1 The Lord cannot abide we should halt with him, but looks for, and desires uprightness 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, he esteems highly of a little grace, where he seeth this, and will bear 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. Four 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 known, as appears, 1 by experience both of good and bad men, 2 by the testimony of God himself, p. 372. 3 By reason, because many things are like to true grace, p. 373. Yet 2 this is possible to be known, a man may get assurance of this, that his heart is upright, this is proved three ways, Ibid. & 374. 3 To be certain of this, will yield 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 himself, and fearful to be deceived in this point, Ibid. The hypocrite useth to be confident, p. 377. God bears most tender affection to his weak ones, p. 378. Our conscionable care to obey God, and lead an holy life, is a sure note of uprightness, and more sure and sensible, than the former, p 378. Obj. Many hypocrites, and natural men hath done sundry good works. Answ. These no good works indeed, p. 379. Lect. 77. The first property of a good work, and of true goodness is this: it must be materially good. Nothing is truly good that we do, unless it be done, by the direction and warrant of the Word, p. 380. The Word is an absolute pattern and rule: for 1 In it we may have clear and perfect direction, for every duty of holiness and righteousness. 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 work, p 382. 4 Nothing we do, can be a good work, unless 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 work is not good in Gods strict account: Yea 6 God is highly provoked with it (though never so good in show) if not done by direction of his Word, p. 383. They make the Word only the rule of our life and cleaving to it, a note of an upright heart, p. 384. Therefore 1 Exercise thyself 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 righteousness, p. 386. That may be well done, that's done out of fear of God's judgements, 387. but it must be out of such a fear is mixed with love, p. 388. The true love of God is a certain sign of an upright heart, Ibid. & 389. No wicked man doth indeed love the Lord, p. 390, 391. Lect. 79. One may be subject to slavish fears, & yet truly love the Lord, p. 392. The reasons therefore, 1 Their own weakness, both natural and sinful, 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 faithful (notwithstanding these fears) do indeed love God by six notes, Ibid. & p. 395. The faithful must strive against these fears, Ibid. Six means whereby they may do this, p. 396. Lect. 80. All true love to God, all true piery and uprightness of heart proceeds from faith, for 1 that only knits us to Christ, 2 That only persuadeth 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 persuaded 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 appears, 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 special 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 fears, 3 Bring with it unto us all good things, p. 403, 404. 4 This would make Gods commandments, 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 means to be used to get assurance of God's love to us in Christ, p. 406. 1 Be persuaded that it's not impossible to get this assurance, Ibid. 2 Bind thyself 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 own wretchedness: seek the Lords favour with a more humbled soul, p. 408. Lect. 83. Fourthly, nourish in thy heart a fear to offend God, and a care to please him, in all things, p. 409. None but such can have any true assurance of God's 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 four acts of the soul, viz. 1 True knowledge of Christ, and of that which the Gospel revealeth concerning him, viz. that Christ is an all-sufficient Saviour, that he is offered in the Gospel to me as well as to any other, Ibid. and how and upon what terms he is offered to me in the Gospel, viz. If I will receive him in a matrimonial covenant, pag. 412. 2 The assent and credit the mind gives to all this, that the Gospel 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 himself upon Christ alone, and rely upon him for obtaining God's favour, shall certainly obtain assurance and comfort in the end, Ibid. Lect. 84. True grace goeth through the whole man and worketh a total 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, than grace is, p. 416. Three things argue truth of grace to be in the whole man, even where the p●●ty himself sometimes cannot discern it, viz. conflict, mourning, desire, Ib. & p. 417. The vanity of those that glory in the uprightness of their hearts, though no grace appear 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 keep all, nor any one commandment Legally, yet Evangelically every Christian doth, in his mind 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 than others, and two reasons of that, p. 421. Yea a man's heart cannot be upright, unless he make more conscience of those things God hath laid most special charge upon us for, then of others, p. 422. viz. 1 matters of substance, more than matters of circumstance, 2 duties of our particular callings, more than general duties, Ibid. 3 duties that concern ourselves, more than such as concern others, p. 423. Lect 86. The upright hearted man shows his equal respect to all the commandments, 1 He desires to know the whole will of God, in all things that concerneth him to know. An ill sign to desire to know more, than God is pleased to reveal, or to be inquisitive in that, that concerneth others, more than ourselves, or to desire to know things, that are no way useful to our edification, p. 423. But it's a good sign to be desirous to know the will of God, in all things, that concern us, p. 424. There's little uprightness of heart in them, 1 That care not for knowledge, but despise the means thereof, 2 Never inquire after the will, of God, in those things that concern their own practice, Ibid. 3 purposely than the knowledge or some truth, p. 425. 2 He maketh conscience of every sin, of one as well as another, Ibid. 1 Of his darling sin that sin which natural inclination, or custom, 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 gross sins, Ibid. 3 He maketh conscience of every duty God hath commanded him, of one as well as of another, he desires, and st●●ves to attain to every grace, p 427. Lect. 87. True saving grace is durable & everlasting p. 428, A man may 1 Seem to have saving grace (by profession, in the judgement of the Church) and fall from it, Ibid. 2 He that hath in truth many of the common gifts of God's Spirit, may lose them, and fall away, p. 429. 3 He that hath saving grace in truth may seem to himself to have lost it utterly, p. 430. yet true saving grace is of a lasting permanent and continuing nature, Ibid. We should highly prise and esteem of grace above all 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 lose the sense of grace, and the vigour and operation of grace, in these respects the Spirit may be quenched four ways. 2 Every man is of himself, exceeding prove to quench the Spirit thus. 3 Fear of falling away is the means to keep 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 approve the uprightness of his heart, must not content himself to abstain from evil, and do good, unless he do this in the right manner, p. 433 viz. 1 to the right end, p. 434. etc. 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 sign of uprightness is, when a man can find in himself, that (notwithstanding all his failings in practice and obedience, yet) God hath his heart, viz. he doth 1 in his mind 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 do his will, p. 438. Truth of grace better discerned by this, then by any performance we are able to make, p. 439. as may appear, 1 by the Lords describing good men by this, rather than by aught else, Ibid. 2 By the comfort the best men have found in this, rather than in aught else, Ibid. 3 By the high account God makes of this, more than of aught else, p 440. for 1 he accepts the will for the deed, Ibid. 2 he esteems more of the will, then of the deed, 3 where he hath wrought the will, he will also work ability to do, p. 441. Obj. Every wicked man, will bless himself 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 do well, as appears by five differences between their desires, and the desires of the regenerate, p. 442, 443. Lect. 90. Their folly and sin is great, that refuse God's service, and to be sound religious out of this conceit, that the conscionable profession and practice of religion is too heavy a yoke and bondage, p. 444. He that will be God's servant must 1 depend upon him, 2 do his will, Ibid. 1 Satan hath many more servants than God, Ibid. 2 yet his service, most toilsome drudgery, and so is not the Lords, 3 The service most men do to Satan they do it willingly, and cheerfully, not so to God, p. 445. Sundry reasons there are of this, why men so shun God's service, viz. 1 because there be so few go 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 spiritual. But the chief reason is this, that they think God's service an intolerable bondage, p. 446, 447. But this is not foe, for Lect. 91. 1 Religion doth not abridge man, of lawful liberties & delights, p. 448. 2 The tasks God sets his servants are not hard nor heavy, 1 Indeed to wicked men, they are not only difficult, but impossible, Ibid. 2 To the godliest the commandments of God (as the law enjoins them) are impossible. 3 To yield Evangelicall obedience to the commandments of God, is very difficult to the regenerate in respect of the remnants of natural corruption in them, p. 449. Yet is not the service of God so painful as needs discourage us from it, for 1 The Commandments are possible to the regenerate, 2 yea to the weaker Christian, they are easy as Christ enjoins 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 do service to, p. 551. This appears in four points, 1 his aptness to pass by, and wink at our offences and failings in his service, Ibid. 2 his aptness to accept of that little we are able to do, 3 when he enjoins services of extraordinary difficulty, he 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 special favour, 2 of protection and safety in times of greatest danger, 3 of competency in outward things, 4 when time of payment cometh, we shall be abundantly recompensed, for all the pains we have taken, p. 4.53 The consideration of this wages, and the hope of it, should make us go through with our work cheerfully, p. 454. Lect. 92. This doth greatly aggravate the sin 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 be saved, p. 454. Wicked men are apt to impute all to God's decree, and will only, Ibid. But as the Lord is not the cause of any man's sin, but man himself; so is not God the cause of any man's destruction, but man himself, p. 455. for 1 they will take no pains to obtain grace, and to escape damnation, Ibid. 2 when they may have the means of grace and salvation without charge or pains they neglect them, and account them a burden, p. 456. 3 when God forceth good motions upon them, they resist them, 4 They do 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 man's salvation dependeth wholly upon the will of God, 3 God can if he will, overcome this unwillingness, that is in man. Answ. 1. God is not the cause, why man is dead in sin, but himself, 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 than he doth, p. 457. for he may if he will, 1 forbear many sins, that make him, more uncapable of grace, and will increase his damnation, 2 do many good works, 3 frequent the means, even the best means, Ibid 4 So observe and take to heart the Word and judgements of God, as to bring his heart thereby unto Legal repentance and humiliation, p. 458. 5 Out of the sense of his own wretchedness, not only desire the prayers of others, but himself also pray and cry to God for mercy, p. 458. Obj. All this, that the natural 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 natural 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 find mercy because 1 God so infinite in goodness, Ibid. 2 he seeketh to the vilest sinners, 3 he hath showed much respect, even to these endeavours, of sundry natural men, p. 459. 3 They that do 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. God's Ministers are (of all works of their ministry) most bound to comfort th'afflicted souls, p 459. Obj. They apt to doubt, they are hypocrites, & that they have not one of the signs of uprightness in them, p. 460. Answ. 1. The having some dregs of hypocritic, or other sins will not prove one an hypocrite or wicked man, unless it reign in him, p. 461. 2 Hypocrisy nor any other sin, doth reign in him, that discerns it, and feeleth it to be a burden, Ibid. & 462. 3 He that cannot take comfort, in any of the rest of the signs of an upright heart, may in this, if he find that in his mind, he consents to the Word, and unfeignedly also desires to please God in all things, and to do his will, Ibid. Because he that hath this, hath all the rest, p. 463. This confirmed by three forts of proofs, Ibid. Four signs of an heart that's set to please God, and truly desires grace, p. 465. Lect. 94. Motives to persuade 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 all other good things, 4 yea in times of common calamity, p. 467. And in spiritual things also, for such 1 shall never lose God's favour and grace, 2 shall have strength from God to endure any trial, p. 468. 3 Have a joyful issue, out of all their tentations, and spiritual desertions, p. 469. Means to purge us from hypocrisy, and to get and preserve uprightness, 1 The heart must be broken, before ever it can be found 2 Get true faith in Christ, 3 Take heed of living in known sin, Ibid. 4 Think oft of this, that God's eye is upon thee, 5 Complain 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 wisdom, in the hidden part, p. 472. True and saving knowledge, is the principal work of God's grace, in the conversion of man. For 1 in every one whom he converts, he worketh saving knowledge, Ibid. 2 This the first work 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 durableness 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 far as in us lieth (that all men may have the means of knowledge, for we are bound to pity the estate of all, even the worst men that live and to desire their salvation, and knowledge is the only means to bring them to salvation, p 477, 478 A sound ministry the greatest outward fruit of God's mercy, to a people, 478 The Gospel hath been more fruitful in good works than 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 done is to provide for a people able Ministers, and to maintain, 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 means, p. 481. Minister's first and chief care must be, to bring the people to knowledge, Ibid. and therefore must 1 Catechise them, 2 teach plainly, 3 ground all their application upon sound doctrine, 4 study for their Sermons, p. 482. Lect. 97. All God's people should seek for knowledge, 1 not resting in any good thing, they seem to have without this, 2 not contenting themselves, with every small measure of knowledge, but seek for a settled and well grounded knowledge and certainty in religion, p. 483. Yet is there a kind of knowledge in religion and divine things, that 1 many hypocrites do attain unto, Ibid. 2 and wherein they excel most Christians, 3 yea which is the greatest bar and impediment to grace of all others, p 484. The knowledge we should labour for is sanctified knowledge, such as God's Spirit worketh in the regenerate, Ibid. We should examine whether our knowledge be such, or no. Signs of saving knowledge, p. 485. 1 th'object of it, is the Word, 2 Specially such parts of it, as are most useful, and most concern us, Ibid. 3 It's a clear, and certain knowledge, 4 There's no fullness, 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 known by the effects of it. 1 It humbleth them that have it, and puffs them not up, p. 487. 2 It works upon the heart, to stir up good affections, p. 488. 3 It's operative and powerful, to reform 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 seek knowledge, 1 The matters we are exhorted to get knowledge in, concern all, one as well as another, for 1 all challenge an equal interest in God, & therefore it concerns one as well as another to know him, & his will, p. 492. 2 all God's people have equal interest in the holy Scripture, one as much as another, and therefore it concerns 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 mischief 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 corporal, spiritual, and eternal, p. 494. 2 Knowledge is a comfortable sign of a man's election, and that he is in covenant with God, and that his heart is upright, pag. 495. Whereas ignorance is a sign of reprobation, and that one still remains under the power of Satan, and hath a wicked and naughty heart, p. 496. 3 He that hath knowledge will be constant in religion, and not be corrupted by any seducers whereas he that is ignorant, will easily be drawn away from the truth he professeth, Ibid. 4 He that hath knowledge walketh boldly and comfortably in all his ways, whereas he that is ignorant, must needs be full of doubts, and fears, p. 497. Lect. 100 Means of sanctified and saving knowledge, 1 None can attain it, that is not sensible of his own 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 ministry of the Word preached, p. 499— 502. 4 Reading of the Word is also a good means to confirm 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 be ascribed wholly unto God, and the mighty working of his grace, 1 of God it is, that any man enjoyeth sufficient means of grace, even a sound ministry, in this Gods special hand and goodness is to be acknowledged, p. 503. 2 This is no common favour, but a special and rare favour of God, p. 504, 505. 3 The right use of the light of nature cannot deserve God should give his Gospel to any, neither hath he respect to any goodness in man: but is moved to it only, by his own free grace, p. 506, 507. Lect. 102. That the means of grace become effectual to the conversion of any, is to be ascribed only to the Spirit of God not to the means themselves. Why so much is ascribed in Scripture to the Word itself, and to the ministry thereof, p. 507— 509. Powerful and effectual grace, is not given to all men that enjoy the means, to profit, & be converted by them if they will, p. 510. The work 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 attain to that knowledge of the truth, as is sufficient to salvation, by any ability, that is in him, by nature without the supernatural work of God's grace, p. 512. for 1 though the Scripture be plain and lightsome, and all truths needful to be known are clearly and evidently delivered in it, specially in the New Testament, and more especially being interpreted to us, in the ministry of the Word, yet are we all by nature blind, Ibid. & p. 513. and void of capacity, and a veil is over our hearts; which till God do cure and remove, we can make no use of that light, p. 514. Proportionable to the work of the Spirit in opening our eyes, and curing our blindness shall our knowledge be. God perfects not this cure in any during this life: nor doth he so fully cure it, in some of his good servants, as in other some, but in heaven this cure shall be perfected, Ibid. 2 Though some natural men have attained to a great measure of knowledge, yet not such as is sufficient to salvation: for it is but literal, and historical, it is not a full assurance of understanding, it's not spiritual knowledge: that none can attain unto, without supernatural grace, Ibid. & p. 515. This supernatural work of God's grace, as it is extraordinary and miraculous, so is it rare and vouchsafed, but to few, Ibid. & 516. Th'only cause why God vouchsafeth it to one, rather than another, is his own good pleasure and will, nothing in man himself, 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 natural life, be in the unregenerate, he is utterly void of all spiritual life, p. 518. God doth in the work of conversion, show and exercise his omnipotent power, p. 519. In denying the means of conversion, or grace to profit by them unto any, he doth not, nor can do them any wrong, because he is an absolute Sovereign, Ibid. & 520. God denies effectual grace to profit by the means, 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 man's 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 only (in the work of conversion) offer us grace, and persuade us to accept of it; but confers 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 God's common love, but of his special love, Ibid. God doth not only make us able to convert and believe, but he doth cause us actually to repent, and to believe, 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 ourselves, our own election and calling, Ibid. Lect. 106. They are in a fearful estate, that live where they cannot enjoy, the ministry of the Word, p. 526, 527. They are also in a fearful estate, that enjoy long the means of grace, the ministry of the Word, and cannot profit by it, p. 528. Many complain 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 means of grace, have great cause to be thankful 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 child of God, sins not so heinously as every unregenerate man may do. 1 There is no sin so heinous, but the unregenerate man may fall into: but there is one sin (viz. that against the Holy Ghost) which it is not possible for any regenerate elect child of God to commit, p. 533. 2. Though he may possibly fall into any other most heinous sin, yet he cannot commit it so heinously, and wickedly as the unregenerate man do●h, p. 533. The sins of the regenerate, are not so prejudicial and dangerous to them, as the sins of the unregenerate and wicked are, for 1 their ordinary and unavoidable frailties which they discern and bewail: 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 child of God being regenerate, can fall so fearfully and dangerously, but he shall rise again, and be renewed by repentance, p. 534, 535. 4 all the sins they fall into, shall be sanctified to them, and tend to their good three ways, p. 535— 538. Lect. 108. The Sins of the regenerate are in sundry respects more heinous, then of any other man, as appears 1 by the testimony of the regenerate themselves, who have thus judged of their own falls, and have been most deeply 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 sin, 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 sins of his own people, for 1 He afflicts in this life, all his own people, but not all wicked men, p. 542, 543- 2 when he intends to bring a general judgement on a nation, he useth to begin at his own house, pag. 543. 3 When he will make any an example unto others of his anger against sin, he useth to c●ll out his own people, for this purpose, rather than lewd and wicked men, p. 544. 4 His judgements are wont to be more heavy, and sharp upon his own people, than those are that he useth to inflict upon wicked men, p. 545. Reason 1 In the respect he hath, and love he beareth to his people, that he may keep them from sin and perdition, p. 546. Lect. 110. The Lord afflicts his own people, with notorious and public 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 own sins, as to those wicked men, from whom he gains glory by this two ways, p. 547. 1 This is most effectual to awaken the conscience of such of the wicked, as belong to God, and to bring them to a serious consideration of their own 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 foul sins that they fall into, that are of note for piety, are more odious to God and men, than the sins of any other, Ibid. For 1 They are committed against greater means of knowledge and obedience: and the greater means any enjoyeth, the greater is his sin, p. 549. 2 They are committed against knowledge and conscience, more than 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 kindness any hath received the greater is his sin, p 550. 4 They do more hurt, for 1 Wicked men are more encouraged and hardened in sin, by their evil example, then by any other, p 551. 2 Their sins 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 rejoice to hear and speak of the falls of God's 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 sin and danger, that embolden and harden their hearts in sin, by th'example of the falls of God's Saints, p. 554— 557. Lect. 112. All men are apt to think them, notorious and heinous sinners above others, whom they see to be more afflicted, than others, p. 557. We may in two respects, judge of men's sins by their afflictions, p. 559. But we may also therein offend two ways, Ibid. & p. 560. The folly, wickedness, and danger of rash judgement, appears in three things, p. 560, 561. None of us are so affected, with the miseries of the Church as we ought, Ibid. Four duties God requires of us, in these times of the misery of other Churches. 1. By the best means we can, inform ourselves, how it fareth with the Church of God, p. 562. Lect. 113. 2 We are bound to take to heart, and to work our hearts to unfeigned grief for the Church's 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 fear ourselves, Ibid. Three reasons we have for this fear, pag. 568. Lect. 114. He that is in the state of grace, must be afraid to sin. The extent of this fear in th'object in seven degrees of sin, that he must not dare to commit, p. 569, 570. and in the continuance of this fear, p. 570. He hath more cause to be afraid of sin then any other man, for 1 He can have less hope of impunity than any other, p. 571. 2 He hath more to lose then any other, viz. 1 The Spirit of adoption, Ibid. 2 the Spirit of Sanctification, 3 The credit and honour of the Gospel, p. 572. He that is in the state of grace, hath more cause to be deeply humbled, for his gross sins, than any other man, p. 573. No disposition of soul, is fitter to prepare us to the Sacrament, than a sound humiliation for sin, p. 574. Four great benefits we receive, by sound humiliation of soul, 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 help in faith and piety by them, p. 579, 580. We must depend upon God's 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 be made of all outward parts of God's worship, and exercises of religion, and four 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 ceremonial worship, but much more, in his moral worship, specially now under the Gospel, pag. 583. 1 We can receive no good by the reading of the Word, unless 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, unless it be spiritual, and done with feeling, and affection, and that cannot be without knowledge, p. 585. 1 Every part of God's worship is spiritual, and there is in it, somewhat to be done by man, and somewhat by the Lord himself. 2 The Lord hath promised to accompany all his own ordinances, and to work with them. 3 All that man can do in God's worship, is nothing worth, unless God work with him, p. 586. 4 Our chief care in every part of God's worship, should be to find that God is with us in it, p. 588. The true cause, why so little fruit appears of the ministry of the Word, and other ordinances is because the Lord joins 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 only, 3 because we rest too much upon the means, p. 589. Lect. 117. They that would serve God aright in any duty of his worship, must first seek to get knowledge. Our people generally believe not this as appears 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 knowledge, p. 590. Both Ministers and people's chief care should be in every part of God's worship to find God present with them, assi●●ing and blessing his ordinances, p. 591. Four motives to stir us up, to this care, Ibid. Four means to make God's ordinances powerful, and effectual to us, p. 592, 593. We must not neglect to frequent and use God's ordinances, though we feel no fruit or comfort, we receive by them, p. 594. Four things to be considered for the comfort of such as complain and mourn for their unprofitableness, in the use of God's ordinances, p. 595. Lect. 118. No mercy is to be hoped for from God, but only in and through Christ, p. 596. No mercy can be expected from God by Christ but only through his blood, p. 597. For 1 We by nature and pracus● have made God our enemy, and Christ th'only 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 only, p. 599. Yet is whole salvation to be ascribed to the free grace of God, p. 600, 601. Lect. 119. Four points to be observed in the passion of Christ, that do notably set forth, how odious and heavy a thing, sin is. 1 No creature in heaven or earth, could have procured us the pardon of the least sin: Christ only was able to do this, page 601. 2 Christ himself, could not have done it, for us, by any other means, then by dying for us, p. 602. 3 Christ himself by dying for us, could not have done it, if he had not died the cursed death of the Cross, p. 603. 4 Christ himself by dying for us, that cursed death, could not have done it, if he had not been God, as well as man, p. 604. This should persuade us, to se●ke to rectify our judgement in this point, for 1 till then we can never be affected with our sins, as we ought, nor perform those five things that are necessary to true repentance, p 605. 2 till then Christ can profit us nothing, Ibid. Five means there are to rectify our judgement in this point; and to cause us to esteem of sin, 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 God's curse, 2 till then, though he be jocund now in the days of health and peace, yet in distress 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 certain all shall not have benefit by him, but few in comparison, Ibid. We may know we are Christ's, if we have his Spirit, and specially by four effects of it, p. 610, 611. He that would get comfortable assurance that Christ is his, must, 1 Desire and thirst after him, more than any thing else, p. 611. 2 Be content to buy and purchase him by parting with whatsoever is dearest to him, that he may obtain him, 3 feel 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 sprinkled upon his heart, and applied to him, p. 614. None but the Lord himself, can thus apply and sprinkle the blood 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, he hath any part in him, himself, Ibid. 616. 2 man's infidelity is such he cannot apply Christ to himself, p. 616. Popery deprives men of true comfort, in four doctrines, that they teach, Ibid. We should give no rest to ourselves till we have got Christ's blood sprinkled 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 we seem to have, that Christ is ours, for 1 Many most lewd men, have seemed to be strongly assured of it, in whom certainly Gods Spirit never wrought it, 2 it's much better to live in continual doubt of it, then to have such false assurance, p. 620. The Spirit of God only works true assurance, because he is the only comforter, the Devil also worketh a kind of peace and assurance, but he can never be a true comforter, p. 621. 1 Sign of true assurance. Those in whom the Spirit worketh assurance were first humbled with doubts and fears; and after they have it, they never have it in this life in perfection; yea they are subject oft to spiritual disertions, Ibid. He that never doubted of his salvation, was never acquainted with any fears, or trouble of mind, hath just cause to doubt of his assurance, p. 622. 2 Sign. All true assurance is grounded upon the Word, the Spirit and the Word go always together, the work 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 certainly know that he hath it, Ibid. 2. By the Word he may know certainly, that every grace that is in him, is in him in sincerity, p. 624. No trusting to any assurance, but such only as is grounded on the Word, for 1 that only is of the Spirits working, Ibid. 2 by the Word only Satan 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 express testimony against them, Ibid. Lect. 123. The third sign 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 express his love, by the uttermost service, he is able to do unto him, p. 626. It will work a thorough reformation, in the inner man, Ibid. Nothing will make the heart, 1 So soft and apt to mourn for sin, 2 so fearful to oftend God hereafter, 3 So to desire and delight, in the Word and means of grace. 4 So careful to practise what he knows, and to please God in all things as this will do, p. 627. He that hath it, cannot content himself to serve God inwardly, and in Spirit, but he will also. 1 Profess openly, and declare himself to be God's servant, Ibid. 2 put forth himself to do God in his place, all the service and honour he can, p. 628. Th'assurance most men have of their salvation appears by this to be false and counterf●it, because its idle and unfruitful: Nay it works quite contrary effects, 1 it hardeneth the heart, and keepeth men from sorrowing for sin, Ibid. 2 it makes them bold to commit any sin, 3 it makes them despise the Word, and means of grace, 4 it maketh them utterly careless of practice, 5 They count it their wisdom to conceal 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 sin that do not, p 630. 2 So may Ministers, 3 So may Magistrates, p. 631. Lect. 124. Though true assurance of the pardon of our sins, be the supernatural work of God's Spirit, yet doth the Spirit work it by means, p. 632. Great force there is in God's solemn 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 therein Christ is 1 offered most particularly, 2 applied, p. 635. 3 in prayer, p. 636. Five causes why God's people find not the fruit of it, p. 637. Lect. 125. 1 A constant care to please God in all things, and fear to offend him, is a singular means 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 own ways; they might get, preserve and recover assurance better than they do, p. 641. for if we can find, that we do any one good thing, with an upright heart; we may from thence grow assured, that we are in God's 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 find the truth of grace in him, Ibid. & pag. 643. Though he can for the present find no goodness in himself, yet it will be profitable for him, to call to mind, the signs of grace he had in former times, page 643. Lect. 126. 3 If God's people would call to mind the special experiments, they have had formerly of God's goodness towards them, even in temporal and common favours, it would be a great help to obtain and preserve and recover th'assurance of his love in Christ, p. 644. But specially th'experiments of his love in spiritual things, p. 645. We should take notice, and observe well all Gods special favours, and keep a register of them, and repeat them oft to our own souls. See what helps God's people have used this way, p. 646. 4 The last and surest means of assurance is to renounce ourselves, and with an humbled soul, to cast ourselves upon the free grace and mercy of God in Christ, and to look for help and comfort that way only, p. 647. Proleps. 1. He that can find no goodness at all in himself, 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 ourselves much, in trusting too much to that inherent grace, we find in ourselves, p. 649. Lect. 127. The use of comfort that the former Doctrine serveth unto (though it may seem in two respects unfit) yet may not be omitted, p. 649, 650. A man may be in the state of grace, and have true faith, though himself cannot perceive it: yea though he seem to himself to be utterly out of God's favour, p. 650, 651. He that hath the least measure of true faith, hath Christ's blood sprinkled upon his heart, by the Spirit of God though he 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 obediential affiance in Christ, p. 653. The humbled sinner, when he finds least assurance, and comfort in himself, yet should rest upon Christ, Ibid. The weakest faith may receive help this way, p. 654. If we find ourselves unable to believe and rest on Christ, we must cry to God, to make us able, Ibid. Even our broken and troubled prayers, may much prevail with God in this case, Ibid. Lect. 128. All true believers are perfectly cleansed from all their sins, and are as pure and white in God's eyes, as any snow, page 655. The faithful are cleansed from their sins two ways; 1 in their justification by the blood, 2 in their Sanctification by the Spirit of Christ, p. 656. These two go always together, yet are there four main differences between them, Ibid. etc. Though in respect of our sanctification, we be not perfectly cleansed, yet in respect of our justification we are, p. 658. The largeness of the pardon, that every true believer hath received, and how perfectly he is thereby discharged of all his sins, appears in five points, p. 659. The reasons and grounds of it, are three, p. 660. Lect. 129. The controversy between us and the Papists touching justification, not unfit to be handled, p. 662. They err dangerously in denying that Christ hath satisfied as well for the temporal, as for the eternal punishment due to our sins, Ibid. as appears by four evident reasons, p. 663. Though th'afflictions that men endure be in their own 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 faithful for sin, yet are they not properly punishments of their sins, but chastisements only, p. 665. Though the faithful upon their first believing, 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 be granted touching inherent righteousness. 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 holiness, but not during this life. 3 This inherent holiness is called in Scripture, the righteousness of a man. 4 It may be truly said a man is justified by this inherent righteousness. 5 It may be said in some sense, that a man is justified before God by it, 668. Yet is not this the righteousness, whereby a sinner can be justified before God's tribunal, absolved from condemnation, and adjudged unto life eternal, p. 669. for then a man might be justified by the works of the law, which no man can be. 1 No not by the works of the moral Law, Ibid. 2 No not by the works done in the state of grace, p. 670. Reason 1 because the inherent righteousness of the best, is imperfect and defiled, Ibid. No sin is venial, and the holiest men have had greater sins then venial, p. 671. 2 Reason. If a man could be justified by inherent righteousness, he might have some cause and matter of boasting in himself, 1b. The works that the regenerate do are their own, not merely the works of Christ and his grace, p. 672. Six plain proofs, that we are justified by Christ's righteousness imputed to us, and by it only, p. 672, 673. Reason for it, 673. 1. Proleps. It's no way unreasonble o● absurd, that we should be justified by righteousness imputed. 2. Proleps. God justifies none who do remain 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 believeth he is justified by Christ, must needs take comfort in the knowledge of Christ, and rejoice in him, p. 675. There is comfort enough to be found in Christ for the soul that is most afflicted, p. 676. For 1 the knowledge of this, that Christ hath purchased for us the pardon of all our sins, is a most just and sufficient ground of comfort, for 1 Sin is the cause of all other evils, that befall us, 2 Sin is that, that maketh all evil bitter, and painful to us, 3 If all the evils 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 sin will do when God chargeth it upon us, 4 Sin is th'only thing, that separateth between us and God, p. 677. 2 The knowledge of this, that Christ's perfect obedience and righteousness, is imputed to us, is a just and sufficient ground of true comfort, Ibid. For 1 Even that inherent righteousness that God worketh in us by his Spirit is a just cause of comfort to us, Ibid. 2 Adam's righteousness, wherewith God clothed him in his creation, was a robe that did greatly adorn him, and was a great glory to him, but the righteousness of Christ, which is imputed to every true believer, is much more glorious, 1 his was uncertain, ours by Christ is made more sure, 2 his was in his own keeping, so is not ours, p. 679. 3 his was but the righteousness of a man, ours is the righteousness of God, p. 680. Applic. Every humbled sinner should count this his great sin, that he cannot rejoice more in Christ, and check himself for it. 1 Proleps. he may and aught to rejoice, notwithstanding the multitude and greatness of his afflictions, p. 680. 2 Proleps. and notwithstanding the heinousness of his old sins, and present corruptions which he yieldeth not unto, p. 681. 3 Proleps. and notwithstanding he say, he cannot believe, for 1 he hath four just causes and encouragements to believe, 2 He doth indeed truly believe, though weakly, and though he perceive it not, p. 682. Lect. 132. We should all highly esteem of Christ, and hunger and thirst after him, and his righteousness, labouring above all things to win him, and to be found in him, p. 683. 1 Motive else our state will be woeful, when extreme affliction and death, shall seize upon us. Six things to be distinctly considered in this. 1 Motive, 1 Certain it is a change, affliction, sickness, and death will come, 2 how soon none knows, 3 nor in what kind and measure, p. 684. 4 when it cometh it will awaken the conscience, and that being wakened will bring into our remembrance our sins, and the judgement, we must go to, 5 If we have not gotten Christ before, we are in danger then to be made uncapable, 6 our case will be most woeful, 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 God's 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 do him no good, but much hurt, Ibid. For they are none of their own, they have no spiritual, 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 signs of his special love. And no man can have any sound comfort, in the common love of God, but in his special love only, 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 own, and he hath the highest title to them, 2 They are good to him, and shall do him good, and no hurt, p. 688. 3 They are to him pledges of Gods special love, p. 689. Applic. Great folly and danger of such as prefer worldly things before Christ, Ibid. & p. 690. Lect. 133. None are fit to receive Christ, nor can thirst after him, but the poor and such as feel themselves utterly void of all goodness, p. 691. The civil honesty and those moral parts that are in many natural 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 walk honestly, and the greatness of their sin, that do 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 civil honesty unless 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 mere natural man, and that in three respects, p. 697. There is in many an hypocrite, 1 a kind of love to the Word and the ministry thereof, he will hear constantly and with delight, he will commend and profess much love to the teacher, so doth not the civil man, 2 he will keep a constant course in praying, not ordinary only but extraordinary, so doth not the civil man, 3 He is a strict observer of the Sabbath, so is not the civil man, p. 698. 4 He hateth Idolatry and the monuments of it, and loveth the sincerity of religion, so doth not the civil man, 5 He is reform not only from gross sins, but even from the least sins, so is not the civil man, p. 699. These things are not therefore to be misliked, because they are to be found in some hypocrites: neither may we despise and scorn any for any of these things: for though they be found in many hypocrites, yet are they no signs of an hypocrite, Ibid. 1 It's a singular good thing to love the Word, and he can have no true goodness, but is in a woeful estate, that doth not, 2 to keep a constant course in prayer is a very good thing, and such as God will bless, and he can have no true goodness in him, but is in a woeful state, that useth not to pray, p. 700. Lect. 135. Though 1 the bodily observation of the Sabbath, and such as may be performed by th'outward m●n be nothing (in God's account) in comparison of the spiritual. 2 The bodily test from our own works be the left part even of that; the spending of the day in holy duties is a far greater matter than that, p 701, 702. yet God is highly pleased with that and hath promised great reward unto it, p. 702. and a chief cause of common calamities, hath been 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 spiritual things, but also in temporal, p. 704 705. Lect. 136. We have all cause to praise God for the good laws have been made to provide for the better observation of the Sabbath: and the hypocrisy and profaneness of the people generally appears in seeming so zealous for the laws, and neglecting these so much, p. 706. Every Minister is bound to reproove sin, p. 707. The ● and chief thing that belongs to the right observation of the Sabbath, is the keeping of the rest, and performing the duties of the day cheerfully and spiritually, and against this they offend, that sleep ordinarily at Church: this sin is worthy of open reproof, p. 708. This is more than a sin of infirmity. Four notes given to discern a sin of infirmity, from a reigning sin, p 709. The second duty required in the observation of the Sabbath, is to spend the day in religious duties, specially public: against this they transgress, that absent themselves from the Church, p 710. The third and last thing is, that we rest from all our own works, on that day: against this the profaneness and open contempt of the Sabbath by children, and youth is a gross sin, Ibid. God will not endure profaneness, and open contempt of religion, no not in children, yet will he lay this their sin to the charge of Masters, and Parents and Governors chiefly, p. 711. Lect. 137. It is a good thing, and highly pleasing unto God, to love the sincerity of God's 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 sign of an hypocrite, to make conscience of the least sin, p 714. Answer to them that blame professors, for their scrupulousness in indifferent and lawful things, 1 O●e may see that to be a sin, which another more godly or learned than he cannot see, neither should we judge one another for difference in judgement. 2 Some good men may be more scrupulous than 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 goodness they profess. Many hate professors, not for their faults, but for their goodness, and three notes to discern that by, p. 716, 717. Lect 138. The state of every hypocrite is most woeful and dangerous, neither can he have any sound peace or comfort, p. 718. Though in some respects the open profane sinner be in worse case than 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 woeful, both in this life, and in that to come then the open profane man's, p. 719. It's a good sign in a Christian to doubt and suspect himself of hypocrisy, Ibid. 1 He that lives in gross sins, and yet maketh a good profession, is a gross and palpable hypocrite, p. 720. 2 Much more he that maketh a good profession, for this end chiefly that he may thereby the better hide and cloak his foul sins, p 721. 3 He is also an hypocrite, that maketh never so good a show of godliness, if he deny the power of it, if he obey not and practise what he hears. Many of the best professors fail much in this, p. 722. Even to our ministry (so far forth as we teach nothing, but by good warrant of the Word) obedience is due as well as to the ministry of the Prophets and Apostles, p. 723, 724. Lect. 139. He that lives in any one sin, though he forsaketh all the rest, and whose obedience is not universal, is no better than an hypocrite, p. 724. Sacrilege is a great sin, Ibid. The care to keep ourselves unspotted of every sin, is a sure sign 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 main intent is to please, and approve himself to him, p. 728. Though he may have some respect to himself also in it, Ibid. None can please God in any thing, he doth unless he do it, out of love to God, neither can any love the Lord aright, till he know Christ is his, p. 729. The goodness that is in the regenerate doth surpass that that is in any moral man, or hypocrite in three respect, Ibid, & p. 730. Yet can no man have any true comfort in it, till he know himself 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 obtain 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 Gospel, p. 732. Th'only means to work true mortification of sin is a justifying faith, Ibid. Great is the force of faith to subdue, and mortify 1 covetousness, 2 maliciousness, 3 slavish fear, and 4 hardness of heart, p. 733— 736. Lect. 141. When a man is once by faith assured of God's love, then will he be renewed and become fruitful in holiness, and righteousness and never till then, p 737. For 1 faith receiveth Christ, and maketh him our own, and they that have Christ, must needs have his sanctifying Spirit also, 2 Faith exerciseth itself in the meditation of God's love to us in Christ, and in apprehending the promises, whereby God hath bound himself to give us sanctifying grace, p. 738, 739. Faith is the ro●te and cause of all true 1 repentance, 2 fear of God, 3 obedience, 4 love to God, p. 740— 742. It only enables a man 1 to hear well, p. 742. 2 to pray well, p. 743. Lect. 142. Necessary we should have signs given us in the Word, whereby they to whom Christ merits belong may be known: for many are apt to think they have title to him, that have not: yea a chief thing that keeps many from hungering after Christ, is this conceit, that he died 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. only the true Church of Christ, and that is, but a very little flock. 2 Not all that live within the Church, and profess the true religion, but a few even of them, Ibid. 3 Many that profess 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 Christ's death, was to save all mankind, yet true believers only, shall receive benefit by it, & all men have not faith, but a few only, Ibid. 1 all men by nature unable to believe, 2 Some for their sins, are smitten with a supernatural inability to believe, p. 746. It stands us therefore upon to know, whether ourselves are of that small number, Ibid. Christ hath set a mark on his sheep (viz. his holy Spirit) whereby themselves may know they are his, p. 747. By certain fruits and effects of the Spirit, the faithful may certainly know, they have the spirit of Christ, Ibid. Specially if they can find in themselves true charity, Ibid. & 748. Lect. 143. We must love the persons of all men, and express it in nine duties, p. 748— 751. We may pray for the worst, even for Idolaters, p. 751. We must love our enemies, and express it in eight duties, p. 752, 753. This he that hath the Spirit of Christ, is able to do Evangelically, and that appears in five things, p. 754. We must bear a special love to all that fear God, though they differ from us in judgement and practice about things indifferent, p. 754— 766. Lect. 144. He that hath the Spirit of Christ, will be constant in the religion of Christ, p. 766. Yet is not all constancy in religion, but constancy in the true religion a sign of the Spirit, p. 767 True religion is that that's grounded only upon the Word, Ibid. Every necessary truth in religion, is so plainly set down in the Word, as the simplest Christian, may clearly understand it, p. 768. The testimony God hath given to them, that cleave constantly to his truth, p. 769. The faithful themselves, have found much comfort in this, p. 770. Lect. 145. The Spirit of God wheresoever he dwell● will teach and effectually persuade the heart in the truth of religion, p. 771. No man can grow to certainty in matters of religion, by any other means, 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 man's private Spirit, p. 775. The Spirits teaching to be judged by the Word, Ibid. The ministry of the Word, is the means whereby the Spirit useth to teach men; p. 776 They whom the Spirit, hath once taught and persuaded will certainly persevere in the truth, Ibid. Lect. 146. Th'exhortation to constancy in the truth is very needful, and that even in these days, p. 777. by reason 1 that Papists increase, 2 the multitude of other erroneous spirits; 3 the general 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 error, was never taught of the Spirit, p. 780. Though in some things of smaller moment, the faithful may be subject to error (and errors of that nature should not alienate Christians one from another) yea in fundamental 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 means, and will have us to be agents, in this work, ourselves, p. 782, 783. 1 We must carefully sh●n all things whereby we may be in danger to be corrupted, and drawn from the truth, viz. 1. We must shun the hearing and conferring with them, that are heretics and seducers; and the reading of their books. We should not long to hear, what they can say for their errors, or against the truth, p. 784. 2 We 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 we desire to know more of God's matters than he hath pleased to reveal in his Word, Ibid. 2 When (neglecting other things) we seek the knowledge of those high points only, that are above our capacity, to understand and busy ourselves, in matters of controversy, p. 787. 3 When we desire knowledge, only for knowledge sa●e, without respect to the use and profit, we may make of it, for our edification in faith and holiness, p 788. Lect. 148. He that desires to hold fast his profession, must use the means, whereby he may be established in the truth, and preserved from falling away from it, four directions are given us, in God's book for this, p. 788. 1 He must ground himself well in the knowledge of the truth, and labour to be assured (upon good grounds) that it is indeed the truth he holdeth, Ibid. 1 He must acqu●●nt himself, with the main principles of religion and seek to be perfect in them, p. 789. 2 examine by Scripture, what ever he heareth or readeth, and labour to get good proofs 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 been convinced in. Two things there be, that deceive men in this case, p. 793, 794. Though some truths be of greater moment than others, yet it's a dangerous sin to be wilfully 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 himself abominable to God, by forsaking wittingly the least truth, or receiving the least error, p. 794. 3 the best way to keep us from falling from the truth, in the main points, is to make conscience of falling from the least truth, p. 795. 4 He must be constant in a conscionable use of all God's ordinances, 1 the ministry 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 Christ's▪ unless he love God unfeignedly above all things else, 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 zeal to God in him, will show and express it principally towards the house, and worship of God, p. 799. More particularly, 1 He that hath the Spirit of Christ, must needs rejoice to see or hear 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 rejoice in the frequency and fullness of Church-assemblies, 3 In the plentiful and free preaching of the Word p. 801. 4 He will rejoice to see and hear that the ministry of the Word is fruitful among them that enjoy it, and powerful to reform 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, unless we love his soul, and unfeignedly desire his salvation; & grieve to see his soul in danger of perishing, p. 803. He that desires the salvation of all, will joy in the plentiful 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 fearful sign, he meaneth not to save them, he denieth preaching unto, Ibid. & 805. Though all be 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 himself may yet be a means of conversion to others, Ibid. 2 The respect we 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 Gospel, 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, than the neglect and opposing of religion, p. 808. 3 The respect we have to the Lord and his honour, aught to be dearer to us, than any other thing. And that's no way so much advanced, as by the liberty of the Gospel, and the good success of it, p. 809. Lect. 152. It's a great error to think that much preaching is not now necessary, for 1 though prayer be a chief work of the Minister, and part of God's public worship, yet is it not the chief of all, but preaching, p. 810, 811. 2 No man can pray, till by preaching he be made able to pray, 3 Preaching is the best means to quicken and stir 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 weak and unperfect in knowledge and grace, 2 they that are of best growth in grace, are apt to decay, 3 most care, must be 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 loathe the Word, 2 It's the best means 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. Several places of Scripture opened and applied in this Book. Book. 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 Levit. 24 14 186 Levit, 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● josh. 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 job. 1 22 246 job. 2 3 664 job. 8 13.14 ●18 job. 11 13.14 593 job. 13 23 665 job. 18 15 687 job. 21 14 424 job. 23 620 job. 23 11.12 770 job. 27 5 374 job. 6 209 job. 29 3 404 job. 14 678 job. 34 31.32 606 job. 36 89 685 job. 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 jer. 2 10, 11 706 jer. 3 12, 13 158 jer. 4 2 585 jer. 3 498 jer. 9 7 237▪ 546, 666 jer. 10 25 70 jer. 13 11 809 jer. 15 10 47 jer. 17 1, 2 299 jer. 16, 17 273, 396 jer. 22 16 490 jer. 23 6 673 jer. 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 john. 2 22 3 john. 3 12 518 john. 21 196, 642 john. 7 18 110, 523 john. 9 2, 3 664 john. 40, 41 498 john. 11 25 535 john. 13 27 112 john. 14 15, 16 639 john. 21 Ibid john. 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 13 751, 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 james 1 21 20.321 james 27 109 james 2 10 419 james 11 Ib. & 420 james 19 616 james 21.25 668 james 3 13 487 james 4 1● 231 james 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. 13 ●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 joh. 1 9 159 1 joh. 2 3, 4 3●9 1 joh. 27 776 1 joh. 3 4 2●1 1 joh. 7 656 1 joh. 9 355 1 joh. 17 116 400 1 joh. 18 400 1 joh. 19 641 1 joh. 4 12 395 1 joh. 18 Ibid. 1 joh. 5 2 697.748 1 joh. 3 400 1 joh. 12 738 1 joh. 14 81 2 joh. 6 748 jude. 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, read an. p. 48. l. 4. leave out but. p. 50. l. 17. only, r. always, 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. Solomon. p. 208. l. 27. testify, r. typify. p. 279. l. 24. ye, r. yet. p 333. l. 32. evil, r. veil. 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. evil, 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 be not. p. 639. l. 50. hide, r. have. p. 646. l. 5. enforceth, r. inferreth. p. 745. l. 12. any, r. an. p. 755. l. 46. difference, r. indifferency, p. 813. l. 46. more, r. most. Places of Scripture misquoted are thus amended. PAge. 9 line 47. read Cant. 5.3, 6. p. 37. l. 3. r. Isa. 55.2, 3. p. 38. l. 20. r. job 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. job. 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. joh. 5.24. p. 150. l. 17. r. 1 joh 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. josh. p. 219. l. 52 r. Psal. 119. p. 229. l. 27. r. Rom. 5. l. 45. 1 joh. 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. Rome 9 p. 265. l. 19 r. Ezra 9 p. 270 l. 21. r. Rom. 5.2, 3. p. 290. l. 18. r. josh. 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. job 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 joh. 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 joh. 2.11. LECTURES ON PSAL. LI. Lecture I. on the Title of Psalm Ll. Septemb. XXVIII. MDCXXV. To the chief Musician. A Psalm of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba. THIS Psalm is commonly called (and so it is indeed) a Psalm 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 pattern, and example of a truly repentant sinner. And I have therefore made choice to entreat of it in these times wherein the Lord doth so many ways, call us unto repentance. The whole Psalm divideth itself into two parts. 1. The Title, and inscription of it. 2. The Treatise itself, and matter of the Psalm. In the Title or inscription we must observe. 1. The person to whom it was dedicated, and directed; that is to say, the chief Musician, or Master of the Music 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 Psalm that gives great light to the understanding of the Psalm. From whence we may learn, this as following upon it by evident necessity of consequence. That in the expounding of the Psalms, the titles ought not to be omitted as superfluous and impertinent. No more than those inscriptions that the Apostles, and our blessed Saviour himself have prefixed before their Epistles, which they directed unto the Churches of God. Rom. 1, 1— 7. jam. 1.1. 1 Pet. 1.1. 2 joh. 1— 3. jude 1.2. Rev. 2.1. First, Reason 1 because they give light (many of them) to the understanding of the Psalm by showing 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 ourselves. 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 God's books are of equal authority, and dignity to the words of the book of that prophecy) God shall take his part away out of the book of life. Use 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 Catholic Church, and hold the Church cannot err, and boast of God's Word as if it came out from them and came unto them only, as the Apostle speaketh, 1 Cor. 14.36. Yet do take liberty both in the public reading of the Psalms, and in their latin translation also (which they are commanded by the Council of Trent (the rule of their faith) to hold for authentical in all their public 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 original copies) both to leave out sondra of the Holy Ghosts words as Selah always 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 syllable, nor title of the canonical Scripture, (of which our Saviour speaketh so honourably, Matth. 5.18. Verily 〈◊〉 ●nto you, till heaven, and earth pass, one jot or one title shall in no wise pass from the law, till all be fulfilled) but to esteem reverently of it, though we cannot at the 〈◊〉 reading or hearing of it profit by it, or discern what use it may serve us unto. True it is, that as the Ministers in reaching may, and aught to make choice of, and most insist upon those portions of God's truth above others, which are most profitable and useful for their hearers (for this rule the Apostle himself 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 God's 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 certain that whatsoever is written, is written for our learning, Rom. 15.4. we must learn to blame ourselves, and not the Word if we can receive no profit by every part of it. We must lay the fault upon our own dulness as the Apostle teacheth the Hebrews 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 six points principally. First, we must desire to understand all that God hath revealed and not esteem 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, Host 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, joh. 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, learn 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, learn thereby to see the necessity of joining with thy reading humble prayer unto God that he would open thine understanding, and reveal to thee the mysteries contained in his Word; and to cry unto the Lord as David himself did, who was both a King, and a Prophet also Psalm 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 fearful to offend God. For the secret of the Lord is with them that fear him (saith David, Psal. 25.14.) and he will show them his covenant. Sixthly, mark, and lay up in thine heart even those things which thou understandest not, because they may do thee good hereafter. So did the blessed Virgin, Luke 2.50, 51. So we find the Disciples of our Saviour did, and had use of that part of God's Word afterward, which when they first heard it, they did not understand what it meant. When he was risen from the dead (saith the Evangelist joh. 2.22.) his Disciples remembered that he had said this unto them; and they believed the Scripture, and the word that jesus had said. Now in the Title of this Psalm, the first thing that offers itself to our consideration is the person to whom it was dedicated or directed to the chief musician, where we are to observe. That they had in God's public worship in David's time musicians, and divers 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 music in the public worship of God, not singing of Psalms only, 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 special function, and calling in that Church (by God's appointment) whereupon they were wholly to attend and whereunto they were enabled by special gifts received from God, 1 Chron. 9.33. And these are the singers chief of the fathers of the Levites, who remaining in the chambers, were free: for they were employed in that work day and night. And 2 Chron. 29.25. He set the Levites in the house of the Lord with Cymbals, with Psalteries, and with Harps according to the commandment of David, and of God the King's Seer, and of Nathan the Prophet; for so was the commandment of the Lord by his Prophets. Therefore also they are called the Lords instruments of music, 1 Chron. 16.42. 2 Chron. 7.6. And the Priests waited on their office, the Levites also with instruments of music of the Lord. And unto this function also God did enable them with such skill, as whereby they did excel all other musicians in the world. Of the Chaldeans we do read, that they had great variety of excellent musicians of their own, Dan. ●. 5. yet did they greatly desire to hear these musicians of the Temple, Psal. 137.3. And this may also seem to be the cause of that special favour, and bounty that Artaxerx●s the King of Persia showed to them, more than 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 chief musicians, some were scholars, and inferior unto them; as we shall find them set down, 1. Chron. 25.1, 6. Neh. 12.46. It followeth now that we consider why this Psalm was committed to the chief musician. And three reasons there were of that. First, that by that means it might be kept, and preserved as a part of God's 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 Sanctuary, Deut. 17.18. The King is commanded to write him a copy of the law in a book out of that book 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 book of the law, and put it in the side of the ark of the covenant of the Lord their God, that it might be there for a witness against them. And there by the special providence of God it was preserved, and kept safe, even to the days of josiah, 2 Chron. 34.14, 15. though there had been most wicked Kings, such as Ahaz, Manasses, Amon, and many others that were great enemies unto it. Secondly, this Psalm was committed to the chief musician, that by his means 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 David's Psalms in the temple as we shall see, 2 Chr. 29. ●0 & Am. 8.3. we read of the songs of the temple. Thirdly, this Psalm was committed to the chief musician that it might be sung in the Temple, in the best manner, with that music as might best affect the people of God, with the matter of this Psalm, 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 skilful than other some, 1 Chron. 15.22. Chenaniah chief of the Levites was for song; he instructed about the song, because he was skilful. Now this being premised for the opening of the words; we are to observe here that David committeth this Psalm to a musician to be sung in the Temple; yea to the chief musician that might sing it in the best manner. From whence we are to learn, Doct. 2. That it is an ancient, and excellent ordinance of God that in his worship, and service we should sing Psalms, even David's Psalms, and that we should sing them in that manner as may be most unto edification. Observe the proof of this Doctrine as I shall propound it unto you distinctly in three points. First, it hath ever been esteemed a chief part of the worship, and service of God wherewith he hath been highly pleased. It was used in Moses time, Exod. 15.1. and in the time of the judges, ●udg. 5.1. and in the days of Samuel, 1 Sam. 18.6, 7. in David, and Solomon's time, 1 Chron. 6.32. in the days of jehosaphat, 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 himself, and his Apostles used it, Matth 26 30. and prescribed it to God's 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 God's people (and that by God's ordinance) at all times when they met to perform public 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 thank, 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 Psalms; for so did Paul, and Silas, Act. 16.25. Thirdly, The Psalms that GOD'S people did use to sing in the worship of GOD were most usually David's Psalms, and those that are accounted among his: and that even at such times when there were Prophets in the Church that had extraordinary gifts, and were inspired by the Holy Ghost, yet the Church did not usually sing any other than David's Psalms: This we shall see in the days 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 apparel with trumpets; and the Levites the sons of Asaph with Cymbals to praise the Lord with those songs (as Tremelius rendereth it) that David the King of Israel did deliver; and the Psalm they sung was, Psal. 136. as appeareth by the 11. verse. And this may also further appear by that which we read, Neh. 12.46. To which purpose it is worthy the observing that though there were many of God's holy servants that made songs, and Psalms beside David as Deborah, judg. 5.1. and Anna the mother of Samuel, 1 Sam. 2.1. and Solomon, Cant. 1.1. and Mary the blessed Virgin, Luk. 1.46. such as might be used, yet were none of them committed to the musicians, to be publicly sung 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 showed himself 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 Ark into the Temple, in the days of Solomon, 2 Chron. 5.13. Just at that instant when they lifted up their voice in singing (the 136. Psalm) the glory of the Lord filled the house. The other in that miraculous deliverance God gave to his people against the Ammonites, in the days of jehosaphat, 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 help, and means to stir up in us holy affections in God's service. In which respect the Apostle opposeth, and preferreth it before wine, Eph. 5.18, 19 Be not drunk with wine wherein is excess, but be ye filled with the spirit; speaking to your selves in Psalms, and Hymns, and spiritual songs As if he should have said; whereas the chief 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 cheerful, even to stir up spiritual affections, and that is this, use to sing Psalms. The use of this Doctrine is, Use. first to reprove the general neglect, and falling of from this exercise of singing of Psalms. First, it was wont to be the custom, aswell to end our Church meetings, as to begin them with a Psalm, and so the best reformed Congregations use to do still; and surely it maketh much for the decency, and solemnity of God's 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 days much left in many Congregations. Secondly, it was wont to be the custom not only to sing David's Psalms 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 special occasions special choice may be made; as we shall find that the 136. Psalm 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 public general use of the Church. This also now a days is much left in most Congregations. Thirdly, it was wont to be the ordinary custom of the professors of the Gospel, to sing Psalms much in their families; according to that, Psal. 118.15 The voice of rejoicing, and salvation is in the tabernacles of the righteous. This is also much laid down, and (which is worse) it is laid down upon this ground, because if men should use it, they should be noted to be religious, and so be subject to the scorns 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 believeth unto righteousness, 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 sinful generation, of him shall the Son of man be ashamed, when he cometh 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 only 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 perform. Behold (saith Samuel, 1 Sam. 15 22) to obey is better than sacrifice. Secondly, to endeavour to perform this duty in the right manner; that is, 1. With understanding: Sing ye praises 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. Unto thee o 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 ourselves in this duty, and labouring to find ourselves 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 praising 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 Psalm; 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 Psalm 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 means of his repentance Nathan the Prophet came unto him. And as touching his sin we must observe 1. In what terms it is here 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 foul adultery, only a going in to Bathsheba, a going into her chamber, or into the room where she was. Doth he intend by these terms to extenuate his sin? No certainly, he was far from that at this time; he doth in this Psalm disgrace, and lay out the foulness of his sin to the full; yet doth he express that filthy act of his in a modest, and seemly phrase, and thereby casts as it were a veil upon it; Which teacheth us Doct. 4. That they that are endued with the spirit of God, and have truly repent of sin, cannot think, or speak of their sin without shame, dare not speak 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 speak of those things which are done of them in secret. Observe this holy modesty, and shamefastness in the Scripture Phrase, or manner of speaking. 1. Of the foul, and filthy acts of lewd men, Amos 2.7. A man, and his father will go in unto the same maid. Gen. 19.5. Bring them out unto us that we may know them. 2. Of such things as were lawful, and necessary, and yet had some filthiness in them. As in speaking of the lawful use of marriage, Gen. 4.1. Adam knew Eve. judg. 15.1. I will go● in to my wife into the chamber Esa. 8.3. He went unto the Prophetess, and she conceived. Gen▪ ●0. 4. Ab●mel●ch had not come near her. So speaking of the privy and unseemly part, he calls it, our nakedness, Gen. 9.22. and our flesh, Gen. 17.13. and our shame, Esa. 47.3. jer. 1●. 26. And speaking of the necessary evacuation of the body, he calleth it a sitting down, Deut. 23.13. And covering of the feet, judg. 3.24. 1 Sam. 24.3. The reason of this is. Reason 1 First, the detestation that the Lord beareth to all filthiness, Hab. 1.13. Thou art of purer eye then to behold evil. Deut. 23.14. That he see no unclean thing in thee, and turn away from thee. On the other side Satan is called Mat. 12.43. the unclean spirit that delighteth in filthiness. Secondly, 2. our tongue is our glory, and that member, which (above all others) is given us to glorify God with, So it is called Psal. 16.9. for by his glory there he means his tongue; as will appear if that place be compared with, Act. 2.26. Thirdly, 3. there is great force in broad, and unclean speech to corrupt the heart, and set it on fire with filthy lust, 1 Cor. 15.33. Be not deceived; evil communications corrupt good manners. Therefore it is called corrupt or rotten communication, Ephes. 4.29. such as is apt to corrupt them that hear it. The use of this Doctrine is, Use 1. First, to exhort us to a hatred, and fear of all uncleanness; and a care of, and delight in holiness in our whole conversation. As he which hath called you is holy (saith the Apostle, 1 Pet. 1.15▪) so be ye 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 ye should abstain from fornication. 1. God would have us holy, that is the chief thing that he desireth. 2. Holiness consisteth chiefly in a care to abstain from fornication; nothing is more opposite to holiness then that. This modesty, and care to keep ourselves from all show of uncleanness, and filthiness we must declare. 1. In our speech, Col. 4.6. Let your speech be always with grace, seasoned with ●●lt. Even Ministers though they may lawfully speak of women's matters, and even of those marriage duties that are most secret, Levit. 12. 1 Cor 7. ●, 4 yet may they not speak of these things broadly nor rudely, but with great gravity, and purity, 1 Tim. 5.2. 2. In looks, 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 apparel, and attire, 1 Tim. 2.9. Let wom●n adorn themselves in modest apparel with shamefastness, and sobriety. 4. In the conscience we make even of our very thoughts, job 31.1. I made a covenant with mine eyes why then should I think of a maid? Secondly, 2. this Doctrine serves to reprove the extreme immodesty of these times, and that liberty men take to speak filthily. And surely, in respect of this, all that fear God have cause to bewail, and complain with the Prophet, Esa. 6.5. I dwell in the midst of a people of unclean lips. I know the excuses men make for this sin. First, that though they speak so, they mean 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 clean 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 poor excuse one day. For 1. Such mirth is expressly 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 vain words; for because of these things cometh 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 outrageous 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 find that such mirth would end in heaviness, as Solomon speaketh, Pro. 14.13 and grieve God's spirit in thee, Ephes. 4.30. Thirdly, that if they do no worse but speak a little idly, and vainly in their mirth they doubt not, but they shall do well enough. But to these I say that they are foully 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 terms this sin of David is expressed: Followeth now that we consider the sin itself that was committed, and the heinousness of it. First, in respect of the kind, and nature of his sins; they were. 1. Adultery, of which job 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 cloak his filthy whoredom) committed murder also. A sin that defileth the land where it is committed, and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it, Num. 35.33. Yea what manner of person murdered he? Not an innocent only, but him that was one of his worthies as appeareth, 2 Sam. 23.39. yea he murdered with him sundry others of God's people, 2 Sam. 11.17. and that by the sword of God's 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 keep men from uncleanness, as Nathan telleth him, 2 Sam. 12.2.11. 2. These sins were not committed by him in the heat 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 himself professeth, Psal. 119.99.100. and one that was of great note for the profession of the truth, and had most solemnly bound; and devoted himself to God, Psal. 119.106. by one that had attained to a great sense of God's favour, as appeareth by that prayer of his, Psal. 51 12. by one that had been 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 whoredom was committed; even when God's 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 keep thee from every wicked thing. This may appear also by Vriahs' example, 2 Sam. 11.11. Tho he was not with the host in person now, yet should he have been so much the more earnest with God in prayer for them as Moses was, Exod. 17.9.11. This sin is therefore counted his chief 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 own 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 fearfully into most odious sins. For first, admit the regenerate use not to fall into the same gross sins again, that they have formerly repent of. As it is said of judah, that after he saw his sin that he had committed with Tamar, Gen. 38.26. He knew her again 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 been humbled for, and repent of. Yea it is also possible that they may fall into the same gross, and scandalous sins again that they have formerly repent of. But this I can say, that they use not so to do; and that we cannot in all the Scripture find an example of any regenerate person, that hath done so. jehosaphat sinned greatly in joining 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 drawn to do so again, 1 King. 22. 4●. The like we see in noah that fell not again to drunkenness; in David that sinned never after in adultery; in Peter, who after he had repent of his Apostasy, was the furthest of from falling into that sin again 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. though he had afterward far 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 lose all saving grace, to which end are brought usually those places of Scripture as 1 joh. 3.9. Whosoever is borne of God doth not commit sin (that is, with the full sway of his soul) for his seed remaineth in him. Which seed of God, and regenerating grace is therefore called immortal, 1 Pet. 1.23. and that David when he fell thus fearfully had not lost all grace may seem to appear 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 again 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 down: for the Lord upholdeth him with his hand. Let all this be granted, yet it is possible for the regenerate man, for one that unfeignedly feareth God, to fall fearfully, into most gross sins; yea even into the grossest sins that can be committed by any man, excepting only the sin against the Holy Ghost. See three notable examples, and instances of this, in three of the most foul sins that lightly can be committed. 1. Idolatry; more gross idolatry you shall hardly read that ever man was guilty of, then that which Solomon fell into, 1 King. 11. 4-8. 2. Apostasy. Observe all the circumstances of Peter's fall into this sin, and you shall find it was as shameful 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 original 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, cometh 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 gross 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 knows 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 himself. 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 carelessness, and carnal security; so dealt he with his Church, Cant. 5.36. 2. To make it evident to themselves, and others, that the best man's standing in the state of grace, is to be ascribed to the mercy, and favour of God alone, not to any goodness that is in themselves. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, saith the Apostle, Rom. 9.16. 3. To make them examples, and grounds of hope to other poor sinners. For this cause I obtained mercy, that in me first jesus Christ might show forth all long suffering, for a pattern to them that should hereafter believe on him, saith the Apostle, 1 Tim. 1.16. 4. To keep them from pride, and to work 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 thorn 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 wilderness, 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. Use. The use of this Doctrine is, not to give any man encouragement unto security in any sin; or to cause men to think thus, is it such a matter for a man to slip into sin now, and then, into adultery, or drunkenness, or oppression, or revenge in many things we offend all, james 3.2. the best have had their faults, I may be God's child 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 wholesome words; and the Scripture teacheth no doctrine but that which is according to godliness, 1 Tim. 6.3. There is nothing written in the Word, that gives the least just occasion to encourage, or harden a man in sin. Nay it is a fearful sign 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 fear ourselves. Other men's falls are recorded in Scripture to be examples to us, to warn us that we do not the like. These things were our examples to the intent we should not lust after evil things as they also lusted (saith the Apostle, 1 Cor. 10.6. and again 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 own standing may take the more heed to himself lest he also fall, 1 Cor. 10.12. Thus Nehemiah laboured with the jews, to make them fear 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; nevertheless 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 goodness; 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 devil 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 we die. And therefore we have need to fear, and suspect ourselves. Object. If any man shall object, this is the manner of all your preaching, to disquiet men's minds with fears, and doubts. What cause have we thus to fear, as long as we are sure we can never fall totally, we cannot fall finally? job. 5.24. He that believeth in Christ hath everlasting life, and shall not come into condemnation but hath passed from death to life. Answ. I answer, Happy is that soul that upon good ground can say he is sure of this. But admit thou wert sure of that, is it no cause of fear, that thou moist for all this fall into so foul 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 thyself to be, and open the mouths 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 years 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 deeply. 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 break not thy neck with these falls, to the loss of thine everlasting life, thou mayst break an arm, or a leg, to thy extreme anguish. Fourthly, though the seed of God will remain in thee notwithstanding these sins, yet wilt thou lose 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 far forth the spirit may be quenched. Fiftly, thou mayst bring on thyself, by such fails, the intolerable torment of a wounded spirit and who can bear that, saith Solomon, Pro. 18.14? Sixtly, no man can tell thee how long thou mayst continue in this uncomfortable and wretched estate: Which is a thing that greatly aggravateth thy misery that thou mayst say in this case as Psal. 74.9. There is not any that knoweth how long. O than we have all great cause to fear these falls, and not to be secure, but to use all means we can to prevent such falls. And the principal means are these. First, nourish in thy heart this fear of falling from God, fear of sinning against him. See how this is oft commended to us as a chief mean to keep us from falling. I will put my fear in their hearts, that they shall not depart from me, saith the Lord, jer. 32 40. & Pro. 28.14. Blessed is the man that feareth always; & Phil. 2.12. Work out your salvation with fear, and trembling. The want of this (even his presumptuous confidence) was a chief cause of Peter's fall, Matth. 26.33.35.58. Secondly, learn 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 means of grace either public or private, but use them conscionably, and daily. If vision fail (either through the Minister's fault, or the peoples) the people will decay, Pro. 29.18. He that would not quench the spirit, must not d●●ise prophesyings; that is the oft hearing of the Word preached, saith the Apostle, 1 Thess. 5.19, 20. If we exhort not one another (or ourselves) daily we shall be in danger to be hardened with the deceitfulness of sin, 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. Led us not into temptation, but pull us by thy mighty arms from the evil one. This was David's 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 persuade 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 sorrows, and vexations of spirit. Every day will bring upon us one evil, and occasion of sorrow, or another, Mat. 6.34. All tears shall never be wiped from our eyes while we live here, Rev. 21.4. But this third is a principal, that while we live here we are in a continual possibility, and danger of falling from God. Till we die we can never be perfectly freed from our corruption, nor cease from our own works 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 Satan's assaults, and tentations. The life to come, is the only 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 ourselves 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 righteousness (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 righteousness that he hath done shall not be mentioned in his trespass 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 far worse case than if we had never begun well, 2 Pet. 2 21. It had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them. And to that end let us strive to make sure to ourselves 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 shows 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 mayst 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, nevertheless his loving kindness he will not utterly take from the, nor suffer his faithfulness to fail, 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 foul crimes. For concerning such falls the faithful may confidently expostulate with the Lord, as David doth, Psal. 56.13. Thou hast delivered my soul from death; wilt not thou deliver my feet from falling that I may walk 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 deceitful, that none can know it, as the Prophet speaketh, jer. 17.9. Answ. I answer, Thou mayst be assured of it, if the fault be not in thyself. A man by proving, and examining himself may know, that Christ jesus is in him except he be one whom God rejecteth, and disalloweth as unsound, and false hearted; as is plain by that which the Apostle saith, 2 Cor. 13.5. And thou mayst know this. First, by making conscience to practise what thou hearest, and learnest out of God's Word. He that heareth the Word, and practiseth what he heareth is like to him that buildeth upon a rock, whom no rain, nor floods, nor winds 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 ye do these things (saith the Apostle, 2 Pet. 1.10. that is seek 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 commandments. The fourth use is to comfort God's people, against their slips, and falls. This is the children's bread, and belongs not to dogs, Mat. 15.26. Say not it is pity 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 despair. 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 do take; no truth of God that tends to the edification of his children, must be 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 he, Ephes. 2.7.) in his kindness towards us in Christ jesus. Thy sins cannot be greater than 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 soul, as Eliphaz doth unto job 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 precedents of Gods wonderful mercy, that are recorded in the Scripture for thy sake? Lecture II. On the Title Psalm 51. October 5. 1625. FOlloweth now to be considered in the Title of this Psalm, that David made not this Psalm, and repented not of his foul sins, but continued in them till Nathan came unto him. And when came Nathan unto him? It was about a year or more after the sin was committed; for he came not before David had a child by Bathsheba, 2 Sam. 12.14. and how old the child than 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 himself by repentance. And the Doctrine that we have here to learn is this. That no man (no not the child of God) when he hath sinned is able of himself to repent; Doct. 6. when he is fallen he cannot rise up again. The proof, of this Doctrine you shall see in four points, all to be 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 sin he can no more rise again then the least child that is, till some body come to help 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 gamester or pot companion, he cannot give over nor get out again. It is an easy matter to fall into any sin, but to rise again 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 jehu, 2 King. 10.29. From the sins of jeroboam that made Israel to sin, jehu departed not. And of Menahem another King of Israel, 2 King. 15.18. He departed not all his days from the sins of jeroboam. 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 God's child, if he through infirmity fall into a sin, he will easily recover himself again. No no, ye have here in David an example of the contrary. And so have ye in Jacob's 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 years in that sin, before we can read any thing of their repentance; when they were apprehended for spies in Egypt, then came their sin effectually to their remembrance, Gen. 42.21. and not before. See also the proof of this in that speech of the Apostle, Gal 6.1. Brethren, if any man be overtaken in a fault, ye which are spiritual restore such a one. As if he should say; help him up again, he cannot recover himself. Secondly, David after he had fallen into this foul sin, fell in love with it, sought to hide and nourish it. He would fain have had Vriah to be thought the father of his bastard, 2 Sam. 11.8. David said to Vriah go down to thy house, and wash thy feet: and though no more be expressed in that verse, yet by Vriahs' answer, verse 11. it appears well be said more to him, and what his drift was in persuading him to go home to his house. When a man is fallen into any sin, 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 cloak it. And whence comes that care men have to hide their sin (for the most part) but from the love they bear to it, and unwillingness to part with it? job 20.12, 13. Wickedness 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, o how careful they were to hide, and cloak it, and maintain 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 eat: and verse 13. And the woman said the serpent beguiled me, and I did eat. Thirdly, David after he had fallen into this foul sin grew worse, and worse; added more sins unto it. He that before made conscience of the least sin, not only of presumptuous sins, 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 drunk, 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) we make ourselves apt to sin more, and more. One sin draweth on another. So we shall see, jer. 41.5— 7. When Ishmael had slain Gedaliah, and was fleshed with his blood, he stayed not there, but murdered fourscore innocent men that came with offerings, and incense to the house of the Lord. Yea Peter, after he had once denied Christ, the first denial brought on a second, and the second a third, one worse than the other. First, he barely denied that he knew him. Matth. 26.70 then he denied him with an oath. Matth. 26.72. after that he denied him again both with an oath, and fearful execrations, Matth. 26.74. Fourthly, David after he had once fallen into this foul sin, became senseless and impudent in it. He that before was so tender hearted, that when he but cut of the skirt of Saul's 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 ark (saith he) and Israel, and judah abide in tents, and my lord joab, and the servants of my lord are encamped in the open fields, shall I then go into my house, to eat, and to drink, and to lie with my wife? As thou livest and as thy soul 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 joab, let not this thing displease thee for the sword devoureth one as well as another. Yea he grew impudent in his sin, he durst make sundry of his servants privy to his whoredom, 2 Sam. 1●. 4. He sent messengers, and took her. He was not ashamed to make joab a witness of his murder, 2 Sam. 11.14. He wrote a letter to joab about it. When a man falls into any gross sin he (usually) groweth senseless in it, and void of shame, and remorse for it. Three notable examples we have for this. The one in Joseph's 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 sat down to eat, and drink, Gen. 37.25. The other of the Israelites, who when they had committed that gross Idolatry with the golden calf, they sat down to eat, and to drink, and rose up to play, Exod 32.6. The last is of jonah, 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 senseless, and void of remorse for his sin, jonah 1.5. The mariners were afraid and cried every man to his God-but jonah was gone down to the side of the ship, and he lay, and was fast a sleep. Yea the Prophet jeremy speaks of this as the disposition of all that fall into gross sins, jer. 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 four. Reason First, because repentance is not in any man's power, but is a great gift of God, Lam. 5.21. Turn thou us unto thee O Lord, and we shall be turned. Secondly, it is a natural effect, and fruit of sin to harden the heart (Heb. 3.13. Lest any of you (saith he) be hardened through the deceitfulness of sin) and to make men worse and worse, Rom. 6.19. As ye have yielded your members servants to uncleanness, and of iniquity unto iniquity. As in any other thing, when we are a while practised in it, it grows 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 ourselves into his snare, 2 Tim. 2.26. And so give him more power over us than he had before. Fourthly, God (in his just judgement) useth to punish sin with hardness of heart, joh. 12.40. He hath blinded their eyes, and hardened 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 own hearts lusts. The use of this Doctrine is first to terrify us, Use 1. and make us afraid. Few are so lewd but they count it a miserable thing to die in their sins. And so indeed it is spoken of joh. 8.24. I said therefore unto you that ye shall di● in your sins; if ye believe not that I am he, ye shall die in your sins. The thing that most encourageth men to sin, 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 mischief of it (as you have heard in the Doctrine) when men are fallen they have no power to rise again; no more than thy staff that falleth out of thy hand hath. Consider therefore for a remedy, and preservative against this presumption (besides that which you have heard in the reasons of the Doctrine) of these four things. First, besides thine own daily experience, how few there be that rise again when they are fallen, that truly repent, though God use never so many and so mighty means to bring them to it; David thou seest here that was a far stronger man than thou, could not do it, he that had mortified his corruption much more, and had more grace than thou, could not repent after he had sinned; and wilt thou feed thyself with such vain hopes? Thus Nehemiah presseth the example of Solomon's weakness, 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, nevertheless even him did outlandish women cause to sin. Secondly, Repentance is the mighty work of God alone, whom thou by thy sin provokest, yea a rare gift of his it is; and therefore presume not, but be afraid to sin, Phil. 2.12, 13. Work out your own salvation with fear, and trembling: for it is God which worketh in you both to will, and to do 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, jer. 13. ●3. They that are accustomed to do evil can as hardly be changed as the skin of a blackmore, or of a Leopard. And the Apostle saith of them that were exercised in covetous practices, they could not cease from sin, 2 Pet. 2.14. Fourthly, the fouler the sin 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 sins david's heart was wont to smite him quickly, ● Sam. 24.5. 2 Sam. 24.10. But now he had fallen into these foul sins we see how senseless, and impenitent he grew. So speaketh the Holy Ghost of whoredom, Pro. 2.19. None that go unto her return again, neither take they hold of the paths of life: And of drunkenness, Pro. 23.35. They have beaten me, and I felt it not; when shall I awake? I will seek it again. Use 2. The second use of the Doctrine is to teach us; that seeing hardness of heart, and impenitency doth usually follow the committing of sin, specially presumptuous sins, sins against knowledge, even in Gods own children; to esteem 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, job. 41.24. His heart is as firm as a stone, yea as hard as a piece of the neither millstone. That can commit gross sins, and live daily in them, without all trouble of conscience, feel no burden in them, but esteem them as light as a feather, and can go away merrily with them. And this they count their great happiness, that they are not like your professors, always troubled in their minds, they thank God they have quiet consciences, Zach. 11.5. Their possessors 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 fearful; 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 chief judgement, and mark of God's 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 show 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 deal to be delivered up to Satan, then to a man's own 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 soul in the day of the Lord, joh. 12.40. He hath blinded their eyes, and hardened their hearts, that they might not be converted, and he should heal them. Secondly, this is the only thing that will bar thee from God's mercy, and make thee uncapable of it. Not so much the committing of any sins, as this, that thy heart is hardened 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 repent of, Heb. 6.6. It is impossible to renew them again unto repentance. Thirdly, it useth to end in greatest terror. The man that hath been most secure, and senseless in sin useth in the end to be most overwhelmed with horror. Hardness of heart useth to end in desperation. Think not thy heart shall be thus quiet always, Pro. 1.27. When your fear cometh as a desolation, and destruction as a whirlwind, when distress, and anguish cometh upon you. And who are they that are thus threatened? verse 22. Ye scorners that delight in scorning. Labour therefore for a soft, and tender heart, that can easily feel, and be humbled for sin as with a more in thine eye. The means to attain to this, and to deliver, and preserve thyself from hardness of heart, are these. First, take heed thou harden not thine own heart against the Word, and corrections of God, Heb. 3.7, 8. To day if ye will hear his voice, harden not your hearts. Say not, nor resolve with thyself as those wretched jews did, jer. 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 certainly do whatsoever thing goeth forth out of our own 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 been. O take heed the Lord take thee not at thy word, as he did the jews, Matth. 7.25. Why did God harden Pharaoh? Exod. 9.12. Pharaoh had first hardened his own heart, Exod. 8.32. Secondly, take heed of the least sins, of the beginnings, and occasions of sin. Labour to be in this respect as precise as job was, who bound himself even from wanton looks, and thoughts, job 31.1. And as David, who was afraid not only 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 himself in the least thing that he knoweth to be evil, and holdeth it lawful to do so, Mat. 5.19. he shall be least in the kingdom 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 bank. Neither David nor Peter fell to senselessness in sin, at the first, but but by degrees. Thirdly, let no sin lie long upon thy soul: That charge that the Lord giveth thee concerning thy brother, Levit. 19. 1●. that thou shalt not suffer sin to abide upon him, concerneth thee much more for thyself. If thou let the sun go ●●wne upon thy wrath, thou givest place to the devil, Ephes. 4.26. and so dost thou by lying long in sin. Therefore speedily seek too make thy peace with God. They that seek me early shall find me, saith the Lord, Pro. 8.17. Fourthly, lay thy sins, God's threatenings, 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 remembered me, nor laid it to thy heart. And Mal. 2.2. I have cursed your blessings, because ye do not lay it to heart. Fiftly, use daily some means to soften thy heart, and stir up grace in thy self, Exhort (or stir up) yourselves daily, saith the Apostle, Heb. 3.13. As the wax when it hath been but a little from the fire, will grow as hard again as ever it was. So is it with man's 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 effectual means to make us mourn abundantly, Zach. 12.10. It was the love of Mary rising from the consideration of Christ's love to her that made her weep so, Luke 7.38, 47. Seventhly, complain oft to God of the hardness 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 God's people. First, it is a just cause of comfort to thee, and of thanksgiving unto God, that thou hast repent of, and forsaken such sins as thine own heart knoweth, thou hast in times past lived in, and loved dear. Mark how the Apostle praiseth God in the behalf of the Romans for this, Rom. 6.17. God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of Doctrine that was delivered you. Yea see how the Angels rejoice in this, Luk. 15.7. I tell thee this is no common favour, look well about thee in the town, and place wheresoever thou dwellest and thou wilt find it so. Thou shalt find by sense, and experience how true that is which the Apostle writes, 1. joh 5.19. The whole world lieth in wickedness. Seemeth it nothing that God should do this for thee rather than for all thy neighbours? I tell thee none of thy sins shall ever hurt thee; the sins that thou hast repent of, are all forgiven certainly. Where Christ hath given repentance, he hath certainly given remission of sins, Acts 5.31. And thus he charged his Apostles to preach, and proclaim unto the World, Luk 24 47. Secondly, even this is a just cause of comfort to thee that thou ar● so apt to be troubled continually with the sense of thy corruptions, that thou art always 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 certainly, Mat 5.3, 4. Thirdly, even this is a cause of comfort unto thee, that thou discerned, ●nd art troubled with the hardness of thine own heart. As the sense of, and sorrow for infidelity is a sign of faith, as it was in that poor man that with tears cried Mar. 9.24. Lord I believe, 〈◊〉 mine unbelief. So is the sense, and sorrow for the hardness of the heart, a sign of a soft, and fleshy heart. It was the true Church that complained so, Esay 63.17. O Lord why hast thou hardened our hearts from thy fear? 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 means whereby David, that w●● so deeply sunk in rebellion, and hardness 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 means which the Lord hath sanctified, and by which he hath been want to work repentance, and grace in his people, is the ministry of his Prophets, and messengers whi●h he ●indeth to that end. True it is, 1. that God can work without it▪ for he is abl● of stones to raise up children unto Abraham, as john 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 been 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 proof, and confirmation of this Doctrine in all the three degrees of man's conversion, First. This is God's means whereby he is wont to bring men to an effectual and saving sense of sin, 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 David's heart smote him after he had numbered the people. But the means whereby he was brought to that remorse and tenderness of heart for that sin, is expressed in the next two verses, 11. 1●. God had sent the Prophet God, David● Seer (his own pastor) to reprove him sharply for that sin. And this is alleged in the text for the cause of David's remorse. David's 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 God's 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 himself greatly before God; as if his affliction were the means to bring him unto repentance; yet it is evident by the text that his affliction was but a subordinate, and secondary, and inferior mean to bring him to this, the principal was the ministry of the word as appears, verse 18. God sent unto him Seers, and Prophets, that ●ake to him in the name of the Lord. So it was Peter's 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 sin. Yea this is the means that God hath sanctified in his word, and appointed to that end, jer. 23. ●9. Is not my word like a fire, saith the Lord? and like a hammer that breaketh the rock in pieces? Secondly, This is Gods mean whereby he is wont to bring men to Christ, and to work in them a comfortable assurance of the pardon of their sins, and of their reconciliation with God: By this means the Corinthians were brought to faith, 1. Cor. 4. 1●. In Christ jesus 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 mean that God hath in his Word sanctified, and put apart to do this work 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 far off and to him that is near saith the Lord, and I will heal him: Peace, peace, that is, abundance of peace; and the healing of those wounds, that God hath made in the soul, is called the fruit of the lips, that is, of the lively voice in the ministry of the Word. This is also plain by the speech of our Saviour, john 6.45. Every one that hath heard, and hath learned of the Father, cometh unto me. Hearing is the means to bring men unto Christ. But what hearing may you say? Is it hearing of the word privately read? or the hearing of my friend privately instructing, or admonishing? No, rather it is the hearing of the Word publicly preached, as is plain, Rom. 10 14. How shall they believe in him of whom they have not h●ard? and how shall they hear without a Preacher? Private men that publish to their family's o● neighbours, and speak 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 deaf 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, proclaim, or preach; and is the very same word that is used to express the preaching of Christ, and his Apostles. But is this the preaching that the Apostle means when he saith, Rom. 10.14. How can they hear without a Preacher? No, verily he meaneth it of public ministerial preaching of the preaching of such men as are called, and sent of God, and endued with special gifts to that purpose, as is plain 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 ministry of reconciliation. And again, verse 19 He hath committed to us the word of reconciliation. And for the third degree in man's conversion, 1. This is the mean whereby he hath ever been wont to change, and renew the hearts, and lives of men, and to work all saving grace in them. How came God's people (of whose conversion the holy Ghost gives testimony) to saving grace, but by the ministry 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 faithful he wrote unto, that were jews, that they were borne again, not of corruptible seed, but of uncorruptible by the word of God, 1. Pet. 1.22. Yea by the word preached, as he expresseth himself, verse 25. 2. This is the mean God hath sanctified in his word, and appointed unto this work of changing, renewing, and breeding Grace in the soul. Therefore Paul calls the ministry of the Gospel the ministration of the spirit, and the ministration of righteousness, 2. Cor. 3.8, 9 And the Apostle james 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 virtue to change the nature of it; so hath the word preached (for of that he speaketh as appeareth verse 19.22, 23.) virtue to change the heart of man. Reason. Now if we will inquire into the reasons, and grounds of this Doctrine, we 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 soul: Neither is he that planteth any thing, neither he that watereth, saith the Apostle, 1. Cor. ●. 7. This is the only work of Almighty God, yea such a work as wherein he showeth his omnipotent power, as much as in any work that ever he wrought. The Apostle prayeth for the Eph●sians, Chap. 1.18, 19 That the eyes of their understanding being enlightened, they might know what is the exceeding greatness of his power to ●●-ward that believe according to the working of his mighty power. O that those men who think they can repent when they will, and easily convert, and turn to God, would think seriously of this place, and see their error. It is a strange thing to consider how wonderful 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 been most hardhearted, and unlikely ever to come to grace: Publicates and harlots were won to God by john's ministry. Matth. 21 3. Many of those Priests that had a chief hand in crucifying Christ, by it were made obedient unto the faith, Acts 6.7. Ignorant and graceless 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 down their strong holds, and cast down their imaginations, and every high thing that exalted itself in them against the knowledge of God (stopped their mouths 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 Wolf could dwell with the Lamb, and the Leopard lie down with the Kid, and the Calf with the young Lion, Esa. 11.6. How was this change wrought? Only 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 hear it, have hardened their hearts against it, and come with hateful minds with purpose to cavil, and oppose it, hath it thus mightily subdued. As we shall see in those Officers that went with Commission from the Pharisees to apprehend Christ, john 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 Paul's Sermon were won to cleave unto him. Act. 17.3.▪ though when they came to hear him they esteemed no better of him then of a babbler, as you may see verse 18. The like we may see in the Princes and people spoken of jer. 26. who being mortal enemies to the Prophet, and such as thought him unworthy to live, a little before as appears verse 8. were by hearing him preach, quite changed in their minds, as you see verse 16. And not a marvel; for so hath the Lord promised, Esa. 29.24. They that erred in spirit shall come to understanding, and they that murmured shall learn Doctrine. And from whence hath the ministry of the word had this power to work so mightily? Surely from this only, that the Lord hath wrought with this his own ordinance. This, this was it that made nathan's ministry here to prevail so far with David, though he were his Liege Lord and Master, and though he were so deep sunk 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 he 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 be ascribed to this, john 6.45. They shall all be taught of God; God is in this ministry. Secondly, If you ask me yet a reason of this, why the Lord hath not rather wrought Grace in men immediately by his spirit, than thus to put them off to Preachers, or why he should work thus mightily by preaching, rather than by any other means? I answer, he hath done this to grace and dignify his own ordinance. A notable proof whereof you may observe in this, that even when visions, and revelations were in use, and God did oft immediately speak unto his servants himself, and by Angels, yet would he not do this work with his own voice or hand, or by the ministry of Angels, but by the voice, and hand of his ministers. As here in David's 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 join himself unto his Chariot. Nay, when God himself had begun (as it were) the work, yet would he not effect it himself, but hath sent men over unto his ministers, that the work might be done by them. So did he with Saul, Acts 9. 1●. he sent Ananias to him: and with Cornelius he bade him send for Peter, Acts 10.5.6. Yea, it hath pleased God to ascribe this mighty work of saving souls, 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 john, Luk 1.16. I send thee (saith the Lord to Paul, Acts 26.17.18.) to open their eyes, and to turn them from darkness to light. And 1. Tim. 4.16. In doing this thou shalt save thyself, and them that hear thee. Thirdly, If you will not yet be satisfied, but ask me further a reason, why will not God aswell work Grace by other means, as by preaching? Are there not other means as good as preaching? that is, reading of good books (especially of the holy Scripture) conference with good men, prayer, affliction, and such like? Is not God as likely to work Grace in my heart by them, as by preaching? I answer, they are: yea the Word read is in itself, a more divine, and excellent thing, freer from humane infirmities, than any man's preaching that hath been in the world since the Apostles days: For (●. Tim. 3.16) all Scripture is given by inspiration of God Yet though this be in itself a weaker means, God hath chosen to work Grace by it, rather than 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 foolishness of peaching to save all believers, all his elect, Matth 11.26. Even so Father, for so it seemed good in thy sight. Unless I should add this, that the weaker the mean, and instrument is whereby God doth work, 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 weakness. What reason could be given, why the waters of Damascus should not have as sovereign virtue to heal Naamans' leprosy, as the waters of jordan: but only this, that the Lord was pleased to sanctify, and appoint the one to this work, and not the other? 2 Kings. 12, 13. and the like may be said in this case, 1 Cor. 1.25. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. The use of this doctrine is great, Use. 1. and manifold. For it serveth for exhortation. 2. For reproof. 3. For direction. First, it serveth to exhort, and persuade us unto two duties. And the first of them is this. That we should learn to esteem highly of, and to reverence this ordinance of God in the ministry of the meanest of his faithful servants. It is the exhortation of the Apostle, 1 Thess. 5.12, 13. And we beseech you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their works sake. That aught to be the speech of all God's people which is mentioned, Rom. 10.15. How beautiful are the feet of them which preach the Gospel of peace? and mark how that is inferred upon the former words: Surely whosoever believeth 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 God's faithful 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 yourselves, 1. First, we may answer him with the Apostle, 2. Cor. 4.5. in pressing this point, We preach not ourselves but Christ jesus the Lord. Secondly, I plead not for Pharisaical pre-eminence (Let proud Pharisees do that, who love the uppermost rooms at feasts, and the chief seats in the Synagogues, Matth. 23.6.) but in inward reverence for their work sake, to which the Apostle exhorteth. 1. Thess. 5.13. Thirdly, Neither do I persuade you to esteem highly of all that wear 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 jer. 23.21. I have not sent them▪ yet they run, I have not spoken to them, yet they prophesy; 2. For their lives) the Lord hath most justly made contemptible, and base before all the people, as he did the Prophets in Malachies' days, Mal. 2.9. Fourthly, Neither do I persuade you to that slavish subjection to the ministry, which the Synagogue of Antichrist have brought the people unto. They appropriate to themselves only the title of the Church; the people they say have no further to deal with matters of Religion than this, to believe as the Church believeth, to receive whatsoever the Priest teacheth, or enjoineth, & never make any question of it. For to such God's people may justly say that which Korah, Dathan, and Abiram, did speak most wickedly, and rebelliously, Numb. 16.2. Ye 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 yourselves above the congregation of the Lord? You may, and aught 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 credit, till you have examined and found it to be agreeable to the Word, Paul himself 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 esteem, put a difference even between God's faithful ministers. For there are diversities of gifts, 1. Cor. 12.4. And it is no fault, but a good grace of God, to esteem best of the best gifts of God. That may by good consequence be 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 esteem of. First, you may, and aught to esteem of that ministry best, not which tickleth the ear best, nor of that which hath most learning, but that which is most fit to edify, and to work upon the conscience; which made Paul say, 1. Cor. 14.5. Greater is he that prophesieth, than he that speaketh with tongues; and 4.20. The kingdom of God standeth not in words, but in power. Secondly, you may, and aught to esteem of that ministry 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 convert spoken of, 1. Cor. 14.25. did show to that ministry, because he found that of a truth God was in that ministry. And thus Paul challengeth esteem, and reverence to his ministry. 1. Corinthians 9.2. because God had set his seal unto it. Thirdly, you may, and aught to esteem most of that ministry, that yourselves have received most good by. So Paul proveth, the Corinthians ought to esteem more of him then of others, because he had begotten them to Christ. 1. Cor. 4. ●5. And in this respect, certainly your own Pastors should be more esteemed then strangers; 1. Thess. 5, 12. We 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 yourselves bound to esteem reverently of the meanest of Gods faithful ministers, and may not admire and praise one, with disparaging, and making light account of another. This is taxed by the Apostle, as a foul sin, 1. Cor. 3.4. When one saith I am of Paul, another I am of Apollo, are ye not carnal? Now for to help, and strengthen thee against this corruption, consider these six points. First, The ministry of one man is God's ordinance aswell as another's, 1. Cor. 16.10, 11. Timothy worketh the work 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 vessel 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 always the fault of the minister, that his gifts are meaner than another man's. Many times indeed it is his own fault, because he will not study, nor stir up God's gifts in himself; but always 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 goodness of God to his Church is greatly to be 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 than he whom thou most admirest in one kind, may yet excel him in some other gift that is also useful, and beneficial 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 foot as the head, 1. Cor. 12.21. Paul had a better gift in speech than Barnabas, Acts 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 own ordinance, 1. Cor. 3.5. The Preachers are but the ministers by whom we believe, even as the Lord giveth to every man. Fiftly, God sometimes works most mightily, and giveth the greatest blessing to the weakest means: No man doubts but Peter's gifts were far inferior to Christ's, yet won he more to God by one Sermon, Acts 2.41. then Christ did by all his, as may appear, Acts 1.15. Sixtly, If thou refusest to receive, and esteem duly of the meanest of Gods faithful servants that are sent by Christ, thou receivest not Christ, but in the ministry of the Word, respectest more the gifts of men, than the ordinance of God, john 13.20. Verily, verily, I say unto you, he that receiveth whomsoever I send, receiveth me. Lecture FOUR On the Title of Psal. 51. Octob. 26. 1625. SEcondly, This Doctrine should persuade 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 ourselves, that we will never live without it. This was David's 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 seek after, that I may dwell in the house of the Lord all the days of my life. We should be content to be at cost, and to strain ourselves to get it home to us, rather than we would want it, Pro. 23.23. Buy the truth, and sell it not. How may that be? He answereth in the next words, Also wisdom, and instruction, and understanding. We should be content to take pains to go abroad to it, Mark 8.3. diverse of Christ's hearers came from far. Admit you have knowledge, yet have you need to live under a continual ministry. David had more understanding than all his teachers, Psal. 119.99. yet you see how he resolved he would not live without God's ordinance. For, 1. the knowledge of the best is unperfit, and we have all need to learn and know more than we do, 1. Cor. 13.9. for we know in part. 2. We are apt to forget that we have known and learned, and the continual ministry of the Word is needful in that respect, 2. Pet. 1.12. I will not be negligent to put you always 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 we 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 continual ministry, even in this respect, ●. Pet. ●. 13. I think it meet to stir you up by putting you in remembrance. It serveth not only to breed knowledge, but to stir 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 continual ministry. For, 1. Faith and sanctification are weak and imperfect in the best, and the ministry of the word is needful 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 perfect that which was lacking in their faith. 2. Grace will decay in the best, if we live without the means, specially if we willingly live without the means, Pro. 29.18. When there is no vision, the people perish, or are made naked. Use. 2. Followeth the second use of this Doctrine, which is for reproof of two sorts. 1. Sort. First, Of such as despise this ordinance of God, and make no reckoning of it, 1. They esteem not, nor love the persons of God's faithfullest servants, For, 1. they show no kindness to them, though they know that commandment, 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 withholding from them their due, though they know this is a robbing, and stealing from God himself, Malipiero 3.8. 3. They are apt to think 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 commandment, 1. Tim. 5.19. Against an Elder receive not an accusation, but before t●o or three witnesses. But if you esteem not, nor reverence our persons, you cannot esteem or profit by our ministry. When the Nazarenes are taxed for their unbelief, which was such as Christ by his ministry could do 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 seem to esteem well of, and to love the persons of God's servants, do it not for their ministry, 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 esteem and love them in some carnal respect, either to their credit (for I tell you Saul himself may sometimes get credit, and honour before the people by samuel's means, 1. Sam. 15.30.) or to their advantage, and gain, like those that our Saviour speaketh of, john 6.26. Verily, verily, I say unto you, ye seek 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 ministry 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 ministry they live under, they will not live without a minister. For a form of godliness 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 ministry they desire not; nay they rather desire to have either an ignorant one, or one that makes no conscience of his ways; for such will never trouble them, nor have any authority in their hearts, jere. 5.31, The Propets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so. Whereas the sound ministry will bite, and trouble their lewd hearts. Such as Eliah are troublers of Israel, 1. Kings 18. ●7. They count such a ministry no blessing at all, but a burden, and would fain be rid of it, as the Gadarenes would be of Christ, Luke 8. ●7. Secondly, few (even of the better sort) can be persuaded of the necessity of it. For, 1. In placing their selves, or their children, they have little or no respect to this, what ministry they shall live under. But do even as Lot, Genes. ●3. 10 11. If the place be likely to yield them profit or pleasure (though it be otherwise as bad as Sodom) it pleaseth them well. 2. They will be at no cost for the ministry of the Word, but count it a chief privilege 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 pains (if they have no ministry at home) to go abroad for it. Whereas our Saviour tells the jews they should be condemned for not doing as the Queen of the South did. Mat. 12.42. And Christ showeth his approbation, and special respect to them that came from far to hear him, (Mar. 8.3) 4. Though they may have it without cost or labour, they care not how seldom they hear it. They confess it is good sometimes to hear a Sermon, when they have nothing else to do, but to hear it constantly, every Sabbath twice, and on the week day too, that is more than needs a great deal, as they are persuaded. Whereas we should count it our happiness if we might hear 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 daily 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 hear him. And our Saviour was so far from blaming them, as if they neglected their worldly business this way, that he 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 thankful to God for this ordinance of his, nor do in their hearts esteem it any such blessing to the land or town that enjoy it, as for which they should think themselves much bound to praise God. They can be thankful for peace, and for health, and for seasonable times, but for a go●d ministry, few or none can be thankful to God, whereas we should account it our chief blessing from God, for so the Lord speaketh of this as his chief blessing bestowed upon a people, jere 3 15. I will give you Pastors according to mine own heart, that shall feed you with knowledge, and understanding. And Amos 2.11. I raised up of your sons 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 God's 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 ministry, the very glory, and strength of our land. When the Ark of God was gone, the glory was departed from Israel, 1. Sam. 4.31. And the true ministry of the Lords Levits is said to be that that strengthened the kingdom of judah, 2. Chron. 11.17. And Abijah makes this a main ground of his confidence, and hope of success in his battle against jeroboam, that he in his kingdom had a true, and faithful ministry which the other had not, 2, Chron. 13.9, 10. Have not ye cast out the Priests of the Lord, the sons 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 sons of Aaron, and the Levites wait 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 think seriously of two things. First, That they have cause to suspect whatsoever grace or goodness seems to be in them, while their heart tells them, they make no more reckoning of the ministry 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 own prayers sometimes. 2. They believe in Christ. Foolish man, let not Satan deceive thee; certainly, while thou makest no reckoning of the ministry 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 do unto God, is no better than the sacrifice of fools, till thou be more ready to hear, Eccles. 5.1. To hearken, is better than the fat of Rams, 1. Sam. 15.22. And for both thy praying, and thy believing in Christ, mark well that known place (well known indeed, o that it were aswell believed) Rom. 10.14. How shall they call on him in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear 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 hear many of you say, this toucheth not me, for I am a hearer, I have heard many a Sermon. O but mark what followeth in the next verse, verse 15. and thou shalt find thou art no such hearer as Paul speaks of; the hearers that Paul speaketh of, are such as can cry, O how beautiful are the feet of them that do preach the Gospel of peace. But thou seest no beauty in their feet, thou hearest them, but thou joyest not in them, thou countest them no blessing, nor art thankful 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 fearful sin, and sign of a most graceless heart, to be unwilling to hear the word, to have no mind unto it. 1. Such a one hath no care of his soul, what becomes of it, whether it sink or swim (as we say) whether it be saved or damned, Pro, 15.32. He that refuseth instruction, despiseth his own soul. Nay, 2. more than 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 Atheist; they that desire not the knowledge of his ways, say in their hearts unto God, depart from us, job 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 hear the word preached when we 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 believed) then the sin of Sodom 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 sin. The second sort that are to be reproved by this Doctrine, are they which hear often, & seem also to delight in the best ministry, & yet profit not at all by it, but remain as ignorant, unreformed, profane, as they that never heard Sermon. If trial 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 six points. First, That it is no great matter of comfort to a man, nor thing wherein any should bless himself, 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 seek me daily, and delight to know my ways, and Ezech 33 3●, 32. They come to thee (a faithful Prophet) as the people cometh, and they sit before thee as my people, and they hear thy words, with their mouth they show much love (praising the faithful minister greatly) and lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. No music did ever delight them more than a good Sermon. Yea, of Herod himself it is said, that he heard john Baptist gladly, Mark. 6.20 O that many now adays that say they are Christians, and perfect Protestants, were come so far to hear constantly, and with delight, a faithful minister. And yet that is no great matter, (you see) no man may rest in that. Secondly, Consider that God looks 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 forth grapes, Esa. 5.2. And Luke 13.6. He came and sought fruit on his figtree, yea verse 7. every year when the season served, he came to look for fruit, yea he commandeth his servants also to require fruit of his vineyard, Math. 21.34. O that God's servants would do this more, would examine their people how they profit; O that God's 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 Bailiffs, for demanding fruit. But I tell you, God looketh for this, that you should profit by the means you do enjoy, yea, that your profiting should be proportionable to the means you do enjoy; Proportionable to the excellency of them; Thus Christ aggravateth the 〈◊〉 of the jews, Matth. 1●. 41, 42. A greater than jonas is here, a greater than Solomon is here, Proportionable to the variety of them, Mat. 11.17. We have piped 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 years have I come, seeking fruit of the figtree, and find none, cut it down. What sentence will God one day pass (think we) on such a nation as ours, yea, on such a town as this that hath enjoyed excellent means, great variety of means for threescore and three years together? Thirdly, consider that it is no petty sin, nor matter of small danger, to be an unprofitable hearer of the word, Heb. 6.7, 8 The earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet 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 thorns, and briers is rejected, and is nigh unto cursing (how nigh, and what kind of curse even in this life, God only knoweth) whose end is to be burned. A fearful sentence, and such aone as (methinks) should startle us all that have been unprofitable hearers so long. Fourthly, consider, that if this ordinance of God cannot work upon thy blind, profane, and hard heart, there is small hope any thing else 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 reform thee if God's power be not able to do it? Luk. 16.31. If they hear not Moses, and the Prophets, neither will they be persuaded though one rose from the dead. Fiftly, think seriously of this, that the Sermons thou hearest, if they do thee no good, they will do thee harm; 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 return 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 hear with any cheerfulness, thou canst not profit nor feel any power or comfort in any thing thou hearest. 1. The chief cause is in thyself, thou hast a naughty heart l●den with sins, and l●ad away with diverse lusts, 2 Tim. 2.6. Thou canst have no certainer a sign of the naughtiness of thy heart then this 2. The devil is busy 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 cometh the wacked one, and catcheth away that which was sown in his heart; He is the cause why thou art so sleepy, and so 〈◊〉 at the hearing of the Word, why thou canst not mark what thou hearest, not carry it away. And wilt thou let the devil have his will of thee? Resist him (man) and he will fly from thee, 〈◊〉 4.7. Yea cry to God to rebuke him, as Z●ch. 3.2. The Lord rebuke thee o Satan, even the Lord that hath chosen jerusalem, rebuke thee. 3. The Lord himself hath a just hand in this, that thou canst not profit by his Word, joh. 8.47. He that 〈…〉 heareth God's Words, ye therefore ●eare them not, because ye are not o● God A fearful sign he belongeth not to God's election, that cannot hear (that is, not hear with profit, for otherwise they did hear) God's Word, joh. 1●. 40. He hath blinded their eyes, and hardened their hearts, lest they should be converted, and I should heal them. I speak not this to drive any of you into despair (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 unprofitableness under the means, and to increase your care to bear profitably hereafter. And how you may do that you shall hear the next day in the use of direction, which is the third, and last use of this Doctrine. Lecture V. On the Title of Psalm 51. November 2. 1625. Use. 3. FOlloweth the third, and last use of the doctrine, which is for direction; even to direct us how we may hear the Word so as we may feel this divine power, and efficacy of it in our own hearts. Before we come to the direction itself 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 hear. 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 efficacy of it in your hearts, profited or thriven in grace little or nothing by it at all. Little or no fruit can be seen now a days of the Lords cost, and pai●es any where, where he hath sowed this precious seed most plentifully, little or no increase can be seen. So as that complaint is justly made now, by many of God's faithful servants, Esa. 53. ●. Who hath believed our retort, and to whom is the arm of the Lord revealed? I have myself known the time when it might have been said in this, and many other towns as Act. 2. 4●. The Lord 〈…〉 the Church daily, such as should be saved. And as Ma●th. 11 12. The kingdom of heaven suffered violence, and the violent took it by force. In those cases 〈…〉 have been said of us as Esa. 32.20. Blessed are ye that sow beside all waters, that send forth thither the feet of the Ox, and the Ass. Men might have called us blessed, and happy men in the fruitfulness of our ministry, the ground God gave us to till, and husband was a most fruitful soil. But those days are gone, no such thing is to be seen now, we now plow, and sow in stony, and thorny, and barren ground, you hear still but with no such affection, love, and delight as once you did, you feel no such power in the Word to reform you, and draw you unto the practice of that you learn, 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 days. Thirdly, consider well what may be the causes of this, that though there be as much preaching, and hearing as ever there was, yet men profit now adays nothing so much in the life, and power of godliness as once they did. First, it cannot be denied but that one cause why the ministry of the Word is so weak, and unprofitable, is the want of that due inspection that Christ hath lest to his Church to make it fruitful, and effectual. The Minister is by God's ordinance not only to teach, but to oversee his flocke, Act. 20.28. Take heed 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 ways at home, and abroad, to observe how you profit by that which you hear, to require at your hands the practice of that they teach you, Matth. 21.34. The Lord sends his servants to demand fruit of them that occupy his ground. The Guides of God's Church have also authority from God not only to admonish, and reprove you if you be unfruitful, but also to correct you by executing the censures of Christ's Church upon you. Paul speaks 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? Certainly Gods vineyard, and garden hath need not only of such as plant, and water it, but of such as take continual care of it, to look unto it, to dress, and husband it, Luk. 13.7, 8. If it be not pruned nor digged no marvel though it bear briers, and thorns rather than any thing that is good. Mark that curse, Esa. 5.6. I will lay it waste, it shall not be pruned nor digged, but there shall come up briers, and thorns. And surely this is a great cause why the ministry 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 hear, but think if they preach constantly unto them they have done as much as God requireth of them. Whereas it is a chief part (as I have told you) of the Minister's office to oversee the flock. 1 Pet. 5.2. Taking the oversight thereof; and to take care of them, 1 Tim. 3.5. If a man know not how to rule his own house how shall he take care of the Church of God? 2. That the people generally are sons of Belial will not bear Christ's yoke, but conspire together against it, and say, Psal. 2.3. Let us break their bands asunder, and cast their cords from us. They will be content to hear us now and then in our public ministry, but if we offer to deal with them in private, and come in our Master's 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 unfruitfulness of the ministry is this, that the Lord for the contempt men have showed unto the Word, doth deny 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 rain no rain upon it: And as Matth. 13.14. By hearing ye shall hear, and shall not understand, and seeing ye 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 fruitful, and to profit much by that they heard, that are now grown so senseless, so sottish, so hardened in their evil courses, as if (for their apostasy) 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 chief cause sure why we profit no more by the Word is in ourselves, Esa. 59.1, 2. The Lord's hand is not shortened that it cannot save; but your iniquities have separated between you, and your God. And as the Apostle saith of praying, james 4.3. Ye ask, and receive not because ye ask amiss, so may I say of hearing, ye hear, and hear often, but receive no profit at all, because you hear amiss. It is therefore necessary for you all to be directed, how you may hear to profit by your hearing, how you may hear so as your hearts may feel the divine power of God in this his ordinance. This direction than consisteth of three parts. For such as would profit by their hearing must do something before they come to hear; something during the time that they are in hearing; and something after they have heard the Word. For the first, As Physicians before physic use to give somewhat to prepare the body that their physic may work the more kindly; so must the soul be prepared for the receiving of this heavenly physic, or it will never work 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 hindered the saving operation of it, even with hateful hearts, and with full purpose to cavil, and oppose it: As in the case of the pursuivants that were sent to apprehend Christ, joh. 7.32, 46. And in those jews that immediately before Peter's 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 bear Paul esteemed him no better than a babbler, Act. 17.18, 34. Answ. To this I answer. 1. That I speak not now to the unconverted (for such I know can do nothing to prepare their own hearts, seeing they are dead in their sins, Ephes. 2.1.) but to God's people, and such as are regenerate. 2. I speak of the outward means that God hath revealed in his Word, and appointed us to use, to make this his ordinance effectual in our hearts, no way limiting God's power, but leaving his secret working to himself. 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 effectual 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 careful 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 hear you must (by unfeigned repentance) cast of every known sin, Mar 1.15. Repent, and believe the Gospel, saith our Saviour. Men must repent with legal repentance before they can believe. And the Word can profit no man unless it be 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 evil speakings, as new borne babes desire the sincere milk of the Word that ye may grow thereby. Applic. Is it therefore any wonder though they that are usually drunk on the Saturday night or spend it in gaming, and then come hither on the Lord's day to hear; or that (immediately before they come to the Sermon) have been scolding or acting some other foul sins, should go away from the Ministry of the Word never a whit better than they came? Did you ever know any salve so sovereign, that could cure a wound that had a splint or an arrow head remaining in it? Surely so will every known sin unrepented of, hinder the saving operation of the word in any man's heart; yea it will make the Word a savour of death unto a man. See how God threateneth such, Ezek. 14.7, 8. For every one of the house of Israel, or of the strangers that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a Prophet to inquire of him concerning me I the Lord will answer him by myself. And I will set my face against that man, and will make him a sign, and a proverb, 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 chief reason of that rest that is enjoined upon the Lord's day, and of the commandment the Lord gives to remember, and think of it before hand, and to do all our business in the six days that we may have nothing to do 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 shoes 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 seek for wisdom (that is to be made wise unto salvation) must first separate themselves from all other matters to this business; as Solomon speaketh, Pro. 18.1. 1 Tim. 4.15. Give thyself wholly to them, that thy profiting may appear to all. And how should they then profit by the Word, Applic. that jump out of their worldly business, from busying their heads, and tongues about such matters, into the house of God, and will never take the pains to put of their shoes, and to sequester their thoughts from such things? Whereby it comes to pass that though they draw near to God with their ears, and lips yet their hearts are far removed from him, Esa. 29.13. Their heart goeth after their covetousness, Ezek. 33.31. Thirdly, you must come with an appetite, and earnest desire to learn, and profit by the Word, without which (as meat taken into a full stomach) 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 commandments. This preparative also the Apostle prescribeth, 1 Pet. 2.2. As new borne babes desire the sincere milk of the Word, that ye may grow thereby. To such God hath ever been wont to bless his Word, He filleth the hungry with good things, Luk. 1.53. This maketh the Word sweet, and wholesome to us, Pro. 27.7. To the hungry soul, 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 appear by the heaviness of their countenance while they are hearing, Of whom it may be said as Esa. 3.9. The show of their countenance doth witness 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, hardness of heart, infidelity, and other corruptions you find in yourselves, 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 fools (in sense of our own 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 righteousness, and grace till he be first poor in spirit, Matth. 5. ●, ●. And what marvel is it then that our hearers profit so little? Applic. 1. Many come only to hear for novelty sake, that they may try, and pass 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 hear 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 else. As the noble Bereans did, Act. 17.11. Even in these day's God's people have need of that caveat, Mar. 4.24. Take heed what you hear. But this I say you shall never profit by the Word, unless you come to it with open hearts, ready to receive whatsoever God shall teach you. With such a heart came Cornelius to hear Peter, Act. 10.33. We are all here present before God, to hear 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 o ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. And Revel. 3.20. If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Certainly if men would come to the Word with such open, and teachable hearts, ready to receive, and learn whatsoever God shall teach, they would profit must more than they do. Applic. But alas most that hear us come with prejudicated, and forestalled hearts, they have certain 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 ministry, and divers other things. And these imaginations, and errors of their judgement serve as strong holds to keep Christ, and his truth out of their hearts, 2 Cor. 10.4, 5. With this mind many a one comes to hear us; I know the preacher well enough, he differs from me in judgement in sundry things; but it is no matter, I can hear him, and hold mine own well enough, I like his gifts well, and will receive his doctrine so far as I judge it to be true, but if once he fall upon his own conceits, there I will leave him. And do so still in God's name, if any preacher teach his own conceits, though he had the gifts of an Angel believe him not, Gal. 1.8, 9 But take heed thou count not that his conceit which he teacheth thee by good warrant of God's 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 do thee no good. For certainly these men that in their hearing do thus limit, and gauge 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 prophesy not unto us right things, speak 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 keep it unto the end, give me understanding, and I shall keep thy law, yea I shall observe it with my whole heart. To this the promise is made, joh. 7.17. If any man will do his will, he shall know of the Doctrine whether it be of God or whether I speak of myself. Such shall attain to a settled, and certain knowledge of the truth. And Luk. 8.15. They that with an honest heart hear the Word, keep it, and bring forth fruit with patience. Mica 2.7. Do not my words do good to him that walketh uprightly? And how can they then profit by the ministry of the Word that in their hearing seek nothing but knowledge, Applic. intent nothing less than to practise aught they hear, like those Ezek. 33.31. They hear 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 do; as Ze●echia did, 2 Chron 36.13. He s●iffaed his work, and hardened his heart from turning unto the Lord God of Israel. No preacher shall alter them, they can hear them they trow, and ver do still as they list. What? We were wise men indeed if we should practise what we hear, leave our good fellowship, bring religion into our families, so should we be counted Puritans, God forbid we should ever become such fools, Oh take heed, God forbid it not indeed. When Pharaoh had hardened his own heart against the means God had used to soften it, Exod. 8 15. ye read oft in that book afterward that God hardened his heart, Exod. 9.12. O therefore take heed of this, Heb. 3.7.8. If ye will hear his voice harden not your hearts. Seventhly, come in faith to the hearing of the Word, and in a certain expectation to receive that good from the Lord in this his ordinance, which he hath promised to do and work by it. We should think, 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 ministry to the end of the world, Mat. 28.20. Believe this, and expect his gracious presence to make his ordinance effectual in thine heart. He hath said, Luk. ●1. 28. Blessed are they that hear the Word. Consider who spoke this, believe 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 soul: And Rom. 1. ●6. ●t is the power of God unto salvation. Thou feelest sundry corruptions which thou wouldst fain have power to overcome, and thy heart converted from them unto the Lord, believe this which God hath said of his Word, and expect to find 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 perfect the work of grace begun in them: and thou wouldst grow, and art troubled that thou growest to better; come in saith to it, and look to receive this benefit 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 near, and to them that are a far of. And thou w●ntest peace in thy conscience, believe what God (that cannot lie) hath said, and look verily to have peace wrought in thy heart by this means. In a word God hath said of this his ordinance, Esa. 55.3. Hear, and your soul shall live And jam 1.21. That it is able to save your souls; believe 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 stir up themselves to think of these promises, or to expect any such good by it. As it was with them that desired to receive good by Christ's divine power, in working miracles, they must bring faith with them, Mark. 9.23. jesus said to him (that came to have his son dispossessed) If thou canst believe, all these things are possible to him that believeth. 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 unbelief. So may it be said of our Church assemblies now adays, God showeth not his saving power much in them, because of the unbelief of our hearers. Eightly, and lastly, If thou wouldst profit by thy hearing, pray before thou hearest, No good thing ye know can be 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 God's people to pray for their teachers, that they may so speak as they ought to speak. Col. 4.4. and specially that in their ministry 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 kindness, and let him reprove me, it shall be as an excellent oil. For themselves also they should pray, that (through God's assistance) they may hear 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 wondrous things out of thy law. For the Lord only is he, that can teach us to profit, Esa. 48.17. I am the Lord thy God which teacheth thee to profit. To this is the promise made, Pro. 2.3, 5. If thou criest after knowledge, and liftest up thy voice for understanding, then shalt thou understand the fear of the Lord, and find the knowledge of God. And surely this is one chief cause, why there is so little profiting by the ministry 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 join with the Preacher in the prayer that he maketh before the Sermon. But that complaint may be made in this case which the Prophet maketh, Esay 64.7. There is none that calleth on thy name, that stirreth up himself to take hold of thee. Lecture VI On the Title of Psalm 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 hear the word profitably, is a laborious, and painful thing. The bringing of your bodies hither, and lending of your ears, is not all (though that be painful to you that come far) but there is more belongs to it then so, there is a labour of the mind, and heart, required in this work, Strive (saith our Saviour, Luk 13.24.) to enter in at the straight gate. Every gate, every part of that way whereby we must come to life eternal, is straight, and narrow, and without much striving & labour, it is not possible to pass through it. To pray aright, you (that are acquainted with the conscionable performance of this duty) find it to be a painful, 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 less painful a thing to hear spiritually, and profitably. Labour (saith our Saviour, john 6.27.) not for the meat which perisheth, but for that meat which endureth unto everlasting life. And no marvel, For, 1. there is an utter indisposition of our own 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 womb, 2. Satan also is very busy with us, when we go about this work of hearing God's Word, to hinder us by all the cunning he hath, from hearing it fruitfully, Luke 8.12. Those by the highway side are they that hear: then cometh the devil, and taketh away the Word out of their hearts, lest they should believe, and be saved. 3. The Lord, though he first converted us without any help of our own will and endeavour; for we 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 gainsaying people. Yet will he not save us, nor build us up in grace, nor bless the means of grace unto us, without the help of our will and endeavour; but when he hath once regenerated and renewed our will, he will have us● employ it in his work: Phil. 2.12. Work out your own salvation. We had need therefore to take pains with our own hearts, and strive to hear profitably. For certainly as a great cause why we profit so little by the Word is this, that we will not do that that lieth in us to make our hearing profitable, we will take no pains in this work; so if we would take a little pains for it, we should find that the fruit and comfort we should receive by it, would abundantly recompense all the pains we have taken in it. That which Solomon saith of labour in our lawful callings, Pro. 14.23. In all labour there is profit, 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 applied to this purpose; they that labour, and will take pains in the work of their own salvation, to make all means of Grace profitable unto themselves, shall certainly thrive, and increase in Grace, whereas the lazy soul (under the best means of Grace that are) shall still be like Pharaohs Kin●, liane, and ill-favoured. Gen. 45.21. We find by experience, that it is not the greatness of a man's living, that maketh him rich, but the good employing, and careful husbanding of it. A little ground, if a good husband, a careful, and painful man have the occupying of it, proves oftentimes more fruitful than a great deal more land will do in the hands of a lazy and careless husband, though it be of itself a better soil, and have more helps, from God and nature, than the other hath. Pro. 24.30, 3●. I went by the field of the slothful, and by the Vineyard of the man void of understanding, and lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down; So it is not the greatness, and excellency of the ministry that a man liveth under, and daily frequenteth, that will make one rich in Grace, but the care, and endeavour himself useth to make it profitable to him. A weaker ministry with this care, will be more available to enrich the heart, than the strongest can be without it. As I therefore showed you the last day what you must do before you come, to prepare, and fit yourselves to the hearing of the word; so will I now show 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 profit by it. And that which is your part to do while you are hearing, consisteth in five points. First, you must set yourselves as in God's presence, while you are hearing of his word. 1. Remember, and think with yourselves, you have to deal with God in this business; it is God's word, and not man's that you hear 1. Thess. 2.13. It is God himself that speaketh to you from heaven by us, Heb. 12.25. How shall we escape if we turn away from him that speaketh from heaven. Luke 10.16. He that heareth you heareth me. john was the voice of him that cried in the wilderness, john. 1.23. It is the Lord himself that speaketh and cryeth to you in our ministry, 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 greatness unto our God. And as it is God that speaketh to you in our ministry; So 2. is he always in a special sort present where his word is preached, to observe, and mark how it is delivered, and received, and either to bless, or curse the hearers accordingly. Of this, and such like places it may be said, as jacob 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 jerusalem) but I speak it in reference to his majesty, and in respect of the assemblies, and meeting of God's people, to join 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 think on these two things, whensoever you hear, that you may set yourselves as in God's presence, when you are about this work. So did good Cornelius though a soldier, and a great man too. Acts 10.33. We are all h●re present before God, to hear all things that are commanded thee of God. This is profitable for us to do in our whole course of life: David did so, Psal. 16.8. I have set the Lord always before me. This will greatly further our profiting by hearing, for it cannot choose but breed in our hearts an awful fear of God. When jacob had said, Genes. 28.16. Surely the Lord is in this place, verse 17. He was afraid, and said, how dreadful is this place? And without our hearts be stricken with this awful fear, and reverence of God, we can do no service unto him ●n an acceptable manner, Psal. 2.11. Serve the Lord with fear, Hebr. 12.28, ●9. Let us have grace, whereby we may serve God acceptably, with reverence and godly fear, for our God is a consuming fire. This fear will keep us in that behaviour and disposition of body and mind, as is meet. 1. It will keep our bodies from sleepiness, and all other unreverent behaviour. For so will the presence of any man do whom we reverence, and fear, Proverbs 23.1, 2. When thou sittest to eat 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 keep our thoughts from roving, without which we can never relish the Word. Psal. 1.9.113. If we do not hate vain thoughts, we cannot love God's Word. 3. It will make us careful to receive, and obey that, that shall be taught; for so hath God been 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 fear me, and keep my commandments always. Applic: No marvel then, though we profit so little by the Word, we perform this service with little or no reverence, and fear. The Apostle noteth it for a sign of an ungracious heart, jude 12. to eat without fear; how much more to hear without fear; witness the liberty men take to sleep at Sermons, not once striving against their own corruption (by stirring up, rousing themselves, or desiring them that sit next them, to awake them) none resisting Satan, who certainly helps forward this corruption in it. Luke 8.12. and who, if they would resist him, would fly from them, james 4.7. Three notable contempts, and wants of reverence these men do show. 1. To the congregation; It is a sign of a graceless heart to bear 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 God's people, when they are assembled to worship God, 1. Cor. 11.22. despise ye the Church of God? I tell you, it becomes the greatest Prince that is, in his coming in, and going out, and his whole behaviour to show reverence to the Congregation. 2. They show contempt to the holy Angels, who are present, and have a special charge given them, to attend the holy assemblies of God's people, both to be as a guard unto them, and as witnesses to observe their behaviour, 1. Cor. 11. ●0▪ 3. But chiefly they show contempt to God, who (as we have heard) is in a special sort present here, Levit. 6.2. Reverence my sanctuary, I am the Lord. Secondly, while the word is preached unto us, we must attend diligently to what we hear, as they that would be loath to lose a word that should be delivered, Unto me m●n gave care (saith job. 29.21, 23.) and waited, and kept silence at my counsel. And they waited for me as for the rain, and they opened their mouth wide, as for the latter rain. And it is said, Luke 19.48. That the people * So it is in the margin. hanged upon Christ. This God's people are oft called upon for, Mar. 4.23. Christ was wont to say to the people in the beginning of his Doctrine, harken; and again at the end of his Sermons, vers. 9 And 7.14. Harken every one of you. Esa. 55.23. Harken diligently unto me, incline your ear, and come unto me; hear, and your soul shall live. Pro. 22.17. Bow down thine ear, and hear. No hope the ministry of Christ himself should draw us, and make us to come unto him, and cause our souls to live, unless we thus hear, harken diligently, incline, and bend our ears to hear; Put these things into your ears, saith our Saviour, Luk. 9.44. For 1 the Word is so precious as it is worth the harkening unto. Psal. 19.10. It is more to be desired then gold, yea then much fine gold; sweeter also than honey, and the honey comb. 2. Who knows how soon you may be deprived of it. 3. As in all other the parts, and faculties of man's body, and soul there is a natural averseness, and indisposition to that that is good; so it is in the ear, there is a marvellous unaptness, and untowardness in it to hearken to the Word; it is not so soon weary of hearing any thing, as of God's Word. Mat. 13.15. This people's heart is waxen gross, and their ears are dull of hearing. Yea we are by nature deaf as well as blind. Esa. 43.8. Bring forth the blind people that have eyes, and the deaf that have ears. So that it is noted for a special work of God's Spirit (which every one of you which find it, in yourselves, may take great comfort in) to be able to mind the word, and to attend unto it. Esa. 32.3. The ears of them that hear, 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 man's case. Our Saviour speaks of some that hearing hear not, Mat. 13.13. How can that be will you say? Yes very well. Men may hear, and not mind nor regard what they hear, and so in hearing not hear. The hearing ear, and the seeing eye (saith Solomon, Pro. 20.12.) the Lord hath made even both of them. To have an ear 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 ears, for they hear. Observe then another cause why the Word is so unfruitful in Many. Applic. 1. Some think it enough that they come to Church, though they show no desire to hear at all, though they sit so as they can hear 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 seemliness; every man, and woman should be placed there according to their years, and degree, and should keep their places, 1 Cor. 14.40. Let all things be done decently, and in order. Paul joyed in the seemly order be beheld in the Church-assemblies of the Colossians, Col. 2.5. Among other things the Queen of Sheba observed, and admired in Solomon's 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 Solomon's house, much more is it fit they should do so in God's house; as that decent order did so much commend Solomon's house, so would it do our Church-assemblies certainly. It is a fault I observe amongst you here that many of you use to stand up upon your forms, and seats. For 1. It is an unseemly sight, and decency becomes God's house. 2. It hinders their hearing that sit behind you, and so it is not only against decency, but against edification also. 3. You do it without any just cause at all, when you may hear well enough though you sit or stand down. All this notwithstanding if you cannot hear where you sit, the poorest or youngest of you should not be ashamed or afraid to come up higher, and sit or stand nearer to the pulpit. You should strain courtesy 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 hear, and to be edified by his doctrine forced them to it, our Saviour never blamed them for it. It is said of Christ's hearers that they were wont to Sat about him, Mar. 3.34. and Luk. 15.1. that they drew near to him to hear him; and Mary sat down at his feet when he preached, that she might be sure to hear him, Luk. 10.39. Yea to help their attention, and keep their minds the better from roving they were wont to fix their eyes upon him, Luk. 4.20. Secondly, Of them that do hear us, few are able to hearken or attend to that they hear, Esa. 43.20. Seeing many things but thou observest not; opening the ears, but he heareth not. So that we may justly take up the complaint of the Prophet, jer. 6.10. To whom shall I speak, and give warning that they may hear? behold their ear is uncircumcised, and they cannot hearken. Thirdly, we should hear the Word with understanding, and judgement; 1. We must labour to conceive, and understand what we hear. Christ calls upon his hearers earnestly for this. Mat. 15.10. He called the multitude, and said unto them, hear, and understand. How should we else profit by any thing we hear? Acts 8.30. Understandest thou what thou readest? saith Philip. So say thou to thy own heart in hearing, else it is not possible for thee to profit by that thou hearest. Mat. 13.13. In hearing they hear not, neither understand; they that understand not what they hear, in hearing hear not. Ps. 45.10. Harken (O daughter) and consider, and incline thine ear. 2 Tim. 2.7. Consider what I say. Yea 2. We should be able also to judge of that we hear, 1 Co●. 10.15. judge ye what I say. job 21.11. Doth not the ear try words? and the mouth taste his meat? 1 Thes. 5.21. Prove all things (not by thy proud fancy and conceit indeed, but by the Word, in reverence, and humility) hold fast that which is good. Christ's sheep can put a difference between the voice of their true Pastor, and of a stranger, joh. 104, 5. Applic. Take notice of this for one chief cause why the Word is so unfruitful, ye hear without understanding. 1. Many understand not what they hear; but that heavy judgement is upon them, that is mentioned, Mat. 13.14. In them is fulfilled the prophecy of Esayas, by hearing, ye shall hear, and shall not understand, and yet they neither bewail nor feel it. No marvel therefore though they profit not. Mat. 13.19. When one heareth the Word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that that was sown. 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 believeth every word, but the prudent man looketh well to his going. They cannot judge when the Scripture is wrested, and when it is well applied. Unskilful they are in the word of righteousness: for they are babes, Heb. 5.13. Lecture VII. On the Title of Psal. 51. November 30. 1625. FOurthly, labour to hear with affection, and delight. It was the charge Moses gave to God's people, Deut. 32.46. Set your hearts unto all the words, that I testify among you this day; and he gives the reason, vers. 47. For it is not a vain thing for you; because it is your life. It is said of God's people in the primative Church that they received the Word gladly, Act. 2.41. And of Christ's hearers, Mar. ●2. 37. The common people heard him gladly. 1. It is a great sign of grace to hear the Word with joy. Ps. 119.162. I rejoice at thy Word as one that findeth great spoil; to be cheerful while we are in God's house, Esa. 56.7. I will make them joyful in my house of prayer. That that is said of alms, 2 Cor. 9.7. God loveth a cheerful giver, may be said likewise of the hearer of God's Word. 2. This will be a great help to your memory, and make you better able to keep that you hear, when you hear it with delight, Psal. 119.16. I will delight myself 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 hear cheerfully. Even our blessed Saviour himself was much stirred up in his affections by beholding the zeal of his hearers, Mat. 5.1. Mar. 6.34. joh. 4.30— 32. Mar. 3.20. Know therefore this is one cause why most get so little good by their hearing, Applic. they hear without all delight, and affection. Their very countenances testify that they say in their hearts, as Mal. 1.13. Behold what a weariness is it. And thereby 1. They dishearten, and grieve their teachers, which must needs be their own disadvantage, Heb. 13.17. If they do their work with grief, 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 believe a lie. Fiftly, in the hearing of the Word we must take every thing as spoken to ourselves. As 1 we must desire to hear that chiefly that concerns ourselves most, as john's hearers did, Luk. 3.12.14. So 2 must we strive to apply all that we hear to ourselves, job 5.27. Hear this, and know it for thyself. For 1. There is no truth of God taught out of God's Word, but it concerns every one of God's 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 be taught (be it never so wholesome or sovereign) can do us any good, if we do not apply it; as the best food cannot nourish us, unless we take it, and eat it. And this comparison the Prophet applieth to this purpose, Esa. 55.2. Harken diligently unto me, and eat ye that which is good. 3. It is noted for a property of God's Elect that they are apt, to apply God's Word unto themselves; as there is in every member of our body to draw from the stomach, and liver, and veins nourishment for itself, and to make it his own; to which the Apostle alludeth, Eph. 4.16. This we shall find in the elect Disciples, Mat. 26.22. And they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I? The like you shall see in them when he spoke of the dangerous state that rich men are in, Mat. 19.25— 27. and yet one would have thought that Doctrine did little concern them. And certainly this is one cause why so many (though they hear us constantly) profit so little. Applic. Heb. 4.2. The Word preached did not profit them (saith the Apostle of the jews that perished in the wilderness) 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 complains of, Host 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 reap fruit by it. And those also are principally five. First, we must be careful to keep that which we have received both in our mind, 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 keep it, and bring forth fruit with patience. 2. Our carelessness in laying up the Word, and hiding it that we may keep it, giveth great advantage to Satan to steal it from us; as the loose, and careless laying of our money or goods doth to a thief, yea makes many a child, and servant false that otherwise would have beer true. Mark this in the parable. Out of what hearers hearts did Satan steal 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 carelessness to keep 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 than impute the small good they get by their hearing unto this profane carelessness of keeping that which they have received. 1. They are like sives that while they are in the water seem 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 hear and it never troubleth them. Every one would count it a great judgement, and be sensible of it in his temporal estate, to get much, and to put it into a bottomless purse, not to be able to keep it, because God blows upon it, as Hag. 1.6.9. And if a thief had taken your purse or broken into your house, and robbed you, what outcries would you make? But in his spiritual estate no man regards this. 2. Nay they have no care nor desire to keep, and remember what they have heard, for this indeed is the cause why men's memories are so bad, they take no delight in the Word, jer. 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 business, and pleasure, Luk. 8.14. Secondly, we must meditate, and seriously think of that which we have heard. It is a duty enjoined us to think of good things: Phil. 4.8. think of these things. It is not enough to hear God's 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 enjoined as a duty most necessary to this purpose. Esa 46.8. Bring it again to mind O ye transgressors. For 1. This would argue a love to that we hear 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 feel more sweetness in it, as the chawing of our meat makes us taste more sweetness in it, Psal. 119.15, 16. I will meditate in thy precepts, and have respect unto thy ways: I will delight myself in thy statutes. 3. This would greatly increase and confirm our knowledge, Psal. 119.99. I have more understanding than 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 godliness 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 stomach cannot concoct, and digest it; so it is with the food of our souls, josh. 1.8. Thou shalt meditate in the law day and night, that thou mayst observe to do according to all that is written therein. Applic. How then should the Word you hear do you good, when you never think of it after you have once heard it? It is noted of the Disciples that though they had seen Christ's mighty power in the miracles of the loaves, yet their faith was never the stronger, but upon every new tentation and occasion of fear, they were extremely 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 hardened. They had seen that miracle, and it may be also remembered it, but they had not considered, and meditated of it, and therefore they were never the better for it. Thirdly, you must confer of that which you have heard, and repeat it among yourselves. 1. It is often spoken of in Scripture as a duty we owe to God and his Word, to speak of it unto others, Psal. 119.172. My tongue shall speak of thy Word; for all thy commandments are righteousness. Yea this is noted as a special use we should make of our reading and hearing of the Word, to speak of it unto others, it must not be in our heart only but in our mouth too, josh. 1.8. This book 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 keep knowledge; is said likewise of every one that truly fears God, Pro. 5.2. My son attend unto my wisdom, and bow thine ear unto mine understanding— that thy lips may keep knowledge. 2. You that go home together from the Sermon should make this use of your company, to confer 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 confer with about that which you have heard. Christ's 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 Saviour's, joh. 16.17, 18. Yea it is reported of other of his hearers too besides his Disciples that they did use to confer among themselves of that which he had taught, joh. 7 35, 36. 4. But chiefly this is required of you that have families, that you repeat unto them, examine them, confer with them about that which they have heard. For this we have a plain commandment, Deut. 11.18, 19 Ye shall lay up these my words in your heart-and ye shall teach them your children, speaking of them when thou sittest in thy house, etc. Yea it is said to be a chief 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 learn to fear me, and that they may teach their children. According to that proverb, Mat. 5.15. Men do not light a candle, to put it under a bushel, but on a candlestick, 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 practice of our blessed Saviour himself; who (though he spent himself so much in his public labours, yet) did use to confer with his family of the Sermons he 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 we have heard would certainly greatly further our profiting by the Word. In this that proverb will be found true as much as in any other thing, Eccl. 4.9. Two are better than one. We may all in this kind receive help one from another, even he that is stronger in knowledge and grace, from another that is weaker than himself 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, jesus himself drew near and went with them. And again that when they went to relate to the Apostles that they had seen 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 spoke, jesus himself stood in the midst of them. Four special benefits certainly you might reap by it. First, It would make your children, and servants to mark better than they do what they hear, if they knew they should be examined when they came home. The Disciples of our Saviour were so diligent, and watchful in hearing that he commends them for it Mat. ●3. 16. Blessed are your ears for they hear. 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 help, and confirm both your families, and yourselves also in the understanding, and believing of that which hath been taught you, if you would thus repeat it, and confer of it, and examine the proofs that have been 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 readiness of mind, and searched the Scriptures daily, whether those things were so; therefore many of them believed. You would believe, and be better established and settled in the knowledge and persuasion of that which we teach you, you would receive, and embrace it with more readiness of mind than you do, if you would take pains to examine how it is proved, and confirmed, and grounded upon the Scripture. Thirdly, it would much help your memories, and make you better able to retain that which you hear, if you would thus repeat it in your families, Deut. 4.9. Take heed to thyself, and keep thy soul diligently lest thou forget— but teach them thy sons, and thy sons sons. As if he should say, That is an excellent mean to keep thee from forgetting them. Fourthly, it would also much help you in your affections, and work in you a feeling of that which you have heard, if you would thus confer of it afterward, it would cause the Word to be sweeter to to you, and to have more life and power in your souls. This you shall find in that charge God gives to his people, Deut. 6.6, 7. These words that I command thee this day, shall be in thine heart, and thou shalt teach them diligently to thy children▪ and shalt talk of them when thou sittest in thine house. But that which ye read in your book, thou shalt teach them diligently unto thy children; the margin 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 work upon our hearts. I think it meet (saith the Apostle, 2 Pet. 1.13.) to stir you up by putting you in remembrance▪ This bringing the Word to remembrance again, is a mean to stir up our affections unto it. Applic. I pray you therefore take notice of your great sin in this as another chief cause why you profit no more by your hearing. 1. Few can be found that have any heart to speak of that which they have heard. Let us hear any news, let a tale be told us, (though it be of matters that are of no moment, that nothing concern us) we cannot hold but the next we meet with we must needs utter it unto; only that that we hear 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 mind to speak of it again. Surely we have all great cause to be humbled for this corruption, and to strive against it. For 1 this argueth God's Word is not in our heart, Psal. 37.30, 31. The mouth of the righteous speaketh wisdom, 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 speak of God's Word, jer. 6.10. Behold the Word of the Lord is unto them a reproach, and o how great a sin is that? David was of another mind, Ps. 119.46. I will speak 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 careful and art troubled about many things, but one thing is needful. You can spare no time for that one thing, no not one hour of a week in these long winter nights, no not on the Lords day. And what hope is there that our labour here in the Church should do you any good when you will do nothing at home; which (as you have heard) you have as express a commandment for as we have for the pains we take here 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 God's spirit gives testimony unto in his Word, are ever described thus, joh. 4.53. himself believed 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 yourselves in it) you should resort to the Minister, and seek resolution from him. We should use more to move questions about that we read. The noble Eunuch when he could not understand what he read, and God had given him the opportunity of a Minister, he made this use of him, Acts 8.34. I pray thee (saith he) of whom speaketh the Prophet this of himself, 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 Saviour's 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 again, 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 keep knowledge; so the people of God in their doubts should seek 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 foul scorn 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. Learn of me for I am meek, and lowly in heart. He always showed himself 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 himself unto them this way, and to prevent them when he saw them purposed to ask him such questions as joh. 16.19. jesus knew that they were desirous to ask him, and said unto them do ye inquire among yourselves of that I said? and thereupon he took occasion to satisfy 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 go away with it, and slanderously 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 himself, and to desire him to resolve them in the things they doubted of. Such hearers Paul himself had, Rom. 3.8. We are slanderously reported of, and some affirm that we say, let us do evil that good may come, whose damnation is just. The fifth, and last duty that you are to perform after the hearing of the Word, if you would profit by it, is this, that you presently set upon the practice of that, that you have heard. 1. The end of all our hearing is that we may practise what we hear, Deut. 5.1. Hear o Israel the statutes, and the judgements which I speak in your ears this day that ye may learn them, and keep, and do them. 2. That that we hear is not blessed to us, we receive no good nor comfort by it, till we practise it, jam. 1.25. Who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer but a doer of the work, this man shall be blessed in his deed. 3. It is a great advantage to us to set presently upon the practice 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 pool of Bethesda, to step into it presently after that the Angel had stirred the water, joh. 5.4. For delay will make the practice of any good duty a great deal more difficult. Which made Abraham go presently about the circumcising of his family, Gen. 17.23. and the offering up of his son Isaac, Genes. 2●. 3. so soon as ever he had received the commandment 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 haste, and delayed not to keep thy command●ments. Alas then, how can the most of our hearers thrive in grace, or be the better for that they hear? 1. Few practice any thing they hear, ●eave any sin, do any good duty ever a whit the more, for any thing they hear, and therefore must needs prove like the house built upon the sand, when the time of trial 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 spiritual poverty) that may be said which Solomon speaketh, Prov. 24. 3●, 34. Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall thy poverty come, as one that traveleth, and thy want as an armed man. Lecture VIII. On the Title of Psalm 51. Decemb. 14. 1625. We have already heard that in the means that are here mentioned whereby David was brought unto repentance, two things are to be observed. 1. That nathan's ministry was the means to recover him. 2. What that course was that Nathan held with him, and whereby he did so mightily prevail. The former of these we finished the last day, and it followeth now that we proceed unto the second. This is set down in the 2. Sam. 12.1.— 14. But I intent not to handle the whole speech of Nathan, but only to observe this in it in general, that he did particularly, and boldly reprove him, and denounce God's judgement against him, and by that means he brought him unto repentance. The parable whereby he laid open the odiousness of his sin in another man's 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 took with David, this Doctrine ariseth for our instruction. Doct. 8. That the ministry that God hath sanctified for the conversion of sinners, and wherein he useth to show his mighty power that way, is such a ministry as applieth the word particularly to the hearers, such as plainly and boldly reproveth sin. See the proof 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 sin boldly, and without partiality, and plainly, and particularly, so as the party they desired to reform, might know himself to be meant. So did Eliah speak to a King, 1. Kings 18.18. It is thou and thy father's house that have troubled Israel, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. So preached john the Baptist (who came also in the spirit, and power of Eliah, Luke 1.17) to another King Luke 3.19. Herod the Tetrarch was reproved by him for Herodias his brother Philip's wife, and for all the evils that Herod had done. Thus did the Prophet Malachy preach, Mala. 2.1. And now o ye Priests, this commandment is for you. And thus did the Prophet Hosea preach, Host 5.1. Hear ye this o Priests, and hearken ye house of Israel, and give ye ear, o 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 been as dangerous a matter, and cause of greater persecution to meddle with, then with Kings themselves. Yea, this was so usual in the ministry of the Prophets, to reprove and denounce judgements against sin, that it is made a note of difference to distinguish the true Prophets from the false, jere. 28.8. The Prophets that have been before me, and before thee of old, prophesied both against many countries, and against great Kingdoms of war, and of evil, and of pestilence. And Mic. 3.5.8. The Prophets make my people err, 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 jacob his transgression, and to Israel his sin. Secondly, God hath straight enjoined his servants to preach thus, and commanded them in this manner to reprove sin, as a chief work and duty of their ministry. And in this proof observe an answer to an objection that is made by some against the former proof taken from the example of Eliah, john Baptist, and the Prophets, for they (say some) had another manner of spirit, another manner of power & authority, than 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. Spoke by divine inspiration, so as they could not err, 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 sin boldly, and particularly. Observe therefore, that this manner of preaching, is enjoined to the ministers under the Gospel, as a chief work of their ministry. See this first in the commandment given by that Evangelicall Prophet, Esay 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of jacob their sins. As if he had said, Do it zealously, and with feeling, cry aloud; do it boldly, and without partiality, spare not; do it plainly, and particularly show my people their transgressions, and their sins. Two other commandments we find for this: the one, Tit. 2.5. These things speak 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 chief part of preaching, and that reproving of sin, is made the chief 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 sin in their ministry, 2. Tim. 4.12. I charge thee before God, and the Lord jesus Christ, who shall judge the quick and the dead, at his appearing, and in his Kingdom, preach the Word, reprove, rebuke, etc. And jere. 1.17. Gird up thy loins, and arise, and speak 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 been wont to show his power most, and to work most mightily with, and wherein indeed the very life and power of preaching doth chiefly consist. This is plain 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 he had effectually discovered to her her foul sin. job. 4.18. He that thou now livest with, is not thy husband; yea verse 29. He told her all things that ever she did, than she that before was most secure, & made no reckoning of him, but could discourse very malaperdy with him, now began 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 feel and acknowledge the mighty power of God in his ordinance; and fall down (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 himself to be 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 self love, and hypocrisy that is in his heart) is apt to put of from himself to others general doctrines and reproofs, is wont to be little moved or affected with them; they make no more use of them then little children can do of a great loaf that is set before them, the Word must be cut and divided to them. 2. Tim. 2.15. and every one his own portion given unto them, by a wise steward, Luk 12.42. or else they will never be able to make good use of it. The general parable whereby Nathan did notably lay open the foulness of his sin, made David vehement, and fierce against another man that should do so, 2. Sam. 12.5, 6. but it never brought him to any touch of heart for his own sin; but when Nathan applied his doctrine to him verse 7. then he was humbled, ver. 13. So the jews while Christ spoke in a parable (as in general doctrine and reproof) of their sin, they posted it of to others, and gave a most sharp 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 men's sins be effectually discovered unto them, they can never attain to any soundness 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, john 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) he will reprove the world of sin. And Esa. 61.3. None can ever attain to the happiness to be called trees of righteousness, the planting of the Lord, till they have first been mourners for sin, and have had in them the spirit of heaviness. Nay, till then, men can never seriously desire salvation. So that in this respect also, the ministry whereby God useth to convert sinners; must needs be such as doth plainly, and boldly reprove sin. Thirdly, The Lord useth to work most mightily with, and to bless the ministry of such of his servants most, 3. as are most faithful to him in their ministry. It is the chief grace that God delighteth in, and requireth in his stewards, and servants, that they be faithful. 1. Cor. 4.2. It is required in stewards, that a man be found faithful. jer. 23.28. He that hath my word, let him speak my word faithfully. Such the Lord useth to work most mightily by. This is given for a reason, why Levies ministry was so powerful and effectual, that he did turn many away from iniquity, Mal. 2.5, 6. He did himself fear God, and iniquity was not found in his lips. Now the faithfulness of God's 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 blood of all men, for I have not shunned to declare unto you, all the counsel of God. The faithfulness of God's steward, consisteth chiefly in giving to every one in God's family, their own portion in due season, Luke 12 4●. The faithfulness of the Preacher consists in fitting his doctrine to his audience, and discovering to them their special sins; as Paul did, when he preached before Felix, Acts 24.25. He spoke so of righteousness, temperance, and the judgement to come, that he made Felix to tremble. Use. This Doctrine serveth, 1. for instruction; 2. for exhortation; and 3. for reproof. 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 God's faithfullest ministers. No people have ever been so much hated and persecuted in the World as they. Christ bids his Apostles look for no better entertainment in the World, then to be reviled and persecuted, and to have all manner of evil spoken of them, and tells them the Prophets of God had been so used before them, Matth. 5.11, 12. And Paul saith of himself and the rest of his fellows, that they found their Master's words true, in their own 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 offscouring of all things, 1. Cor. 4.12, 13. And when God opened unto him at Ephesus, a large and effectual door (that is, blessed his ministry mightily, and gave it entrance into the hearts of his people) he 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 faithful ministers (as the shadow doth the body) as it is made a note of an unfaithful minister, not to be thus hated in the World, Luke 6.26. Woe be to you when all men shall speak 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 sins of all men. When the Prophet jeremy complaineth, jere. 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 prophesy good concerning me, but evil, saith he. 1. Kings 22.8. The two witnesses by their ministry did vex and torment men, Revel. 11.10. And this hath made many a good man even afraid to enter upon this thankless office and function. Moses was so, as you shall find by the excuses he made, Exod. 3.11. and 4.10. And jeremy was so, jer. 1.6. And jonah was so, jonah 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 faithfulness in reproving sin, because it bred him so much displeasure and hatred of men. So was it with good jeremy, jere. 20.9. I said I will not make mention of him, nor speak 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. Think not, think not (beloved) that it is any pleasure to us, to cry out against your sins; Alas, we are menlike yourselves, too desirous to have every bodies good will; it may be it troubleth us as much to do it, as it doth you, and we would be as glad to forbear 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 discern great cause. 1. Why you should not be apt to receive the evil reports you may hear of God's faithful ministers, 1. Tim. 5.19. Against an Elder ●eceive not an accusation; Alas man, consider evil will never speak well. 2. Why you should pray heartily for them that God would protect, comfort, and encourage 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 yourselves should yield them all the comfort, and encouragement, you can in their ministry, as Paul speaketh concerning Epaphroditus, Phillip 2.29. Receive him in the Lord with all gladness, 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 faithfulness) 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 ordinary ministry of such as know them well. For every one of God's people to have a pastor of their own to depend upon, that liveth among them. This the Apostle teacheth us, 1 Thes. 5.12 We 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 he were himself 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 ways, that they might do him the more good by their ministry, the one was Nathan, 2. Sam. 7.2. the other Gad, 2. Sam. 24.11. and the third was jeduthun. 2. Chron. 35.15. Yea, be willing and desirous thy minister should know thee well by questioning with thee himself, or enquiring into thy ways. It is no true wisdom, but extreme folly to seek so carefully to hide and conceal your faults from them that might minister strength to you against them. Thy Physician that should minister physic 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 known to thy Lawyer. Nay thou desirest that the Tailor that should make thee a garment, should first take measure of thee. How much more doth it concern thee, that thy minister should know thee well. For indeed, they that are strangers unto you, and know not your ways, cannot apply their Doctrine to you so particularly, nor so well meet with your special sins, and consequently (as you have heard) not preach unto you with that power and profit, as they might do, if they knew you better. Lecture IX. On the Title of Psalm 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 do good by our ministry, we must apply our Doctrine to our hearers, and boldly, and plainly, reprove their sins; and that this is a chief work, and duty of our ministry; we learn that five properties had need be in him that would perform the work of the ministry faithfully. First, He 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 God's ordinance, that every congregation should have a Pastor of their own, that may live among them, 1. P●t. 5.1, 2 The Elders which are among you, I exhort, feed the flock that is among you. The Lord wheresoever he plants a vineyard, builds a watchtower, for the keeper of it in the midst of it, Esa. 5.2. In this point, our Saviour makes himself a pattern, and sampler to all good pastors, john 10.14. I am the good shepherd, and know my sheep, and am known of mine. And so doth Paul, when he saith, he taught them not only publicly, 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 jesus, 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 forbear, I sent to know your faith. This then (the estate of his flock) is one of the books the minister must study, if he would preach well, for certainly, 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 he knew their estate. Secondly, he had need be himself of an unblameable life, a godly man, 1. Tim. 3.2. A Bishop must be blameless. Take heed to yourselves (saith Paul to the Elders of Ephesus, Acts 20.28.) and to the flock. For, 1. no man can feelingly and conscionably reprove sin in others, that doth not fear and hate sin in himself, Matth. 7.5. Hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly, how to cast out the mote out of thy brother's eye. 2. If he could reprove sin well, yet till he have by his conversation, gained authority in the hearts of the people, his reproofs will do little good. Tit. 2.15. These things speak▪ and exhort, and rebuke, with all authority; let no man despise thee. They will despise him, and his reproofs, that takes upon him to control and rebuke them, before he hath gained authority in their hearts. Reproof prevails 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 kindness, let him reprove me, it shall be an excellent oil. Thirdly, He had need be a wise man. Therefore it is said, 1. Cor. 2. ●. that God hath given to the Pastor, whose chief office is to apply the Word, the word of wisdom, as to the Doctor, whose office is to interpret the Word, and to teach doctrine, the word of knowledge. So when the Prophet Micah would show 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 jacob his transgression, and unto Israel his sin. He had need of judgement and discretion, that should do this well. So he that should give the Lords household their portion of meat in due season, must not only be a faithful, but also a wise steward, Luke. 12.42. great wisdom is required to do this well; specially to reprove sin, so as it ought to be reproved. A reproof wisely given, is of great force, and likely to prevail, Eccle. 7.5. It is better to hear the rebuke of the wise, than the song of fools, Prov. 25.12. As an earring of gold, and as ornament of fine gold, so is a wise reprover upon an obedient ear. As if he had said, It is a greater grace and ornament to a man, to have an obedient care, to receive reproof, than any care-ring or jewel in the world can be; but what reproof? Surely, such as is given by a wise reproover. The best ear that is, will hardly receive a reproof that is foolishly, and undiscreetly given. Now this wisdom, and discretion that is required in him that should reprove sin, consisteth in four things specially. First, He must not be apt to note and reprove every thing that he seeth to be amiss in his people, but forbear and pass by some smaller offences. Pro. 19.11. The discretion of a man deferreth his anger: and it is his glory to pass over a transgression. And 20.3. It is an honour for a man to cease from strife, but every fault will be meddling. When Thomas out of his infidelity, and discontentment had said, john 11.16, Come let us go, and dye with him our Saviour did not reprove him, nor seem so much as to have heard and observed his speech. Secondly, He must be able substantially to prove that to be a sin which he 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 gainsayers. Better were it a great deal, that we would hold our peace, then cry out zealously against such things as we cannot by sound doctrine, and proofs out of God's word convince, and prove to be sins. To such reprovers it may be said, as job said to his friends that reproved him for his hypocrisy, job 6.25. How forcible are right words? but what doth your arguing reprove? Thirdly, He must have due respect to the persons whom he doth reprove. 1. The sins of superiors and magistrates, though they may be reproved, yet not with that bitterness as other men's, nor without signification of reverence to their place and calling, neither is this to be accounted, either base fear, or unfaithfulness. 1. Tim. 5.1. Rebuke not an Elder, but entreat him as a Father. The Prophets themselves when they were to reprove Kings, showed this wisdom. When Daniel was to interpret Nabuchadnezzars' dream, and so to discover to him his fearful estate, see how dutiful respect he showed 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 privilege particularly belonging to himself to reprove Kings bitterly, job 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 be reproved, than such as sin of ignorance, and infirmity, jude. 22.23. Of some have compassion, making a difference; and others save with fear, pulling them out of the fire. 3. In reproving such sins, as some of his hearers that fear God, and have tender hearts, may be guilty of, he must so temper his reproof, as they may not be discouraged, or wounded by it. This wisdom you shall see the Apostle used, 1. Cor. 6.9.11. When he had said, neither fornicators, nor adulterers, nor thiefs, 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 jesus, and by the spirit of our God. The like you shall see, Heb. 6.9. Beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. The fourth point wherein the minister in reproving sin, must show his wisdom, is in discerning rightly when, and where to reprove sin, and when to forbear the reproving of it. It is not only a note of a timeserver, of a timorous, and unfaithful minister, to forbear the reproving, and inveighing against some corruptions that are either in the Church, or Commonwealth even when his text gives him just occasion to do it. It is sometimes his wisdom to do 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● he can see no hope of prevailing, or doing good by his reproof. For the first of these respects, we have the example of our blessed Saviour, who did oft forbear the publishing of certain 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 speak of it to any man, and one cause was this, because he knew it would increase the rage of his enemies, and so interrupt the liberty of his ministry; this is plai●e, 〈◊〉. 1.44, 45. How wary and careful was he always, both in the manner of his preaching by parables, and in his answers he gave to their questions 〈◊〉 the adversary from taking advantage at any thing that he said? And we are expressly forbidden to give the holy things of God to such dogs, as will be ready to turn again upon us, and read and bite us for our labour, Mat. 9.6. When the times are so evil as they will not bear such matters to be touched, the prudent servants of God will keep silence, or so deliver the truth as God's people may be edified, and not advantage given to the adversary. Amos. 5 13. Therefore the prudent shall keep silence in that time, for it is an evil time. And for the second respect, for which a faithful minister may forbear to reprove sin; that is, when he can see no hope of prevailing, or doing good by it; we have also the example of our blessed Saviour to warrant it. He did utterly dislike the foolish ceremony, and custom the jews 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, john 2.6. he found no fault with it. Why? He saw no hope that his speech in that place, and at that time would do 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 ministry to exclaim against Diana, nor against that Idolatry, as the towne-clearke himself witnesseth, Acts 19.37. Why? had he no zeal against so shameful 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 seen what wisdom a minister should use in reproving of sin. Even the badness of the times may warrant the ministers silence this way, Amos. 5.13. Fourthly, The minister had need be a peaceable man, not given to suits and contentions with his people. Certainly, it is not unlawful for a minister to require his due, and even to seek it by Law, if he cannot otherwise come by it, For, 1. he is bound to have a care of his family, and he were worse than an Infidel if he had not, 1. Tim. 5.8. 2 The Law, and the magistrates help for righting men in their wrongs, is God's ordinance, which a godly minister may lawfully seek unto; as is plain in Paul's 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 lieth. All men should so do, 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 sins of the people, he shall never have hope to prevail, or do good, unless he can say with Paul. 2. Cor. 12.14. I seek not yours, but you; and as he doth in another place, when he had sharply 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 he should have said, think not I am so vehement against you, because of any personal wrong ye have done unto me. Moses that was so fierce and hot in God's quarrel, as you may see Exod. 32 19, ●0, 29. was in his own quarrels and wrongs done to himself 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 reproof never do them good, Rome 15.14. I am persuaded ye are full of goodness, able to admonish one another; nothing fits a man better to this duty, than goodness doth. No man will take a reproof well from him that he thinks loves him not▪ Prov. 27.6. Faithful are the wounds of a friend. Yea, even in reproving of sin, the minister that would do good, must be careful to express 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 careful to be at that time most free from passion. When Nehemiah had heard of the shameful extortion and oppression used by the rulers and rich men, he was very angry, but he would not reprove them in a sudden heat and passion, but paused and consulted with himself before he would do it, Nehe. 5.6, 7. And great reason is given for this, james 1.20. The wrath of man worketh not the righteousness of God. Secondly, he must not reprove sin merrily, or in a flouting and girding manner, as one that took a pride to show his wit in breaking jests upon the offendor, but with grief and compassion. See Christ's example for this, Mar. 3.5. he was angry with them, but he was also grieved for the hardness of their hearts, and Paul who speaking 2. Cor. 12.21. of his coming to reprove the sins of that people, saith, that the seeing of them would humble him, and he should bewail their state. And Phil. 3.18. speaking of many among them, who were enemies to the cross of Christ, he saith he told it them weeping, he took no pleasure in it. Thirdly, He must so reprove his people's sin, as (if it be possible) he may set no brand of reproach upon the persons of the offenders. Indeed this cannot always be done, but so far as in him lieth, he must in reproving sin, show his love to the sinner, in tendering of his credit, and good name. Private faults must not by the manner of reproving of them, be made public and notorious▪ This care of the credit of him whom we are to reprove, is plainly enjoined us by our Saviour, Matth. 18.15, 16. First, tell him his fault between 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 man's face, as he leaves no scar 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. Use 2. Followeth the second use of this Doctrine, and that is for exhortation, that seeing the ministry that God hath sanctified to convert sinners, and whereby he hath been wont for to work most effectually, is such as applieth the Word particularly, such as boldly and plainly reproveth sin; and that the very life and power of preaching, consisteth in this. That therefore every one of us would desire to enjoy such a ministry, as applieth the Word, and bringeth it home to our hearts, as pierceth and searcheth most, as with greatest plainness and power reproveth sin. I say not only you should strive to be able to bear it, and submit yourselves 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 sins be effectually discovered to us, we will never seek salvation seriously, and in good earnest. This was it that brought john's hearers to cry, Luke 3.10. What shall we do? as appeareth verse 9 Now also is the axe laid to the root of the trees; Every tree therefore that bringeth not forth good fruit, is bewen down and cast into the fire; and this made those three thousand to cry to the Apostles Acts 2.37. What shall we do? 2. It is a blessed sign of grace, when we can desire to have our own special sins discovered, and beaten down, john 3.20, 21. He that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved; But he that doth truth (that is, sincere, and upright in heart) cometh to the light, that his deeds may be made manifest, that they are wrought in God. Use 3. The third, and last use of this Doctrine, is for reproof of the general sin and epedemical disease of this age, that no man can now endure such a ministry as nathan's was here to David. All men now adays take upon them to limit, and gage God's ministers, saying unto them as they did Esa. 30.10. Prophesy not unto us right things, speak unto us smooth things. This age cannot bear a plain and powerful ministry, 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 sin) and they abhor him that speaketh uprightly, the minister that faithfully delivereth the message of God unto them. Men can well endure to hear a point of controversy, or of general doctrine learnedly handled, yea to have sundry sins in a general manner eloquently inveighed against, but their own sins to be particularly, and powerfully reproved, that they cannot brook. While our Saviour preached the glad tidings of the Gospel, 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 down headlong from the brow of the hill. verse 28, 29. And from this humour in the people (through God's just judgement) it is come to pass, that this kind of preaching is now grown much out of use; as if God had said in his wrath, as Host 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 sins as their right hand, or eye, Matth. 5.29. and therefore count him their enemy that would put them from them. Hast thou found me, O mine enemy? saith Ahab to Eliah, 1. Kings 21.20. And our Saviour saith, john 3.20. Every one that doth evil hateth the light. 2. Such kind of preaching awakeneth their conscience, and sets the worm 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 unclean devil, Luke 4.33, 34.) saying, let us alone; what have we to do with thee, thou jesus of Nazareth? Art thou come to destroy us? 3. God doth manifest his presence and mighty power in such a ministry, 1. Cor. 14.25. and the nature of sin is to make men afraid of God's presence, and to hide themselves from him, as Adam did, Gen. 3.8. This made Peter fall down at jesus knees, saying, Depart from me, for I am a sinful man o Lord, Luke 5.8. And this made the whole multitude of the Country of the Gadarenes to beseech Christ to depart from them, Luke 8.35, ●7. For they were taken with great fear (saith the text) when they beheld his mighty power, in healing the man possessed with devils. Now to discover to these men their folly and madness, I wish they would seriously weigh and consider these four things. First, that the minister in reproving some, doth no more than he hath authority to do from God, yea then he hath commandment, and strait charge from the Lord to do. He takes never a whit too much upon him, when he reproveth sin, he hath a commission to do it, he may do it by authority. Tit. 2.15. these things speak, and exhort, and rebuke with all authority. It is a chief duty, and work of our ministry, if we do not this, we do nothing to the purpose; as is plain by that charge Paul gives. 2. Tim. 4.1, 2. I charge thee before God, and the Lord jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom; 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 sin, 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 trodden under feet of men. God hath enjoined us to do this upon pain 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, ambassadors, 2. Cor. 5.20. and what wise man will be angry with a servant, messenger, or ambassador, for doing that he is charged to do by his master, and dares not but do 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 leprosy rose up in his forehead. Thirdly, It is a dangerous sign, God hath determined the destruction of a man, and that he shall perish in his sin, when he cannot abide to have his sin plainly reproved, Prov. 15.10. He that hateth reproof shall dye. 1. Sam. 2.25. Elyes' sons harkened not to the words of their father, because the Lord would slay them. Fourthly, That it is an extreme folly for men, to shun this kind of preaching, because of the unquietness, and terror it works in their conscience. For the terror and unquietness the Lord worketh in thee this way, is like the wound that is made by the Surgeon to cure and heal thy soul. Of this it may be said, as Eliphaz speaketh of the man, whom God in mercy humbleth by his corrections, job 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, God's people may expect healing, and comfort by that very ministry (if they wait upon God in it) by which they find themselves to be much troubled and disquieted. For God hath been wont to make choice of that very hand to heal his people, by which he hath wounded them before. nathan's ministry that was God's instrument to humble David, and cast him down, was also his instrument to comfort, and raise him up. For he did not only assure him upon his repentance that his sins were forgiven him, 2 Sam. 12.13. but brought him also from God another comfortable message, that Solomon's name (whom Bathsheba bore unto him) should be called jedidiah beloved of the Lord, 2 Sam. 12.25. So Isaiah ministry that was God's 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 sins discovered in the ministry of the Word, thou canst not avoid the sight of thy sins, and trouble of mind for them. For God will certainly one time or other sooner or latter discover thy sins unto thee, and trouble thy heart for them. Psal. 50.21. I will reprove thee, and set thy sins in order before thine eyes. And when God shall discover thy sins to thee and wound thy heart for them by another means, than the ministry of his Word, thou canst have no such assurance to have thy heart quieted again, as then mayest in those troubles that the Word worketh in thy mind; those wounds will not be such as the Surgeon maketh to cure thee, but such as a butcher or enemy 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 certain objections which men usually make against this kind 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 rail and give bitter, and opprobrious terms unto men; and a minister should be patient no railer no brawler, saith the Apostle, 1 Tim. 3.3. It becomes not a Minister to be so bitter in terms, as many of you are. Answ. I answer that in reproving obstinate, and scandalous sinners, it is no way unlawful or unseemly for a Minister to be bitter, and sharp. For so was not only john 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 subtlety, and mischief, thou child of the devil, thou enemy to all righteousness. But our blessed Saviour himself; who though he was in his own quarrel so mild as the Apostle saith, 1 Pet. 2.23. when he was reviled, he reviled not again when he suffered, he threatened not; yet in reproving obstinate sinners was most sharp, 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. Hear the Word of the Lord, ye rulers of Sodom, give ear unto the law of our God, ye people of Gomorrah. Object. 2 Secondly, Oh but some of you in your heat when you are in reproving sin have a most unseemly fashion of crying out, and stemping, and beating of the Pulpit as if you were beside yourselves; 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 ministry consisteth not so much in the extension of the voice nor in the earnest manner of delivery, as in the doctrine itself and matter that is delivered. It is the law of the Lord itself that converteth the soul, Psal. 19.7. The Word of God itself is quick, and powerful, and sharper than any two edged sword, Heb. 4 12. And 2 it is but counterfeit, and ridiculous zeal when a preacher useth such great extension of voice, 2. and heat in his gestures, when the matter that he dealeth enforceth him not to it, when he is as hot in his doctrine, as in his application in one point as in another, when those shows of heat 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 potsherd covered with silver dross. Yet is it a foul error to think it unlawful or unseemly for a Minister at any time to use this heat, and earnestness both in voice, and gesture▪ specially in reproving of sin. Nay it is needful, and profitable for God's people that their Ministers should express their zeal, and fervent affections that way. When his Spouse was a sleep Christ knocked, and bounced at the door of her heart, Cant. 5.2. In which respect we shall find God hath enjoined his Ministers to preach in this manner, Esa. 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and the house of jacob their sins: and Ezek. 6.11. Smite with thy hand, and stamp with thy foot, and say alas for all the evil abominations of the house of Israel. And admit there be some indecency in it, yet know that matters of decency must always give place to edification; and to further the edification of God's people it well becomes God's servant even to forget himself, in a matter of decency. For this we have the example of our blessed Saviour, not only in making a scourge, and whipping the buyers, and sellers out of the the temple, where the zeal of God's house did even eat him up, joh. 2.15. but even in this very case of preaching, joh. 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 David's dancing and leaping in a zealous joy before the Ark 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 do thus, and we will be yet more vile than thus, and will be base in our own sight, and God's people will esteem of us never the less for this, though such as Michal was do despise us in their hearts for it. Thirdly, Object. 3. but such of you as are always chiding of us, and inveighing against us show plainly you bear no love to us, nor think well of us, but count us as reprobates, or as men profane, and void of all religion, and how can we love or esteem well of you that think no better of us? or how can we profit by your ministry when we are persuaded 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? Certainly there is no greater argument a Minister loves his people well then this, when he doth plainly reprove their sins. 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 think ill of you, and are persuaded you are not yet in the state of grace, but profane, and void of religion (for how can we think otherwise of a great many) yet may we love you unfeignedly for all that, if we pity your case, and pray for you, and use the best means we can to win you to God. Our Saviour did not think well of jerusalem that killed the Prophets, and stoned them that were sent unto her, and yet he loved jerusalem dear, as appears by his pitying her case and weeping over her, Luk. 19.41. He did not think well of the jews that crucified him, and judged them to be in a fearful state, and yet he loved them for all that, as appears by his praying for them, Luk. 23.34. Father, forgive them, for they know not what they do. The Thessalonians that might not keep company with them that would not obey the doctrine of the Apostles, declared by that, that they did not think well of them, yet so long as they did admonish them, and use means 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 only love you well but also think well of you, and judge you to be in the state of grace as well as ourselves, and yet sharply reprove that that we see to be a miss in you. Our Saviour loved dear his elect Apostles, and thoughtful well of them, and oft pronounceth them to be in a blessed estate. Luk▪ 6.20. Blessed are ye poor, etc. and Mat. 13.16. Blessed are your eyes for ye see, etc. And of Peter, Mat. 16.17. Blessed art thou Simon Barjona. Yet did he reprove them often for that that was amiss in them, and that very sharply, and bitterly, Mat. 16.8. O ye of little faith; and 17.17. O faithless, and perverse generation. And to Peter he saith, Mat. 16.23. Get thee behind 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 think well of them too though he do reprove their sins. But then he should deal with them in private, if he knew aught to be amiss in them, but when he will cry out against them, and disgrace them publicly what love is there in that? Who can take that well? Answ. I answer, 1. No faithful Minister dare publicly reprove or note or disgrace any person for any sin, that is private. For he knoweth he is bound by the commandment of Christ, Mat. 18.15. to tender the credit of the offenders; but if any man's sin be publicly notorious, and scandalous he must not take it ill to be reproved publicly; 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 plain commandment for this, 1 Tim. 5.20. Them that sin (he means openly, and with scandal) rebuke before all, that others also may fear. 2. To have any sin that thou art given unto to be sharply, and publicly reproved (so that thy person be not noted, nor the fault that was private before made public, and notorious by the manner of reproving it in the public ministry) is no wrong or disgrace to thee at all. Yea if we 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 souls and would be a great benefit unto you. Or else 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. Reproofs 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 speaks of, Mat. 7.6. to turn again, and bite, and rend them that shall offer to perform this office of love unto them. But if you were so willing as you pretend, yet is it not always fit that we should in private admonish or charge you with the faults we hear and suspect to be in you; because in personal reproofs, we must be able to convince you not only that it is a sin, we hear to be in you, but also that you are guilty of it. In personal reproof of sin we must have better proofs than hearsay, 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 ears. Object. 5 Fiftly, admit all this be so; yet many of you that are Ministers blemish yourselves 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 hear. So that we can do nothing in our houses but we shall be sure to hear 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 only make-bates between the Minister and his flock; 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 believe, or if he should reprove you upon every light hearsay. He that would go to heaven must not take up (or receive easily) a reproach against his neighbour, Psal. 15.3. 2. Secondly, this hath been of old falsely laid to the charge of God's servants; as it was to jeremiahs', jer. 43.3. Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death. Thirdly, 3. it may fall out that we in our ministry 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 God's Word, and not imagine that some tale-bearer hath been 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 unbeliever that came to hear the Prophet, finds himself reproved for such faults, and such secrets of his met with all in their ministry, 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 always unlawful to reprove your sins even upon hearsay. So did Ely, 4. 1 Sam▪ 2.23. Why do you such things for I hear of your evil dealings. And Paul, 1 Cor. 11.18. I hear there be divisions among you, and I partly believe it. It is like some wicked men would be apt enough to say then, to Ely and Paul what tale-bearer what pickthank hath been with you? Do you know or see any such matter in us yourselves? Yet do they reprove them, even upon that they had heard of them. Fiftly, we may lawfully reprove in our ministry the faults we hear to be in you though we be not certain of it, 5. nay though we hope better of you. Because the reproof may do good to others that be guilty of them, and to yourselves also though you be not guilty, to make you the more fearful to fall into them. So the Apostle speaks of the sin against the Holy Ghost, and of universal Apostasy to the Hebrews though he were fully persuaded they were not guilty of that sin, as he saith, Heb. 6.9. We are persuaded 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 ways that in every Sermon we might meet particularly with your errors, sins, weaknesses, and tentations. We could in nothing show our love to you more than in this. When Christ spoke in the greatest assemblies he was wont to aim in his doctrine, chiefly at them whom he loved best, Luk. 12.1. LECTURES ON PSAL. LI. 1, 2. Lecture X. on Psalm LI. 1, 2. December XXVII. MDCXXV. 1. Have mercy upon me, O God, according to thy loving kindness; according unto the multitude of thy tender mercies, blot out my transgressions. 2. Wash me throughly from mine iniquity, and cleanse me from my sin. THE last day we finished the Title of this Psalm, it followeth now that we proceed to the Psalm itself. Now the matter, and substance of the Psalm is a prayer of David. 1. For himself 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 himself consisteth of two petitions: whereof the 1 concerns his justification consisting in the forgiveness of his sins, and the imputation of Christ's righteousness 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 certain arguments, whereby he doth confirm his faith in both these petitions. These two verses which contain the sum, and effect of his first petition have two principal things to be observed in them. 1. The ground of his faith, and hope, in this his request, what gave him hope to obtain 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 heinous, and odious a manner, and had hardened his heart so long in his sin? Surely none other but the knowledge he had of the Lords gracious disposition. 1. Of his loving kindness, whereby he was apt to show mercy to his people, of his own free grace without all respect to any desert that may be in them. 2. Of the tenderness of his mercies, and those bowels 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 show mercy to them. 3. Of the multitude, and infiniteness of God's mercies whereby he is apt to pardon the sins of his people, though they be never so many though he 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 heinous. Have mercy upon me O God according to thy loving kindness; 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 sins, which appeareth. 1. In the aggravating of his sins. 1. He was guilty of offences of all sorts and kinds, transgressions, iniquities, and sins. 2. His sins were debts written, and recorded in God's debt-book, and such things as made him filthy, and loathsome in God's eyes, and his own; so as he was utterly undone, if God showed not mercy on him. 2. By iterating his request so often, blot out, wash me, cleanse me. 3. By the extent, and measure of this mercy he craved; Wash me throughly, or multiply thy washings, and rinsings, and scour 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 extreme anguish of soul, his sins were ever before him, verse 3. sleeping, and waking, wheresoever he was, whatsoever he was doing, he could never look of them: he had lost the joy of God's salvation, verse 12. all comfort in assurance of God's favour; he was so tormented inwardly as a man that hath all his bones broken, verse 8. yet doth not be despair nor seek help any other way, but flieth to God by prayer, and seeketh comfort that way, which teacheth us, That God's people when they are in any distress, Doct. 9 must fly to God by prayer and seek comfort that way. For so did David here, and so have God's people always done in the like case. Thus did David at another time, Psal. 120.1. in my distress I cried unto the Lord. And Psal. 107 6. They cried unto the Lord in their trouble. Three cases there be wherein God's people, have been most distressed. First, when some outward affliction hath been upon them in extremity, or the sear 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 than famine, worse than pestilence, as you may see in David's choice, 2. Sam. 24.13, 14. Secondly, when they have been troubled with some strong and violent tentation either unto blasphemy, or some other foul sin; this hath perplexed, and distressed them more than any outward affliction could do. Even the motions to sin that have risen from their own 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 thorn in Paul's flesh, 2 Cor. 12.7. For he is an enemy to be feared much more than any mortal man; as we may see by that comparison Paul maketh, Ephes. 6.12. We wrestle not against flesh, and blood, but against principalities, against powers, against the rulers of the darkness of this world, etc. Thirdly, when their consciences have been wounded with the sense of God's 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 sustain his infirmity, but a wounded spirit who can bear? 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 jehoshaphat, and the people of judah, 2 Chron. 20.3. jehoshaphat feared, and set himself to seek the Lord, and cries thus to God, verse 12. We have no might to stand against this great company that cometh against us, neither know we what to do, but our eyes are upon thee. This course took David when he had many enemies in the Court of Saul, that by informing the King against him, did seek his life, Psal. 109.4. For my love they are mine adversaries, but I give myself unto prayer. Thus job fought comfort, job. 16.20. My friends scorn me, but mine eye poureth out tears unto God. And so did Ann:, 1. Sam, 1.10. She was in bitterness of soul, and prayed unto the Lord▪ and wept sore. For the second case of distress, 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 help 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 David's example here, and Psal. 18.5, 6. The sorrows of hell compassed me about, the snares of death prevented me. In my distress I called upon the Lord, and cried unto my God. Yea, we have for this a greater example than David, even our blessed Saviour's, who, when he was in far greater anguish of soul, then ever all the men of the World were in, through the apprehension and sense of God's 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 tears, 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 God's people in all their distresses, have been wont to fly to God by prayer, and to seek comfort this way, are principally four. Reason. 1 First, They knew that in every distress they were in, of what kind soever, God had a chief hand. It is so. 1. In all outward afflictions. Esa. 45.7. I form the light, and create darkness, I make peace, and create evil, I the Lord do all these things. 2. In all Satan's 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 Satan that buffeted 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 job speaketh, job 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 help and comfort. For who can take of his hand? Who can cure the wounds that he hath made? Who can yield us any help and comfort, while he remains angry with us? Deut 32.39. I kill, and I make alive, I wound, and I heal, neither is there any that can deliver out of my hand. Therefore all God's people should resolve in their distresses, as Hosea 6.1. Come, let us return unto the Lord (and fly to him) for he hath torn, and he will heal us, he hath smitten, and he will bind us up. 2. Secondly. They knew the Lord was able to yield them help 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 do exceeding abundantly, above all that we are able either to ask or think. This reason is given, why our Saviour when he was in his agony, and his soul was heavy unto death, did fly 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 himself had prescribed this course unto them, if they would have comfort in any of their distresses, 3. to fly to him by prayer. This is a help and remedy of Gods own prescribing, james 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 distress, Psal. 46.1. God is our refuge and strength, a very present help 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 glorify me. And no marvel, for 1. the Lord bears to his people, the affection of a father. Psal. 103.13. Like as a father pitieth his children, so the Lord pitieth them that fear him. And what father is there that showeth not most love to his child, and readiness to help him when he is in greatest misery? 2. God's people are then most humbled, and think most basely of themselves, and that is a great furtherance to the success 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 hear from heaven. 3. Then God's people use to pray heartily, and fervently, 2. Sam. 22.7. In my distress I called upon the Lord, and cried unto my God, and he did hear my voice. So saith Anna of her prayer. 1 Sam. 1.15. I am a woman of a sorrowful spirit, and have poured out my soul before the Lord. And this God greatly delighteth in. jam. 5.16. The effectual fervent prayer of a righteous man availeth much. And this readiness they knew to be in the Lord, to hear their prayer at such a time specially hath been the chief thing that hath encouraged them to seek to him in their distress, 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 answer me. This Doctrine concerneth every one of us, Use. for there is not one of you that hear me this day, but you are in some distress or other, or have been, or at least may be. And it serveth. First, for reproof, for the wickedness and Atheism of our hearts is in no nothing more discovered, then in this, that in our distresses we have no mind to seek to God. Host 7.14. They have not cried 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 think of any means to help themselves by in their distress, they will never seek to God. Like to the Prodigal, who while he had any means (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' foul 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 means, till we have first sought to God, and appeased his anger▪ If God will not withdraw his anger (saith job. 9.13.) the proud helpers do stoop under him. All means men seek to, may say as that counterfeit Samuel (indeed the devil) whom the witch that Saul sought to for comfort in his distress (as too many wretches do in these days) raised up, did say unto him, 1. Sam. 28.16. Wherefore dost thou ask of me (or seek help of me) seeing the Lord is become thin● enemy? Secondly, such as are most destitute of all means, to help themselves in their distresses, yet never seek to God. Poverty, and want of all humane help should drive men to God, and cause them to seek help, 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 soul, I cried unto thee, o Lord, and said, thou art my refuge and my portion. So saith the Apostle 1. Tim. 5.5. She 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 less, seek less to God, care less for God, than the poor and miserable people do. Miserable indeed, in this respect, more than for any outward want that they do endure. They cry out by reason of the arm of the mighty (saith Elihu, job 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 david's at this time, do not as David doth here, seek to God for help and comfort. But 1. either seek to hide themselves, and fly 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 means as may lull them asleep, and cause them to forget their sins, and God's anger, and make them senseless 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 fits and terrors returned, and became the more extreme, & violent afterwards, as you may see, 1. Sam. 18.10, 11. or else 3. fall into utter desperation of God's mercy, as judas did, who when his conscience was deeply wounded with sense of sin, could go to the chief Priests, and Elders, and confess his sin to them, but could not go to Christ himself to seek mercy of him. Matth. 27.3. Lecture XI. On Psalm 51.1, 2. Ianu.. 3.. 1625. Use. 2. THe second use now followeth, which is for exhortation to stir us up in all our distresses, to seek for help and comfort from God by prayer. It is the Apostles exhortation james 5.13. Is any man afflicted? let him pray. We 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 been, or may be in that distress (either through outward or inward affliction and anguish) that we are ready to cry with jehoshaphat. 2. Chron. 20.12. We know not what to do. O that we could be persuaded when we are in that case (though not then only) to fly unto God. One would think there needs no motives to be used to persuade us to this. What needs any man persuade a poor wretch, that hath not bread at home, to seek abroad for relief; be he never so bashful, his necessity will persuade him to it sufficiently. The poor speaketh supplications, saith Solomon, Prov. 18.23. You shall hear nothing from him but bewailing his wants, and humble entreaties, and supplications for help and relief, to such as are able to do him good. But (alas) our hearts are so estranged from God, even from the very womb, as David speaks, Psal. 58.3. that no necessity, no extremity, will drive us to go a begging to him. We have need of strong motives to drive us to it. Think therefore seriously of the four 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 himself took, and wherein they found comfort in all their distresses, Luke 10.37. Go and do thou so likewise. Such examples are worth the following, they are like the cloud that guided God's people through the wilderness, as the Apostle calls them, Heb. 12.1. We should mark which way they went, and follow their footsteps, Go thy way forth by the footsteps of the stock saith Christ to his spouse, Cant. 18. 2. Secondly, This is the opportunity, and time above all others, wherein God's 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 hear 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 cried unto him he heard. But the most effectual means to persuade you to this duty, is by removing four principal impediments that keep men from it, and answering four objections that they are apt to make against it. 1. The extremity of their affliction. 2. The sense of their own unworthiness. 3. The want of ability to this duty. 4. The little good they have got by it. First, Object. 1 I am in great distress (saith one) and would fain seek to God by prayer for comfort. But 1. I am overwhelmed with extremity 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 been the case, not of desperate wretches only, such as Cain and judas, but even of God's dearest children. First, They have been overwhelmed with the extremity of affliction, and for the time so overcome of it, that they have not been their own men. David complains Psal. 142.3. His spirit was overwhelmed within him. They have even been like drunken men, that have lost the use of their understanding for a time. Psal. 60.3. Thou hast made us to drink the wine of astonishment. Esa. 51 21. Thou afflicted and drunken, but not with wine. Yea, they have been like distracted persons. Psal. 88.15. While I suffer thy terrors, I am distracted. Yea, they have had such fits of impatiency, that they have been weary of their lives, job 7 15. My soul chooseth strangling, and death rather than my life. Secondly, the tokens of his indignation that have been upon them, have even made them afraid to go unto him, 1. Chron. 21.30. David could not go before the altar that was at Gib●on to inquire of God, for he was afraid, because of the sword of the Angel of the Lord. Thirdly, they have been afraid God would be further provoked against them, even for presuming to pray unto him, Psal. 80.4. How long wilt thou be angry against the prayer of thy people. Take therefore an answer to this objection, Answ. and a defensative against this tentation in four points. First, Consider the examples of God's people that have been in this case, that when they have been fullest of the tokens of God's anger, yet have they prayed for all that Observe it in all the examples mentioned in the objection no extremity of affliction could keep them from prayer. When God wrestled with jacob as an enemy, and smote him so on the hollow of his thigh, that he lamed him, Genes. 32.25, 26. yet jacob prayed still for all that, Host 12.4. He wept and made supplication unto him. When job was by the extremity of his affliction tempted to think God hated him as an enemy, job. 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 do it, job 9.15. I will make supplication to my judge. What greater extremity could a man be in, or what greater evidence could he have of God's indignation than jonah had when he was cast into the Sea; and devoured by a Whale, yet prayed he for all this. jonah 2.2. Out of the belly of hell cried I, and thou heardest my voice, verse 4. Then I said, I am cast out of thy sight, yet will I look again towards thine holy Temple; and verse 7. When my soul fainted within me, I remembered 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 she 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 seek unto him for favour, for we cannot stand out with him, job 9.4. He is wise in heart, and mighty in strength, who hath hardened himself against him, and hath prospered? Neither can we fly from him, Psal. 139.7. Whither shall I go from thy spirit, or whither shall I fly from thy presence? There is therefore no struggling with God, our only way is to stoop, and yield, and humble ourselves to him, to cast ourselves down at his feet, as 2. Sam. 15.26. If he thus say, I have no delight in thee: behold, here I am, let him do to me as seemeth good unto him. It is the counsel 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 go out of his sight (as if he had said, fling not from him in a chase) for yielding pacifieth great offences. And by a debtor, when by suretyship he is fallen into the hands of his creditor, Prov. 6.2. When thou art come into the hands of thy friend, go humble thyself. 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 near to God. For this is the only way to pacify him when he is angry, jam. 4.8. Draw nigh to God, and he will draw nigh to you. Thirdly, None of us may conclude, that we are out of God's favour, or hated of him, because we are sharply and grievously corrected, and plagued by him. If I say, I will speak thus (saith David Psal. 73.15.) I should offend against the generation of God's children. For 1. they that have been dearest unto God, and most highly in his favour, have drunk deepest of this cup. All the day long (saith David. Psal. 73.14.) have I been 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 sharply with his children, when he hath had no purpose therein to take vengeance of them for any of their sins; nor been 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 jacob, and laming of him, and in his dealing with the woman of Canaan. When Moses speaks of his dealing with Israel in the wilderness, and of all the hardness they endured there. Deut 8.16. he did it (saith he) that he might humble thee, and that he might prove thee, to do thee good at thy latter end. Fourthly. One chief cause of Gods so sharply afflicting, and seeming so angry with his people, is to draw them to seek unto him for his favour this way, and to come oftener 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, than they have been wont to do. Host 5.15. I will go and return to my place, till they acknowledge their offence, and seek my face, in their affliction they will seek me early. For as God for his part greatly desires to see his children oft, and delights to hear their prayers. Cant. 2.14. Let me see thy countenance, let me hear thy voice, for sweet is thy voice, & thy countenance is comely. So we for our part are apt (like the prodigal Lu. 15.16, 17.) to neglect our father till extreme need and misery drive us unto him. So that to conclude the answer to this first objection. No affliction or token of God's anger how extreme soever, should cause us to despair of help from God, or discourage us from seeking comfort from him by prayer, but we should resolve with job. 13.15. Though he slay me yet will I trust in him. Secondly, I am in great distress (saith another) and I would fair seek to God for help 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. job. 9.31. And certainly this keeps many from prayer. This is a natural effect of of sin to make men afraid to go to God, and to stand before him; as appears 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 mouths, and make us unapt to speak to God, as appears by David's prayer here, Psal. 51.15. O Lord open thou my lips. It will make us unable to look up unto God. Psal. 40.12. Mine iniquities have taken hold upon me so that I am not able to look up. O that men would think of this, and it would have great force to restrain them from sin. Now for answer unto these that are kept from prayer in their distress by sense of their own unworthiness, Answ. I have four things to say. First, others of God's servants that have been as deeply touched with sense of their sins, as any of us can be, have been much given to prayer for all that. This appears by David's example in this Psalm; and 40.12. My sins are more than the hairs 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 haste to help 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 trespass is grown up unto the heavens. Paul also had as deep a sense of his sins, and unworthiness as any man could have. For he saith, 1 Tim. 1.15. he was the chief of all sinners, and Ephes. 3.8. he was less than 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 heinous our sins are, the more need, the more cause have we to seek to God, by prayer for mercy, Mat. 9.12. They that be whole need not a Physician but they that are sick. Thirdly, the sense of our sins, and unworthiness (if it be sincere, and unfeigned) makes us never the less, but much more capable of mercy, and comfort from God by prayer. For we go not in our own name but in Christ's. That is that, that doth give boldness, Heb. 4.16. None have ever been so welcome to God, nor have found so much mercy with him as they that have come to him in deepest sense of their own unworthiness. Five notable examples we have for this. First, In the woman that Christ cured of the bloody issue, that was so humbled in the sense of her unworthiness, that she durst not presume to speak to Christ but Mar. 5.27. came in the press behind, and touched his garment. And when she perceived Christ knew what she had done she came fearing, and trembling, and fell down before him, verse 33. Secondly, In the Centurion, Luk. 7.6, 7. who thought himself not worthy that Christ should enter under his roof, nor that he should presume to go to Christ himself. Thirdly, In the Prodigal that thought not himself worthy to be called a son, Luk 15.21. Fourthly, In the Publican who thought not himself worthy so much as to lift up his eyes to heaven, Luk. 18.13. Fiftly, in the woman of Canaan, that judged herself no better than a dog, Matth. 15.27. Who could have deeper sense of their own unworthiness then these? or who did ever receive greater mercy, and comfort from God in their prayers then these did? So that it is certain, it is not true humility, and sense of our unworthiness that keeps any from prayer. They that are truly poor in spirit, and do mourn for that, will hunger, and thirst after righteousness, and seek it by all means, Mat. 5.3, 4, 6. It is privy pride, that keeps men from prayer, as it doth that poor wretch that being in extreme want will rather starve, and pine himself then he will seek unto, or be beholden to any that is able to succour, and relieve him. Fourthly, whereas thou pretendest that the sense of thy sin, and of thine unworthiness for sin keeps thee from prayer, know thou that thy infidelity that keeps thee from seeking to God, for mercy, is a far greater sin than any other; yea then all the rest that ever thou committedst; as is plain by that speech of our Saviour, john 16.9. He will reprove the world of 〈◊〉, because 〈…〉 not in him. Lecture XII. On Psalm 51.1, 2. january 10. 1625. Object. 3. THE third Objection followeth; that is that they are 〈◊〉 to pray. For thus is many a poor soul apt to say. I am in great distress, and would fain seek to God by prayer for help, 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 persuadeth us of God's fatherly 〈◊〉, and witnesseth to our spirits that we are his children, Rom. 8.15, 16. Now I have no such witness in me. My heart is so oppressed with sorrow that it is even utterly dead, and indisposed to prayer. Certainly this hath been the case, of many a good soul. 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 faithful. Rom. 8.26. We 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 certainly the spirit of prayer, though it may be they 〈◊〉 it sad they 〈◊〉 it not in themselves. As the first thing the child be in to speak, 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 God's servants by, that they are able to pray. Thus Paul describeth God's people, 1 Cor. 1.2. All that in 〈◊〉 place, call upon the name of jesus Christ our Lord. And 2 Timothy 2.12. For 〈◊〉 righteousness— with them that call on the Lord with a pure heart. 〈◊〉 4.6. Because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba father. So that I may reason thus with the weakest of God's servants, that are in this case; thou art poor 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 john 3.14. We know that we have p●●●ed from ●●●th to life, because we love the brethren. Thou art afraid to do any thing that might offend God, therefore thou hast truth of saving grace in thee; For the Holy Ghost saith, Psalm 128.1. Blessed is every one that feareth the Lord. Why then from hence thou mayst undoubtedly conclude, thou hast in thee the spirit of prayer. And whereas thou 〈◊〉 than thou hast it not, because thou feelest not in thyself the spirit of adoption, thou feelest 〈…〉 in thyself. I answer, 1. Thou mayst leave saith though thou seek it 〈◊〉 for a time. neither mayst thou judge of thy state by thy feeling. In the Churches 〈…〉 her beloved had with drawn himself, and 〈◊〉 gone, Cant. 5.6. Nay in Christ● own feeling, his father had forsaken him, Matth. 37.46. ●. Thou hast said though thou feelest it not; 1 If thou mourn for nothing 〈◊〉 thou for the 〈◊〉 of it, as that poor man did, Mar 9.24. as the 〈◊〉 that cryeth was not borne dead; or the man that feeleth himself sick, hath life in 〈◊〉. If there 〈◊〉 nothing so much as to believe, 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 complain they cannot pray is this. That a man may not only have in him the spirit of prayer though he feel it not, but he may also have the use of it, and pray most effectually, and acceptably when in his own feeling, his heart is 〈…〉 indisposed unto prayer; when he is to overwhelmed with grief, 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 speak, as he complaineth, Psal. 77.3, 4. yet even then he prayed and prayed most effectually as he saith, verse 1. I cried 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 do 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 mourn 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 speak he could but chatter like a 〈…〉 mourn 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 itself maketh 〈…〉 in according to the will of God, when we are in that case that we know not what to pray, when we can do nothing but sigh, and groan unto God, and can utter no requests unto him. And David even when he had strong motions unto despair prayed yet most acceptably, Psal. ●1. 22. And to 〈◊〉 for the Lord is able enough, to understand our desires though we express them not to him in words. You that are tender mother 〈…〉. Do you never understand what your little ones, do 〈◊〉, and what they would have? Do you never relieve nor succour them till they can speak to you? O the Lord doth as much, and 〈◊〉 more 〈◊〉 you this way, than 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 fear him▪ 〈…〉 cry, and will save them. 〈…〉 you that are tender 〈…〉 moved with the groans, 〈…〉 of your children, 〈…〉 is with the Lord; the 〈…〉 of his children 〈…〉 much more, and give in 〈◊〉 to our prayers then any 〈…〉 we can 〈◊〉. Th● L●rd is said Psalm 102.20. to 〈◊〉 the groaning of the 〈◊〉. And when Hezechiah in his prayer could but chatter, God 〈◊〉 him word not ●●ely that he heard that prayer, but tells him what it was that made that prayer so effectual with him, Esa. 5●. 5. I have seen thy tears. 〈…〉 faithful themselves have had more comfort, and confidence in their 〈…〉 in their prayers they could 〈◊〉 unto God) then in any words 〈…〉 use in prayer, Psalm 39.12. Hold not thy peace 〈…〉. My friends scorn me, but mine eye 〈…〉 is he prayed, and that way sought comfort 〈…〉 expressed the desires of his heart to God by 〈…〉 by words. O happy souls that can express 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 find their spirits so 〈…〉 with sorrow, and their hearts so deadred, as they are utterly indisposed, and unable to pray. Two things we must do when we are in this case. First, we must bewail it, and mourn for it. If the one side of thy body, or thy tongue were taken with a dead palsy so as thou couldst not go or speak to thy friend, thou wouldst think thy case to be very heavy, and thou wouldst much bewail it. But this is a far heavier case, and more to be bewailed, when such a deadness hath taken thy soul, that thou canst not go, nor speak unto thy God. Complain to God, and crave help of him against it as David doth, Psal. 119.25. My soul cleaveth to the dust, quicken thou me according to thy Word: and verse 159. Quicken me o Lord, according to thy loving kindness. Complain to Christ the heavenly Physician of this thy disease, he is able to help thee: For 1 Cor. 15.45. the last Adam is made a quickening 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 mourn for it, and bewail it to God, and thou art safe, Mat. 5.4. Blessed are they that can mourn for this for certainly they shall be comforted. Secondly, seeing thou hast heard that when thou feelest thyself most unable to pray yet thou hast even then in thee the spirit of prayer, therefore stir up that grace, that excellent grace of God which is in thee. I dare not deny but a weak Christian may use the help of a good prayer book in this case; better to pray on a book, than not to pray at all. Certainly it is a spirit of error that hath taught the world otherwise. 1. Our blessed Saviour prescribed to his Disciples a form of prayer, not only to be to them, and his whole Church a rule, and sampler according to which all our prayers should be framed as appears 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 appear, Luk. 11.2 When ye pray say our father, etc. By which answer of our Saviour to his Disciples it may also appear that john taught his Disciples to pray by giving them forms 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 public, Leiturgies, and prescript forms 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 seem to be contentious, we have no such custom, neither the Churches of God. So doth he again press the example, and practice of all the Churches of the Saints, 1 Cor. 14.33. 3. This is no stinting nor hindrance to the spirit of prayer in any of God's people no more than 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 joining in heart with the words that another uttereth, in conceived prayer; which yet is God's ordinance, 1 Cor. 14.16. Though this (I say) be lawful, and may be used for a help; 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. Stir up the gift of God, that is in thee. When thou feelest thyself most indisposed to prayer, yield not to it, but strive and endeavour to pray, even then when thou thinkest thou canst not pray. If we should never pray but when we feel ourselves apt to it, alas how seldom should many of us pray? Therefore when thou feelest thyself most indisposed to prayer, yield 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 himself to take hold of God; we should stir up ourselves to this work. For I we must take notice of this, that Satan hath a chief hand in hindering us from prayer, in causing this deadness, and indisposition of our hearts unto it. When jehoshua stood before the Angel of the Lord Satan stood at his right hand to resist him, Zach. 3.1. And which of God's servants find not this to be true in their own experience? This I say we should take notice of, that he get not advantage of us by our yielding unto him; as Paul saith, 2 Cor. 2.11. Lest Satan 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. jam. 4.7. Resist the Devil, and he 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 work, and labour of love; that is those duties which out of love to him we perform with labour, and striving. Think not (beloved) that those prayers only, are pleasing to God wherein we please ourselves best, or which we perform with most facility, and aptness of mind, and speech. No no, when we can perform this duty in obedience unto God even against our own 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 Abraham's obedience was in offering up his son; of which the Lord saith, Gen. 22.12. Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son 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 employing, and exercising of it, doth show that he hath; for otherwise the unprofitable servant had a talon also) shall be given, and he shall have abundance. Let us therefore do as they that (through sickness, and weakness) have lost their appetite, yet by eating provoke and recover their appetite, one morsel drawing down another: so let us carefully, and conscionably exercise those small abilities, that God hath given us in prayer, and we shall find that by using they will greatly increase. Lecture XIII. On Psal. 51.1, 2. january 24. 1625. FOlloweth the fourth, and last impediment that keepeth men from flying to God, and seeking help, 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 castaways, and keepeth them in a continual neglect of this duty. What profit should we have (say they) if we pray to him? job 21. ●●. So have Gods dearest servants been oft troubled with it, and for a time kept from this duty by it. And have been apt to resolve as David doth of all the duties of piety in general, Psal. 73.13. Verily, I have cleansed my heart in vain; so of this duty in particular, certainly it is but lost labour for me to pray. And as Satan will always 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 ye eat thereof then your eyes shall be opened, and ye shall be as Gods, knowing good and evil. And his chief strength, still to keep out Christ, and his grace, lieth in the thoughts, and imaginations, in the reasons that he suggesteth unto men, to object against goodness, and to defend sin, as is plain, 2 Cor. 10.5.) so hath he put four reasons into the hearts of men to confirm them in this conceit, that it is to no purpose for them to pray. Let this short sum of the four reasons suffice in the first propounding of them, and the larger laying of them down, reserved to the place where they are to be answered particularly. 1. That many do well enough that never pray. 2. That the use of the means with discretion, will serve the turn without prayer. 3. That God knoweth our necessities well enough, and hath both decreed what to do for us, and is apt enough of himself 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 general; that if any of God's people (such as I must judge all you to be that hear 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; Certainly this is but a tentation this cometh of the evil one. For it tendeth directly to atheism, 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 fear of God. Thou castest off fear, (saith Eliph●z, job 15.4.) and restrainest prayer before God. The man that is once persuaded 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 vain to serve God, the Lord saith verse 13. that their words had been stout against the Lord. Pour out thy fury (saith the Prophet, jer. 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 than Atheists. 2. God will pour 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, defy it, jam. 4.7. Resist the Devil, and he will flee from you. Say as our Saviour did when he was tempted by Satan to such a foul sin, Mat. 4.10. Get thee hence, avaunt Satan. Yea in a tentation far less than this, when Peter tempted him but to favour himself, and shun the cross. Mat. 16.23. He turned, and said to Peter, get thee behind me Satan, 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 chief 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 jehoshuah when Satan stood at his right hand to resist him, Zach. 3.2. The Lord rebuke thee o Satan, even the Lord that hath chosen jerusalem rebuke thee. 3 They must make use of the sword of the spirit (whereby Christ our captain did drive away the tempter, Mat. 4.4, 7.10. It is written) by weighing with themselves, how directly this tentation opposeth the whole tenor of the holy Scripture. And say thus with themselves. Shall I yield 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 Ask, 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, been 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 himself, 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 persuade me that it is a needless thing to pray? But let us now consider the reasons whereby Satan persuadeth men to this Atheistical, devilish 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 temporal, and such as are no testimonies of Gods special love, Mat. 5.45. He maketh his sun to rise on the evil, and on the good; and sendeth rain on the just, and on the unjust. Whereas they that pray shall have better things than these, Luk. 11.13. Your heavenly father will give the holy spirit to them that ask him. 2. They that pray not, can have no assurance to enjoy, no not these temporal 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, job 21.16. Lo 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 seek the Lord shall not want any good thing. This promise certainly (to them that can believe it) is more worth than a thousand pound land a year. 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 temporal 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 break into God's storehouse, and steal away his goods. The richest man that is, is bound to seek 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 God's account a spiritual usurper, and thief. 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 God's blessing, Host 13.11. I gave thee a king in mine anger; and then they will be his bane, it had been much better for him, to have been without them. Was not Goliahs' strength, 1 Sam. 17.9. Ahitophels' wisdom, 2 Sam. 17.23. and Herod's eloquence, Act. 12.23. so? and yet all excellent gifts of God, but they had them not with his blessing, they were not sanctified 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 fools 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 own, they break not into God's treasury, but by the key that God gave them, they opened the door, 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 believe, and know the truth, for it is sanctified 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 needless to pray Because the good success of all things depends upon, and is to be ascribed (not to prayer but) to second causes and means 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 natural force to sundry means, and second causes to do us good. There is a covenant of God for the day, and night, (mentioned, jer. 33.20.) that they shall continue their courses which cannot fail. So is therefore other ordinary means. God hath given a natural force to our meat to nourish us, and to our clothes to keep us warm. A good diet, a good air, and exercise, we see will keep men in health though they never pray. And as for wealth, if men take pains in their calling, and have also wisdom to order their affairs, 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 think (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 natural cause (say they) to be given of it, till the air was purged by the coldness of the season, all your fasting, and praying could do no good. This reason and persuasion of the sufficiency that is in the means and in our own endeavours, hath in all ages marvellously prevailed to draw men from depending upon God, and seeking unto him for help and comfort by prayer, and doth certainly at this day. And that not only with such as have been infidels, and openly wicked. By the strength of mine hand have I done it (saith the King of Assyria, Esa. 10.13.) and by my wisdom, for I am prudent, and Habac. 1.16. They sacrifice to their net, and burn incense to their drag, because by them their portion is fat, and their meat plenteous. But even such as have lived in God's Church, as we may see at large Esay 22.8— 11, Yea Gods own dear 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 Physicians. Answ. For answer therefore unto it, some things are first of all to be granted, that is, 1. That God useth not to help men without means, as josh. 5.12. He fed them no longer with Manna from heaven, when they came to Canaan, where they might get corn. So when God would deliver Peter out of the hand of Herod, he caused the iron gate that lead unto the City, to open of his own accord, and so he went out, Acts 12.10. 2. That God doth usually work with, and bless the ordinary means, 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 profit, 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 help us when we neglect the ordinary means, Matth. 4.7. Thou shalt not tempt the Lord thy God. Exod. 14, 15. The Lord said to Moses, why criest thou to me? Speak unto the children of Israel, that they go forward. He blameth him for resting upon prayer, with the neglect of the means. God's blessing may be confidently expected upon our endeavours, in the use of lawful means, 1. Chr. 22.16. Arise, and be doing (saith David to his son) and the Lord will be with thee. But all this is no sufficient cause to keep us from prayer. For 1. God is the author and giver of all means, when he intends to help us, and do us good, he will give us the ordinary means to receive good by, when he intends the contrary, he will withhold the means. job 38.28, 29. Hath the rain a father? or who hath begotten the drops of the dew? Out of whose womb 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 virtue that is in any means to do us good, cometh wholly from God. He is the Lord of nature, Though he have given to man the faculty of reason, and freedom of will, in civil, and moral actions, and to our food, and other creatures a natural virtue to do us good, yet that we are able to use this faculty that we have, or the creature to put forth that virtue that is in it, to the good of man, comes wholly of God. He keepeth the reins in his own hand, Ephes. 1.11. He worketh all things. See this, 1. In the use of our reason and will, Prov. 21.1. The King's heart is in the hand of the Lord, he turneth it whithersoever he will. No King can incline his own heart which way himself listeth. Man hath reason indeed, but he cannot use it to his own benefit, Prov. 3.5. Lean not to thine own understanding. 2. In the senses Prov. 20.12. The hearing ear, and the seeing eye, the Lord hath made even both of them. As the faculty that is in the ear and eye, is of God; so the ability to use and exercise, it is of him also, 3. In our labours and endeavours, they are to no purpose further than God is pleased to bless 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 vain that build it; except the Lord keep the City, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows. 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 do us no good. For the Lord can call in this commission, when he will, and restrain, and withhold the natural force he hath given to the second causes when it pleaseth him; as we see Hag. 16. Ye have sown much, and bring in little, ye eat, but ye have not enough: ye drink, but ye are not filled; ye cloth you, but there is none warm. Therefore all good success 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 been wont to depend wholly upon him, and to seek to him by prayer for his direction, and blessing in all the actions, and occasions of their life; not in spiritual things only, but even in such matters wherein all have freedom of will, and wherein they wanted neither ordinary means to help themselves, nor wisdom, and understanding to use them well. 1. In making of marriages, Thus did Eleazar, Abraham's steward, though he were a wise man, and was able to make such a report of his master's estate, as he had small cause to doubt of good success, yet doth he most zealously seek to God for direction and success by prayer, Gen. 24.12. 2. In taking of their journeys, than which, what can be more in the power of man's will, Rom. 1.10. Paul made request that he might have a prosperous journey, by the will of God to come to the Romans, yea, see how servant he is in prayer in this case, 1. Thess. 3.11. Now God himself and our father, and our Lord jesus Christ, direct our way unto you. 3, In receiving of their food, though there be therein a natural virtue 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 said about five thousand with five loaves, and two fishes, Matth 14. ●9. and four thousand with seven loaves and a few little fishes. Matth. 15.36. But even when he desired no more than that which was natural, and ordinary, as Luke 24.30. As he sat at meat with them, he took bread and blessed it. Where it is also to be observed, that by the prayer we use at our meals, our meat is blessed unto us, it is not blessed otherwise. 4. In entering upon their houses, and dwellings, Ps. 30. title, A Psalm and song at the dedication of the house of David. But what need we instance in more particulars, and stand upon examples in this point, seeing we have so express commandments for it? Prov. 3.6. In all thy ways 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 known unto God, and the peace of God shall keep your hearts, and minds. This is the way to true peace, to depend upon God by prayer, for direction, success, and for a blessing in every thing that we take in hand. Lecture XIIII. On Psalm 51.1, 2. january 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 known unto him by us, Matth. 6.8. Your father knoweth what things you have need of, before ye ask him. 2. He hath appointed in his eternal 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 counsel of his own will. 3. He is of so gracious a disposition, that he is apt enough of himself to give us, what he seeth to be good for us, without ask, 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, john 5.6. and in many other places. And the Lord is pleased to compare himself for this, to the father of the prodigal, who prevented his son, and before ever he made any suit unto him, when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck and kissed him as we read, Lu. 15.20 Answ. To this I answer, that all these three things they speak of God, are most true; but that which they would infer upon them, is most weak, and unsound, and hath no coherence with them, the premises or anticedent of their reason is good, but the consequence is stark naught. For, 1. Though God know our wants full well, yet his will is, we should make them known, and open them particularly unto him ourselves. Phil. 4.6. In every thing by prayer, and supplication, let your requests be made known unto God; as when blind Bartimeus had cried out earnestly, and vehemently unto Christ, jesus thou son of David, have mercy upon me: he would have him speak, and tell him in particular, wherein he would have him to show mercy on him, Mar. 10.51. What wilt thou that I should do unto thee? Secondly, As God hath determined in his own counsel, what he will do for any of us; so hath he also in his counsel determined, that prayer shall be the mean whereby we shall obtain 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 do it for them. Yea this is made a certain sign God hath determined to do us some great good, when he stirreth up our hearts to be earnest with him in prayer, jer. 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 go, and pray unto me, and I will hearken unto you, and ye shall seek me, and find me when ye shall search for me with all your hearts. How earnest was Daniel with God in prayer for this, immediately before the return from the captivity? Dan. 9 Thirdly, this doth nothing derogate from the glory of God's goodness, and graciousness, that he will not do us good till we seek to him for it by prayer, as may appear in these three things. 1. It is a sufficient demonstration of his goodness, that he will give us all good things upon our ask; 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 hear it, he will answer thee. 2. It is he alone that stirs us up to pray to that end that he may do us good, Psal. 1●. 17. Thou wilt prepare their heart, thou wilt cause thine ear to hear. 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 hear this work of his own spirit in us, which makes us thus to speak, and cry unto him, Cant. 2.14. Let me hear thy voice, for it is sweet. Even you that are parents, delight much to hear your little ones speak, but nothing so much as God doth to hear his children. 2. Because he knows 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 he had received, because he had obtained them by prayer. Psal. 30.1, 2. I will extell thee o Lord, for thou hast lifted me up, etc. O Lord my God, I cried 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 ear unto me, therefore will I call upon him as long as I live. Reason. 4 The fourth, & last reason whereby Satan laboureth to persuade men, that it is to no purpose to pray, is from the experience themselves have had of the fruitlessness of their own 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 quarrel 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 soul, and thou takest no knowledge of it? And thereupon they resolve to leave praying. Malac. 3.14. It is in vain to serve God, and what profit 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 God's dearest ones, they have oft complained that they got no good by their praying. job 30 20. I cry unto thee, but thou dost not hear me: I stand up, and thou regardest me not, Habac. 1.1. O Lord how long shall I cry, and thou wilt not hear? 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 grown 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 show you how we are to judge of this case, when we pray, and pray often, and ●●nd ourselves 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 obtain 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 hurtful for us. And the promise runs thus, Psal. 34.10. They that seek 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 ask him? Secondly. It may be he seeth it is not good for us to have it yet. The Lord hath made every thing beautiful in his time. Eccl. 3.11. He best knoweth which is the fittest time to do 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 sick, though he loved them dear, but delayed to help them of purpose, john 11.5, 6. Why? that he might have the more glory by that work. 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 wouldst believe, thou shouldest see the glory of God? He best knoweth also, when that he doth for us, will do us most good, he watcheth the time, and will not delay us one moment longer, Esa. 30.18. The Lord will wait, 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 own power.) 1. to humble us further. Let patience have her perfect work, saith the Apostle. james 1.4. He meant to heal Miriam at Moses request, but not so soon 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 days? Let her be shut out from the camp seven days, and after that, let her be received in again. As if the Lord had said; it is too soon for her to be healed yet. So he meant to take from Paul that messenger of Satan that buffeted him, but not so soon as he would have had it; he was not yet sufficiently humbled, but in danger to have been pussed up with the revelations he had received, 2 Cor. 12.7, 8. As if he had said, It is too soon for thee Paul to be rid of that thorn. 2. To make us more fervent, and importunate with him, It troubles great men to have suitors 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 Canaan's 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 esteem 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 do not greatly fear, nor are very careful 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 dear ones, even that they might learn thereby, to prise the sense of his favour the better. When the Spouse had lost her well-beloved long, it is said, Canticles 3, 4. when she found him, whom her soul loved, she held him, and would not let him go. 4. To keep us from conceiting that our prayer, how fervent soever, meriteth aught. Daniel 9.17, 18, 19 'Cause thy face to shine upon thy Sanctuary, that is desolate, for the Lords sake; we do not present our supplications before thee for our righteousnesses, but for thy great mercies; defer not for thine own 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 hear 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 thyself before thy God, thy words were heard, and I am come for thy words; but the Prince of the kingdom of Persia withstood me one and twenty days. And though they perceive it not. 1. Sometime their heedlessness and negligence, is the cause they perceive it not; they put up their petitions, and never inquire after God's answer, whereas we should hearken after it, as Benhadads' servants coming 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 job speaks of himself in the extremity of his anguish, job 9.16. If I had called, and he had answered me, yet would I not believe that he had harkened to my voice. David's sin was pardoned so soon 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 divers other verses of this psalm, that he did not perceive nor feel it to be so. God's people in Egypt prayed, and cried 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 harkened not unto Moses (they could not receive God's answer) for anguish of spirit. So it is certainly with many of God's 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 diverse ways 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 again, and God harkened to the voice of Manoah, and the Angel of the Lord came again, judges 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 son by his own wife with whom he wo●ld establish an everlasting covenant, and with his seed after him. David prayed that his child 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 soul of that child as appears by David's words of him, 2 Sam. 12.23. I shal● go to him. And 2 he gave him another son 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 bear the want of it. Of this answer David speaketh, Psal. 138.3. In the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul. So of our blessed Saviour it is said, Heb. 5.7. that he was heard in that prayer which he offered up with strong crying, and tears 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 bear the burden of that cursed death, which otherwise had been intolerable. So though God did not take of the messenger of Satan 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 bear it, verse 9 My grace is sufficient to thee. So long as God supporteth thee by his grace, and maketh thee able to bear 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 feel thine own weakness, so far 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 God's favour increased thereby; this is such an answer as is best of all, and may abundantly countervail 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 down 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 testify 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 testify that he is well pleased with the prayers of his people, warming and comforting their hearts thereby, joh. 16.24. Ask, 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 own bosom. This is the meaning of that promise that is made to the prayers of God's people, Phil. 4.6, 7. In every thing by prayer, and supplication, let your requests be made known to God, and the peace of God which passeth all understanding shall keep your hearts and minds. From hence it is that the faithful have begun their prayers with great heaviness, 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 feel ourselves ready to give over, and faint. Certainly so long as we have strength ministered 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 special work, and fruit of God's spirit, Rom. 8.26. It is the spirit, that thus helpeth our infirmities, and maketh intercessions for us. And God cannot but hear, and regard the voice of his own spirit, verse 27. He that searcheth the hearts, knoweth what is the mind 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 confirm their heart, thou wilt cause thine ear to hear. 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 allege to prove that it is a needless thing to pray, namely their own 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 show you what we are to do in this case, when we have used prayer for some blessings, and comforts we want for ourselves 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 obtain 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 always been much troubled, and complained of this as of a great affliction, job 30 20. I cry unto thee, and thou dost not hear 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 far from helping me, and from the words of my roaring? o 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 only complained of this, that they could not obtain of God the help, and comfort that they stood in need of, but this hath troubled them most, that God gave them no answer, showed no respect unto their prayer. You shall see how this troubled David, Psal. 28.1. Unto thee will I cry, o Lord my rock, be not silent to me, lest if thou be silent to me, I become like them that go down into the pit; as if he had said, I am but a dead man if thou give me no answer. Certainly It is our great sin that we are so careless 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 discern, that God hath hath showed no respect to the prayers we have long made unto him for ourselves, 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 find that the Lord giveth a gracious answer unto them, it would greatly increase our faith and encourage 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 he hath inclined his care unto me, therefore will I call upon him as long as I live. In which respect it is good for God's people to keep records, and remembrances of the success they have had in their prayers. So did Samson in giving a name to that fountain, that God upon his prayer had opened unto him, when he was ready to perish with thirst, and calling it Enbakkore the fountain of him that prayed, judg. 15.19. And Hannah in calling her son 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 distress I called upon the Lord, and cried unto my God, he heard my voice out of his temple, etc. And 120.1. In my distress I cried 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 careful both to inquire into the cause of it, and to pray better that we may speed better, than yet we have done. This good Israel got by observing that they had twice sought to the Lord, for success against the Benjamites, and prevailed not, it caused them to humble themselves more deeply before the Lord, and pray more fervently, and in a better manner than they had done before, as we shall read, judg. 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 do 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 always 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 wax faint, Luke 18.1. When the woman of Canaan had cried unto Christ for mercy, and he answered her not a word, Mat. 15.23. that did not discourage her but she prayed, and cried still to him for all that. Mark what effectual motives the Scripture giveth us to persuade 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 seek unto him; nay there is no duty more often and more strictly pressed upon us in the Word than this, 1 Thess. 5.17. Pray without ceasing. Phil. 4.6. In every thing by prayer and supplication, let your requests be made known unto God. That which God commandeth we must do though we see no likelihood that any good will come of it; yea that is the best obedience of all others. God commandeth Abraham to sacrifice his own son, and he obeyeth, Gen. 22.3. and Mordec●i openly to deny to Haman the King's 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 enjoined them. It belongeth to us to pray; to hear, 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 joab doth in another case, 2 Sam. 10.12. Be of good courage, and let us play the men, and the Lord do that which seemeth good unto him. And certainly even this (the doing of our duty in obedience unto God) will yield 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 rejoicing. 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 thank 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 we pray for yet) he is well pleased with this that we do pray, and persevere in prayer. 1. He useth to take special 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 doubtless at one time or other reward (and that openly, so as not themselves only but others shall take notice of it) every prayer, that any faithful soul poureth out unto him, Mat. 6.6. Enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret, and thy father which seeth in secret shall reward thee openly. Thirdly, We may be sure that as the Lord doth hear, and regard every prayer we do make, so he will certainly give us a gracious answer in due time. 1. No tender mother is so wakeful, and apt to hear her infant when it cryeth; as the Lord is to hear his children whensoever they cry unto him. Psal. 34.15. His ears are always 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 hear, so is he to give answer, and to grant the suits of his children. Sometimes he hath done it so soon 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, etc. Sometimes before they could speak 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 himself by promise to grant us whatsoever we ask that is good for us, 2 Chron. 15.2. If ye seek him, he will be found of you. Ps. 145.19. He will fulfil the desires of them that fear him; he also will hear 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 hear it he will answer thee. 1 job. 5.14, 15. This is the confidence that we have in him that if we ask any thing according to his will he heareth us. And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. Upon these promises we may safely build our assurance that in praying we shall not beat the air, and lose our labour, an answer will come in due time, Esa. 45.19. I said not to the seed of jacob; seek ye me in vain. God would never by so many commandments have enjoined us this duty, and by so many promises alured 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 leisure, and we shall lose nothing by doing so. He that believeth shall not make haste▪ saith the Prophet, Esa. 28.16. He that believeth these promises you have heard of, will be content to tarry the Lords leisure. It becomes not us to appoint the Lord his time, when he shall answer us, nor the means how he shall help us. Beggar's must be no choosers. It is noted for one of the chief sins of the jews that they limited the holy one of Israel, Ps. 78 41. There are diverse wa●es whereby men take upon them to limit the Lord; and this is one. Who will appoint me the time? saith the Lord, jer. 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 jehoram 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 faithful have been wont to speak 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 certainly 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 soul 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 chief of the people together to know and see whose sin had been the cause of it, 1 Sam. 14.37, 38. He was none of the best men but certainly in this case, his example is worth the following. For though the Lord may have other reasons secret to himself, 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 ourselves, and to impu●e it to our sins; and to say with the Prophet, Esa. 59.1, 2. The Lord's hand is not shortened, that it cannot save: neither is his ear heavy, that it cannot hear, but our iniquities have separated between us and our God, and our sins have had his face from us that he will not hear. And jer. 5.25. Our iniquities have turned away these things, and our sins have withholden good things from us. Surely (should every one of us say) somewhat hath been 〈…〉, or in my prayers, or else the Lord who is so ready to hear, and 〈◊〉 the prayers of his people, would have returned me some answer to my prayers before now. I ask, and receive not because I ask amiss, jam. 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 find more comfort in prayer. And for your help that way, I will show you some of the principal faults that use to blemish, and weaken our prayers so as they become not acceptable, and effectual with God. First, it may be when thou prayedst thou hadst not first repent thee of, and forsaken every known sin; and that man whose conscience tells him somewhat he doth daily, and purposeth still to do, that he ought not; somewhat he daily omits to do, and doth not yet resolve to do, which he ought to do, can have no hope that God will hear his prayer. He that would pray must be careful first to purge both himself and his family also from all known sins. job 11.13, 14. If thou prepare thine heart, and stretch out thine hands towards him, if iniquity be in thine hand, put it far away and let not wickedness dwell in thy tabernacles. If I regard iniquity in my heart (saith David, Psal. 66.18. any iniquity, any known sin) the Lord will not hear me. The promise of audience with God is made only to such as fear him, Psal. 145.19. He will fulfil the desire of them that fear him; he also will hear 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 God's spirit inditeth in us are made according to the will of God, Rom. 8.27. And upon this doth the success of our prayers greatly depend. 1 joh. 5.14. This is the confidence we have in him that if we ask any thing according to his will▪ ●e heareth us. As if he should say, we can have no confidence he will hear 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 spiritual then for earthly things, Mat. 6.33. First seek the kingdom of God, and his righteousness, and all these things shall be added unto you. 2. When we can crave spiritual blessings more importunately, (this is a prayer according to Gods will, Luk. 12.32. It is your father's good pleasure to give you the kingdom; and 1 Thess. 4.2. This is the will of God even your sanctification) but in craving of temporal blessings (yea and of the measure also of spiritual graces) we can submit ourselves to the will of our heavenly father. Mat. 26.39. O my father if it be possible let this cup pass from me, nevertheless not as I will, but as thou wilt. 3. When we in our prayers do 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 ye have spoken come upon me. 4. When in our prayers we can desire the favour of God more than any of his blessings either corporal or spiritual. Thus prayed David, Psal. 4.6. Many say who will show 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 God's Word to pray thus according to his will, our prayer is but the sacrifice of fools, Eccles. 5.1. And as Elihu speaketh, job 35.13. Surely God will not hear vanity, neither will the Almighty regard it. Thirdly, it may be thy prayers thou hast used to make were careless, unreverent, and distracted prayers. If we would speed in our prayers, we must pray in reverence, and fear of the Lords greatness and majesty, and sense of our own vileness, Ps. 2.11. Serve the Lord with fear: & 5.7. In thy fear will I worship towards thine holy temple. Our hearts must be fixed, and settled upon him & upon the words we utter unto him, and not rove, and wander up, and down. Such a disposition of heart as David found in himself when he would praise God we must strive to have when we pray. My heart is fixed o God (saith he, Ps. 57.7.) my heart is fixed, I will sing, and give praise. The sense of the Lords greatness must keep us from speaking any thing rashly without understanding, and attention of heart, from speaking we wot not what, as if we were in a dream. This charge is given us, Eccl. 5.2.3. Be not rash with thy mouth, & let not thine heart be hastily to utter any thing before God▪ for God is in heaven, and thou upon earth▪ therefore let thy words be few. For a dream cometh through the multitude of business, and a 〈◊〉 voice is known by the multitude of words. We must rouse up our hearts both before, & in our prayers from drowsiness, and cry unto them as Deborah doth unto her heart, judg. 5.12. Awake awake Deborah; awake awake, utter a song. And as David, Ps. 108.2. Awake Psaltery, and harp: I myself will awake early. Fourthly, it may be the prayers thou hast used to make have had no heat nor fervency in them, they have been formal, and drowsy prayers, and then it is no marvel though they have not been effectual with God. The prayers that God's spirit inditeth are cries, crying, and earnest prayers, Rom. 8.35. We have received the spirit of adoption whereby we cry Abba father. The prayers of God's people are compared to incense, Psal. 141.2. and the incense sent up no sweet favour till the fire that came down from heaven came to it, Num. 16.46. It is the fervent prayer only that is effectual with God, jam. 5.16. The effectual fervent prayer of a righteous man availeth much. Ps. 3.4. I cried to the Lord with my voice, and he heard me out of his holy hill. Ps. 119.145. I cry with my whole heart, hear me o Lord. For so runneth the promise, jer. 29 13. Ye shall seek 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 fondly humbled in the sense of thine own unworthiness. We are too apt to applaud both ourselves, and others in that devotion that hath no humiliation in it at all. Remember God would not hear 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 success of our prayers, 2 Chro. 7.14. If my people shall humble themselues, & pray, then will I hear from heaven. This was that that furthered the success of Manasses prayers, 2 Chr. 33.12, 13. In his affliction he besought the Lord, & humbled himself greatly, and prayed, and the Lord was entreated of him. 2. Some judgements 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 prevail against Benjamin till they had kept a fast, judg. 20.26. they should have fasted as well as prayed, for the further humbling of their souls in such a case. 3. Take heed therefore that you yield not to that conceit to think yourselves 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. Wherefore have we fasted, & thou seest not? wherefore have we afflicted our souls, and thou takest no knowledge? But judge yourselves ever unworthy to be heard; and when you go 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 himself worthy that Christ should come under his roof, no not to go to Christ. And as the Prodigal, Luk. 5.21. that said to his father I am no more worthy to be called thy son. Ascribe it only to God's mercy in Christ, if he vouchsafe to show any respect to thee, or thy prayers, Colos. 3.17. Do all in the name of the Lord jesus, giving thanks 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 cried, I hoped in thy Word. These we may (with a reverend boldness) allege to God in our prayers, and bind him with his own word, which he can no more deny, then cease to be God. Thus doth David, Psalm 143.1. Hear my prayer o Lord, give ear to my supplications, in thy faithfulness answer me, and in thy righteousness. 2. We should in our prayers set before us, the worthiness of our advocate, and high Priest, who sits at his Father's 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, jesus the Son of God; let us therefore come boldly unto the throne of Grace, that we may obtain Mercy, and have Grace to help in time of need. And remember the promise, john 16.23. Verily I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you. Unless 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 ask any thing of God (saith the Apostle, jam. 1▪ 6, 7.) let him come in faith, nothing doubting; otherwise, let him not think that he shall receive any thing of the Lord. Lecture XVI. On Psalm 51.1, 2. Febru 21. 1625. WE have already heard that in these verses, three things were to be observed principally. 1. That David in his great distress, and anguish of heart, flieth unto God, & seeketh comfort and help from him by prayer. 2 What was the chief thing, that in this his prayer he beggeth of God; that is to say, the remission and pardon of his sin,. 3. Upon what ground he did build this his hope to obtain 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 filthiness with her; so would he take his wives, and give them to one that should defile, and abuse them; by filthy whoredom he had sinned, and by filthy whoredom he should be punished. 2. That as he had slain Vriah with the sword, of the children of Ammon; so should the sword enter into his own house; by the sword he had sinned, and by the sword and blood 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 Sun. 4. That the instruments God would use to afflict him by in this manner, should be them of his own house, his own children whom he had too dear loved. I will raise up evil against thee out of thine own house. 5. That these grievous plagues should be upon him, not for a day, or a week, or a month, or a year, but all the days 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 removal 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 temporal judgements? Answ. I answer, yes; verily he might. For so did Abraham when God had threatened destruction to worse people than these, yet he prayed against it, Gen. 18.32. Yea so did David himself 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 himself was spared? Answ. I answer, yes doubtless; for he was as tender hearted, and good natured a man as ever lived. He loved his wives dear, as may appear by the care he had to provide for them, even after they had been ravished, 2. Sam. 10.3. He loved his children dear, as may appear by the extreme passions he was in for the death of two of them, though they had been both of them extremely lewd, and unworthy of his love. For Amnon first. 2. Sam. 13.36. he wept very sore; and then for Absalon, 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 son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon my son, my son. Quest. 3 If ye ask me yet further, why then prayed he not against these judgements? Had he not hope to have prevailed in such a suit? Had God reveiled to him that his decree concerning these things was irrecoverable? Had he said of them as Ezek. 14.18. Though these three men (Noah, Daniel, and job) 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 God's people) concerning this, as Shechaniah speaketh, Ezr. 10.2. Temporal judgements that have been as peremptorily denounced as these were, have yet by the repentance and prayers of the parties been kept of, as we see in the case of Hezechia, Esa. 38.5. I have heard thy prayer, behold, I will add unto thy days fifteen years. But why prayeth not he against these judgements? will you say. Quest. 4 I answer. Surely his sins now took up all his thoughts and affections; he could now think of nothing else; he counted these judgements nothing in comparison of his sins; he thought himself 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 iniquity, cleanse me from my sin. And then verse 7. again Purge me with Hyssop, wash me, and I shall be whiter than snow. And again ver. 9 Hide thy face from my sins, blot out mine iniquities. 2. It is not his whoredom and murder only that troubled him, or that he desired pardon of, that would not serve his turn. 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 removal 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 he presseth God in this suit, with such importunity and earnestness; we have this Doctrine to learn. Doct. 10 That pardon of sin is more to be desired, than deliverance from the greatest judgements that can befall us. Observe the proof of this doctrine in four points, all exemplified here in the person and practice of David, a man after Gods own heart. First. The man that truly knoweth what sin is, whose heart is rightly touched with the sense of it, counteth his sin the greatest evil 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 soul, 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 pain David? Where art thou sick? What is it that troubleth thee so? Is it the fear of that open shame I told thee God will bring upon thee in thy wives? Is it the fear of the sword I told thee God would bring into thy house? Is it any such matter? His answer would have been; No, no Nathan, it is nothing but my sin that paineth and troubleth my soul: 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 do; 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 poor man that had an incurable palsy was brought to Christ, the first word that Christ spoke to him was this, Mark● 2.5. Son, thy sins be forgiven thee. He saw that the poor man's sins troubled him much more than his palsy did. All bodily diseases are but as flea-bite, in comparison of that anguish that sin will put the heart unto. The spirit of a man will sustain his infirmity (saith Solomon, Prov. 18.4) but a wounded spirit who can bear? When the Angel telleth joseph that Christ should be called jesus, 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 sickness, nor shame, nor persecution, but from their sins. Sin is the greatest misery and evil, 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 distress. David was now in great anguish of soul, 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 hear joy and gladness, restore to me the joy of thy salvation. Which way sought he to come to comfort? what made he the main ground of all his comfort? surely the pardon of his sin. If once he might obtain 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 ye, comfort ye my people saith your God (it is the Lords speech to his servants and messengers, Esa. 40.1, 2.) speak ye comfortably to jerusalem. How should we do that, may God's servants say? Cry unto her, that her warfare is accomplished, that her iniquity is pardoned. No sound comfort can be had till then; and when once that is known, nothing can make a man's state uncomfortable. So speaketh our Saviour to the poor man that had the palsy, when he saw him dejected in mind, and uncomfortable, he saith not, son, be of good comfort, thy palsy hath left thee; & thou that couldst not have come hither, if four men had not brought thee. Mark 2.3. shalt be able to take up thy bed, and walk home without any help, but how doth he comfort him, Matth. 9.2. Son be of good comfort, thy sins 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 tears to wash his feet, Luke 7.38. he saith unto her, vers. 48. Thy sins are forgiven thee. As if he had said, thou hast no such cause to weep so, thou hast cause to be comfortable, and cheerful, 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 pass 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 son Solomon, 1. Kings 3.5. Ask what I shall give thee. Certainly this should have been 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 means to procure, and purchase our pardon) is precious as the Apostle speaketh, 1. Pet. 2.7. To you that believe, he is precious; yea so precious, that in comparison of him, and of God's favour through him, they esteem 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 jacob when he was sure joseph was still living, Gen. 45.28. It is enough. Yea he counts himself 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 sin 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 sin. And for the nature of it, we will go 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 fifth 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 aught to perform it; and in case we perform it not; the penalty and curse which the law inflicteth, is most justly due unto us. We stand bound to perform either the one or the other. To this obligation every man's conscience hath set his hand and seal, and will acknowledge it, and say Amen unto it one day. God requireth in his Law, that so soon 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 do them, and all the people shall say Amen. The copy and counterpane of this bond between God and us, every man hath in his own conscience, which will acknowledge it to be most true, and just; as the Apostle speaking even of heathen men, saith, Rom. 2.15. which show the work 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 sworn by the excellency of jacob (saith the Prophet Amos 8.7.) Surely I will never forget any of their works. He keepeth a debt book, wherein he hath set down in writing every one of them. Esa. 65.6. Behold, it is written before me. And our own conscience also scores up every one of our sins, and sets down the time and place, when, and where we committed them, and so came into God's debt further, and further. And though it be like a sealed, and clasped book for a time, that we cannot look into it, (which maketh us think we are little or nothing in God's debt) yet these books will one day be opened. Revelation 20.12. I saw the dead, small and great, stand before God, and the books were opened— and the dead were judged out of those things which were written in the Books, according to their works; and than it will appear, our debt books agree fully with God's debt books, our scores with his scores. According as the Apostle saith, Rom. ●15, ●6. that the consciences of men shall bear witness with God, in the day when God shall judge the secrets of men by jesus 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 look to have his own, Eccles. 1.9. Know thou, that for all these things, God will bring thee to judgement, And 1●. 14 The Lord shall bring every work into judgement with every secret thing, whether it be good or evil. Fourthly, these debts of ours are grown to such a huge sum, as we are never able to satisfy and pay them; and therefore they are compared to a debt of ten thousand talents Matth. 18.24. a sum, 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 〈…〉, than he is able to pay; a matter of great grief and 〈◊〉 it is and so indeed aught to be, Rom. ●. 8. 〈◊〉 no man any thing. Mat. 5. 2●. 〈…〉 qui●●●●, P●o. 6. 4●. 〈…〉 to thine eyes▪ nor stumper to thine eyelids, deliver thyself as a Roe (with all the speed thou 〈◊〉) from th● 〈◊〉 of the hunter. It is made the note of a graceless man to be careless in this case, Es. 3●. 21. The wicked borroweth, and payeth not again. How heavy a thing is it th●n, to be thus in debt 〈◊〉 danger unto God, and always liable unto his arrest For 1. He hath another manner of prison to cast his debtors into, than all the prisons and dungeons in the world are. Mat. 22.13. Bind him hand and foot, and call him in ●●●ter darkness, there shallbe weeping and gnashing of teeth. 2. Here no hiding of our heads, or keeping close will serve the turn. 〈◊〉 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 job. 10.7. There 〈◊〉 that can deliver out of thy hand. And therefore no marvel thou 〈…〉, though he cry out here so earnestly to God, to 〈◊〉 them out of his debt book, and cross the book, ver. 1. Blot out my transgessions, and ver. 9 Blot out 〈◊〉 iniquities. Certainly, so will every one of us do 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 filthiness, and uncleanness 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 cleanse our s●lves from 〈…〉 fl●sh and spirit. Yea, sin for the filthiness of it, is compared to the excrements of a man, 〈…〉. See the proof of this in two points, sin unrepented of, and unpardoned, 1. defileths and polluteth a man himself, maketh him most 〈◊〉, and 〈◊〉 some. ●. it maketh every thing unclean 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 evil thoughts, murders, 〈…〉 the●is, false witness, 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 loathsome. 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 esteem him, he dares not be familiar with him. Psal. ●6. 5. I have hated the congregation of evil 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 esteem him, as otherwise they would, the father to the child, the husband to the wife, the master to the servant, Lam. 1.8. jerusalem hath grievously sinned, therefore they that honoured her, despise her. And though this be not fully seen in this World (and yet alas it is too much seen every day in all places) yet in the end of the World, and the day of judgement, it shallbe perfectly seen. For than wicked men shallbe an abhorring to all flesh, as the Prophet speaketh, Esa. 66.24. Thirdly, sin maketh men loathsome unto God My soul 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 evil, or to look on any iniquitiy. Hob. 1.13. 4. and lastly, Sin will make a man loathsome, even unto himself, when God shall open the sink, he will feel such a filthy and loathsome sent, to come from it, as will even overcome him, and make him unable to abide himself. See the experiment hereof, not in judas only, a castaway, who when God discovered to him the loathsomeness of his sin, went and hanged himself, Matth. 27.3— 5. but in God's dearest servants, in job, who cryeth out, 42.6. I abhor myself; and in those repentant jews, of whom it is said, Ezekiel 36.31. Then shall ye remember your own evil ways, and shall loathe yourselves in your own sight for your iniquities. But this is not all the filthiness that is in sin, to defile the man himself, that committeh it, and make him loathsome. It doth also. Secondly, Make every thing unclean, 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 unbelieving, nothing is pure, Yea, even the holy things of God, his Word, and Sacraments, Leviticus 16.16. The Priest shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and of their sins. Hag. 2.13. If one that is unclean touch any of the holy things, shall it be unclean? and the Priests answered and said, it shall be unclean. And therefore no marvel though David's sins did so trouble him, though he cry out here so earnestly unto God, ver. 2. Wash me throughly from mine iniquity, and cleanse me from my sin. And Psal. 32.1. Blessed is he whose transgession is forgiven, and whose sin is covered. And certainly, so will every one do 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 Psalm 51.1, 2. Febru. 28. 1625. Use. 1. IT followeth now, that we proceed to the uses of this Doctrine. Whereof, the first of them is for reproof of them, that do not do as David did here; And which of us all is it, that is not liable to this reproof? This will appear in three points. First, there be many things that we do all more earnestly desire, and seek after, than 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 careful, and troubled about many things; how we may live, and live wealthily, and pleasantly, and in credit, but one thing is needful. That one thing that is needful, and only absolutely needful, the pardon of our sins, and God's favour, we take little thought for. And what are these things that we seek more eagerly than God's favour, and prefer before it? Surely, 1. They are uncertain, 1. Tim. 6.17. Trust not in uncertain riches. 2. They can yield us no sound comfort, when we have most need of comfort, or make us ever a whit the happier, Esa. 55.2. Wherefore do 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 go to heaven, Lu. 18.24. How hardly shall they that have rights, enter into the kingdom of God? Secondly, our sins do not trouble us, more than any thing else, we count them not our greatest evils, or greatest miseries. The evil of punishment seems far more intolerable to us, than the evil of sin. There be many things that trouble us much more, and we can worse bear then our sins. A little want, a little sickness, a little trouble in the world, disquieteth our hearts, much more than ever our sins did. And it may be said to every one of us, as Elihu speaketh, job 36.21. Thou hast chosen iniquity, rather than affliction. Thirdly. The greatest part of men count sin no evil, no misery at all, are never troubled with any of their sins past, not afraid to commit any sin that they are moved unto. They can go away as lightly with their sins, as Samson did with the gates of Gaza, judges 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 island and light hearted, as when they have sinned most, jeremy 11.15. When thou dost evil, than thou rejoicest. Surely the cause of this, is worthy to be enquired into, these men certainly have diseased, and distempered souls, and the best way to cure this, and every other disease, is to find out, and remove the cause of it. Let me therefore inquire into the causes of this distemper, and to that end demand a question or two of these men. First, Quest. 1 joseph 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 do 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 lie, to swear, to be drunk 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 fain first to appear to 〈…〉 to take great pains to comfort him, Iohn●1 ●1. 1●— 17. And 〈…〉 here, and Psal. 33.4. Min● iniquities are as an heavy burden, 〈…〉 me to bear. 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 cleanse 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 seek after it? First, Object. 1 thou wilt say, thou hast no such cause to be troubled as David had, thy sins are not so heinous as david's were, thou werr never murderer, nor adultery, ●● either, thou thankest God. This was the cause why the Pharisee 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 think thee o 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 sins for all that. For 1 others of God's servants have been greatly troubled for small sins. Are thy sins smaller than jobs were? and yet he was marvellously troubled, and afflicted in mind, for his sins: he even abhorred himself, and repent in dust, and ashes, as he professeth himself, job 42.6. Are thy sins smaller than 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 God's best servants do walk, how they complain, and cry out, some on their death beds, some continually almost; and what be the sins that trouble them so? Are they gross sins? Are they more heinous than thine? No no. They are even such as those of Paul's were; the very combat betwixt their flesh, and spirit, they find in themselves puts them to this pain, 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 been better for me to have been barren still. And so are many of God's poor servants in their passion apt to say. O it were good for us to observe well this trouble of mind that many of God's dear 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 ourselves. 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 green 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 appear? Secondly, as small as thy sins seem to be, thou art under the curse of God as well as David was, and that is such a burden, as no creature can bear, Gal. 3.10. Cursed is every one, that continueth not in all things which are written, in the book of the law to do them. And hast not thou then cause to be troubled? Hast not thou cause to seek earnestly for the pardon of thy sin? 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, etc. Thirdly, thy sins are not smaller, thou hast as much, nay more cause to be troubled for thy sins than 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 been drunk, and unclean, and lied, and deceived thy neighbour? I tell thee, smaller sins being multiplied, and oft committed will make as heavy a burden, as the heinousest sin that is but once committed. jer. 5.6. A lion out of the forest 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 extremely heavy. My grief (saith job 6.3.) would be heavier than the sand of the sea. 2. David continued not in the filthy puddle of his sin above one year, and thou hast lain snorting, in such, and such sins of thine a great many years. How long is it, since thou first began to be a blasphemer, a drunkard, an unclean person, and given to such other sins? and in all this time thou wert never sound humbled for them, never madest thy peace with God. I tell thee continuance in sin unrepented of, is a great aggravater of sin, the longer that sin lieth upon a man the fouler, and more loathsome it will make him in God's sight, the deeper stain, and die it will set upon his soul, jer. 4.14. O jerusalem how long shall thy vain thoughts lodge within thee? Host 8.5. How long will it be ere they attain to innocency? 3. So that 1 If David became so filthy by these sins but once committed, if his sins were so heavy upon his conscience what will thine appear 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 clean, who had been clean many years before, and now lay scarce one year in these sins, if the Lord must bestow so much washing, and rubbing, and wring upon him to get him clean (verse 2. Wash me throughly, or multiply thy washings of me) will't thou think it a matter of no difficulty, a matter not worth the troubling of thy mind about, to be cleansed from all thy sins? 3 If David cried so earnestly, and was so fervent, and importunate in this suit, and desired nothing but that his sins might be pardoned; wilt thou be so mad to think, that a cold cry God mercy, and God forgive me, will serve thy turn, and that thou canst so easily get thy pardon when thou wilt thyself? Thou wilt say again, Object. 2 Though my sins be many and great, yet there is no cause I should be so troubled with them, nor keep such a do for the pardon of them as you speak of; for God is merciful, and very ready to forgive. To this I answer, Answ. that touching God's mercy thou canst not say more than thou shalt hear me 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 God's mercy is infinite. When David had spoken of the goodness, and mercy of God, Psal. 106.1. he adds verse 2. Who can utter the mighty acts of the Lord? Who can show forth all his praise? And there is a mercy of God that extendeth itself 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 deny but the lewdest man that is may taste, and doth daily taste of the mercy of God. job 25.3. Upon whom doth not his light arise? and Luk 6.35. He is kind to the unthankful, and to the evil. But this mercy that we now speak of, the mercy of God that reacheth to the pardon of men's sins, is not common to all, this is restrained, and limited to a certain number. It is peculiar to the Catholic Church; as we are taught in our Creed; and as the Prophet speaketh, Esa. 33.24. The people that dwell therein shall be forgiven their iniquity. It is restrained to them that fear God. Luk. 1.50. His mercy is on them that fear 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 fear him. And verse 17, 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him, to such as keep his covenant, and remember his commandments to do them. This mercy is restrained unto such sinners as are humbled, and afflicted in heart for their sins, Psal. 25.16. Turn thee unto me, and have mercy upon me, for I am desolate, and afflicted. This mercy, God hath threatened to deny to some kind 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 form them, will show them no favour. 2. To them that despise, and scorn the means of grace, Pro. 1.27, 28. When your fear cometh as a desolation,— then shall they call upon me but I will not answer, they shall seek me early but, they shall not find me; Why? what was the reason? that is given, verse 29, 30. For they hated knowledge, they would none of my counsel they despised all my reproof. 3. To him that sinneth presumptuously, and upon hope of mercy, and doth bless himself in his heart, saying, I shall have peace though I do walk in the stubborness of my heart to add drunkenness to thirst (that is sin unto sin, or unsatiableness in sin) the Lord will not be merciful unto him, Deut 29.19, 20. Now then, Applic. thou that allegest this, for the reason why thy sins shall not trouble thee, because God is so merciful, consider with thyself how small cause thou hast to trust to that. 1. Thou art not a member of the Catholic Church, for that is holy and is a communion of Saints. 2. Thou art none of them that fear to offend God. 3. Thou keepest no covenant with him. 4. Thou never remember'st his commandments to do them. 5. Thou art not humbled nor afflicted in heart for thy sins. 6. Thou art void of understanding. 7. Thou art a despiser, and scorner of the means of grace. 8. Thou incouragest, and blessest thyself in thy sins upon hope of mercy. And therefore as jehu said to Amazias servants, 2 King. 9.18, 19 What hast thou to do with peace? turn thee behind me; So doth the Lord say unto thee what hast thou to do with my mercy? jona 2.8. They that observe lying vanities, forsake their own mercy. And this is the first answer I give to the second plea of these men. Secondly, I answer, That the knowledge of the infiniteness of God's mercy, will make no man's sin the lighter, but cause it to lie much the heavier upon the conscience. When he shall rightly consider that he hath despised, and made so light account of offending so merciful a God. The knowledge of God's goodness, should lead men unto repentance, it should break their hearts, and make them to mourn for their sins the more, and this will heap up wrath unto a man against the day of wrath, when a man shall despise the riches of God's goodness, and forbearance, and long suffering, Rom. 2.4, 5. It is therefore said, Revel. 6.16. that wicked men shall cry to mountains and rocks fall on us, and hide us from the face of him that sitteth upon the throne, & from the wrath of the Lamb. Of the Lamb? Why what cause have any to fear the Lamb? He is so called in reference to the sacrifice of his body, and soul that he offered to his father, for the sins of men. job 1.29. Behold the Lamb of God which taketh away the sins of the world. What need men be afraid of the Lamb of God? O the more that Christ hath done for sinners, the more indignation, and wrath tribulation, and anguish will be upon every soul that hath despised so great mercy, and taken encouragement 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 merciful, and Christ hath died for sinners; but rather let the looking upon him whom thou hast pierced, cause thee to mourn as one mourneth for his only son, and to be in bitterness, as one that is in bitterness for his firstborn; as the Prophet saith it shall be with all such as have the spirit, and any true knowledge, and assurance of God's mercy, Zach. 12.10. Object. 3 There is yet a third cause why men are not troubled for their sins, 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 God's mercy in others. I have myself (will many a sinner say) known many that were worse men than ever I was, that never had any trouble of mind for their sins in life nor in death, in their healths, nor in their sickness, and yet God was merciful unto them; they lived in God's favour (for they lived in credit, and were well thought of, and well beloved of their neighbours) and they died in God's favour (for they died most quietly, they showed no fear or unwillingness at all to dye, and to go to God but had marvellous peace in their consciences, and showed great comfort in the assurance of their salvation.) Answ. Now for answer to this plea I say in general 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 think 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 thyself; 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 evil; and to be afraid of judging, and censuring others. Be not many masters (controulers or censurers saith the Apostle, jam. 2.3.) knowing that we shall receive the greater condemnation; and to think 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 judas, and suspected themselves as much as him when Christ said one of them should betray him, Matth. 26. 2●. 3. The man whom we have known, to have been a notorious sinner, it may be hath been fondly humbled for his sin, and shed many a tear 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 died in God's favour, because they died quietly, and without all fear, 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 fear. 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 persuaded of their own estate and that God is their God. Mic. 3.11. Yet will they lean upon the Lord, and say is not the Lord among us? 3. God doth oft let wicked men scape scot free here, 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 final estate of any such man, because the work of God in the conversion of a sinner is oft times secret and wonderful. joh. 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: So is every one that is borne of God. And God is able to work saving repentance in them, even after they are speechless, and cannot express their repentance unto men. Yet is the example fearful when such as have had many witnesses of their sins, have had no witnesses of their repentance; the example of such is worthy to have a mark set upon it for others to take heed by; as in the case of Absoloms death, they laid a very great heap of stones upon him, 2 Sam. 18.17. For 1 God doth never pardon any man's sins in whom he doth not work repentance, Acts 5.31. Christ gives repentance unto Israel, and forgiveness of sins. 2 He first giveth men the spirit of bondage before the spirit of adoption, Rom. 8.15. Ye have not received the spirit of bondage again to fear, but the spirit of adoption 3. God useth to work in those whom he gives repentance unto, humiliation proportionable to the measure of their sins, as we see in the case of Manasses, 2 Chron. 33.12. He humbled himself greatly. And Mary Magdalen wept so that she washed Christ's feet with tears, Luk 7.38. 4 Where sin hath been 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 sins; as we see in David here. 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 dreadful, as when he punisheth sinners with hardness 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 show 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, Use 2. and that is for exhortation, to persuade, and stir us all up, to do as David doth here, even to seek for the pardon of our sins, and to seek for it as he doth here; that is, 1. To seek it above all other things, and to make it our only suit as David doth here; and as the Publican when he went to pray begged nothing else, but this, Luk. 18.13. Lord be merciful to me a sinner. 2. Seek 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 mortal man, Pro. 6.4, 5. Give no sleep to thine eyes, nor slumber to thine eyelids deliver thyself 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 here, and 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 days of my life, to behold the beauty of the Lord; that is, his mercy, his cheerful, 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 certain motives to persuade you to seek for your pardon. 2. I will show you the means how you may obtain it. 3. I will give you certain signs, and notes whereby you may know, whether you have obtained it or no. And for the motives to stir us up to seek, and sue out our pardon, 1 Some of them have reference to the pardon itself; 1 Sort of Motives and 2 Some to us that are to seek and sue for it. First, this pardon may be gotten. If sins could have no hope to get the pardon of their sins, they could have no encouragement to seek 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 sins have been) but he may have hope to obtain the pardon of his sins if he seek it aright. For this we have his word that cannot deceive us, Mat. 12.31. I say unto you all manner of sin, 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 sin, but because he that is gone so far cannot return to God, and seek his pardon, Heb. 6.6. It is impossible he should be renowned again unto repentance. And this motive to seek for our pardon we have given us, Esa. 55.7. Let the wicked return 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 general, and giveth us a discharge not only from our sins, but from the whole punishment due to us for them; not from such sins only, a● are known to us, and we have been able particularly to repent of, but from all our sins known, and unknown. So that when once we have gotten our pardon, for one sin, we have gotten the pardon of all, original, and a small, smaller, and greater, known, and unknown. Esa. 55.7. He doth abundantly pardon. So that as Christ never cared any but he made them perfectly, and every whit whole, joh. 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 clean that he leaveth no filth, no stain nor spot upon them, Esa. 1.18. Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson they shall be as wool, that never received any die. Thus doth God account of them, that are once pardoned, Cant. 4.7. Thou art all fair my love, there is no spot in thee. All Gods acquittances are general, not as men's only 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 only, 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 fear him. And joh. 13.10. He that is washed needeth not save to wash his feet, but is clean every whit. 2. This pardon where it is once given, can never be revoked or canceled again. He forgiveth not as man doth but when he forgiveth our sins he forgetteth them also, jer. 31.34. I will forgive their iniquity, and I will remember their sins no more. To this mercy that belongeth which the Lord speaketh, Host 13.14. Repentance shall be hid from mine eyes. Whom God hath once pardoned he never so forsaketh that they shall quite lose his favour again, Psal. 37.28. The Lord forsaketh not his Saints, they are preserved for ever. Therefore we are but once baptised, 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 sin, we have committed when once we have our pardon. Nay we become much more dear unto him than if we had never sinned. As we see in the case of the Prodigal, whose father showed much more kindness unto and delight in him, then in his elder brother, Luk. 15.32. And in the kind respect, our Saviour showed to Mary Magdalen, Mar. 16.9. He appeared first to her out of whom he had cast seven devils. And to Peter, Mar. 16.7. more than to any Disciple that ever he had. And this second motive, which hath reference to the fullness of this pardon, encouraged and moved David here to seek it so earnestly, as we may see verse 7. Wash me, and I shall be whiter than snow. Now for the second sort of motives which have reference to ourselves; if we respect our own selves, 2 Sort of Motives there is great cause that we should above all things speedily seek 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 than a dead lion. 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 obtain 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 he shall never get out till he have paid the uttermost farthing, as our Saviour speaketh in another case, Matth. 5.26. With such men hell followed death at the heels, Rev. 6.8. The rich man (so soon as he was dead) went into the torments of hell, Luke 16.22, 23. Now how soon, or how suddenly death may seize upon us none of us can tell; All men lie not long sick before they die; nor are sick at all, Eccl. 9.12. Man knoweth not his time; as the fishes that are taken in an evil net, & as the birds that are caught in the snare (while they are playing, and skipping and ear-ring merrily) so are the sons of men snared in an evil time, when it falleth suddenly on them. In which respect they that have not their sins pardoned, must needs live in a continual fear of death, whensoever they think seriously upon it. As the Apostle saith, Heb. 2.15. Christ came to deliver them who through fear of death were all their life time subject to bondage. Whereas the man that hath gotten his pardon need not fear 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 seen thy salvation. Yea may even look him in the face when he cometh, 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 hear of, but we have cause to fear it, and to live continually in a certain fearefall expectation of judgement, as the Apostle speaketh. Heb. 10.27. We have cause to look for the curse of God in ourselves, and in our children, and in our goods, and in our good name; in our bodies, and in our minds. For so hath God threatened by Moses, Deut. 28.19. If thou wilt not observe to do all his commandments, 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 intolerable unto us, will vex and disquiet us, so as we can with no patience, and comfort bear it. Sin is like unto old age, that maketh a man so weak, as even the grasshopper will be a burden unto him, as Solomon speaketh, Ecclesiast. 12.5. Or like a bile upon a man's back or shoulder, that maketh him unable to bear any thing. This is the true cause of men's extreme impatience in every affliction; not the burden or extremity of the affliction so much, as their own galled backs, the biles, and sores that they have upon themselves, their own 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 cross, sin is the only thing that maketh it sting, and pain 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 fear of God's 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 down in peace, and sleep; and 91.5, 6. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that w●isteth at noon day. 2. When judgements and crosses do come, we shall be able to bear them with patience and comfort, Prov. 18.14. The spirit of a man will sustain his infirmity. Rom. 5.1. Being justified by faith, we have peace with God. And then followeth verse 3. we 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 obtain of God any of the good things of this life. Esa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. 2. Till our sins be pardoned, we can have no sound comfort in any of these blessings that we do enjoy, for we have them with God's curse. Unto them that are defiled, and unbelieving (saith the Apostle, Titus 1.15.) is nothing pure Pro. 1 32. The prosperity of fools shall destroy them. 3. Till our sins be pardoned, nothing that we do 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 goodness in us, Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness; 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 walk in my statutes. And these five motives are in themselves effectual, and forcible enough to work in every one of us, a care to seek, and sue for the pardon of our sins, and to seek it earnestly, and to seek it speedily, if God shall be pleased to work with them. For that is an undoubted truth, confirmed by infinite examples, in daily experience, which our Saviour teacheth, john 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 God's pardons) to get his pardon Means. And now having finished the motives, I come to show you the means, how this pardon may be obtained; which is the second general point I propounded for the enforcing of this exhortation. And the means we must use are principally four. First, The man that would obtain 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 civilest life that a man can lead, till thou canst bring thy heart to be troubled, and pained with fear, and heaviness for thy sins; canst have no hope to get thy pardon. Christ promiseth refreshing (nor indeed calls, nor giveth encouragement to any to come to him, but) only to such as are weary, and heavy laden, Matth. 11.28. And he prosesseth that he was sent to proclaim the Lords jubilee, and time of general pardon, and release to none, but to the broken hearted, and mourners, Esay 61.1, 3. And comparing himself to a good shepherd, he saith, Ezechiel 34.16. his office was to bind up that which is broken, and strengthen that which was sick, 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 seek 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 sick. 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 believe it belongeth unto them, though Christ and his servants should offer it unto them, and persuade them to receive it. Mark 1.15. Repent ye▪ and believe the Gospel. But what repentance could that be that went before faith? Surely legal repentance, this which I now speak of. The second means is prayer. The man that would obtain of God, the pardon of his sins, must pray and cry to God importunately 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 poor sinners that shall come to him for mercy and pardon. jer. 3●. 9. They shall come with weeping and with supplications. 2. God hath himself directed us unto this course, Esa. 55.6. Seek the Lord while he may be found, How shall that be? Call upon him while he is near. 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 sum and effect of his prayer, God be merciful to me a sinner; and see the success, verse 14. I tell you (saith our Saviour) this man went down to his house justified, rather than the other; where by the word rather, we are not to understand, though neither of them were justified, yet of the two, this rather than the other, but that he went home justified, and not the other, as john 3 19 Men loved darkness, rather than light and not the light, and 1. Tim. 1.4. Endless genealogies minister questions rather than 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 obtain it. 5. Alas (will you say) how can we pray till our sins be pardoned▪ and till we have faith? Rom. 10.14. How can they call upon him, in whom they have not believed? I answer. 1. As there is a legal repentance, so there is a legal prayer, which though a man cannot have assurance that it shall speed, yet is it, as the legal repentance a good preparative to faith, and God hath been pleased to show respect unto it. Of such a prayer read Psalm 78.34. When he slew them, than 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 poured upon them the spirit of grace, and supplication▪ they cried unto God, and mourned for their sins, & then 13.1. the fountain was opened unto them for sin and for uncleanness, & God useth not to open this fountain unto any, but unto such only. The third means, is humble confession of our sins unto God. He that desires to obtain pardon at God's hands, must accuse and condemn himself before God, and judge himself unworthy of all mercy. He that cometh 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 loins, and ropes about their necks, as men professing themselves worthy to dye. In this manner came the prodigal 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 afar off and would not lift up so much at his eyes unto heaven, but smote upon his breast. As if he should have said, o wretched heart of mine, Lord, I am unworthy, I am unworthy to find mercy. And you know what success they both had, when they came in this manner to crave mercy, and how well they sped. And no marvel, for they that can come thus, have a promise, 1. john 1.9 If we confess our sins, God is faithful, and just, to forgive us our sins, and to cleanse us from all unrighteousness. And Mat. 2●. 12. He that humbleth himself, shallbe exalted. The more we can accuse and condemn; vilify, and abase ourselves before God, the surer we may be, that he will justify, and raise us up. The fourth and last means to be used in this case, is faith in Christ. He that desireth to obtain pardon of his sins, must not rest either upon the sense he hath of his sins, or his prayer to God for the pardon of them, or his humbling himself in the confessing of them, but fly out of himself to Christ, rest upon him by faith, and look to obtain it only through his merit. By this means God's people have ever obtained pardon. These are they (saith one of the Elders to john, Revel. 7. 1●) which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Thus speaks our Saviour to Mary Magdalene, Lu. 7.50. Thy faith hath saved thee; as i● he should say, it is not thy tears, but they faith that hath obtained thy pardon, For 1. this is able to do it. For it is the blood of Christ (and that only) that cleanseth us from all sin. 1 john 1.7. That is the fountain that i● opened to all God's people (that are thus prepared, as you have heard) for sin and for uncleanness. 2. Nothing but this, is able to do it Hebr 9.22. Without shedding of blood, is no remission. And thus having finished the means we must use to get our pardon. I come to show you the signs 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 himself rich, and hath nothing, and there is that maketh himself poor, yet hath great riches. Many a wicked man is confident, that he hath cleared all in God's debt-book, his sins are pardoned, Mic 3.11. Yet will they lean upon the Lord and say, is not the Lord among us? And on the other side many a good man hath his pardon, & knows 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 believe it, nor be assured of it; And therefore begs it here so earnestly. The elect Apostles had obtained their pardon when Christ said to them, joh 12.10. Ye are clean And yet Christ taught them to pray daily, Lu. 11.4. Forgive us our sins, the best had need daily to seek for more assurance, that they have it. Yea, 2. It is a matter of great difficulty to be assured of it. Therefore God bindeth this promise with an oath. Esa 54.9. As I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I will not be wroth with thee, nor rebuke thee. Therefore hath Christ annexed a reason to be a prop●● to our faith in the fifth petition, Mat. 6.12. and to none of the rest. Many of God's 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 far otherwise, Psal. 88. 1●, 15. Lord why justest thou off my soul? Why hidest thou thy face from me? While I suffer thy terrors, I am distracted. So Paul sometimes was most assured, Rome 8 38, 39 I am persuaded 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 jesus Christ our Lord. Sometimes again he had his inward terrors and fears, 2. Chr. 7.5. and was perplexed greatly, 2. Cor. 4.8. And this ariseth. First, From the weakness of faith, that is in the best; and slowness to belief that is in us all by nature. They were believers to whom Christ said, Luke 24 25 O fools, and slow of heart to believe. The greatness and strangeness of the blessing, doth even astonish, and amaze them so, as they cannot be persuaded God should show mercy to such wretches, as they know themselves to have been. As it is said of the Apostles when Christ appeared to them, first after his resurrection, Luke 24.41 They believed not for joy, and wondered. And Peter when he was brought out of prison by the Angel, Acts 12 9 Witted not that it was true that was done by the Angel, but thought it was but a vision. Secondly, Sometimes from the violence of tentation. For the faithful are compared to bruised reeds, Matth. 12.20. and tentations are compared to Winds, and Tempests, Matth 7 5. now a reed (specially a bruise I reed) is easily shaken with the Wind, Matthew 11.7. and if we had not a gracious promise of Christ, Matthew 17.25. A bruised reed shall he not break, it were not possible but the strength and violence of the tentations the faithful are subject to, would quite overthrow their faith. It was tentation that deprived ●ob of his assurance, and made him cry, job 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. It was tentation that deprived David of his assurance when he cried, 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 fair written, and in such Capital letters that they could have run, and read it, now through their carelessness, and sensuality they have so soiled it, that they cannot read it. So did the Church lose her assurance. Cant. 5 6. Her beloved had withdrawn himself, and was gone. Her sensuality 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 have washed my feet, how shall I defile them? Yet as we have showed before that our pardon may be obtained, so may we even in this life know and be assured, that we are pardoned, a●d cleansed from all our sins, job was assured of his salvation, and consequently that his sins were forgiven, job 19.25. I know that my redeemer liveth: whom I shall see for myself. And Paul speaketh thus of all the faithful, Rom. 5.11. Not only so (we are not only reconciled to God, and shall be saved) but we also joy in God through our Lord jesus Christ, by whom we have now received the atonement. And indeed, though our sins be pardoned, yet unless 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 soul; I am thy salvation: as if he had said. Let me know it Lord, and Psalm 51.8. Make me to hear joy and gladness. As if he had said, Nathan hath told me so, but I cannot hear and believe what he saith, Lord make thou me to hear it, than I shall have joy a●d gladness, and never till then. This is therefore a matter worth the harkening unto, how we may know our sins are pardoned. How may that be known? I answer 1. We may not be our own judges in this case, Prov. 28.26. He that trusteth in his own heart is a fool. Prov. 30.12. There is a generation that are pure in their own eyes, and yet they are not washed from their filthiness. 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 been a Leper himself, or whose house was infected with leprosy, might judge himself or his house to be clean, till the Priest (who was a type of Christ) by the mark God himself had given, had pronounced them to be clean, Levit. 13.37. The Priest shall pronounce him clean. And therefore Christ when he had cleansed the lepers, bade them Lu. 17 14. Go show yourselves to the Priest. Even so may no man judge himself to be clean from his sins, till he be such a one as God in his word hath pronounced to be clean. And these notes and marks are principally four. Signs. First, If a man came by his pardon that way, and by those four means that you have heard of. Examine therefore your hearts that think ye are sure your sins are forgiven. Applic: How came you by this assurance? Did God so prepare you by an effectual 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 confess thy sins, to accuse, and condemn thyself before God? Wert thou brought thereby to despair of all help and comfort any way else, but only in Christ, and so to fly to him to obtain thy pardon? Then mayest thou have good hope that thy sins are pardoned. Secondly, If a man feel himself 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 blood 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, he 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 becometh another man, Acts 3.26. God hath sent his Son to bless 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 burned the books that had been the means, 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 Peter's sin of denying Christ for fear, 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 Paul's sin of hating and persecuting of the Saints was pardoned; never did any of God's servants show that love to the Saints that he did. See how many he sends special salutations to, and in how kind a manner, Rom. 16. See in what terms he expresseth his affections to the Saints oft times, Phil. 4.1. My brethren dear beloved, and longed for, my joy, and Crown. And Philem. 12. He calls Onesimus a poor servant his own bowels. Yea, where sin is pardoned, not the outward man only, but the very heart is changed. Ezechiel 36.25— 27. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness. A new heart also will I give you, and I will put my spirit within you and cause you to walk in my statutes. Thou therefore that art persuaded thy foul sins are pardoned, Applic. try it by this note. Is thy heart now quite turned from these sins, 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 been 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 feel that the knowledge of God's 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 sins which are many are forgiven her, for she loved much. This property of a man whose sins 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 sin as you shall see ver. 3, 4. The sorrows of death compassed me, the pains of bell got hold on me, I found trouble, and sorrow; then called I upon the name of the Lord, O Lord deliver my soul. 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? job. 21 15. Simon thou son of jona lovest thou me more than these? For indeed no man can love the Lord, and obey him out of love, but he that first is persuaded of God's love to him in the pardon of his sins, 1 joh. 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. 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 thyself thy sins are not pardoned. Fourthly, If the love that we bear to God for the pardoning of our sins, can make us unfeignedly willing to forgive all men even those that have most wronged us. This note is given with great earnestness, and asseveration by our blessed Saviour, not only in the fifth petition, Mat. 6.12. but immediately after the end of the whole prayer, Mat. 6.14, 15. For if ye 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? Certainly thy sins are not yet pardoned, thou art still in thy sins. An hypocrite can give much, and do many kindnesses to them that never wronged him. A man may bestow all his goods to feed the poor, and yet not have charity. 1 Cor. 13.3. Luke 6.32, 33. If you love them that love you, and do good to them that do good to you, what thank 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 man's 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 distress he was now in flieth unto God by prayer, and seeketh help; and comfort that way. 2. That in this prayer wherein he seeketh help, and comfort from God, he begs nothing but the pardon of his sins. 3. That the only ground of his hope to speed well in this prayer, and to obtain the pardon of his sins, was the knowledge he had of the mercy of God. The two first of these we 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 sins at the hands of God, he pleadeth nothing but mercy, hopeth to obtain it no other way, maketh that the only ground of his hope in this suit, and cryeth Have mercy on me, o Lord. 2. That the thing that made him hope he should find this mercy with God, was nothing he found in himself, but only the knowledge he had of the Lords gracious disposition. Have mercy upon me, o God, according to thy loving kindness, according to the multitude of thy tender mercies. As if he had said, o Lord there is nothing else to move thee to have mercy upon me, but only thine own gracious, and merciful disposition. 3. Yet had David before his fall done many good works. Suffered great wrongs from Saul, with wonderful patience and freedom from desire of revenge, 1 Sam. 24.5▪ 6. showed marvellous zeal for God in fight his battles, 1 Sam. 25.28. showed 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 days 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 deal of goodness, and grace in him. 1. He confesseth freely his sin 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 sin unto God, he loved him unfeignedly, and desired his glory, verse 13, 14. 4 And all this he did in uprightness of heart, verse 6. Yet now coming to beg pardon of his sins, he groundeth his hope to obtain it, upon none of his former good works, upon none of the goodness that he found now in himself, but only 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 God's servants, have no other ground of hope to find favour with God, for the pardon of their sins, but only in the mercy of the Lord. Upon this God's choicest Saints, have builded always; and in seeking pardon of their sins have pleaded nothing but this. So doth David here, and so doth he in many other Psalms Psal. 6 2, 4. Have mercy upon me O Lord for I am weak; return o Lord deliver my soul, o save me for thy mercy's sake: and 25.6, 7. Remember o Lord thy tender mercies, and thy loving kindnesses for they have been ever of old, according to thy mercy remember thou me, for thy goodness sake o 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 only. Yea in all their prayers wherein they have sued to him for any blessing this hath ever been 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 encourage me to come unto thee. And 69.13. O God in the multitude of thy mercy, hear me; And 115.1. Not unto us, Lord, not unto us, but unto thy name give glory for thy mercy, and for thy truth's sake. But what should I heap up testimonies in so plain a case? And yet because it is so useful, and comfortable a point, I will not pass over it too slightly, but insist a while upon it so far as I shall judge necessary for your edification. And before I come to the reasons, and grounds of the Doctrine I will answer two main objections, that the heart of man will be apt to make against this Doctrine. Object. 1. First, How can our hope to find favour with God be grounded only upon the mercy of God? How can the pardon of our sins, be ascribed to the mere mercy of God, and to his free grace; when we obtain not this favour of God till it was dear bought, and purchased? 1 Cor. 6.20. Ye are bought with a price. Yea sucha price as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully answerable in worth to the souls of all Gods elect, and to that which God hath given us, 1 Tim. 2.6. He gave himself a ransom for all. The Lord forgave not one farthing of that sum wherein we stood indebted to him, till he was fully satisfied for it. First, he exacted and received by Christ's passive obedience, the whole forfeiture of our obligation he had against us, and so came we to the pardon of our sins. In which respect it may be said as Esa. 40.2. We have (in our surety) received at the Lords hand double for all our sins. Secondly, he exacted and received also in Christ's active obedience, the whole debt of obedience to his Law, that we did owe unto him. For Christ our surety, not for himself, but for us, fulfilled all righteousness. Matth. 3.15. And so came we to the title and right, we have to the Kingdom of Heaven. So that it may seem (not the mere 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 jesus Christ is our hope, And 1. john 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 souls, in respect of Christ our surety, was no free gift, but a dear purchase; and the Lord showed no mercy at all to him, but justice only, yea rigour of justice, Rom. 8.32. He spared not his own son, 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. Look upon him when he was in his agony and passion, paying our forfeiture, and there was nothing to be seen from top to toe, soul and body, but the curse of God, he was all curse, made a curse. Yet do we obtain this pardon, and the salvation of our souls, not by purchase, but by the free gift of God. Esa 9 ●. Unto us a Son is given. joh. 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 work of redeeming us from our sins, by the blood of Christ. For thus speaketh the Apostle, Ephes. 1, 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; the riches of God's grace appeared in this. Observe this (I pray you) in five points. First, It was the wonderful mercy of God to us, and nothing else, that moved him to find out, and appoint the means to satisfy his own justice by. It was the Lord himself that did foreordain his own Son to be our propitiation. Rom. 3 27. He purposed this in himself. Ephes. 1.9. And so the Lord indeed made satisfaction unto himself, 2. Cor. 5.19. God was in Christ, reconciling the world to himself; 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 john 3.16. God so loved the world, that he gave his only begotten Son; And john 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 wonderful mercy of God to us, and nothing else, that moved him to give any of us to Christ, and to appoint us in his eternal counsel, to be of that small number, that should receive benefit by him, john 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 wonderful 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 ministry of the Gospel, and to obey him, john. 6.44. No man can come to me, except the Father which hath sent me draw him. Fourthly, It was the wonderful 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 own hands. For nothing bound him to it, but his own free promise. In which respect, all the Elect that shall have benefit by Christ, are called heirs 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 he will accept of Christ's satisfaction for us. Fiftly and lastly. It is his wonderful mercy, and nothing else that moveth him to perform this promise, and to keep covenant with us, considering how weak and staggering our faith, and obedience is, and how oft we break 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 walk before thee with all their heart. As if he 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 showed you, that it doth no whit derogate from the mercy and free grace of God, but amplifieth, and advanceth it greatly, that we obtain pardon of our sins, by the merit of Christ's blood, and no other way. Object. 2 The second objection is. How can it be said; that we have no ground of hope to find favour with God, and the pardon of our sins, but only in Gods mere mercy and free grace? Will a man's good works do him no good in this case? Is there no ground of hope, and comfort for us in that goodness, and grace, that God hath wrought in our hearts by his holy spirit? The Scripture teacheth us, that there be sundry graces, and good works, that may give us much comfort in this case, and be good grounds of hope unto us, that we shall find favour with God. As 1. If a man can find he doth truly fear God, Proverbs 14.26. In the fear of the Lord is strong confidence; and his children shall have a place of refuge. 2. If a man can find he hath been of conscience towards God, given unto works of mercy, Psal. 18. ●5. With the merciful, thou wilt show thyself merciful; and 41 1. Blessed is he that considereth the poor, the Lord will deliver him in time of trouble; and jam. 2.13. Mercy rejoiceth against judgement. 3. If a man can find that of conscience towards God, he can forgive his enemies, Matth. 6.14. If ye 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 confess 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 sin, for I acknowledge my transgressions. 5. and lastly. If a man can but humble himself, and mourn before God for his sin, even that will give him good hope of comfort. For Christ saith, Mat 5.4. Blessed are they that mourn, 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 show you how much is to be ascribed unto good works, and to that goodness and grace, that God's 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 ourselves, though they be not the causes why God pardoneth our sins, yet are they certain and infallible signs, that we have found mercy with God, and that our sins are pardoned. For thus runneth the covenant of God. Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be clean; 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, she could not have had this grace to love me, as she doth; if her sins had not been forgiven. Secondly. This grace and goodness, which a man findeth in himself, may be a ground of hope unto him, that God will respect his prayers, john 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. john 3.22. Whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. The Angel telleth Cornelius, Acts 10.4. thy prayers, and thine alms, are come up for a memorial before God; Certainly his alms made his prayers more effectual with God. Thirdly. The goodness and grace which a man findeth in himself, may be a sound ground of comfort unto him, even in greatest affliction. So was it to Paul. 2 Cor. 1.12. Our rejoicing is this; even the testimony of our conscience, that in simplicity, and godly sincerity, we have had our conversation in the world. So was it to job, the testimony that his own heart gave him of the conscience he had made of all uncleanness, of dealing equally with his servants, of his mercifulness to the poor, of his freedom from covetousness, and maliciousness. job 31. And of his hearts love to the Word, and pure worship of God, job 23.12. sustained and yielded him great comfort in his extreme affliction, as you may see job 31.35, 36. If mine adversary (man or Satan) had written a book against me, surely I should take it upon my shoulder, and bind it as a crown to me. So was it to Hezechiah, when he had received from God the message of death. Esay 38.3. Remember 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. Fourthly. These good works, this goodness, and grace that a man findeth in himself, 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 believe. Hebr. 1.6. He that cometh to God, must believe that he is a rewarder of them that diligently seek him. Yea, a man may ground his hope upon this, to receive the greatest reward and blessing of all, even eternal life. 1 Tim. 6.18, ●9 Charge rich men, that they be rich in good works, ready to distribute, laying up in store for themselves, a good foundation, against the time to come, that they may lay hold on eternal life. Fiftly. I will say more than all this, when a man is to seek comfort, and hope to find mercy with God, he must look first for it here, We read. Rom. 8.28— 30. of certain degrees, whereby the Lord worketh our salvation, like the steps of Jacob's 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 work begin at the highest step, and so come downward 1. He foreknoweth us, loveth us, setteth his affection upon us. 2. He predestinateth us, 3. He calleth us, 4. He justifieth us, 5. He sanctifieth, and glorifieth us Yet in our work, when we would find comfort in the assurance of our salvation, we must begin at the lowest step, and so go upward. We must as David did Psal, 77.6. Commune with our own hearts, and let our spirits make diligent search, what sanctification, what goodness, and soundness of grace we can find wrought in our own hearts. This sanctifying grace is called the Lords earnest, and seal, which we have received, and have the keeping of ourselves. 2 Cor. 1 22. He hath sealed us, and given us the earnest of the spirit in our hearts. Commune therefore with thine own heart, and search for this earnest, this seal, 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 showed you how much is to be ascribed unto good works in this case. Now I come to the second part of it. Though therefore good works 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 main foundation of all the hope, and comfort we can have in any of our good works, in any goodness that is in us, is the mercy of God only. This will appear evidently to you in two points. First, it was his mercy only that moved him to work 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 only that moveth him to accept or reward any good that we do, Psal. ●2. 12. Unto thee o Lord belongeth mercy, for thou renderest to every man according to his work; and 130.4, 5. If thou should▪ mark iniquities (even the blemishes, and foul stains of our best services) o Lord who shall stand? But there is forgiveness with thee that thou mayst be feared, or served. And that made Nehemiah 1●. 22. to pray thus, Remember me o my God concerning th● also, and spare me according to the greatness of thy mercy. Lecture XX. On Psalm 51.1, 2. March 28. 1626. Reason. NOw the Reason's, and grounds of this Doctrine, why the best of God's servants have no other ground of hope to fi●de favour with God, for the pardon of their sins, but only the mercy of the Lord; why they have never pleaded their own goodness but his mercy only, are principally two. 1. The utter insufficiency that is in their own goodness to ground their hope upon it. 2. The all sufficiency that is in the mercy, and goodness of God, to ground their hope, and confidence upon it. In respect of the first; hear 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 goodness that he finds in himself. First, Himself knoweth many blemishes, and stains in his best works. Esa. 64.6 All our righteousnesses are as filthy rags. He hath no light, no truth of grace that fee not this. If we say that we have no sin (saith the Apostle, 1 joh 1.8.) we deceive ourselves, and the truth is not in us. Secondly, Though himself knew no blemish in his good works, no evil by himself, yet he knoweth the Lords pure eyes may, though he cannot. 1 Cor. 4.4. I know nothing by myself (saith Paul) yet am I not hereby 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 goodness that is in us, had no imperfection in it at all, that either ourselves or the Lord cou●d find, yet were there no trusting in it, that for it God should pardon our sins past, much less give us eternal life. For 1. It is no more than we are bound to for the present, and therefore cannot satisfy 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 do. 2. There is no proportion betwixt that goodness that is in us, and that which we look to receive from God for it. What is all the money we can make (all that we can do or suffer) towards the payment of a debt, of ten thousand talents? and such a debt is our sin, Mat. 8. ●4. What proportion is there between the service we can do to God for a few years here, to the wages, and reward we look for, the eternal happiness, 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 far more exceeding, and eternal 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 merciful 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 here 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 kindness. 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 liberal disposition. joel 2.13. The Lord is gracious, and of great kindness. The love he showeth, the good he doth to any of his people, is most free, and hath no cause no ground at all, but in himself alone. The love we bear 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 own goodness, and loving kindness alone. The Apostle therefore calleth it, 2 Thess. 1.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The good pleasure of his goodness. He set his love upon us, (as Moses saith, Deut 7 7, 8) because he loved us. He even resteth in his own 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 show mercy, on whom I will show mercy. Nothing moved him to be gracious, and merciful unto us but only his own good will, and pleasure. So Esa. 43.25. ay, even I am he that blesses ou● thy transgressions for mine own sake. So 2 Sam. 7. ●1. For thy words sake, and according to thine own 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 beautiful 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 oil, clothed her with broidered work, covered her with silk, de●ked her with ornaments, put bracelets upon her hands, and a chain about her neck, decked her with gold, and silver, made her exceeding beautiful (mark how grace, and piety doth beautify the soul in God's 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 own blood, I said unto thee when thou wast in thy blood, live, yea I said unto thee when thou wast in thy blood, live. Mark how earnest the Lord is to persuade us, of the freeness of his love to us, and how it grew not at all from any respect he had, to any goodness was or should be in us, but from his own loving kindness, and goodness alone. And this is the first thing that Davi● here considered in the mercy, and goodness 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 here used doth properly signify. For thus it hath pleased the Lord to condescend unto our capacity, and to make known unto us in his Word his gracious disposition, by comparing himself unto a most tender hearted man or woman, and attributing bowels unto himself. Esay 63.15. Where is the multitude of thy bowels, and of thy mercies towards me; are they restrained? Luke 1.78. Through the bowels 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 be in misery, cannot choose but pity them, and grieve for them, and feel their bowels within moved, and pained with it; and this is the very nature of man, humanity, and not the corruption of nature. As it is said of our Saviour, Mat. 9.36. When he saw the multitude fainting, and scattered abroad as shrepe having no shepherd, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bowels yearned, or were moved towards them, (o that the beholding of men in that misery, could move us so) and Hebr. 4.15. that he is touched with the feeling of all our infirmities, he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condole, and grieve, and suffer with us when we do grieve, and suffer. So the Lord when he seeth any of his people to be in misery, he cannot but pity them, and be moved with it, and grieve with them. jam. 5.11. He is pitiful, and of tender mercy. Exod. 22.27. When he cryeth unto me, I will hear, for I am gracious. So it is said judg. 10.16. His soul was grieved for the misery of Israel. And Esa. 63.9. In all their affliction, he was afflicted. How can that be (will you say) seeing himself was the author of all their affliction. Amos 3.6. Object. Shall there be evil in a City, and the Lord hath not done it? How is it possible that the Lord would so sharply 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 hear of a judge that did shed tears, even in giving of sentence of death upon a malefactor, and showed a fatherly affection towards the poor wretch, even at that time? like joshua to Achan. josh. 7.19. My son 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, he hath done it with tears in his eyes, yea, he could not contain, but must needs let his tears fall, he hath smitten, and wept, and been as apt to cry, even as the child itself? Surely so it is with the Lord. Psalm. 103.13. As a father pitieth his children, so doth the Lord pity them that fear him; Even when he correcteth us, he pitieth, and his bowels yearn towards us. 2. He never afflicteth us, nor bringeth us unto misery, but when his love constraineth him to do it; he must needs do it, unless he would see us perish, and that his love to us, will not suffer him to do. The Lords love to his children is not fondness, like the love of many foolish parents; his pity is not like the pity that is in many men; of which we have a proverb, foolish pity, mars the City, that may be called well, Crudelis misericordia. But the Lord's love is guided by his infinite wisdom, and judgement; he will correct the dearest of his children, and that sharply too, rather than he will see them spoiled. 1. Cor. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the world. Yet taketh he no pleasure in correcting them; but as he 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 evil he is constrained to bring upon them, and to be troubled with it. Therefore it is said of him, joel 2.13. and in many other places, that he repenteth him of the evil. 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 bowels of a man, and is tender-hearted to pity his case, and be willing to help; without any other respect at all to the person (be he friend or foe, good or bad) only because he seeth him to be 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 help him; as we see in the example of the Samaritan, Luke 10 33, 34, When he saw the jew stripped of his clothes, and wounded, and half dead, he had compassion on him, and went to him, and bound up his wounds, etc. And in this respect, it is oft mentioned, as a duty we owe to them that are in misery to visit them, to go and see them. jam. 1.27. Pure religion, and undefiled before God, is this, to visit the fatherless, and the widow in their affliction. But you will say, is that enough? I answer, yes, he that doth that (if he have a man's heart in him) cannot choose but do what he can to help 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 poor man; they could not abide to look on him, but passed by on the other side, Lu. 10.31, 32. Even so is it with our most merciful and tender-hearted Father, the very sight of our misery without any other motive in the world, is sufficient to move him to pity, and help 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 seen the affliction of my people, for I know their sorrows, and am come down to deliver them. jeremy 31.20. My bowels 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 work 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 down; the Lord preserveth the strangers, he relieveth the fatherless and widow. So again, Psalm 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 stir 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 lied unto him with their tongues. And thus have you seen the tender mercies of the Lord. Thirdly. In the Lord there is a multitude of tender mercies. He is abundant in goodness, 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 express, and utter how great the mercy of the Lord is, Psal 36.7. How excellent is thy loving kindness? 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 ways my ways (saith the Lord. Esay 55.8, 9) For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts, than your thoughts. See this difference in three points. 1. A man can forgive small wrongs, but the wrongs may be 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 iniquity, transgression, and sin. Matth. 12.31. All manner of sin, and blasphemy, shall be forgiven unto men. He 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 than the hairs 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 he counteth very great, and manifold; but he can never forgive or think well of him, whom he having forgiven sundry times, yet he still wrongeth him in the same kind; but the Lord is able to forgive him that hath relapsed often into the same crime. For he requireth this mercy even in us. Matth. 18.22. Thou shalt forgive him I say not unto thee, until seven times, but until seventy times seven times. So that God's 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 he is able to forgive the same offence often times, if it be truly repent of. Use. The use of this Doctrine, is first for instruction, even to teach, and assure you, to testify unto you, as the Apostle did to God's 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 been (through God's mercy, now many, above sixty years without interruption) taught, and professed in the Church of England (the Lord in mercy grant it may continue so to be) and which you have received, and found comfort in, is the only true ancient Catholic, Prophetical, and Apostolic faith. Because it giveth the whole glory of man's 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 he 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 only Ephes. 2.5. By grace ye are saved, and again, verse 8. For by grace ye are saved through faith, and that not of yourselves: 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, he giveth them this note, john 7.18. He that speaketh of himself, seeketh his own glory (humane Doctrines do 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 unrighteousness is in him. In this religion be resolute I pray you: 1 Cor. 16.13. Watch ye, stand fast in the faith, quit you like men, be strong. Make strait paths to your feet (as the Apostle speaketh Heb. 12.13) go steadily, go strongly, waver not, lest that that is halting, be turned out of the way. If you will suffer yourselves to be drawn to stagger, and doubt of your religion, you will be in danger to be perverted, and drawn from it. I will therefore give you for a preservative, that which the Apostle speaketh, Gal. 1.9. If any man preach any other Gospel 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 God's grace, and ascribe any thing unto man, detest it, abhor it, whither it be old Pelagianisme, or new Popery, and Semipelagianisme, detest it, abhor it; for they are all adversaries to the grace of God, that teach as these men do. 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.) than it is no more of works that we are justified; otherwise grace is no more grace. But if it be of works, than it is no more grace, otherwise work is no more work. 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 believers, do merit eternal life, contrary to the Word, Esa. 64.6. All our righteousnesses are as filthy rags, Luke 17.10. When ye have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do; and the like might be showed in all other points of Doctrine that derogate from God's Grace and glory, and therefore to be abhorred as contrary to the word of God. Lecture XXI. On Psalm 51.1, 2. April 4. 1626. NOw it followeth, Use 2. that we 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 believed, hath great force to stir us up, 1. To sundry duties that we owe unto men, with whom we live, 2. And chiefly to sundry other duties, that we owe unto the Lord himself. Two duties there be, which we cannot choose but perform unto men, if we do rightly understand, and believe 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 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 goodness towards us, Ephes. 4.32. Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Colos. 3. ●3. Forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye. 1. Whatsoever the wrong be, for so God doth forgive us, Exod. 34.7. He forgiveth iniquity, and transgression, and sin. 2. Whatsoever the party be 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 gainsaying people; such as he sought reconciliation with, and they scorned it, and despised it. 3. How oft soever we have forgiven him already. Matth. 18.12. I say not until seven times, but until seventy times seven times. For so doth God forgive, as our Saviour showeth, by inferring that parable, verse 23 Therefore is the Kingdom of heaven likened unto a certain King, etc. If any man shall object, it is impossible we should forgive, Object. as God forgiveth? can there be that mercy and goodness 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 aim at, and strive unto, this is the pattern that God hath given thee to work 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 he had said, Never think thou hast forgiven as thou shouldest, till thou hast forgiven as God forgiveth. And the force of the argument from this example lieth in four points. First. That it is the example of our Father, whom we ought, whom we cannot choose but resemble, Ephes. 5.1. Be ye therefore followers of God (in this he meaneth, as appeareth by the words immediately going before) as dear children. Secondly. That our Father hath in his word reveiled, and spoken so much of his mercy this way, of purpose to make himself an example to us, and to provoke us to follow him. john 13.15. I have given you an example (saith our Saviour) that ye should do 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 between that which the Lord forgiveth to us, and that which we are to forgive unto men, no more then between 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 far tied his mercy in forgiving us to this condition, that we can forgive them that have wronged us; that no man can know or hope that his sins are pardoned, that findeth not himself 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 do acknowledge Gods good providence in directing my ministry so, as (in handling of mine ordinary text) I should have so just occasion given me to fall upon this point at this time. Look to it therefore you that intent now to Communicate, or have lately Communicated at the Lords Table. When our Saviour was to press upon his Disciples this point of forgiveness, he useth a strange preface, Luk 17.3. Take heed to yourselves. As if he had said 1. It is a matter of great moment that I am to speak of, you cannot possibly be saved, unless you can forgive. 2. It is a matter of great difficulty, and such as you will be apt to deceive yourselves in; Take heed to yourselves. But to you that mean to Communicate, I may much more justly say, take heed to yourselves, take heed you come to it in Charity: be sure you purge out the old leaven, before you come to eat 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 we must be careful to purge out. For certainly the blessed Sacrament will be your Bane, if you come to it in malice. Nay, I dare confidently affirm, it were a matter of less danger to you, to eat a morsel of Ratsbane, then to eat that Holy Bread; to drink a cup of poison, then to drink of that Blessed Cup, if you come to it in malice. I speak this upon good warrant, 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original, which the old vulgar Latin translateth, judgement, but Master Beza, and the Geneva, and our new translation) damnation to himself. Damnation, if he be a reprobate, & impenitent hypocrite, judgement though he be regenerate, and a true believer. We read a notable example and experiment of this in judas, of whom it is said, joh. 13. 2●. that after he had received the Passeover, Satan entered into him. How came this to pass? He had given place to the Devil before, he came in malice to the Sacrament, as you may see, john 13.2. Satan had put in his heart to betray Christ. And by malice (specially) men give place to the Devil. Ephesians 4 26, 27. Let not the Sun go down upon your wrath; neither give place to the Devil. The meaning than is, that after the receiving of the Passeover, Satan got further power over him, he became twofold more the child of hell then before. I pray you therefore let us take heed to ourselves by this fearful example. Certainly, somewhat hath been amiss 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 be as when an hungry man dreameth, and behold, he eateth, but he awaketh, and his soul is empty. Many dream they have in the Sacrament eaten the body of Christ, and drunk his blood, but when their consciences shall be awakened, they will find they were but in a dream. Is it possible to eat the flesh of Christ, and drink his blood, and be never the better for it, receive no increase of grace by it? He that eateth my flesh, and drinketh my blood (saith our Saviour, john 6.56, 57) dwelleth in me, and I in him; he that eateth me, shall even live by me. Happy are they that discern, and can mourn for this, that they receive no more good by the Sacrament; for 1. certainly, they are not in a dream, the spirit of slumber is not upon them; 2. certainly, they do receive good by the Sacrament, though they feel it not, and they shall feel it in Gods good time. But it is much to be feared many have in the Sacrament, eaten, and drunk judgement (if not damnation) to themselves, for they grow as judas did, worse, and worse after it, more profane, or more senseless and sottish then before. And without doubt, one chief 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 reap, saith the Apostle, Galat. 6.7. If you did sow better in your care to prepare yourselves before, you would reap better in the fruit, and comfort of the Sacrament afterward. And the chief part of the old leaven, as you have heard that soureth the Sacrament to us, is malice and uncharitableness 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 been apt to abuse this Doctrine, and will keep themselves from the Sacrament a year, or two, or three, and all because forsooth, they are not in charity, But this wisdom is not from above, but is earthly, sensual, and devilish, as the Apostle speaketh, james 3.15. For, 1. these men show manifest contempt to Christ, and his blessed ordinance, and that they never found any sweetness in it, that rather than they will forsake their malice, and seek 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 applied also to the Sacrament, which is well called Visibile Verbum, he 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 do even give judgement against themselves, that they are unworthy of everlasting life, as the Apostle speaketh to the jews. Acts 13.46. 2. These men profess they will live still in malice, and have no desire to be reconciled. Esay 3.9. They declare their sin as Sodom, they hide it not, woe unto their soul, for they have rewarded evil unto themselves. For if they had an unfeigned desire to be reconciled, they need not refuse to receive the Sacrament. 2. Corinth. 8.12. If there be first a willing mind it is accepted. Object. Thou wilt object. I have a purpose to be reconciled, Answ. but I cannot yet. I answer. If the letting of the Sun once go down upon thy wrath, be a giving place to the Devil, Ephesians 4.26, 27. What place hast thou given to the Devil, that hast let so many Suns go down upon thy wrath, and resolvest there shall go more down upon it yet? 3. Why comest thou to Church to join with God's people in prayer, and in the word, yea, how darest thou pray or read it in private? For as thy malice would poison the Sacrament unto thee, so will it the Word also; as is plain by the earnest charge the Apostle giveth them that would receive comfort by the Word, to lay away all malice first, james 1. 2●. Receive with meekness the engrafted word. 1. Peter 2.1, 2. laying aside all malice, as new borne babes desire the sincere milk of the Word. And so will it thy prayers, as is plain by that speech of our Saviour, Mar. 11.25. When ye stand praying, forgive, if ye have aught against any. Yea, when thou sayest the Lord's 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 trespass against us. But to leave these; there is a second sort (and those the greater number by far) that will never absent themselves from the Sacrament for this; they thank God they bear 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 thank 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 deal 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 lie 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 help 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 do him hurt though it lay in his power. Rom. 12.19. Dear beloved, avenge not yourselves. Nay he dares not give himself liberty to wish evil unto him, as job professeth of himself, job 31.30. Nay he dares not rejoice in his hurt though himself have had no hand in it, Pro. 24.17, 18. Rejoice 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 do 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 drink. Look to thy pattern, thus doth thy father forgive. Luk. 6.35. Love ye your enemies, and do good, and ye shall be the children of the highest, for he is kind to the unthankful, and to the evil; and Ephes. 4.32. Be ye kind to one another, tender hearted, forgiving one another even as God for Christ's sake hath forgiven you. Wilt thou say thou hast forgiven all the world, thou malicest no body, and yet there be neighbours of thine that wronged thee (as thou thinkest) three, four, five, or six years ago, and thou hast been strange to them ever since, thou showest them no kindness, but even in such ordinary courtesies as thou dost to the rest of thy neighbours thou balkest them always, and leavest them out; so as all thy neighbours can witness 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 think of the wrongs have been done him by any, ●he would fain learn 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 boil, with desire of revenge. Levit. 19.18. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself. 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. jer. 31.34. I will forgive their iniquity, and I will remember their sin no more. Fourthly, he that hath truly forgiven, and is void of all malice doth unfeignedly desire to be at peace with him, that hath done him most wrong, and to love him, and is therefore willing to seek peace, and use all means of reconciliation that he can. Psal. 34.14. Seek 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 himself, Mar. 11.25. Forgive if ye have aught against any. 2 Though he be inferior to himself. Gen. 13.8. Abraham said to Lot, etc. 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 means hast thou used? What desire hast thou showed 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 think well of them, nor dares show kindness to them, nor aught, till he see them repent. 2. Thess. 3.14. Note such, and keep no company with them that they may be ashamed; and we have our father's example for this, Exod. 34.7. as merciful as he is he will by no means clear the guilty. Yet doth he that hath truly forgiven unfeignedly desire that the worst man that is would mend, that he might think 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 unfeignedly 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 turn from his way, and live; turn ye, turn ye from your evil ways, 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, etc. And dost thou dislike him for his badness only. 1. Likest thou none that are as bad? 2. Can thy heart witness thou hast unfeignedly desired his amendment? Gal. 6.7. Be not deceived God is not mocked. Look to thy pattern, 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 he thinketh ill of will not be reconciled, reclaimed, reformed, will grieve for it, it is a trouble to his mind to think ill of any man, to be at odds 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 soul hath long dwelled with him that hateth peace, I am for peace, but when I speak, they are for war. But see how this troubled him, verse 5. Woe is me that I sojourn 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. Look to thy pattern therefore, and thou shalt find, thy Saviour loved thus, he was grieved that his enemies would not be reclaimed, Mar. 3.5. He mourned for the hardness of their hearts, and 8.12. He sighed deeply in his spirit for them. And of our heavenly Father we read, that he loved his enemies thus, Psal. 95.10. Forty years long was I grieved with this generation. Canst thou say, thou hast loved thus? O happy thou then. If any man shall object as john 6.60. this is an hard saying, who can hear it? Object. who can endure such Doctrine? Answ. flesh and blood can never do this. I answer, 1. flesh and blood indeed cannot, nor flesh and blood can never inherit the kingdom of God, 1. Cor. 15.50. If thou be not regenerate, and borne again, thou canst not see the kingdom of God. joh. 3.3. 2. Pray with the Apostle Lu. 17.5. Lord increase our faith. If thou wert well persuaded, how great the Lord's love hath been to thee: thou wouldst easily do it, Lecture XXII. on Psalm 51.1, 2. April 18. 1626. IT followeth now, 2 Duty that we proceed to the second duty that we owe unto men. This Doctrine therefore, which hath made known unto you the wonderful goodness, and loving kindness of the Lord, and the infiniteness of his tender mercies towards poor miserable sinners, that stand in need of his mercy, must stir up and provoke us to be good and merciful 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 do good, and to show mercy unto men, as the true knowledge, and consideration of this, how good and merciful the Lord hath been unto us, Luke 6.36. Be ye merciful (saith our Saviour) as your father also is merciful, 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 bountiful and good the Lord is to all sorts of men, persuadeth 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 known to be the children of God, nothing wherein you can more resemble him, then in this willingness, and readiness to do good, and to be beneficial unto others. And there be four things principally commended to us for our imitation in this example of our heavenly father. 1. He is full of the bowels of mercy, apt to pity them he seeth to be in misery. 2. He is bountiful; and ready to help them, and do them good. 3. His bounty is altogether free, and respecteth nothing in them that might move him to it, but only 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 pitiful towards them that are in distress, and misery. For this is our father's disposition, as we have heard, jam. 5.11. He is very pitiful, and of tender mercy. And so must we be, if we will approve ourselves to be his children. Ephes. 4.32. Be ye kind one to another, and tender hearted. 1 Pet. 2.8. Have compassion one of another, be pitiful. Col. 3.12. Put on (as a beautiful garment that will greatly adorn, and grace your profession) as the elect of God, holy, and beloved, bowels of mercies. They are therefore certainly most unlike to our heavenly father. Applic. 1. That are hard hearted towards the poor, not affected nor moved with their cries, and miseries. Deut. 15.7. Thou shalt not harden thy heart from thy poor brother. 1 joh. 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 himself from it) how dwelleth the love of God in him? We should provoke, and force ourselves to it (as we have heard) and not against it. Pro. 21.13. He that stoppeth his ears at the cry of the poor (and striveth not to be affected with it) he also shall cry himself (God can make the hardest hearted man cry himself) but he shall not be heard. And Pro. 11.17. He that is cruel (to the poor) troubleth his own flesh. 2. That do the works of mercy without any mercy at all, without any compassion of heart, toward the misery of them that they do relieve. But either 1 out of a respect to their own credit, as the Pharisees, Mat. 6.1, 2. Or 2 out of hypocrisy as judas, joh. 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 poor widow, Luk. 18.5. Where as indeed the mercifulness of the heart, from whence that proceedeth which we do for the poor, is that which graceth our alms-deeds more than the value of the thing that we give unto them. Mat. 5.7. Blessed are the merciful, Esa. 5 8.10. If thou draw out thy soul to the hungry, then shall thy light arise in obscurity and thy darkness be as the noon day. job. 30.25. Was not my soul grieved for the poor? Secondly, we must not content ourselves to pity the poor, but we must also relieve them, and be ready to do them good. For this is the disposition of our heavenly father. Psal. 146.7.9. He giveth food to the hungry, he relieveth the fatherless, and the widow. Yea he is bountiful in his goodness to such, james 1.5. He giveth to all men as need liberally, and upbraideth not. And so must we do if we will approve ourselves to be the children of our heavenly father. And surely there was never any that did find the Lord to be merciful to them, in the pardon of their sins that were not by the spirit of God made merciful to them that stood in need of them. Psal. 112.4, 5. The righteous man is merciful, and full of compassion; a good man is merciful, and dareth. And verse 9 He hath dispersed, he hath given to the poor. Two things there be that do highly commend this duty unto us. 1. That the Lord in his Word hath declared himself 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 perform. Acts 10.4. Thy prayers, and thine alms, are come up for a memorial before God. Yea it is a duty more pleasing unto God, than 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 perform. Mat. 5.7. Blessed are the merciful for they shall obtain mercy. In which respect Solomon saith, Pro. 14.21. He that hath mercy on the poor, 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 poor, dareth unto the Lord; and that which he hath given, the Lord will pay him again. It will return again; yea it will return again 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 reap sparingly, and he which soweth bountifully shall reap bountifully. Admit thou dost not find it again presently, certainly (if thou give thine alms with a good heart) it shall not be lost, thou shalt find it again one day. Eccl. 11.1. Cast thy bread upon the waters; for thou shalt find it after many days. And Psal. 37.26. He is ever merciful, and dareth; and his seed enjoyeth the blessing. Yea that that is thus given will bring God's blessing upon all that we have beside. Deut. 15.10. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him; because that for this, the Lord thy God shall bless thee in all thy work●, and in all thou puttest thine hand unto. Luke 11.41. Give alms of such things as ye have, and behold, all things are clean unto you. This answereth two objections that usually men make to excuse their uncharitableness to the poor. First, believe me I know not how soon I may want myself. I answer, Thou art an infidel if thou say so, for God hath said this is the way to keep thee from want. Pro. 28.27 He th●● giveth unto the poor shall not lack. Secondly, I have children to provide for. I answer, thy children shall not be the poorer for this, if God be to be believed; but on the contrary thy miserableness to the poor, is the way to bring God's curse upon thyself, and thy children too. Pro 11.24. There is that scattereth, and yet increaseth, and there is that withholdeth more than is meet, but it tendeth to poverty. 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 days of common calamity, or against any particular judgement, that may befall ourselves, as this will do, that we have been given to the works of mercy, this will free our hearts from the fear of them. Psal. 112.7, 8. He shall not be afraid of evil tidings, his heart is fixed trusting in the Lord, his heart is established, he shall not be afraid, jam. 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 poor, 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 soul to the hungry, and satisfy the afflicted soul, then shall thy light arise in obscurity, and thy darkness be as the noon 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 works of charity. Eccl. 11.2. Give a portion to seven, and also to eight, (be liberal in thine alms) for thou knowest not what evil shall be upon the earth. As if he should say; how soon thou mayst lose all that thou hast. And surely as there is now much evil threatened to our state, by the power, and designs of our bloody enemies, so if the wisest of God's Prophets were now alive to direct us, what to do to prevent these evils they would advise us (next to our repentance our tears, and prayers unto God) unto this course as Daniel did that great King, Dan. 4.27. O King, let my counsel be acceptable unto thee, break off thy sins by righteousness (make restitution) and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. As if he had said, if any thing will turn away the judgement, this will. The third and last sort of promises that are made unto this duty are such as concern the life to come. For this will strongly confirm a man, in the hope of eternal life, if he have been given to the works of mercy. In which respect the Apostle calleth it. 1 Tim. 6.19. The laying up for ourselves a good foundation against the time to come, that we may lay hold on eternal life. And our Saviour, Luke 16.9. Make you friends of the Mammon of unrighteousness, that when ye fail, they may receive you (as faithful witnesses of your faith) into everlasting habitations. In which respect also in that great day of reckoning, when every man shall receive according to his works, there shall be principal regard had to the works of mercy. Mat. 25.34— 36. Come ye blessed of my father, etc. for I was an hungered, and ye gave me meat, etc. 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 only 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 poor in all places are for the most part the most void of grace, and not so miserable in their corporal as in their spiritual estate, as jeremy spoke of them in his time. jer. 5.4. they are foolish (or profane) they know not the way of the Lord, not the judgement of their God. Pro 30.9. Lest I be poor, and steal, and take the name of my God in vain; as if he had said, so do usually poor men. Secondly, they that can do it, aught to use their utmost endeavour for the reforming of them; and it is the sin, 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 applied to the poor, and their children. Pro. 22.15. Foolishness is bound in the heart of a child but the rod of correction (the house of correction) shall drive it far from him. Thirdly, you that are by office to take care for the poor, aught to inquire into their conditions as well as into their wants, and to put a difference in your alms. Let such as are unclean, or idle, or such as so soon as you give them a penny will to the alehouse with it presently, let such I say smart for it, let them feel the misery of want a little better. It is the Apostles charge, 2 Thess. 3.10. If any will not work, let him not eat. Fourthly, and lastly, We are all bound in our alms to put a difference between the poor. Gal 6.10. Let us do good to all men, especially to them that are of the household 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 believe. Such of the poor as fear God, though they seek not to us, we should seek 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 be to thee to have relieved Christ? And we may have more assurance of reward, in the least kindness done to such a one, then in all that we do for other poor. Mat. 10.42. The least thing a man giveth to a poor 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 ministered to the Saints (in the name of Saints he meaneth) and yet do 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 wickedness of the poor should not cause us to shut up our bowels, and be hardhearted towards them. Mark how the Apostle having spoken of sundry faults of the poor. 2. Thess. 3. inferreth this exhortation, vers. 13. But ye brethren be not weary in well doing. As if he should have said, their lewdness will weary, and dishearten you, if you take not heed. Let us therefore look to our pattern. Luke 6.36. Be ye merciful, as your heavenly Father is merciful. How is that? verse 35. He is merciful to the unthankful, and to the evil. 1. Tim. 4.10. He is the Saviour of all men. Their very misery is a sufficient motive to him, though there be no goodness in them at all; and so should it be unto thee, Exod. 23.5. If thou see the Ass of him that hate thee, lying under his burden, wilt thou cease to help him? Mark, 1. a beast in misery must be relieved, much more a man; 2. A beast of such a one as hateth God's people (and that must needs be sure a very bad man) must be relieved, much more the man himself. Four things there be that may persuade thee to it. 1. These wretched men are thine own flesh, Esa. 58.7. And it is a foul sin to hide thyself from thine own flesh. 2. They may belong to God's election for aught thou knowest. Destroy not him (by withholding thy mercy saith the Apostle, Rom. 14.15.) for whom Christ died. 3. Thou respectest not him in thine alms (if thou give with a good heart) but the Lord. Prov. 19.17. He that hath pity on the poor, dareth unto the Lord. 4. Even that, thou givest unto these that are most unworthy (if thou give it with a good heart) shall not lose a reward. Eccles. 11.1. Cast thy bread upon the waters, (be liberal towards all that stand in need) for thou shalt find it after many days. 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 ministering to the Saints, it is superfluous for me to write unto you, for I know the forwardness of your mind. Certainly, it is not superfluous for me, but most needful to speak unto you of this duty, for I know no forwardness 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 poor, though they can then enjoy them no longer. These men, 1. as they have lived, so they die in open profession of their profane infidelity, that they believe not that that the Scripture hath spoken of this duty. 2. They are spots in our holy profession, and cause the Gospel to be evil spoken of, as if it were a barren, and fruitless religion. Rom. 2.24. The name of God is blasphemed among the Papists, through such men. I know they do better that give in their life time, and seldom do they give well, that never give till they die. Yet 1. It is a great increase of sin to give, neither living nor dying. 2. It becometh 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 widows that were weeping for her, showed the coats and garments which she made while she lived, and left behind her for the poor. Secondly, It is the sin and shame of many that live among us, that they give nothing to the poor; they count it a great privilege, 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. Look on their apparel, look on their expenses in ale, in tobacco, in gaming, and you shall see no want at all; they spend more than two or three of their honest neighbours; look on their proud and stately carriage towards their betters, and you would take them to be gallants, and rich men. Only, when they should give any thing to the poor, than they are bankrupts, than they have nothing. What? shall such as profess themselves to be Christians, and the Children of God, count it a privilege to be exempted from giving to the poor? Certainly, a Christian will count it a matter of humbling unto him, to have nothing to give, 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 maintain thy family, (o that many of you did so well) nay thou workest, that thou mayest have to haunt the Alehouse, to game, to maintain thy pride, and where is the poor man to be found that worketh to that end, that he 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 cheerfully, and so lose the comfort, and fruit of all that they give, Paul biddeth Timothy charge rich men, that they would be ready to distribute, willing to communicate. 1. Tim. 6.18. and Rom. 12.8. Let him that showeth mercy, do it with cheerfulness. 2. Cor. 9 7. God loveth a cheerful giver. For this Paul commended the Macedonians, 2. Cor. 8 4. They prayed Paul with much entreaty, that he would receive their gift, for the poor Saints at jerusalem. Two things there be that do discover most men give not willingly. 1. It cometh so hardly from them, they must be sessed to so much, they are so late, and backward in their payments▪ it cometh from them as if their heart should be taken out of their bellies. They give as the Apostle speaketh, 2. Cor. 9.7. grudgingly, and as of necessity. If the law compelled them not, they would never give. 2. Men give not according to their ability, and that that we give is nothing worth, unless it be proportionable to our ability. Acts 1●. ●9. The Disciples, every man according to his ability, determined to send relief to the brethren in judea. They that are rich in this world, should be rich in good works. 1. Tim, 6.18. And this is that, for which our Saviour preferreth the gift of the poor widow before all that was given by others, Luke 21.4. that she gave to the utmost of her ability, and so did not they. I would therefore have these men to consider, that in giving to the poor (if they give with good hearts) they do themselves more good than they can do the poor, if they gave much more than they do, A●t. 20. ●5. It is a more blessed thing to give, then to receive. Prov. 11.17. The merciful man doth good to his own soul. The more plentifully thou givest, the greater shall thy reward be. 2. Cor. 9.6. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. Pray therefore with the Apostles, Lu. 17.5. Lord increase our faith. Certainly, if thou hadst faith to believe God's promises it would be no such trouble to thee to give to the poor. Now to shut up all, I must answer one objection that our men usually make, for this hardness of heart in this kind. Object. I could be content to give what I am assessed, Answ. and more too, so I saw equality used in sessements. To which I answer. 1. That surely there ought care to be had of this, I mean not (saith the Apostle 2. Cor. 8.13.) that other men should be eased, and you burdened They that have to do in business for the poor, should deal faithfully, and impartially. See the Apostles care in this matter, 2. Cor. 8 20, 21. he was very careful that no man might blame him in that business. 2. But say there be a fault this way, suffer not thou the sin of others, to hinder thee from doing thy duty, or make thee do it grudgingly, and so to lose thy reward. Remember what the Apostle saith, Rom. 12.21. Be not overcome of evil, but overcome evil with goodness. If any man shall think I stand too much on this point, let him remember. 1. That it well becometh a minister of the Gospel, at all times, to plead for the poor. When Paul took his leave of the chief Apostles, the only thing they entreated of him, was this, that in his ministry, he would remember the poor, the same which I also of myself (saith he) was forward to do. Gal 2.10. 2. This is a time wherein officers are here, and in all other places chosen to take care for the poor, and sessements are usually made for that purpose; and therefore this is a seasonable doctrine for this time. 3. I speak the more of it to stir you up at this time, to show your compassion, and extend your liberality toward the poor of this Town. I have long thought it a shame unto us, that such an assembly as this is, should so often meet together to serve God, and no collection be made in it in all this time for the poor. I could allege the example of other reformed Churches, to provoke us to this, and name to you congregations in our own land, where collections are made for the poor every month once, upon the Lecture day. But I pray you rather consider the equity of that law of God. Deuterono. 16.16, 17. Three times in a year, shall all thy males appear before the Lord thy God, in the place which he shall choose— and they shall not appear before the Lord empty, every man shall give, as he is able, according the blessing of the Lord thy God, which he hath given thee. If it were for nothing else, even to profess our homage to God, it is fit in our Church-assemblies, we should sometimes give somewhat to the poor. I have hitherto forborn to do it, because of that willingness many of you showed in your weekly contributions, while that fasts continued. Now I hope it will not offend any of you that believe this, that you have heard (as I doubt not but you all do) if once a quarter I crave this of you, that as you are made here partakers of our spiritual things, so you will be content to minister unto our poor, in these carnal things. Romans 15.27. Lecture XXIII. On Psalm 51.1, 2. April. 25. 1626. THe fourth and last thing we are to observe for our imitation in the example of the Lords goodness, and bountifulness, which the Scripture propoundeth for our pattern, in giving to such as stand in need of us, is this. That the Lord is not only good and bountiful 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. We can look no way, but we shall see monuments of his goodness and bounty. Psalm. 33.5. The earth is full of the goodness of the Lord. And this is noted of our Saviour, that he sought not himself, but in every place where he came did good. Acts 10.38. He went about doing good. Though he had many in his time that were most lewd men, and did well deserve it, yet did he never show his power in the destroying or hurting of any man, but all his miracles still tended to the good, and benefit of all men, as himself answereth his Disciples, when they would have provoked him to command fire to come down from heaven to consume the Village that refused to lodge him. Luke 9 ●6. The son of man is not come to destroy men's lives, but to save them. And in this is he also propounded by the holy Ghost, as an example to us, Phil. 2.4, ●. Look not every man on his own things, but every man on the things of others also; As if he had said, Labour to do good to others, Let this mind be in you, which also was in Christ jesus. And Rom. 15.2, 3. Let every one of us please his neighbour, for his good unto edification; for even Christ pleased not himself, sought not himself. In this property, all God's children do strive to resemble their heavenly Father. They are not only harmless, peaceable, and quiet men, such as will not wrong, nor wrangle, nor hurt any that they live with. In which respect, David called them, Psalm 35.20. The quiet of the land. And this Hamor, and Shechem, witnessed of jacob, & 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 mountain. But they that are Gods children in deed, and not in show, and profession only, will strive to be profitable, and to do good to the places they live in, and the more good they do, the liker they are to their heavenly Father. That which God saith of Abraham, Genesis 12.2. Thou shalt be a blessing; belongeth to all the true children of Abraham, they are a blessing to the places they live in. Not only 1. by their prayers; as Elias was to Israel, james 5.18. At whose prayer, the heavens gave rain, and the earth brought forth her fruit. And Amos, likewise, Amos 7.3, 6. The Lord repent for this (at his prayer) It shall not be, saith the Lord. 2. Not only because the Lord for their sakes useth to do good to the places where they live, Gene. 39.5. The Lord bessed the Egyptians house for Joseph's sake. But even 3. In this respect also, because they seek, and endeavour to do good to them with whom they live; and that not in spiritual 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 only Bonus vir, a good man, but Bonus civis, a good Commonwealths-man, a good Townsman 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 public good. And of jehojada it is said, he was greatly honoured after his death for this. 2. Chron. 24.16. Because he had done good in Israel. Object. But you will say these were public 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 Country & places where they live, than men in meaner degree can do. 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 only thing that will gain true honour, and esteem, 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 goodness, I mean the readiness that is in them to do 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 public persons, and great men only; the poorest Christian that is, must not live to himself alone, but strive to be profitable, and to do good to them he liveth with. See the commandment of God for this, Galat. 6.10. As we have opportunity, let us do good unto all men. A notable direction we have for this, jeremy 29.7. Seek 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 thereof, 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 seek the good of it, the Wealth, and Peace, and Prosperity of it by all means. Such as truly fear God, will not be backward in any work that tendeth to the public good of the place they live in. Titus 3.14. Let ours also learn to maintain good works for necessary uses, that they be not unfruitful. Applic. Now if we apply this, that we have heard of this last point, that hath been observed for our imitation in the goodness, and bounty of the Lord, we shall find there are very many, that are so unlike to our heavenly Father, in this point, that we have no cause to judge them to be his children. First. The Papists, who are notoriously known, to be so far from seeking the peace and prosperity of their country, that they have for many years uncessantly sought the utter ruin, 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 bloody enemies. And this is not the fault so much of the men that profess popery, this is the fault of the religion itself. Their chief teachers, the Jesuits, (the common incendiaries of the world) teach them, they ought to do so, they shall merit heaven by doing so. Certainly this religion cannot be of God, nor they that profess it. And was there ever such a religion before in the world as this is? Other heresies, and religions there have been (perhaps) that were as pernicious to the souls of men as Popery; that is, of the Gnostics, and Arrians of old, of the Anabaptists, and Antitrinitarians of late; But a religion so pernicious to states, and Commonwealths, as popery is, was there never heard of in all the world. They have another father mentioned, john 8 44. Ye are of your father the devil, and the lusts of your father ye will do, he was a murderer from the beginning. He whose name is in Hebrew, Abaddon, and in Greek, Apollyon, the destroyer mentioned, Rev. 9.11. is the father of that religion, that teacheth men to practise the ruin and destruction of their own country. Three things they pretend for all their practices against the state and Kingdom. 1. The wrongs and oppressions they endure among us. But to this I say; admit all their clamours, and complaints of this were most true; yet can this make it lawful for them to do as they do? The true ancient Catholic, and Apostolic faith, teacheth men thus, Rom. 12.19. Avenge not yourselves, 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, bless them that curse you, do good to them that hate you, pray for them that despitefully use you, and persecute you. And can this then be any other religion than Antichrists, that teacheth them to revenge themselves, yea, to revenge themselves as cursed Haman did, Est. 3.6. But 2. they pretend zeal for Christ, and his religion in this, we are not only 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 james and john, when they would have had fire to come down from heaven, to consume those Samaritans, Lu. 9.54. But did Christ approve of that zeal? Look the next verse 55. He turned and rebuked them for this zeal, ye 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 jesus the Saviour of the World (whose name your hypocritical teachers will needs bear) this is the spirit of Apollyon the destroyer, that teacheth men to do so. 3. They pretend the wickedness of our nation, and of our religion also. Admit our religion were as bad as they can imagine, Novelty, heresy, Idolatry, Calvino-turcism, as they blasphemously term it; Admit that in our Land they were oppressed, persecuted, kept in extreme bondage, & servitude; Yet 1. our religion cannot be so bad as that was in Babylon; 2. nor the oppression be so great, which they endure in our Land, as those which God's people endured in Babylon. 3. Our Land is their native Country, wherein they and their ancestors were borne and bred, & wherein they have (many of them) attained to great wealth, and state, the meanest to many more comforts than ever God's people did in Babylon, that strange land, that land of miserable bondage, and captivity. And yet God's people might not, nay durst not conspire the destruction of Babylon, or the betraying of it to a foreign enemy, but were bound to seek by all means the peace, and prosperity of it, and to pray to God for it, as you have heard out of jeremy. 19.7. Three things there be that move me to insist so much upon this point. 1. To instruct you how to deal 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 Babylon hath made the inhabitants of the earth drunk with the wine of her fornication. It is vain thing to reason with, or seek to persuade drunken men. But surely if there be any of your friends that have not yet drunk so deep of that cup, that they have lost their wits, this will be as likely an argument to persuade them that that religion cannot be of God, as any you can use unto them. 2. To confirm yourselves in the dislike, and detestation of Popery, and that we may with comfort resist even unto blood striving against this sinful, this bloody religion, Heb. 12.4. 3. To warn 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 careful 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 far from doing good in the places where they live, that they are the undoers of men, usurers, extortioners, decayers of towns, 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 work evil 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 oppress a man, and his house, even a man, and his heritage. These men I take the readiest way to bring ruin upon their own houses. You know who it is that hath said Esa. 5.8. woe unto them that join 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 ears said the Lord of hosts, of a truth many houses shall be desolate, even great, and fair without inhabitant. And Hab. 2.9. We to him that coveteth an evil covetousness 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 soul, For the stone shall cry out of the wall, and the beam out of the timber shall answer it. 2. Certainly let all oppressors, and cruel persons of what kind soever, all usurers, and extortioners, that like great pikes devour all the little fishes that come near them, pretend religion never so much, make never so fair shows; Gods children they are not, they bear 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 show themselves not to be the children of God but of the devil, even because they do 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; jer. 23.10. because of oaths the land doth mourn; may be said of drunkards also, and whoremongers, and idolaters, and profane wretches they will make the place mourn they live in; they are as jonah was in the ship they will endanger all that live with them; they are as Achan was to the whole host of Israel, josh. 7.1. For achan's 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 joined with them in burial, because thou hast destroyed thy land, and slain thy people. Zach. 7.14. For they laid the pleasant land desolate. Therefore 1 do what you can to keep such out, to get such out of your families, and towns you live in. 1 Cor. 5.13. Therefore put away from among you such wicked persons. 2 If you did believe this you would all join together to restrain, and punish these lewd persons according to the exhortation of the Apostle, Heb. 12.15. Looking diligently, lest any root of bitterness 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 Commonwealth, such as whereby others receive no benefit or profit at all; that serve for no other use but to devour God's creatures, and make a dearth. This is noted for a grievous sin, and a chief 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 useful 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 monastical 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 useful 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 vessel that none could make any use of. And certainly the poorest servant, and drudge that is, may have more comfort in his estate, than the greatest Gentleman that doth nothing but eat, and drink, and play; nay then the greatest Scholar 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 sin of our times. 1. In any business that concerneth the good of a whole town, how hardly are men drawn to yield their helping hand any way? 2. In bearing the common burden, and charge of a town, how ready are all men to withdraw, and exempt themselves? 3. Such as are put in trust to deal in businesses of the country or town they live in, are a great deal more careless, and more lavish in expenses than they are wont to be in their own businesses. These men I would have to remember. 1. The express commandment of God, 1 Cor. 10.24. Let no man seek his own; but every man another's wealth. 2. That the good men have done to others, and the care they have had that way, will yield 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, than the care they have had, and pains 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 works 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 do to others, the liker we are to our heavenly father as we have heard now. 3. This will get us a good name, and esteem both while we live, and when we are gone. For this was jehojada so honoured at his death, 2 Chron. 24.16. because he had done good in Israel. And a good name is more worth than 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 God's blessing even in these outward things. Ps. 37.3. Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed. Lecture XXIIII. on Psalm 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 infiniteness of God's mercy, and those are such as we owe unto the Lord himself. There be then two other duties that from this Doctrine we are to be exhorted unto. The first of them doth most properly respect ourselves; 1. Duty. and I will propound it unto every one of you in the words that Eliphaz in another case useth unto job 5.27. Lo this, we have searched it, so it is, hear thou it, and know it for thyself. Observe this well that you have heard of the marvellous mercy of God towards poor sinners; it is a most certain truth, as by diligent searching of the holy Scriptures we have made it evident unto you; hear thou it (whosoever thou art) and know it for thyself believe it, and apply it to thine own soul. Seeing the Lord is abundant in loving kindness, so plenteous in mercy, labour thou to know that he is so unto thee; that thou mayst be able to say as David doth twice in one Psalm. 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 merciful kindness is for thy comfort as David prayeth, Psal. 119.76. I speak 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 do daily taste 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 works; and 147.9. He giveth to the beast his food; and to th● young 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 quietness, 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 own, to get assurance that it belongeth to yourselves, is the special 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 here, Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions. That mercy that reacheth unto the pardon of thy sins, and salvation of thy soul, that is the mercy that thou shouldst labour to know it belongeth unto thee. Rest not in, nor satisfy thyself with any other mercy that thou hast received, but seek carefully to make this thine own. Five notable differences there be, between 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 seek 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 own; As it is said of royalty, and kingly state, one of the chief 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 God's Elect, his dearly beloved ones. In which respect Christ calleth those not ours but others goods, but these mercies he calleth our own, peculiar unto us, Luk. 16.12. If ye have not been faithful in that which is another man's, who shall give you that which is your own? And wilt thou content thyself with these mercies, rest in them, dote upon them, which Cain, and judas, and sundry others that thou art persuaded were abhorred of God, and fry now in hell, had as great a portion of as thyself? O do not so but cry as Psal. 106.4. Remember me O Lord with the favour that thou bearest unto thy people; o 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 brown 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 jewels, wherein he setteth forth the riches and glory of his mercy, and bounty. As Ahashuerus the King of the Medes, and Persians showed the riches of his glorious kingdom, 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 kingdom of God is not meat, and drink, but righteousness, 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 sin, 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 sins and give us eternal life, such a mercy as we can never sufficiently admire, and wonder at. Show thy marvellous loving kindness, o 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 believe in that day. Thirdly, Those mercies are but of a short continuance, they last no longer than this short, and momentany life; they are called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of this life, 1 Cor. 6.4. But these are everlasting mercies, and will outlast this life, and endure unto eternity. Psal. 103.17. The mercy of the Lord is from everlasting to everlasting upon them that fear him. Fourthly, Those mercies are uncertain even in this life, 1 Tim. 6 17. Trust not in uncertain riches. But these are sure mercies, not flitting or uncertain, if they be once gotten they can never be lost; and are therefore called Esa. 55.3. the sure mercies of David. David's mercies, the mercies he begged here, 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 nearer unto eternal happiness. Nay for the most part, they make men that enjoy them most abundantly, the worse men a great deal, they estrange their hearts from God, and deprive them of his kingdom. There is a sore evil which I have seen under the sun (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 kingdom of God? verse. 25. It is easier for a Camel to go through a needle's eye, then for a rich man to enter into the kingdom of God. But these mercies of David never did any man receive, but they made him a better man than he was before. No man ever obtained this mercy to have his sins pardoned, but his heart was changed, and he became a new man presently. Acts 5. 3●. Christ giveth repentance unto Israel, and forgiveness of sins. So Ezek. 36.25, 26. I will sprinkle clean water upon you, and ye shall be clean, a new heart also will I give you, and a new spirit will I put within you. Labour therefore to make this thine own to get assurance that these mercies of David do belong to thee; that in the time of thy need thou mayst have the benefit, and comfort of these mercies. Else will this one daily heavy upon thy heart, that there being so much mercy in the Lord, such a fountain, yea such a sea of mercy, yea thou knowing so much, and having seen in the ministry of the Gospel this fountain opened unto thee as the Prophet speaketh, Zach. 13.1. yet thou art not washed in it, thou art not cleansed from thy sins, thou art never the better for it. That there is mercy enough in the Lord to pardon David's sins, and Manasses sins, and Peter's sins, and Mary magdalen's sins, yea all manner of sin, 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 goodness 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 Prodigal 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 special mercies, is that that will treasure, and heap 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 fain 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 signs and notes whereby thou mayst know it belongeth to thee; and as means also to bring thee unto this assurance that thou desirest. First, If thou canst seek, and sue to him for this mercy with all thine heart, that is more than for any other things, prising 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. Mark the promises made to such as are in this case. jeremy 29.13. Ye shall seek me, and find me, when ye shall search for me with all your heart. Psalm 69.32. Your heart shall live that seek God. Other mercies thou mayst long for, and sue earnestly for, and never obtain them; but these spiritual mercies (without which thou canst not be saved) thou mayst be sure to obtain if thou canst thus desire, and seek for them. Luke 11.13. How much more shall your heavenly father, give the holy spirit to them that ask him? Psal. 105.3. Let the heart of them rejoice that seek the Lord. So that if thou want these the fault is in thyself. Ye have not (saith the Apostle jam 4.2.) because ye ask not. Secondly, If thou canst be miserable, and dejected enough in thine own eyes thou shalt not need to doubt but this mercy belongeth unto thee. Misery (we know) is the object of mercy, and chief motive to compassion. If thou canst therefore unfeignedly lay open unto God thy misery, thy spiritual misery I mean, the wounds, & sores of thy soul, as poor cripples 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 seek for mercy here as you may see, verse 3, 4, 5. I acknowledge my transgression, and my sin is ever before me; Against thee, thee only have I sinned, and done this evil in thy sight; behold I was shapen in iniquity, and in sin did my mother conceive me. So doth he likewise Psal. 25.16. Turn thee unto me, and have mercy upon me, for I am desolate, and afflicted. They that seek 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 loins, 1 King. 20.32. The Lord is plentiful in promising his mercy to such miserable, humble, and dejected souls, 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 fear 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 o 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 only ground of thy hope and confidence, to find mercy with God; if thou trust to obtain it only through the merit of his blood. There is no coming before the mercy-seat of God but through him. This was notably figured unto God's people in the ceremonial law. 1. None might go into the holy of holies, where the mercy-seat stood to obtain mercy for God's people, but the Highpriest only who was a figure of Christ, Heb. 9.7. 2. He might not upon pain of death, presume to come before the mercy-seat to obtain mercy for God's people, without incense which signified 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 blood of the sacrifice (which signified the blood of Christ) Heb. 9.7. Into the second Tabernacle went the Highpriest alone not without blood, which he offered for himself, and for the errors of the people. Levit. 16.14. He shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat. No hope of comfort at God's mercy-seat but only through the merit of Christ's blood; who is therefore called our hope, 1 Tim. 1.1. But having him for our Highpriest we may go boldly to the throne of grace, and may obtain mercy, and find grace to help in time of need, as the Apostle speaketh, Heb. 4.16. And so much shall serve to be spoken of the first duty which concerneth the Lord himself; Seeing the Lord is so infinite in mercy labour thou to know that he 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 himself; 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 yourselves toward him accordingly, give him his due. If we know, and believe indeed that God is so gracious, and merciful (specially if we know, and believe he is so unto us) how can we choose but love him, and fear to offend him, and cry shame upon ourselves 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 depth, and height; and to know the love of Christ which passeth knowledge, that they might be filled with all the fullness 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 fullness 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 special mercy, without any ground at all. I will therefore show you five notable effects that the true knowledge of this marvellous mercy and goodness of the Lord, must needs work upon them that have it. Whereby (as by certain notes) you may try yourselves, whether you do indeed believe and know, that this special 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 fear of God as this hath. Psal. 130.4. There is mercy with thee that thou mayst be feared: and Host 3.5. They shall fear the Lord, and his goodness in those days. And that is the right fear of God, which the knowledge of God's 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 break the heart with godly sorrow for sin, as the true knowledge of the Lords marvellous mercy, and loving kindness towards us. Zach. 12.10. I will pour upon them the spirit of grace (that is, the spirit of adoption which shall persuade them of my fatherly love towards them, as it is called Rom. 8.15.) and they shall look on him whom they have pierced, and then they shall mourn for him as one mourneth for his only son. And what was it that made Mary Magdalen weep so abundantly for her sins, Luk 7.38? Our Saviour telleth us, verse 47. it was her love that grew from the consideration of God's marvellous mercy in pardoning her so many foul sins. 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 goodness 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 jer. 31.12. They shall come, and sing in the height of Zion, and shall flow together to the goodness 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 days 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 far in love with the house of God. O if men knew the sweetness, and infiniteness of God's mercy they would love his house, and delight more in it then they do. 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 work in a man an appetite to the Word as this hath. 1 Pet. 2.2, 3. As new borne babes desire the sincere milk of the Word, that ye may grow thereby, if so be ye have tasted that the Lord is gracious. As if he had said; else you cannot, and then you cannot choose but do it. So Psal. 119.64. The earth o 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 seek to know the will of so merciful, of so bountiful a God as thou art? and what may best please thee? Fiftly, and lastly, He must needs be desirous to please him, and to do his will when he knoweth it. Nothing hath that force to work in a man a care of his ways, a care to obey the Lord in all things even in those duties that are most painful, and wherein he is most to deny, and cross himself, yea though it were to the laying down of his life, as the true knowledge, and consideration of the Lords marvellous goodness, and mercy hath. Thy loving kindness 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 died for all, then were all dead; and who can do too much for him that hath so dear loved him? The goodness, and mercifulness, and bountiful disposition we discern in some men, o 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 goodness, and mercifulness of any man, if it be compared to the goodness, and mercy of the Lord? Surely not so much as one drop of water compared to the main Ocean. And thus have I finished this use of exhortation, and showed you what the duties are both towards men, and towards the Lord himself that this Doctrine doth most effectually stir us up unto. Use 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 been if now they desire to repent: 2 and chiefly of Gods own people that have already repent. For the first, there is not the vilest sinner in the world, if he now feel his sins and desire to be reconciled unto God, but he may receive comfort, and encouragement from this Doctrine to turn unto God, and seek to him for mercy. Nothing hath that force to keep a poor sinner from repentance as this, when he doth despair of finding mercy with God, if he should turn and seek unto him. When a sinner doth resolve upon this, as Cain did, Gen. 4.13. My sin is greater than can be pardoned. This was the main thing that made those wicked jews to resolve, that they would walk after their own devises, and every one do after the imagination of his evil heart (as the Prophet saith, jeremy 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 turn unto God, as if he can be persuaded of this, that (how vile a sinner soever he hath been) yet he may hope to find mercy with him, if he can seek unto him for it. The Rebel, or Pirate, that knoweth there is a proclamation out against him, will never come in, but if he once hear, and can believe, that there is a Proclamation of pardon, yea, and of some great advancement, if he will yield himself, and come in, this, and nothing else will cause him to come in, and change his course, & become a faithful and legal subject. This is that which the Apostle teacheth, Rom. 2.4. The goodness of the Lord (if it were rightly known and believed, not driveth, and draweth as his terrors do, but) leadeth men willingly unto repentance. Insomuch, that as Benhadads' servants persuaded him by this argument to seek 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 merciful Kings. So have Gods Prophets and servants, sought to persuade the most heinous sinners, to seek peace with God, and to turn unto him by this argument, because he is so merciful a God. Four notable proofs I will give you for this and no more. First, thus doth the Prophet Esay persuade all sorts of sinners. Esay 55.7. Let the wicked forsake his ways, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Secondly, thus doth Hezechiah persuade the ten tribes that had deeply revolted, unto repentance, 2 Cor. 30.9. For the Lord your God (saith he) is gracious, and merciful, and will not turn away his face from you, if ye return unto him. Thirdly, thus also speaketh the Lord to Israel, even after their captivity, when their case seemed most desperate, and irrecoverable. jerem. 3.12. Go, and proclaim these words toward the North, and say, return thou backsliding Israel saith the Lord— for I am merciful saith the Lord. And fourthly, thus doth the Apostle Peter persuade with those jews that had been the betrayers, and murderers of the Lord of life, when they were even almost in despair, and knew not what to do, Acts 2.38, ●9. Repent, and be baptised every one of you, in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost, for the promise is to you, and to your children, and to them that are afar off, even as many as the Lord our God shall call. So that I may boldly say to him amongst you all, that hath been the most notorious sinner, if God have now given thee a heart desirous to forsake thy sins, and to turn unto him, be not discouraged, thou needst not doubt of finding mercy with him, if thou canst seek unto him. Two main 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 merciful, yet he is also just, yea, a most severe, and terrible judge to take vengeance on such wicked men as I have been, Exod 34.7. He will by no means clear 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 feel 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 soul hate. Of such as go 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 go on in their trespasses. To such do 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 feel their sins to be a burden to them, and desire to turn 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 lawless, and disobedient, for the ungodly, and for sinners, for the unholy and profane, etc. Object. 2 The second objection is this; Though God be infinite in mercy; and his common mercies be over all his works, yet his special 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, jude 4. And I have so lived as I see cause to fear, I am of that number, at least I cannot be sure that I shall find mercy with God, though I should turn unto him. Answ. I answer. That though 1. the Lord did indeed in his eternal counsel predestinate some unto life, and some unto perdition, 2. and that the number of the Elect be small in comparison of the reprobate; yet hath no poor sinner that desireth to turn 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 aught, 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 eternal 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 far enough from that desirest to repent, and to turn 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 itself beareth witness with our spirit, that we are the children of God. 1. john 5.10. He that believeth in the Son of God, hath the witness in himself. But God's 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 persuasion cometh not of him that calleth you. It cometh not of God. And as our Saviour saith, Matth. 5.37. Whatsoever is more than this, cometh of the evil one. Besides, 2. God hath heretofore, and may still call most wicked men at the very last hour 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 we see in the example of the thief, 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 speak of, have just cause to judge that they are not reprobates, that God hath not appointed them to wrath, but to obtain salvation by our Lord jesus 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 go 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 seek it not, Host 13.9. O Israel thou hast destroyed thyself. God showeth himself ready enough to receive even such unto mercy, but they care not for it. So speaketh Christ even of jerusalem, though she had killed and stoned his Prophets. Matth. 23.37. How often would I have gathered thy children together, even as a Hen 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 God's wings, a desire to repent, and to turn 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 vessel of mercy, Rom. 9.23. Thirdly, and lastly. No man is to judge of his present or future estate, nor of God's purpose towards him, by the secret will of God, but by his revealed 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 inquire into the secret counsel of God, but reverently admire it; and cry with the Apostle, Rome, 11.33. o altitudo, o the depth. Remember what befell the men of Bethshemesh. 1. Sam. 6.19. God smote above fifty thousand of them for looking into the Ark of God. Look thou, & inquire thou into the revealed will of God, and there thou shalt find enough to encourage thee to turn unto him, and to assure thee that thou needest not doubt to find mercy, and grace with him, if thou canst now seek 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 temporal destruction. He gave the old World warning of the Flood, an hundred and twenty years 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 Egyptians 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 hail, he expressly saith, he did it to that end that they might save their servants, and their cattle from that destruction. Exod. 9.19. Send therefore now, and gather thy cattle, and all that thou hast in the field, etc. 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 warn them of it? How many means doth he use to persuade them, that by their repentance they would prevent it; See for proof of this, jeremy 26.2, 3. And 36.2, 3, 6, 7. And if he take no pleasure in the destruction of the bodies of wicked men, is it possible he should delight in the destruction, and damnation of their souls? No, no, harken how deeply 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 deeply, even for this very purpose, that he might encourage every poor sinner to turn unto him. I have no pleasure in the death of him that dyeth saith the Lord God, Ezekiel 18.32; wherefore turn yourselves▪ and live ye. 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 reclaim them, Ezek. 33.11. As I live saith the Lord, I have no pleasure in his death, but that he turn from his way, and live; turn ye, turn ye from your evil ways, for why will ye dye o house of Israel. And this thou hadst heretofore, and hast this day experience of in thyself. 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 prodigal, o 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 ministry of the Gospel offered unto all that feel themselves to be sinners (as the brazen serpent was listed up, for all to look upon that were stung, Num. 21.9.) unto thee as well as unto any other is he offered, and thou art commanded to believe he died 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. Unto you is borne this day, in the city of David, a Saviour which is Christ the Lord. So Christ inviteth all. joh. 7.37. jesus cried saying, if any man thirst, let him come unto me, and drink. And of his invitation of sinners in this sort, the Lord saith, Esa. 45.19. I said not in vain seek ye me, I the Lord speak righteousness. If a poor sinner being thus invited, should come to Christ for grace, would he reject him? No, in no wise. joh. 6.37. All that the father giveth me, shall come unto me, and him that cometh unto me, I will in no wise cast out. Fourthly, God hath not in words only, but really given thee cause to feel 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 clotheth 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 four things. 1. That to the faithful, these are pledges of his special love, as these places have proved. 2. That they are arguments of his goodness, 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 wouldst not doubt but he loved thee unfeignedly. Thou wouldst count it a foul sin to suspect or doubt of his love, or to entertain such a thought, o but for all that he hath done this for me, I doubt I have not his heart, I doubt he hath purposed in himself 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 goodness, and forbearance, and long suffering? 4. Thou depisest them if thou be not by them led, and encouraged to repent, and turn unto God Rom. ●. 4. Lecture XXVI. on Psalm 51.1, ●. May 23. 1626. NOw it followeth, that we proceed to the second sort of those to whom the consideration of the loving kindness, 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 repent, yet are subject oft to inward fears, 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 God's dearest, and choicest servants, such as above all other, have most title to these special mercies of God, that we have heard of, are yet much subject to trouble of mind, much given to inward heaviness, and fear; yea many of them are in that case that David complaineth he was in, Psalm 88.15. While I suffer thy terrors, 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 down greatly, I go 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 terrors. And upon this ground groweth all this trouble of mind, and terror, that they are subject unto, that they cannot be persuaded that they are in the favour of God, and that his special mercy, and loving kindness belongeth unto them. This Heman expresseth to have been the cause of all his trouble. Psalm 88.14. Lord, why castest thou off my soul, why hidest thou thy face from me. Now before I speak any thing to the comfort of these poor souls, I think it necessary to give you some reasons, why I insist upon this use. For I know well, that many of you will think this a needless labour, and be little or not at all affected with this Sermon. Pro. 27.7. The full soul loatheth the honey comb. 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 deal. The secure sinner that never felt yet, what it was to be troubled in mind for sin, hath more need to hear of the terrors of the Law, then of the comforts of the Gospel. The Law was made (saith the Apostle, 1. Tim. 1.9. that is appointed and ordained of God) for the lawless, and disobedient, for the ungodly, and for sinners. These comforts that I am to speak of, are the children's bread, and it is not meet to take the children's bread, and to cast it to dogs, as our Saviour speaketh, Matthew 15.26. I know well, that such kind of men will be likely to take hurt, by this that I shall teach, by turning the Grace of God, into lasciviousness, as many did in the Apostles days, jude 4. To such, Christ, and the Doctrine of God's mercy is a stone of stumbling, and a rock of offence, as Peter speaketh. 1. Peter 2.8. 2. I know well, that not only such men, but the most of you that profess the fear of God, have no need of comfort, but of humbling rather. As our Saviour speaketh, Matthew 9.12. the whole have no need of a Physician, but they that are sick. 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, Psalm 141.5. Let the righteous smite me, that is, let him reproove me, that shall be a benefit, and a kindness unto me. The fat, and the strong (among God's sheep, 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 fear God, do not stand in present need of comfort, you are for the present in no trouble of mind, your hearts are cheerful, and comfortable, through the assurance, and feeling you have of God's love. His Candle shineth upon your head, as job speaketh, 29.3. You know the joyful scund (and can take comfort in his word and promises) you walk in the light of God's countenance, and of you I may say, as Ethan doth, Psalm. 89.15. Blessed is the people that know the joyful sound; they shall walk O Lord in the light of thy countenance. But though I know all this concerning three sorts of you, that hear me now, yet dare I not pass over this use of comfort. First. Because I am sure that some of you that hear 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 own 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 learn 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 natural man, ver. 8 They that are in the flesh cannot please God; he addeth verse 9 But ye 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 shall not inherit the kingdom of God; be not deceived, neither fornicators, nor Idolaters, nor wantoness, nor thiefs, nor drunkards, nor revilers, shall inherit the kingdom of God. He addeth by way of prevention (because he knew that even in that congregation, there could not choose but be some humbled sinners) verse 11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, etc. Sundry other such places I could allege for this purpose. Secondly, there is none of you that hear me this day, but though you be for the present whole & sound in your spirits, cheerful and comfortable, and that upon good ground too, & the Lord in mercy continue you in that estate, yet you must look for a change; you must not think this cheerfulness, & comfort will last always, you must look to drink of the cup of inward trouble, and affliction of mind 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 glass that job or David began to you in, the Lord it may be out of respect to your weakness will call for a lesser glass 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 glass yourselves, the cup is in the Lord's hand, and he mixeth it, and he poureth 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. Certainly we must look for an evil day as the Apostle speaketh, Ephes. 6.13. And we have no reason to think or hope we may avoid it, if we consider 1. That this hath been 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 book of the Canticles reported twice to have been in that case, Cant. 3.1. and 5.6, Her well-beloved had withdrawn himself, and was gone. 2. That our blessed Saviour had experience of this tentation, and affliction, that in his own 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 God's people have had that will buckle, and wrestle with us one day. This reason the Apostle giveth the Ephesians why they must look for an evil day, Ephes. 6.12. For we wrestle not against flesh, and blood, but against principalities, against powers, etc. And if ever he 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, God's mercy belongeth not unto thee. For these are his chief, his fiery darts, as the Apostle calleth them, Ephes. 6.16. 4. That we all give the Lord as just cause daily by our carnal 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 chief scourge that the Lord useth to afflict his people for their security by, even by withdrawing, and hiding himself 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 himself, and went away, Cant. 5.3, 6. So that you that have the most cheerful, and comfortable hearts have cause to hearken to this that I shall say for the comfort of God's afflicted servants, because yourselves may have use of it hereafter. We have the wit now in summer to provide for winter; and oft to train our soldiers and to try their armour aforehand; let us learn to be wise for our souls, and to get our armour in a readiness 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 ear to this? who will hearken, and hear 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 poor afflicted souls then all 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, than 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 soul was vexed within her. Yea of Christ, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief shepherd, and pastor who professeth this to be his chief care. Ezek. 34.16. I will bind up that which was broken, and will strengthen that that was sick. And that this was the chief work God appointed him to when he sent him to preach, Esa. 61.1, 2. He hath sent me to bind up the brokenhearted, and to comfort all that mourn in Zion; And gave an experiment of this in Peter, and Mary whom (because they were afflicted in conscience) he showed more care of after his resurrection then of all the rest of the Disciples, Mar 16 9 1 Cor. 15.5. joh. 21.15. Secondly, the charge and commandment of Christ which he hath given all his Ministers concerning these; as appear Esa. 40.1, 2. Comfort ye, comfort ye my people, saith your God; speak ye comfortably to jerusalem. And in that charge to Peter, joh. 21.15. Feed my lambs. Thirdly, as these poor souls have need to be comforted, and have this evil 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 ministry of the Word (being ordained to this very end, 1 Cor.: 4.3.) hath more force, and God showeth his power more in it this way then in any private means; According to that Esa 57.19. I create the fruit of the lips, peace peace, to him that is far off, and to him that is near saith the Lord, and I will heal him. Now therefore hearken unto me so many of you as fear the Lord, and yet are much subject to trouble of mind, and heaviness of heart; and (to use the words of the Evangelicall Prophet, Esa. 51.1.) harken unto me, ye that follow a●●●r righteousness ye that seek the Lord. Stir up your hearts, to admit of the word of consolation. Four things I have to say to you for your comfort. First. It is the will of God that such as you are should be cheerful, 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 fear him, and to lead a godly life, Psal. 32.11. Be glad in the Lord, and rejoice ye righteous, (so I would will't thou say if I were so, but mark what followeth) and shout for joy all ye that are upright in heart. Yea Psalm 105.3. Let the heart of them rejoice, that seek the Lord. Yea Phil. 4.4. Rejoice in the Lord always; and again I say rejoice. To omit many other places as Psalm 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 cheerful, and comfortable. Secondly, I must entreat you to consider the mischief that cometh by your giving so much way to your heaviness, and fears. 1. You give occasion to wicked men to blaspheme and speak evil of the good ways of God, as if this preaching, and profession made men mad or mopish that follow it; and so ye alienate their hearts from religion, and make them hate preaching. As the spies that brought an evil 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 faithful walked in the fear of the Lord, and in the comfort of the Holy Ghost, they multiplied. That is the way to add to the Church, and gain others to it when Christians walk cheerfully, and comfortably; and so the contrary is a stumbling block to keep men from it. 2. By yielding to this heaviness you give advantage to Satan, and make yourselves less able to resist his tentations. Neh. 8.10. Be not so sorrowful, for the joy of the Lord is your strength. 3. By yielding to this heaviness, and fear ye make the duties, and services ye do to God less acceptable unto him. For as God loveth a cheerful giver, 2 Cor. 9.7. so doth he a cheerful worshipper. Psalm 100.2. Serve the Lord with gladness. The Lord would have us call the Sabbath a delight, Esa. 58.13. And threateneth captivity even for this, Deut. 28.47. Because they served him not with joyfulness and with gladness of heart. Thirdly, I must desire you to consider, how just cause such as you are have to be comfortable, and cheerful in the Lord, what cause soever you have of humbling in yourselves. For certainly year in a blessed state. Psal. 128.1. Blessed is every one that feareth the Lord. 1. You are the people to whom the kingdom of heaven doth belong, Mat. 5.3. Blessed are the poor in spirit; for theirs is the kingdom of heaven. And all things that befall you shall certainly tend to the fitting of you for it, and therefore you have just cause of joy. Fear not, little flock (saith our Saviour, Luk. 12. 3●.) it is your father's good pleasure, to give you the kingdom. Rom. 8.28. All things work together for good, to them that fear God. Rom. 5.2. We rejoice 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 satisfied 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 fountain opened to the house of David, and to the inhabitants of jerusalem for sin, and for uncleanness, Zach. 13.1. In what day? See that Zach. 12.10. when God shall pour upon them the spirit of grace, and supplications so as they should look upon him whom they had pierced, and mourn for him. And therefore thou hast just cause of joy. Esa. 40.2. Speak ye comfortably to jerusalem and cry unto her that her warfare is accomplished (the battle 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 sins. 3. You are the people that (how ever men esteem you, or you think of yourselves) are precious in God's sight, and of high account with him above all the princes in the world. Psal. 147.11. The Lord taketh pleasure in them that fear 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 always behold the face of my father. You are more gracious with him, and may prevail more with him in prayer, and a wise Christian had rather to have one of you to pray for him, than all the learned, and eloquent men in the world. Psal. 145.19. He will fulfil the desire of them that fear him; and 10.17. Lord thou hast heard the desire of the humble. Your prayers, and services (how poor and unperfit soever they seem to yourselves) he will take in good part. Mal. 3.17. I will spare them as a man spareth his own son that serveth him. He will not be rigorous to observe what is amiss 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 beside, 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 rejoice; 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 special interest in all God's mercies. If there be any goodness 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 fear him, from generation to generation. You therefore that fear God know 1 that you ought to be comfortable, that it is your sin that you are not, learn to check yourselves for it, and say as Psal. 42.11. Why art thou cast down o my soul? and why art thou disquieted within me? 2▪ Pray to God that he would make thee cheerful, as David doth, Ps. 51.8. Make me to hear joy and gladness, that the bones that thou hast broken may rejoice; and 86.4. Rejoice the soul of thy servant For he, and he only is able to comfort them that are cast down. Esa. 51.12. I even I am he that comforteth you. Lecture XXVII. On Psalm 51.1, 2. May 30. 1626. THe fourth, and last thing that I am to say to these poor 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 weak, and insufficient to infer any such thing upon. The first, Object. 1. and chief 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 special mercy, but am rather persuaded 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 cheerful? Now my answer unto this so dangerous an objection shall consist of two parts. For I will show 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 sink under it, and 2 how, and by what means 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 poor servants, that are in this case. First, Thou must consider that thou hast no cause to give credit unto this persuasion. For it is but a tentation of Satan, as thou mayst 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 means worthy to be received, that Christ jesus 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 God's commandment that we should believe on the name of his son, 1 joh. 3.23. That God's mercy belongeth to them that fear him, throughout all generations, Luk. 1.50. And what spirit then must that needs be, that would persuade thee, that thou hast no part in Christ, nor in the mercy of God? Certainly it must needs be the spirit of Satan who is called our adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5.8. an enemy, and a slanderer, a liar and the father of lies, ●oh 8 44. And wilt thou believe him. 2. But thou sayst thine own heart persuadeth thee so. I answer, thy estate is not to be judged of as thou speakest, and thinkest of thyself. For as there is that maketh himself rich, Pro. 13.7. (full of peace, and joy from assurance of his salvation, and of God's 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 himself poor (persuadeth himself to be in a most wretched estate) and hath great riches is highly in God's favour, and hath great store of saving grace. It is not therefore safe for a man to judge of his own estate according to the persuasion he hath of himself, specially for a Christian that is in this tentation, that is in the case of spiritual desertion, to judge of his estate towards God according to the persuasion he hath of himself. As in time past, there was much infidelity, malice, covetousness in thee and yet thou didst not think so nor couldst be induced to believe it; so there may be now much grace in thee, and yet in this astonishment of thy soul 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 thyself being in this case. For thou art now sick, and sick of such a disease as deadneth, and distempereth thine understanding, Matth. 9.12. Have ye not known many that in burning fevers, and such like diseases have had such thoughts, and speeches 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 speak, and think so; and so shouldst thou say of thyself 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 thyself, in this case. No, no, he knoweth thee better than thou knowest thyself. When my spirit was overwhelmed within me (saith David▪ Ps. 14●. 3) than thou knewest my path. 3. Oh, but thou wilt say; Is it possible I should be in God's favour, and in the estate of grace, and not perceive it myself, feel no comfort in it? I answer; yes, this is possible enough, David's 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 appear by this Psalm, specially ver. 8. Make me to hear joy and gladness, 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 spoke to her, and yet she sought for him▪ and wept because she could not find him, inso much as Christ said to her, Woman, why weepest th●●? He was with her, and spoke to her, and she knew it not. john 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 heaviness, Luke 24.15, 16. Why? He drew near 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 be with thee. It is one mercy to have our sins pardoned, to be received into God's favour, and to have saving grace bestowed upon us, and another mercy, to have the knowledge of this, to perceive, and feel we are in this case. The former sundry of God's servants, have received, and yet have spent sundry years in God's service, before they could attain unto the latter. At that day (saith our Saviour, meaning after his ascension, joh. ●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 speak of. A man may be you see in God's favour, though he perceive it not himself, we may not judge our own estate by our feeling. Nay, this is the praise, and commendation of faith in God's account when we can believe, and rest upon his word and promise, even when we have no sense nor feeling of his favour, when he seemeth to frown upon us, to hide and turn away his face from us And that which our Saviour saith of sight, may be said of all sense and feeling also, joh. 20.29. Thomas because thou hast seen, thou hast believed: blessed are they that have not seen, and yet have believed. And this is the first consideration, that may stay and comfort a poor soul that is in this estate. Secondly, thou must consider, that this hath been the case of many God's dearest servants, the Lord hath for a time hid his face from them, they have been deprived of all feeling of his favour. job was in this case, job 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy? And Heman was Psalm 88.14. Lord why castest thou off my soul, and hidest thy face from me? And Asaph was Psalm 77.3. I remembered God, and was troubled, I meditated, and my spirit was overwhelmed. And David complaineth, Psal. 109.22. His heart was wounded within him, he had a wounded spirit. And Paul, 2 Cor. 7.5. that he had not only fightings without, but terrors within. And the Blessed Virgins soul was pierced through, as with a sword, Luke 2.35. But what speak I of particular members of God's Church, that were in this case? The whole Church, the whole mystical body of Christ, is brought in by Solomon, in his Song of songs, complaining that she was in this case, Canticles 5.6. Her beloved had withdrawn himself, and was gone from her, she sought him, but could not find him, she called upon him, but he gave her no answer. Esay 49.14. Zion said, the Lord hath forsaken me, my God hath forgotten me. And Lament. 3.18 the whole Church complaineth, my hope is perished from the Lord. Yea, what speak I either of particular members, or of the whole body of the Church of God? our blessed Saviour himself, who never committed sin, neither was guile found in his mouth, as the Apostle speaketh, 1 Pet. 2.22. even he in the days of his flesh, had experience of this tentation, and was deprived for a time of the sense of God's favour, when he cried out in bitterness of his soul, Matth. 27.46. My God, my God, why hast thou forsaken me? This second consideration hath great force to sustain the heart of any poor servant of God, that is thus troubled. And so it is spoken of, 1 Pet. 5.8, 9 Your adversary the devil, as a roaring Lion, walketh about, seeking whom he may devour, whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. As if he should say, Let him roar, and show his malice, and rage against any of you never so much, your case is no worse for this, than other of God's servants hath been, and therefore faint not, yield not to him, but resist him manfully. For from hence thou mayst thus infer, and reason with thine own heart. 1. That a man may be dear unto God, and highly in his favour, and yet be for a time deprived of the sense of it. For so was job certainly, and David, and Paul, and the Blessed Virgin, and our blessed Saviour. And say therefore to thine own soul, as Psalm 73.15. If I should judge otherwise, behold, I should offend against the generation of thy children. 2. That no child of God should think it strange, if they fall into this affliction, nor hope to be exempted quite from it, but look, and prepare for it. Beloved (saith the Apostle, 1 Peter 4 12.) think it not strange, concerning the fiery trial, as though some strange thing had happened unto you. Nay a man should reason thus with his own soul rather, if I should always remain like these confident fools, that never had any doubtings, nor fears, which I see all the best of God's servants, yea, the whole mystical body of Christ, yea, Christ my Saviour himself were so much subject unto; what should I think of myself? If I should be without this chastisement always, whereof all are partakers, than were I a bastard, and no son, as the Apostle speaketh, Hebr. 12.8. The third consideration that may stay us, and keep 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 special hand, it is the Lords doing. It is he that hideth his face from thee, that withholdeth from thee the feeling of his favour, and thy spiritual 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 sovereignty of the Lord, and stoop 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 job, 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 he dealeth thus with thee, rather than with such, and such; but thou art bound to submit thyself to his will, because he can do thee no wrong, and may do with his own what pleaseth him. Who hath enjoined him his way? (saith Elihu, job 36.23.) or who can say, thou hast wrought iniquity? thou hast done wrong. If therefore the Lord should be pleased all the days of our life, to hide from any of us the light of his countenance, (though this were indeed a most heavy affliction) nay if he should indeed (not in our feeling only) cast us away for ever, yet doth it become us to bear it patiently, and not to murmur against him for it, but to put on David's resolution, and to say as he doth, 2 Samuel 15.26. If he do thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good to him. Fourthly. Thou must consider that the Lord in hiding his face from thee, in withholding for a time the comforter from thee, intendeth to do thee good by this means. 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, joh. 11.4. This sickness is not unto death. But even as thou seest the wise, and careful Physician maketh his patient by some vomits, and potions much more sick, in his own apprehension than he was before, and the surgeon lanceth, and maketh deep wounds, of purpose to cure him of the mortal disease, and sore he seeth him in danger of; So doth thy heavenly Physician, and Surgeon deal with thee, he maketh thy heart sick, and woundeth thee thus of purpose that he may save thy soul, and work a perfect cure upon it, and make it more sound, and healthful 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 show you, which may serve for so many reasons why he doth deal thus with them. First, by this means he correcteth them, and maketh them to repent for their drowsiness, and carnal security. Christ doth not use to withdraw himself 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 thorns in their flesh, these messengers of Satan to buffet them, that by humbling them thus, he may prevent, and keep them from sin that he seeth them in danger to fall into; and thus did he deal with the Apostle, 2 Cor. 12.7. Thirdly, by this means the Lord prepareth his people for comfort, and maketh them more capable of it; and none have ever attained to that abundance of spiritual comfort, as those that have most deeply tasted of this cup of spiritual 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 work of creation he caused light to shine out of darkness as the Apostle speaketh, 2 Cor. 4.6. and in the work of redemption by Christ's death he brought us to life, by his extreme 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 man's eyes with clay, he restored him to sight, joh. 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 means 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 applied to this also) surely they were men that had been much exercised with inward affliction of mind, as we may read in their story. And how did the Lord make jacob 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 fear 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 fear, 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 seen 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 God's displeasure) to pray, and weep bitterly he wept, and made supplication to him, saith the Prophet, Host 12.4. And few there be that ever came to see God face to face, to behold the light of his countenance clearly, and manifestly as jacob did, with whom God hath not been wont to wrestle sometimes as he did with jacob. Lecture XXVIII. On Psal. 51.1, 2. june 13. 1626. FOurthly, By this means God weaneth his children from the love of this world, and maketh them think of home, and of their father's house; As you know affliction, and nothing but affliction made the prodigal to do, Luke 15.16, 17. If we should always possess that outward peace, those sweet joys 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 think as Peter did (when he was ravished with joy in beholding the light of Christ's countenance shining as the sun) Mat. 17.4. Lord it is good for us to be here, and to abide here still. These vicissitudes, and changes, these interruptions of our peace, and spiritual desertions we meet with here, are a most effectual mean to make us think of home, where we shall be out of the reach of Satan, and all his tentations, where we shall never weep more nor be troubled with these terrors, and sorrows that so much disquiet us, where all tears shall be wiped from our eyes, and there shall be no more sorrow, nor crying, nor pain as john speaketh, Revel. 21.4. These sorrows we meet with here in this place of our pilgrimage, as David calleth it, Psal. 119.54. this foreign country where we are many times a long while, before we can hear from our father, and the letters, and love-tokens, he sendeth us are oft intercepted by one or other, are most effectual means to make us long to be with our father in whose presence (and no where else) is fullness of joy, and at whose right hand there are pleasures for evermore, as the Prophet speaketh, Psal. 16.11. Fiftly, by this means above all others the Lord worketh his people to a more high and precious esteem 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 feel the want of it sometimes, we could never value 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 seek him more diligently and never rest till they have found him again. 2. To hold him faster when they once have recovered him; and both these ways declare, that they highly esteem of his favour indeed. Both these effects had Christ's withdrawing himself 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 help of the conference, and prayers of God's people; 3 when she could not yet find him, she went to the watchmen, and Ministers of the Church, and sought him by the help of that ordinance of God; she neglected no means 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 go. And certainly by daily experience we find this. 1. That none so thirst after Christ, none so esteem of the means of grace, none take such pains for them, none use them so diligently, and constantly. 2. Christ, and his Gospel is not so sweet to any, none have so tender consciences, so fearful to offend God in any thing, as those are, that have had experience of this affliction; according to the old proverb the burnt child will dread the fire. They that were stung by the fircy serpents (and none but they) made high account of the brazen serpent, no body needed to persuade them to run to it and fix 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 sweetness, and comfort that the assurance of God's favour yieldeth unto the soul, let him be deprived of it a while, and he would give the whole world, if he had it to recover this comfort again. He will be ready to cry as David, Psal. 63.1, 2. O God, thou art my God, early will I seek thee, my soul thirsteth for thee, my flesh longeth for thee, to see thee so as I have seen thee in thy sanctuary. And when God shall have restored to such a soul, but the least glimpse of the light of his countenance, o how he prizeth it? How sweet is Christ, and his Gospel to him. That which the Apostle speaketh Romen 10.15. is the voice of such a one, and of none other. O how beautiful are the feet of them which preach the Gospel of peace? Sixtly and lastly. By this means the Lord doth establish his people, and causeth them to be better rooted, and settled in a Christian course, and so also more fruitful unto him, than otherwise they could be: And a singular benefit doubtless 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, establish, strengthen, settle them. And God hath no such way to bring his people to this, as by exercising them sometimes with these spiritual desertions. They that have laid their foundation upon the rock, did dig deep first. Luk 6.48. That even as we see the winds, and storms, and frosts, that trees, and plants are subject unto, make them take deeper root, and so to be more fruitful 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 righteousness, as those that have tasted deepest of this cup of inward affliction. And this the Prophet giveth for a reason, why the Lord doth break the hearts of his people, and make them mourn so, and giveth them the spirit of heaviness, Esa. 61.3. that they might be called (that is known, and acknowledged even by others apparently, and notoriously) trees of righteousness, 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. (less comfort it hath in it, than any other affliction, more bitter, and grievous it is then any other) nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby. The fifth and last consideration that may stay, and comfort God's people in that case is this, That certainly they shall not be overcome of this tentation, because God hath bound himself by promise, to sustain 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 eternal God is thy refuge, and underneath are the everlasting arms. 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 sustain thee. Yea, this affliction shall certainly have a comfortable issue, and end in much joy. Psal. 126.5. They that sow in tears, shall reap in joy, and joh. 16.20. Your sorrow shall be turned into joy. And thus have I finished the first part of mine answer to the main objection that God's people that are in distress of conscience, are apt to make against themselves. I have showed you five props, that God in his word hath given them to stay them from being overthrown by these winds, and storms, and floods, that beat upon them. Answ 2. Now followeth the second part of my answer, wherein I must show you how, and by what means 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. certain caveats, and tell you what you must take heed of, and not do, 2. certain directions, and show you what you must do, if you desire to recover the comfortable assurance, and feeling of God's favour, when you have lost it. The caveats are two. First, take heed thou seek not to ease, and deliver thyself out of this distress by unlawful means. And there be three false ways, whereby men are wont to seek ease in this case, and to put God and their own spiritual estate out of their mind. 1. By shunning that ministry, that did use to touch them to the quick, and to pierce their hearts. Thus did Ahab shun Micajah, 1 Kin. 22.8. I hate him, for he doth not prophesy good concerning me, but evil. And Felix Paul, Acts 24.25. Go 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 Pursuivant, whom joram 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 carnal mirth, to drinking, and gaming, and good fellowship, according to the counsel Saul's Courtiers gave to him. 1 Samuel 16.16. Seek out a cunning player on a Harp,; and when the evil spirit from God is upon thee, let him play, and thou shalt be well. But take thou heed of seeking ease to thy soul any of these ways, hate them, abhor them that give thee this counsel, and say with job 21.16. Let the counsel of the wicked be far from me; and with David, Psal. 119.128. I hate every false way. For 1. they that take this counsel, make Satan their Physician to cure them, when God hath made them sick, their Surgeon to heal the wounds that God hath made in their souls. And certainly all his medicines, and salves, have deadly poison in them; the wounds he seems to heal, he makes far more incurable. The wounds that God makes, none but God can cure. job. 5.18. He woundeth, and his hands make whole. God's means which they shun, though they do make them sad for a time, yet they have in them, the seed, and root of comfort, and will bring the heart to comfort in the end, if they be constantly, and conscionably used, the sadness that they cause, maketh the heart better, as Solomon speaketh, Ecclesi. 7.3. That ministry that pierceth most, is of a healing, and comforting nature, compared therefore to an excellent oil and balm, Psalm. 141.5. And of Religion, and religious duties, Solomon saith, Proverbs 3.17. All her paths are peace. Where as Satan's means on the contrary, though they seem to give ease, and joy to the heart for the present, yet indeed they do the heart no good, they can work 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 than it found it. Proverbs 14.13. The end of that mirth is heaviness. 2. They that take this course, do seek to hide themselves from God, as Adam did, Genesis 3.8. 1. And what madness is it for a man to think he can be able to do so? A child or a servant may run away from his father, or Master, when they are angry or threaten them, but who can run away, or hide himself from God? Psalm 139.7. Adam thought to have hidden himself, but he could not, Genesis 3.9. 2. Admit one could do so, yet is not that the way to recover his favour, by hiding ourselves, or running from him, Draw near to God (saith the Apostle, jam. 4▪ ●.) and he will draw near to you. The second caveat I must give you is this, take heed you yield 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. james 4.7. Resist the Devil, and he will fly from you. When so foul a tentation as this is, to be persuaded that God hateth thee, and hath rejected thee, and is thine enemy, that thou hast no part in Christ, nor in God's 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 steadfast 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 thyself with God's 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 thyself, as David doth, Psal. 85.8. I will hearken (not what Satan, or mine own 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 fear him. And such a one thou canst not deny thyself to be. 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 rejoice that seek the Lord. It is written, Rom. 5.20. Where sin abounded, there grace did much more abound. There is no comparison between the multitude, and heinousness of thy sins, and God's mercy, or Christ's merit. It is written, john 6.37. Him that cometh to me (desireth unfeignedly to have benefit by me, and to believe in me) I will in no wise cast out; and such a one thou canst not deny thyself to be. And many other such comfortable promises are written in God's word. Acquaint thyself with them, o 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 thyself, thou wilt give credit unto and rest upon that which God hath said in his word, though a thousand Devils, and thine own heart also should say never so much to the contrary, though thou have no feeling nor comfort at all in the assurance of God's 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 he had said; though I be full of fears, and consequently void of comfort, and feeling, yet I have God's 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 we see, or feel nothing to rest upon. Hebr. 11.1. Faith is the evidence of things not seen. So that look what the Apostle saith of hope. Rom. 8.24. We are saved by hope, but hope that is seen, is not hope; the same may be said of faith, We are saved by faith, but faith that is seen, is not faith. Indeed that, and that only is true faith that is grounded, not upon any outward, or inward signs of God's favour, not upon any thing we see or feel, but upon the word and promise of God only. According to that of David, Psal. 119.114. Thou art my hiding place, and my shield, and in thy word do I trust. We must learn to believe and trust God, upon his bare word and promise, without any of these pledges, and pawns of his, that are in our own possession, else we deal no better with him, than the most wretched usurer that is, will deal with the veriest beggar, or bankrupt, yea, the falsest, and dishonestest man in the world, he dares not trust him on his word, nor on his oath, nor on his bond neither but upon a good pawn, and pledge he dare trust him. And for a most effectual motive unto this, consider how fearful a sin infidelity is, not to give credit to the word, and promise of God, to doubt of God's love and mercy to thee in Christ. john 16.9. He shall convince the world of sin, because they believed not on me. No sin in all the world, is so heinous as that. Three things will make this evident to thee. First, consider the severity God hath showed toward his dearest servants, for not giving credit to his word, even in such things as were most unlikely to come to pass. God had promised Moses and Aaron, that if they would speak to the rock in the sight of the people, it should give forth water enough to satisfy the whole congregation, and their cattle 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, he would give him a son, by his wife Elizabeth (a thing most unlikely, in regard of the age of them both, and her barrenness) yet because he doubted of it, the Lord made him dumb, 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 sanctify and hollow his name, as the Lord speaketh, Num. 20.12. Ye believed me not, to sanctify me in the eyes of the children of Israel. So by infidelity, we rob God of his glory, and do him the greatest dishonour and reproach that can be, 1 joh. 5.10. He that believeth not God, hath made him a liar. Thirdly. Consider the odiousness 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 persuasion of his fatherly love towards us, By faith (saith the Apostle, Heb. 11.4.) Abel offered a more excellent sacrifice than Cain. And he that would pray, must conceive of God as of his father. Mat. 6.9. Yea, whatsoever ye do 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 jesus (that is, in this persuasion 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, alms, etc. 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 fear to offend him, Acts 15.9. So infidelity defileth the heart, maketh it less fearful to offend him, less careful, and willing to do him any service, less to hate sin, and to love goodness, in a word more apt to decline, and fall from God any way. This is plain by that caveat that the Apostle giveth Heb. 3.12 (which it were good for God's people that are in this tentation oft to think upon) take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God. Mark 1. that it is infidelity that maketh the heart evil, 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 Satan's tentations, the shield that will 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 jam. 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 God's 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 darkness, & hath no light? let him trust in the name of the Lord, and stay himself upon his God. As if he had said, If thou be of the number of them that fear to offend God, though thou have no comfort, no feeling of his favour, no light, nothing but darkness, yet trust in God still for all that, & because of his word and promise resolve that thou wilt believe, and be persuaded of his love, and put thy trust in him, though he do withdraw the signs, and sense of his favour from thee, and say with job. 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 believe, and be persuaded of God's love? Is that in our power? Do you not teach we have no freedom of will at all to that that is good? I answer, & I speak it confidently upon clear & certain evidence of the word of God 1. Answ. 1. That there is no more freedom of will in any natural man to that that is spiritually good, then there is in a dead man or in a stone to move itself. 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 again, & he by his spirit, doth work in all the regenerate, a freedom of will, and ability to move ourselves to that that is good; so as they can say, as Paul doth Rome 7.8. To will is present with me. And as David Psalm. 119.115. Depart from me ye evil doers, for I will keep the commandments of my God. And certainly there is great force in this to preserve us from any tentation, if we would thus beforehand set our wills, and (as it were) harden our faces against it, by resolving with ourselves, we will not yield unto it, as David did. Psalm 119.57. O Lord I have said that I will keep thy words, and stick to it, and verse 106. I have sworn, and I will perform it, that I will keep thy righteous judgements. Lecture XXIX. On Psalm 51.1, 2. june. 20. 1626. FOlloweth, that we now come to the directions, I promised to give, and to show you what Gods servants that are in this case of spiritual desertion, are to do to receive their comfort. And these directions are six principally. First. They must inquire into, and labour to find out in themselves, the cause of this affliction, that by unfeigned repentance they may remove it. Thou must examine what sin it is, that is in thee, or hath been in thee, that hath thus provoked God to withdraw 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 inquire, may appear by God's answer, that is to say, what the special sin was, that he or his people had committed, that provoked God to this. It is for Saul (saith the Lord) and his bloody house, because he slew the Gibeonite. But in this kind of affliction of mind, this course is specially to be taken. This course Saul (before he fell away from that goodness, he had learned by being brought up in God's Church) took when he had sought unto God, and could receive no answer from him. 1. Sam. 14.37, 38. Draw ye near hither, all ye chief of the people, and know, and see wherein this sin hath been this day. As if he 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 job when he was in this case we now speak of when he had lost the feeling of God's favour (for that was doubtless his chief affliction) he beseecheth God to help him to find out the cause of it in himself. job 10.2. Show me wherefore thou contendest with me. And 13.23. Make me to know my transgression and my sin. For 1. though not always, 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 thick fog, or filthy vapour, rising up in their souls, keepeth the light of God's countenance from shining on them; according to that Esay 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you. Now this, this special sin must be found out, Lam. 3.40. Let us search and try our ways, and turn again unto the Lord. 2. This is a sure way to recover our comfort, when we can mourn more for this, that by sin we have departed from God, then that God hath by this spiritual desertion departed from us, and so by repentance return to him again, he will certainly return then to us, and restore to us our comfort. For this is his promise▪ Mal. 3.7. Return unto me, and I will return 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 been with thee formerly; Hadst thou never any comfortable feeling of God's favour, and of the work of God's grace in thy heart? Didst thou never hear in thyself, that sweet voice of the spirit of adoption, witnessing to thy heart, that thou wert God's child, & enabling thee to cry Abba Father; of which the Apostle speaketh, Rom. 8.15, 16. Examine thyself well, rub thy memory, and call this to mind. This direction the Apostle giveth the faithful Hebrews, when he would persuade them to hold fast their confidence, and not to cast it away, Hebrews 10.35. Call to remembrance (saith he verse 32.) the former days, in which after ye were illuminated, ye endured a great sight of affections, and what joy you found in yourselves then, verse 34. Ye took joyfully the spoiling of your goods. This course David took in this very case, Psalm 77.5, 6. I have considered the days of old, the years of ancient times, I call to remembrance my songs in the night, I common with mine own heart, and my spirit made diligent search, and verse 10. And ● said, this is mine infirmity, but I will remember the years of the right hand of the most High. By remembering the years of the right hand of the most High, that is, of the comforts he had found in the assurance of God's favour, he came to perceive, that it was but his infirmity to be thus dejected now. This course he also took at another time, when he was in this case, Psalm 143.45. My spirit is overwhelmed within me, my heart within me is desolate, I remember the days of old. Observe (beloved) and take notice therefore I pray you, of the working of God's grace in yourselves, of the sweet comforts you find at any time, in the light of God's 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, do as David did. Psal. 85 8. I will hearken what the Lord God will speak, for he will (certainly at one time or other) speak peace to his people and to his Saints. Keep 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 we say) and build upon this; if ever thou wert in God's favour, thou art still, if ever God by the spirit of adoption did say unto thy soul, I am thy salvation, thy God, thy father, Christ is thy Saviour, his body was broken for thee, his blood was shed for thee, he is so still. The spirit of God in the holy Scripture teacheth this expressly, john 5.14. Verily, verily, I say unto you, He that heareth my word, and believeth 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 jacob, (for of those the Apostle had spoken) the gifts of Election, justification, santification, effectual calling, God never repented him of. This the Apostle james also teacheth, james 1.17.18. that in those gifts of God that are good indeed, and perfect gifts, perfectly good, (such as he instanceth in the next verse, the gift of regeneration, to be) there is no variableness, nor shadow of turning in the Lord. Thus the Lord answereth his people that were in this very tentation, jeremy 31.3. The Lord hath appeared to me of old, say they (so it is to be read, as in the Geneva; As if they had said, but now he hideth himself, and hath forsaken me) Yea, (saith the Lord) I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. As if he should have said, I would never have drawn, and effectually called thee to be my people, If I had not loved thee with an everlasting love, If I had meant ever to cast thee off again. So that 1. this should make us all in love with Grace. Wisdom is the principal thing (saith Solomon, Pro. 4.7.) therefore get wisdom, and with all thy getting, get understanding. For riches, and honour, are with her, yea, durable riches, and righteousness. Pro. 8.18. and 2. thou that hast ever felt the work of grace, & comfort of God's spirit in thyself, mayest boldly from thy former experience conclude as David doth. Psalm 23. ●. Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord for ever. john 8.35. The servant abideth not in the house for ever, but the son doth. Though my love to God be changeable, yet God's love to me is not. Esa. 64.5. In those is continuance, and we shall be saved. Though therefore the comforter have withdrawn himself from thee for a time, be sure he will return again, and therefore wait for him. And that which the Prophet saith of his vision, may fitly be applied to this purpose. Hab. 2.3. Though it tarry, wait for it, for it will surely come, it will not tarry; he meaneth, one moment longer than the appointed time, the fittest time. Resolve with thyself, as the Prophet doth, Esay 8.17. I will wait upon the Lord, that hideth his face from the house of jacob (even from his own chosen people sometimes) and I will look for him. Certainly, of this sickness of thy soul I may say to thee, as Christ did of Lazarus, john 11.4. this sickness is not unto death, thou shalt surely recover it, thy sorrow shall be turned into joy, as our Saviour hath promised. john 16.20. The third direction is this. Thou must well examine thy present estate, and thou shalt find, that though the spirit of adoption seem to be gone, and thou canst not find that work of the spirit in thyself, yet the spirit of sanctification abideth still in thee, and (if thou wilt well examine thyself) thou shalt find that work of the spirit in thee. 1 john 2.17. The anointing which ye h●ve received of him, abideth in you, and 3.9. Whosoever is borne of God, doth not commit sin (that is, as other men do, or as himself 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 do anything that thou knowest would offend God, and whence cometh that? from flesh and blood? No, no, of every natural man, the Apostle pronounceth, Rom. 3.18. There is no fear of God before his eyes. Secondly▪ Thou lovest all that fear God, and this is a certain sign God's spirit abideth in thee. 1 john 3.13, 14. Marve● not my brothers, though the world hate you, we know that we have passed from death to life, because we love the Brethren. Thirdly, even in this case, wherein now thou art, thou prayest still, and darest not neglect that duty, as David did, Psalm 31.22. I said in my haste, I am cut off from before thine eyes, nevertheless, thou heardest the voice of my supplications, when I cried unto thee. Even than I plied thee with supplications, and 61.2. From the end of the earth will I cry unto thee, when my heart is overwhelmed. And whence cometh 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 we know not what we should pray for as we ought; but the spirit itself maketh intercession for us, with groan which cannot be uttered. Fourthly, thou lovest God, though he do hide his face, and frown on thee, yea, this very sorrow, and anguish thou art in, is a certain Symptom, and sign of thy love to God, that is the cause, that is the root of it, thou couldst not be troubled, as thou art with this, that thou wantest the sense of God's love, if thou didst not dear love him. Certainly, thou art sick of love, as the Church was, Canticles 2.5. When Christ withdrew himself a while from her, and she sought him so carefully, she bewrayeth, and could not conceal this to be the cause of her grief. Cant 3.1, 2, 3. I ●ought him whom my soul loveth. I will go into the city, and seek him whom my soul loveth. I said unto the watchmen, saw ye him whom my soul loveth? And whence came it that Mary wept so, Luke 7.47. She loved much. And whence cometh this I pray thee, that thou so lovest the Lord? From flesh and blood? No, no, this can come from nothing, but from God's spirit & saving grace; as is plain by that question thrice moved to Peter. joh. 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 known of him. Fiftly and lastly. Thou dost at the least unfeignedly desire to fear God, and to love him, and to call upon him, and to love his children, and it is a great grief, and trouble to thy heart, that thou canst not do it better. To will, is present with thee, as the Apostle speaketh, Rom. 7.18. Certainly, this change that is wrought in thy will, these unfeigned desires of grace, do 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 do, of his good pleasure. And Nehe. 1.11. Nehemiah proveth himself to be God's servant, even by this note, because he desired to fear God's name. Now from these five notes of God's spirit dwelling in thee, thou mayest infallibly infer these conclusions, for the recovering of thy comfort. 1. That thou hast faith, and art thereby united unto Christ. 1 john 3.24. Hereby we know, 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. As the natural spirit is in no member that is not united to the head; so can the spirit of sanctification be in none, that is not by faith knit unto Christ our head; as the Apostle applieth this comparison, Ephesians. 4.16. And our Saviour, john 15.4. As the branch cannot bear fruit of itself, unless it abide in the Vine, no more can ye, except ye abide in me. 2. That thou hast just cause to be comfortable, thou hast the root, and ground of sound comfort in thyself, Psalm 32.11. Be glad in the Lord, and rejoice 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 check, and blame thyself, that thou art not more thankful, that thou rejoicest no more in thine estate. Is it thinkest thou 〈◊〉 blessing, or a common blessing to have Christ, to have God's spirit dwelling in thee? to have this blessed change wrought in thy soul? Paul giveth thanks for this, Romans 6.17. God be thanked, that ye were the servants of sin, but ye have obeyed from the heart, that form of Doctrine, that was delivered unto you. And 1 Thessal. 3.9. What thanks can we render to God again for you, for all the joy wherewith we rejoice for your sakes before our God. Yea, he professeth. 2. Thessalon. 1.3. that he was bound to give thanks to God always for them. And were not they (think you) much more bound to be thankful to God themselves, and to rejoice in their estate? Certainly, Christians offend God much in this, and hinder not only their own comfort, but their growth in grace too, that they are always 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 thankfulness for it. 4. and lastly. That seeing God's spirit dwelleth in thee, certainly the comfort, and feeling of God's favour, though it be gone for a time, will come again. Psalm 37.37. Mark the perfect man, and behold the upright; for the end of that man is peace. And Malac. 4 2. Unto you that fear my name, shall the Sun of righteousness arise, with ●ealing in his wings. All your darkness, fears, discomforts, shall be dispelled, all the wounds, and sores of your souls, shall certainly be healed one day. For it is the title, and most proper effect of the spirit, to be a comforter. joh. 14▪ 5, 16. and an oil of gladness. Heb. 1.9. Lecture XXX. on Psalm 51.1, 2. june 27. 1626. THe fourth direction I must give you for the recovering of your comfort, is this If thou canst not by this threefold examination of thyself, find any thing in thyself, present, or past, that may yield thee comfort; then take the help of some faithful friend, minister, or other, to whom thou mayst 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 soul loved, by her secret prayers, and meditations, or such like endeavours, she went abroad to seek 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 four points. First. It is not safe to smother, and keep in this grief too long, some ease it will be to the heart, to let it have a vent. As Elihu speaketh in another case, job 3●. 19, 20. My belly is as wine that hath no vent, it is ready to burst like new bottells, I will speak that I may be refreshed. It is not good for a Christian in this tentation, to keep Satan's counsel, 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 than 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 inferior to thee in grace) may be better able to judge of thy estate, than thyself canst do in this case of tentation, and trouble of thy mind. Say not, can any man know me better than I know myself? 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 he may; we have a proverb, that a slander by, may sometimes see more than a gamester can. Passion of grief and fear will blind the judgement, and make it unable to do his office. When Naaman was in a passion, his servants could judge better what was sit for him to do then himself. 2. Kin. 5.12, 13. Thirdly. In this case it will appear, what a benefit it is to live among them that fear God, to have acquaintance with them that are sound religious. A private Christian that is faithful, and experienced, may in this case of tentation, stand the learnedest, and worthiest man in great stead. We read in the book of Martyrs, that john Careless a poor 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 sins were forgiven; and Master Bradford professeth he received more comfort by that letter, than he had had in all the time of his imprisonment before. And no marvel: for this is also God's ordinance, that private Christians should yield help one to another, and receive help one from another in this case. 1 Thes. 5.14. I exhort you brethren, comfort the feeble minded; and james 5.16. Confess your faults one to another, and pray one for another, that ye may be healed. (He speaketh to them that were sick, and in their sickness had trouble of mind for sin) The effectual fervent prayer of a righteous man (be he Minister or private Christian) availeth much. Fourthly. Yet is the faithful Minister the fittest to be advised with in this case. james 5.14. Is any man sick, (such sick folk he meaneth, as were also troubled in mind for sin, 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 distress, 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 discern of good and evil, as the Apostle speaketh, Hebr. 5.14. 2. Because of the special authority and commission God hath given them in this case, john 20.23. Whose soever sins ye remit, they are remitted unto them. As it was in the case of Leprosy; As Mat. 8.4. The Priest must pronounce him that had been leprous, to be clean before he could be cleansed, 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 fifth direction is, When neither by examining thyself, nor by the help of any other, thou canst recover thy comfort, yet seek to God by fervent prayer, and depend upon him for it This course God's 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. he betook himself to prayer. So David. Psal. 109.4. For my love, they are mine adversaries; but I give myself unto prayer. So in this inward affliction of mind, (which is strange) even when they have lost the feeling of God's favour, and that sweet 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 cry unto th●e when my heart is overwhelmed. Five notable encouragements Gods poor people may have, to seek comfort by prayer (as in all other afflictions so) in this especially. First, The very opening of their grief unto the Lord will be a great ease to their heart. Experience proveth it to be a great ease to ones heart that is in extreme grief and perplexity, to have a faithful friend to open his grief, and make his moan, and pour out his heart unto. Nature taught Haman that wretched man, when he was full of heaviness for the honour that was done to Mordecai, to ease his heart that way: Est. 6.13. He told Zeresh his wife, and all his friends every thing that had befallen him. In which respect great Princes have esteemed it a chief part of their happiness, to have some special bosom 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 power out your hearts (open your griefs) before him; God is a refuge for us. Thus Anna the mother of Samuel told Ely that she had done. 1. Sam. 1.15. I am a woman of a sorrowful spirit, and have poured out my soul before the Lord. Thus did Samuel her son seek to ease his heart when it was full of heaviness. 1. Sam. 8.21. He rehearsed all their words in the ears of the Lord; he made his moan to God. Thus did job; My friends scorn me, (saith he) job 16. ●0 counted him an hypocrite▪ Oh heavy affliction for a man in his case to be so judged of, and censured by such men as they were: but mine eye (saith he) poureth out tears unto God; as if he should say, That is all the help I have. Thus did Hezechiah, when he was in that pain, and anguish of spirit as the poor mother in travel, whose child is even come to the birth, and she wanteth strength to bring it forth; as he 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 he hath written. O that we would acquaint ourselves so with the Lord, that we might make him our bosom friend, and make this use of him in all our sorrows. Secondly, The Lord is able, and none but he to yield us help in this case, and restore us to our comfort. He maketh sore, (saith Eliphaz job 5.18.) and bindeth up, he woundeth, and his hands make whole. This is the Lords peculiar prerogative to comfort a soul that is any distress. He is the father of mercies and God of all comfort as the Apostle speaketh, 2. Cor 1.3. ay, even I am he (saith the Lord, Esa. 51.12.) that comforteth you. And therefore David when he had lost his feeling, and comfort, cryeth oft earnestly to God to restore it to him, Psal. 51.8. Make me to hear joy and gladness. As if he had said, though never so much be delivered to me for my comfort, by the skilfullest of all thy servants, I shall be utterly uncapable of it, and remain still deaf of that ear, till thou make me able to hear it. And vers. 12. Restore to me the joy of thy salvation. And 86.4. Rejoice the soul of thy servant, for unto thee do I lift up my soul. And thus should every one of us cry unto God for help and comfort, when we are in the like case. Thirdly, The Lord as he is able, and none but he to revive such a soul, so is he most ready to do it, he is very pitiful, and of tender mercy; as the Apostle speaketh, james 5.11. specially to his servants who are wounded in spirit: yea, he hath bound himself by promise to help such. Psal. 34.18. The Lord is nigh to them that are of a broken heart, and saveth such as be of a contrite spirit: and 147.3. He healeth the broken in heart; and bindeth up their wounds: and Esa. 57.19. I create the fruit of the lips; peace, peace to him that is far off and to him that is near saith the Lord, and I will heal him. So that we may boldly go to God and seek to him for comfort, and even challenge him upon these promises that he hath made unto us; and say unto him as Psal. 85.6. Wilt thou not revi●e us again: (but let us remain so dead hearted) that thy people may rejoice in thee? Fourthly, The Lord doth therefore many times withdraw himself from his people, and deprive them of the sense of his favour, of purpose to make them more importunate in seeking to him by prayer. I will go and return to my place (saith the Lord Host 5.15.) till they acknowledge their offence, and seek my face; in their affliction they will seek me early. And this was the cause why our Saviour was so harsh with the woman of Canaan, and carried himself so strangely toward her a great while, even to try her faith, and increase her fervency and importunity in seeking to him by prayer. Mat. 15.22.28. Fifthly and lastly, God's servants that have been in this case have recovered their comfort this way even by fervent prayer, when nothing else was able to do it, and have set their Probatum est upon it. When David was in that case that he said in his haste he was cast out of God's sight, Psalm 31.22. Nevertheless (saith he) Thou heardest the voice of my supplications, when I cried unto thee; as if he had said, By prayer I found comfort: and thereupon he inferreth verse 23. O love the Lord all ye his Saints; as if he should say, Who would not love so gracious a God that is so ready to be found of them that seek him, though it be in so weak a manner as I did. So Psal. 77. when he was in that case that he said verse 3. he remembered God, and was troubled, he complained, and his spirit was overwhelmed within him; yet even then he found comfort by prayer ver. 1. I cried unto God with my voice, even unto God with my voice, and he gave ear unto me. The sixth and last direction that I am to give to them that being afflicted in mind desire to recover their comfort, is this. Admit thou canst not find comfort by any of the former means; yet consider well, and bend thy mind to meditate of that mercy, and goodness of God whereof David speaketh here, and thou hast heard the handling of this Doctrine; and thou shalt find that thou hast no cause to doubt but that he loveth thee. First, Consider the goodness of the Lord to all his creatures, even to the worst men that live, and even that may be a great help to thy faith in this case. Alas (thou wilt say) that is a poor help; Object. if God be no otherwise good to me, if he love me no otherwise then he loveth them, what comfort can that yield me? O say not so: for the holy Ghost in the Word hath oft commended this to us for a help 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 own hearts in the assurance of his love to us. So saith our Saviour to his elect disciples. Mat. 6.26. Behold the fowls of the air, and ver. 18. Consider the lilies of the field. Yea, one chief cause of that patience and goodness that God showeth to all his creatures, and to the vilest men, is that his own people might have visible and palpable demonstrations of his special love and goodness toward themselves, 2 Cor. 4.15. all things are for your sakes. And therefore David thus concludeth that 107. Psalm wherein he had at large discoursed of the goodness of God towards all sorts of men that are in distress. verse 43. Whoso is wise, and observeth these things even they shall understand the loving kindness of the Lord. And from thence God's child, that is in distressed of conscience, may confidently conclude thus. If God be so good to them, then sure he will be much more good to me, and respect me that through his mercy have obtained grace to fear him, and to desire to please him. Thus our Saviour teacheth his Disciples to reason. Matth. 6.26.30. Are not ye much better than they? Shall he not much more clothe you, o ye of little faith? And 10.31. Fear ye not therefore, ye are of more value than many sparrows. So when David had spoken of the general goodness of the Lord, extended to all men, Psal. 145.14— 16. The Lord upholdeth all that fall, and raiseth up all that be bowed down, the eyes of all wait upon thee, thou satisfiest the desire of every living thing; He inferreeth from thence verse 18.20. The Lord is nigh to all that cast upon him, he will fulfil the desire of them that fear him, the Lord preserveth all them that love him. Secondly, consider the goodness of God towards thyself in thy first conversion, when there was no goodness in thee at all, nothing but ignorance, and profaneness, when thou wert in thy blood, the Lord said unto thee, live, as he speaketh, Ezek. 16.6. When thou hadst no mind at all to look towards God, but carriedst thyself toward him as an enemy, he cast a gracious eye upon thee, and changed thy heart, as he did upon Peter, when he was renouncing, and forswearing him, Luke 22.61. when thou soughtest not to him at all, nor hadst any care of thy salvation, he did seek thee with great earnestness and patience, as he speaketh, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient, and gainsaying people. Yea, when thou wert running away from God in the broad way that leadeth unto destruction, he ran after thee, and cried to thee with great affection and love, as Cant. 6.13. Return, return, o Shulamite, return, return. And from this consideration, thou mayest thus reason with thine own soul; did the Lord so love me, when there was no goodness in me, and shall I think he hateth me now, that by his grace he hath wrought some desires in me to fear him, and to make conscience of my ways? That cannot be; for certainly the righteous Lord loveth righteousness, Psalm 11.7. Did the Lord so seek 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 be 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 seek him, he will be found of you. Thirdly and lastly. Observe, and mark well the testimonies of Gods special love and goodness towards thee, even now in this thy grievous affliction of mind, and spiritual disertion; and thou shalt find, that now he seemeth to be most angry with thee, he loveth thee dear, 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 been oft brought to the very brink of desperation, yet thou art not fallen into the gulf? Thou art perplexed, but not in despair, cast down, but not destroyed; as the Apostle speaketh, 2. Corinth. 4.8, 9 Thou hast been 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 gulf, from being overcome of Satan, from sinking utterly under this intolerable burden of a wounded spirit? Certainly, certainly, 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, Psalm 37.24. Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand. And as Moses speaketh, Deut. 3●. 27. The everlasting arms have been under thee. Certainly God never showed more love to thee in all thy life, then thee doth now. He letteth thee see, and feel thine own weakness, and readiness to sin, that thou mightest have the better proof of his marvellous power, and love in upholding thee. Thus dealt he with blessed Paul, 2 Corinth. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness. As we see sometimes a tender father, that perceiving his child loveth to be too near the fire, or water, will make as though he would fling him in, but then taketh he fast hold on him, lest he should fall in indeed; even so dealeth the Lord oft with his dearest children, he never holdeth them faster, than when he seemeth even ready to cast them into hell, and into the gulf of desperation. So as (to conclude) if thou couldst observe the Lords dealing with thee now thou wouldst find cause to cry unto him with David, Psalm 73.22, 23. O how foolish have I been, and ignorant (to doubt so of thy love, to hearken so much unto Satan) I have been as a beast before thee, nevertheless (though I am apt to think thou hast quite forsaken me, yet I find) I am continually with thee, thou hast holden me by my right hand. LECTURES ON PSAL. LI. 3. Lecture XXXI. on Psalm LI. 3. july XI. MDCXXVI. For I acknowledge my transgressions, and my sin is ever before me. WE have already heard, that in the first part of David's prayer in this Psalm, which is for the pardon of his sins, two principal things were to be observed. 1. The manner of expressing this his suit and request. 2. The arguments whereby he doth confirm his faith, and upon which he doth ground his hope to speed well, and obtain 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 goodness, in the two former verses. It followeth now, that we proceed unto the second, and that is the grace that God had wrought in him, that he was able to confess, and acknowledge his sin, and this is set down. 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 be observed. 1. That David doth acknowledge, yea, he professeth that he doth acknowledge, confess, & lay open his transgression, yea his transgressions, he desired not out of favour to them, to hide or conceal 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 think of it, he could not be quiet for it. 3. The inference or conclusion he gathereth from hence, employed 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 iniquity, and cleanse me from my sin, for I acknowledge my transgressions. As if he had said, therefore have mercy upon me, or rather therefore I am emboldened to crave mercy and pardon, therefore I am persuaded thou wilt have mercy upon me, and blot out my transgressions, because I acknowledge my transgressions. Now than the first thing we are to observe here, Nota. is this, that David seeking to God for mercy and pardon, confesseth freely his sin, 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 do. From whence this Doctrine ariseth for our instruction. Doct. 12. That he that truly repenteth, cannot hide nor cloak his sins, but will be ready to confess and lay them open; and this willingness, and readiness that he findeth in himself to confess, 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 confirm unto you. Branch 1 First. The man that truly repenteth, will be ready to confess, and bewail his sins. This will appear in three notable examples in the new Testament. The first is of the Prodigal, who so soon as he came to himself, and God had wrought a saving change, showed it first of all by this fruit of repentance, Lu. 15.17.19 he resolved he would go to his father, and say unto him, father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. The second example is, that of the hearers of john Baptist, who declared the effectual work of God's grace in their hearts, by john's ministry, this way, Matthew 3.6. They were baptised of him in jordan, confessing their sins; his ministry powerfully discovered their sins unto them & brought them to repentance, and they feeling the burden of their sins, and repenting, could not contain themselves, but openly, and publicly, they must needs discover, and lay open their sins unto him. The manner of it may be gathered from the resolution they sought, and answer they received. Luke 3.10 14. The people came and cried out, o Sir, we have been unmerciful to the poor, seeking ourselves only without all care of the good of others The Publicans came and cried, o Sir, we have been worse than so, for we have been shameful extortioners, and under colour of Law, and pretence of right, we have gotten men's goods, unjustly from them. The soldiers came and cried, o Sir, we have been worse than all these, for we have by violence without all colour of right, spoiled many. The third and last example, is of those that were converrted by Paul's ministry at Ephesus, Acts 19.18. where we read that many that believed, came, and confessed, and showed 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 practice of curious arts; they came in this manner to Paul, o Sir, we have been most grievous sinners, we have used to cast figures, to calculate nativities, to practise judicial Astrology, and Necromancy. etc. And how did they confess these sins? did they it in Paul's ear secretly? No no, their sins lay so heavy upon their hearts, that they stood not upon terms of shame, or credit; they discovered their sins, and burned their books before all men. Such force there is in the grace of true repentance, to draw men, and make them willing to confess their sins. So jonah confessed his sin even to the mariners. jonah 1.10. Branch 2 Now for the second branch of the Doctrine. This willingness, and readiness, that a man findeth in himself to discover, and confess his sins, will give a man great hope and assurance to find mercy with God, for the pardon of his sins See the proof of this in five points. First. The Lord himself hath directed his people to seek 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 sin that men commit, to do a trespass against the Lord, and that person be guilty, than they shall confess their sin which they have done. This is the first thing that is to be done, before restitution, or the offering of his sacrifice, he must confess his sin. So jeremy 3.12, 13. Return, thou backsliding Israel saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful saith the Lord. But how must they return and make themselves capable of God's mercy? That followeth in the next words, Only acknowledge thine iniquity. As if he should say, no hope else of finding mercy; yea, do it fully, and freely, confess that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree. Yea, this is the course, God would have us to take, when we are to be suitors to him for mercy in the behalf of others, even to confess their sins unto God. In which respect, he commandeth james. 5 16. Confess your faults one to another, and pray one for another. As if he should say. None can be able to pray for you so effectually to your comfort, as those that know your sins well, and so can confess them unto God. The Lord himself hath directed men to take this course, to obtain mercy. Secondly. The Lord hath bound himself by his promise to them that can rightly confess their sins, that they shall find mercy, Levit. 26.40.42. If they shall confess their iniquity, and the iniquity of their fathers, with their own trespass which they have trespassed against me, and that they have also walked contrary unto me (their own personal sins they must stand most upon, and bewail in this their confession) then will I remember my covenant with jacob, and also my covenant with Isaac, and also my covenant with Abraham, (the manner of expressing this promise of mercy, is very emphatical) As if he should say, I will remember how many ways, and how often I have bound myself to them. Another promise we read of job 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; he will deliver his soul 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 sins (confessing goeth before forsaking) shall find mercy. Another promise is in that known place, 1 john 1.9. If we confess our sins, God is faithful, and just, (see the certainty of this promise, and how we may build upon it) to forgive us our sins, and cleanse us from all unrighteousness. See the extent and largeness of this promise, he will forgive and cleanse such from all unrighteousness. Thirdly. God's Prophets and ministers (to whom as I told you the last day, the Lord hath given special commission, and authority to remit, and retain the sins of men, to pronounce unto men in his name, and assure them of pardon, and promised to ratify what they do in this case accordingly, job. 20.23. Whose soever sins ye remit, they are remitted) have been wont confidently to assure men of mercy and pardon upon their unfeigned confession of their sins. Thus did Samuel when the people had fully, and particularly confessed their sins, 1 Samuel 12 19 We have added to all other our sins, this evil, to ask us a King. presently he comforteth them, and giveth them assurance of mercy, vers. 20.22. Fear 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 sum and breviate of his confession, uttered no doubt in that manner as gave Nathan just cause to judge it was unfeigned) and Nathan said unto David, the Lord also hath put away thy sin, thou shalt not dye. The fourth proof is the experience of God's servants, that by taking this course have found comfort. The Publican when out of shame, & compunction of heart, he had cried, God be merciful to me a sinner, Luke 18.13, 14. (which was a short indeed but a most unfeigned, and effectual confession of his sin) he went down to his house justified, he obtained mercy. The like experiment we have of this in the prodigal son. Luke 15.18— 20. who when he did but fully resolve, and purpose with himself, to go and confess his sin unto his father, before he could do 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 neck, and kissed him. But the most famous experiment of all others, is that of David, Psal. 32.3.5. Being in distress of conscience for sin, he professeth that till he took 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 between Saul and David. The sin of Saul mentioned, 1. Sam. 15. was nothing so heinous as that of david's, mentioned, 2 Sam. 11. and 12. And yet Saul after he 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 evil spirit from the Lord troubled him. 1 Samuel 16.14. and he waxed worse and worse ever after. But David found mercy with God, and grew in grace exceedingly. And the special difference that is noted by the holy Ghost between them is this. David, when God had used an effectual means to discover his sin to him, confessed it freely, and unfeignedly, 2 Samuel 12.13. Saul, though he had as effectual means to discover his sin to him, as David had, 1 Samuel 15.16— 19 yet could not unfeignedly, and freely confess his sin, but did what he could to hide it, and deny it, and cloak it, and extenuate it, 1. Sam. 15.20, 21. and though he seemed at length to confess it, verse 24. yet was that extorted, not free and voluntary; the loss of his Kingdom and of his honour, and dignity, troubled him more than his sin, as appeareth verse 30. The fifth and last proof of the second branch of the Doctrine, is the practice of God's Saints, who have ever been wont, upon the former grounds of God's direction, and promise, and their own experience, to take this course to find mercy with God, and have put great confidence in it. And for this, David's example is most observable. He maketh this here a ground of his hope in prayer, Have mercy upon me, 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 o Lord, take away the iniquity of thy servant, for I have done very foolishly. Yea, Psalm 32.5. He mentioneth nothing else that he did to find mercy with God, when he was in distress, but this only, I acknowledged my sin unto thee, and mine iniquity have I not hid; I said I will confess my transgressions unto the Lord. Did he not also make petition for pardon? Surely, either expressly, or intentionally he did; but the chief thing that he did, and that that he greatly relied his hope upon, was the hearty confession he made of his sins. And this course God's servants have taken in seeking to find mercy with God, even for others. Look whom they have been suitors for, their sins they have been wont to confess to God. So did Moses in that vehement and extraordinary suit he made for Israel, Exodus 32.31. Oh this people (saith he) have sinned a great sin, and have made them gods of gold. So did Aaron, when in the solemn feast he was to make atonement between God and the people, Leviticus 16.21. Aaron shall confess over their sacrifice, all the iniquities of the children of Israel, and all their transgressions in all their sins. See how large and full a confession it must be. So did Nehemiah in his private fast he kept for the Church, I confess (saith he Nehemiah 1.6, 7) the sins of the children of Israel, which we have sinned against thee, we have dealt very corruptly against thee, etc. Yea, in their public fasts, wherein they have been most importunate suitors for others, their prayers have been sometimes almost wholly spent, in confession of their sins. As we shall see in a private fast that Daniel kept, Daniel 9 where his prayer consisting of sixteen verses, fourteen of them were spent in confession of sin. And in the public fast mentioned Nehemiah 9 where it is not only said verse 2. that the sum and effect of that whole day's work was a confession of their sins, 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 find were spent in the confession, and aggravating of the sins 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 been wont thus to confess their sins, 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 than ourselves, and need not have them discovered to him by us. O God (saith David, Psalm 69.5.) thou knowest my foolishness; and my sins are not hid from thee. And 1 ●9. 2— 4. Thou art acquainted with all my ways, there is not a word in my tongue, but thou knowest it altogether, thou knowest my thoughts afar off; And why have God's people so openly before men, discovered their own shame, seeing we 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 between thee and him alone, much more are we bound to have care of our own credit? I answer. Three reasons principally have moved God's people to do this. First. Reason 1. The fullness and abundance of their hearts. Their hearts have been so full of the sight, and sense of their sins, that they could not contain themselves, they must needs give a vent to their heart, by confessing of them. Out of the abundance of the heart (saith our Saviour, Matthew. 12.34.) the mouth speaketh. This appeareth to be one reason why David here bursteth forth in this confession, his sin was ever before him. And this was one reason doubtless, why john Baptists hearers, could not hold, but must needs in so public an assembly burst forth into a confession of their sins. Matt. 3.6. Affection if it be full, and vehement, cannot be kept close, but it will out; as we see in the example of joseph, Genesis 45 1. He could not refrain himself before all them that stood by, but he must utter his affection to his brethren. Secondly. They have done this, and God would have them do it to testify the sincerity and unfeinednesse of their repentance. Reason 2 For as it is a sign a man loveth his sin, and it is sweet to him when he hideth it under his tongue, and spareth it, as Zophar speaketh, job 20.12, 13. So is this a good sign a man hateth his sin and is desirous to leave it, when he is willing to disclose, and confess it freely. The sick man that will not be content to tell his Physician, what the meat was that he surfeited of, never meaneth to forsake that meat, and that is the very cause why he will not discover it. So is it in this case. Men by nature are full of self-love, and cannot abide to hear any evil of themselves, from their dearest friends, much more to speak any thing to their own disgrace. And this hypocrisy, and self-love, is a chief cause of men's unwillingness to confess their sins. So Tremellius and others, render that clause of jobs words, job 31.33. Hiding (out of the love of myself) my sins. So that this argueth, a man hath more in him then nature, when he can freely confess his sins. This is David's meaning, Psalm 32.2 Blessed is the man in whose spirit there is no guile. As if he 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 sin, than was my heart purged from that guile, and hypocrisy that was in it before. So job reckoneth this among the best arguments of his sincerity, and uprightness of heart, that he could freely confess his sins, job. 31.33. He covered not his transgressions as Adam did, hiding his iniquity in his bosom. Reason. 3 Thirdly and lastly, They have done this, and God hath required them to do it, that they might give glory unto God. This reason joshuah giveth to Achan, josh 7.19. My son, 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 me. 1. In confessing our sins to God, we give glory to him. For we acknowledge the righteousness, and equity, both of his commandments, and threatenings, and this reason David giveth, verse 4. why he doth thus confess his sins here. That thou mightest be justified when thou speakest, and clear 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 jesus was magnified in Ephesus, he bringeth this for the proof of it, verse 18. And many that believed, came and confessed, and showed their deeds. Lecture XXXII. On Psamel 51.3. july 18. 1626. IT followeth we proceed to the uses that are to the be made of it, which are principally two, 1. To exhort us to seek for this grace, 2. To direct us how to try and examine ourselves, whether we have yet attained to it or no. The first use I say, is to exhort us, to seek for this grace that is here commended to us in the example of David, Use 1. he when God effectually touched his heart, with true sight and sense of his sins, did break forth into a free and full confession of it; so shall we be ready to do, if ever we attain to true repentance, he took this course to find mercy with God, in the pardon of his sins, and so must we do, if ever we will hope to obtain 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. He confessed his sin to Nathan. 2. Samuel 12, 13. David said unto Nathan, I have sinned against the Lord. 2. He confessed his sin to the congregation, and Church of God, for he directed this Psalm that containeth the discovery and confession of his sin to the chief Musician, for the use of the Temple, verse 1. and publisheth it for the use of the Church, to the end of the world. 3. He confessed his sin chiefly, and most fully to the Lord himself, as appeareth verse 4. and sundry other verses of this Psalm. For the first, Why did he confess his sin unto Nathan his own subject, and servant? Why did he not rather when his sin was effectually discovered unto him, betake him unto some secret place, and confess and bewail his sins unto God? I answer. He saw it necessary to do it. 1. To make known, and approve his repentance unto the Prophet, who was better able to judge of it then himself. 2. That he might receive comfort from the Prophet in the distress, and anguish of his conscience. And surely every Christian, when he is in David's 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 only, but some others among ourselves also blame us, and note it as a great defect in our Churches, that we use it not; I will therefore show you how far forth we hold it to be lawful, fit, and necessary to be done. And this order I will observe in speaking of it. 1. I will show you that it is not so necessary as the Papists, and some others hold it to be. 2. That it is more necessary than most professors of the Gospel do take it to be. The former of these will appear in five points. First. Every man is not bound to confess his secret sin in private unto any man (as both Papists, and some Protestant Churches also do teach, and practise) but such only as are in distress of conscience; as David was at that time, when he went so to Nathan. As a man will not, need not discover the nakedness, and shame of his body unto another, unless some such infirmity in those parts, as requireth the help of another that is more skilful than himself, compel him to it. Secondly. Every man that is in distress of conscience, is not bound to confess his secret sin unto any other, but such only as cannot by their own humiliation, and prayers recover their comfort. Many of God's servants have found comfort sufficient by confessing their sins unto God alone, without ever seeking the help of any man. So did David at another time, when he was in great distress Psal 32.5. I acknowledged my sin unto thee— I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Thirdly. The man that is in distress of conscience, and cannot recover comfort by his private endeavours, but is enforced to seek help of some other man, is not bound to discover, and confess unto that man all his sins, but such only as do burden, and trouble his conscience. As the man that is enforced to discover to the Surgeon the nakedness 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, between the confessions that are made to God, and those that are made to men. In them it is required, that we should confess all that we can remember. When Aaron was to make atonement for the people, he was to confess 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 enjoined by the Lord, or practised of his people. When the people in samuel's time were in great fear and distress, and came to him for comfort, they confessed their sins to him, but did not particularise all their sins, but that special sin whereby they had most offended, and which did most trouble their conscience. 1 Sam. 12.19. We have added (say they) to all our sins, this evil, to ask us a King. When Peter saw God's people in great distress for their sins, and coming to him for comfort, Acts 2.37. he saw what was the special sin that troubled them, he 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 showed their works; all the sins of their thoughts and affections, they discovered not The Papists therefore in pressing upon the people, that upon pain of damnation, they must discover every one of their mortal sins, that they can possibly call to mind, with a●l the circumstances thereof, unto the Priest; yea, urging the necessity of this particular numbering of sins, much more in the confessions that are made to the Priest, then in those that are made to the Lord himself, have indeed provided most politicly for the strength of their own Kingdom (for by this means, 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 own purpose) but in this they have provided very ill, for the comfort of the conscience of the poor sinner which must needs be cast into great perplexity, when he believeth and considereth this, that his confession is nothing worth, but he is still in his sins, and in the state of damnation, unless he have confessed all his mortal sins, with all the circumstances of them, unto the Priest: whereas no man is able to do it according to that of the Prophet, Psal. 19.12. Who can understand his errors. Fourthly, Every man is not bound to seek the testimony of another man, for the approving of his knowledge, repentance, or faith; nor to make known to another his spiritual estate to that end: for some are able to get sufficient assurance thereof by that examination, and trial they can make of themselves. Therefore the Apostle exhorting the faithful, to examine and find out their spiritual estate before their going to the supper of the Lord, enjoineth them not to go to others for help in this case, but saith, 1 Cor. 11.28. Let a man examine himself, and so let him eat of that bread, and drink of that cup. and Gal. 6.4. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. Yea such as can resolve themselves sufficiently in their own doubts, if they would take a little pains with their own hearts, should make conscience of troubling their Pastors unnecessarily; and to such a one it may be said as Mar. 5.35. he said to jairus, Why troublest thou the Master any further? Fifthly, and lastly, Every man that hath need to go unto another either for comfort, and direction upon the confession of his sin that troubleth his conscience, or for testimony and approbation of his knowledge, repentance or faith, is not bound to go to his Minister and Pastor only in this case; but some may find sufficient help and comfort by the advice, and prayers even of some private Christian that is experienced, secret, and faithful: as under the Law, not the Priests only, but even private men might in some cases, purify them that were unclean, 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 only, but even to private men, james 5.16. Confess your faults one to another, and pray for one another. As we find in the diseases of the body, men run not always to the Physician, but receive that counsel and medicine sometimes from a neighbour, that hath had experience of the same infirmity, that doth him more good, than he could have received from the most learned Doctor: So in the wounds and distempers of the soul, that help may sometimes be found from a private Christian that hath had experience of the same tentation, that cannot be had from many a learned and godly Minister. All God's 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 he that hath had experience of the same tribulation in himself. And thus having showed you, that some make this laying open of our spiritual estate, and confessing our sins in private, to men more necessary than indeed it is, it followeth that we should now learn how far forth it is necessary, and fit. And this will appear in two cases. First, It is profitable, and fit for him that doubteth concerning his spiritual estate, (as whether his knowledge, faith, repentance, be sound and sincere, &c) and cannot otherwise be resolved, to seek the help and advice of some faithful Minister: For 1. So have Gods servants been wont to do. When David had a purpose to build a Temple, and doubted whether he stood not guilty of great sin in neglecting it so long, he consulteth with Nathan, and seeketh to be resolved by him, 2 Sam. 7.2. yea it appeareth by nathan's speech unto him 1 King. 1.27. that he 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 showed it unto thy servant? And of this mind was jehoshaphat King of judah, he used to inquire of the Lords Prophets. Is there not here a Prophet of the Lord? saith he, 1 King. 22.7. and 2 King. 3.11. Is there not here a Prophet of the Lord? So when God's people after the captivity were doubtful about the continuance of their fasts, they sent to the Priests and Prophets that were in the house of the Lord, to be resolved in this doubt. Zach. 7.3. So they that by Peter's ministry, were brought into great perplexity, touching their spiritual estate, Acts 2.37. come to Peter and the rest of the Apostles for direction, and satisfaction, and say, Men and brethren what shall we do? 2. The Lord himself hath directed his people unto this course. The people should seek the Law at the Priest's mouth: (saith the Lord, Mal. 2.7.) for he is the messenger of the Lord of hosts, and Hag. 2.11. Ask 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 leprosy must go to the Priest to approve of the cure, Mat. 8.4. Go show thyself to the Priest. God's people should make use of their Ministers, not at Church only, but at home, not of their public ministry only, but of their private advice, and help also in resolving the doubts of their consciences if need so require. 3. The testimony of a faithful minister should be of great authority with every good Christian, as for the staying, and terrifying of him from any evil 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 he hath concerning his spiritual estate: thus Paul comforteth the godly Hebrews, Heb. 6.9. Beloved we are persuaded better things of you, and things that accompany salvation: So Anna was greatly comforted, when Ely approved and was well persuaded of her, 1 Sam. 1.18. She went away, and did eat, 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 alleged, and tell me there is not that respect to be given to, nor comfort to be received by that testimony we can give of any man's spiritual estate, Answ. as there was to theirs. I answer, 1. There may be much, and more than to any private man's testimony, and approbation, though not so much as to theirs. 2. Though our persons be far inferior 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 kingdom of heaven, (that is the new estate of the Church) is greater than he. 3. The holy Apostles themselves, do oft gain 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 only, that they were the servants and Ministers of Christ, Phil. 1.1. james 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 means find comfort, it is profitable, and fit for him to go to some faithful Minister, and to confess and lay open his sin that troubleth him. Thus we find God's 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 john Baptists hearers to him, Mat. 3.6. And there be three reasons that may make it evident, that it is fit God's 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 faithful Ministers to this end. The Lord God hath given me the tongue of the learned, (saith our Saviour the chief Pastor, Esay 50.4. but not for himself only, but for such as he sendeth to be in his stead, Eph. 4.8.) that I should know how to speak a word in season to him that is weary. Secondly, Because Gods faithful Ministers have a special commission from God, and promise also that they shall yield comfort to his people in this case, 2 Cor. 5.19. He hath committed to us the word of reconciliation. john 20.23. Whosoever sins ye remit, they are remitted unto them. Why how do Ministers remit sins? I answer, by assuring them out of God's word, that believe, and repent that their sins are forgiven. Why. So much every private Christian may do: I answer, True it is, he 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 be this, that Christ promiseth that he 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 public Ministry, so in this case also; according to that promise, Mat. 28.10. Lo I am with you to the end of the world. Thirdly and lastly, Because the prayers of Gods faithful Ministers may prevail more with God for the comfort of any Christian that is in distress, than any other man's. 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 distress himself 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 help, james 5.14. Is any man sick 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, jer. 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 up to his holy dwelling place, even unto heaven. Lecture XXXIII. On Psalm 51.3. july. 25. 1626. IT followeth now that we make some application of that that hath been said, and it serveth to admonish, 1. myself, and my brethren of the ministry, 2. you all that are God's people. First, It serveth to admonish us: For if God's people must depend on us not only for public 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 keys of the kingdom of heaven, if our prayers should prevail more with God for his people, than any other man's; alas what manner of persons had we need to be? Have we not just cause to cry out with the Apostle, 2 Cor. 2.6. and who is sufficient for these things? When Elihu speaketh but of one of these works, that is to say, the comforting of a man that is afflicted in mind, he saith he had need to be a rare man, one among a thousand that should do it well, job. 33.23. First, We had need 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 be filled with all knowledge, Rom. 15.14. 2. Of full assurance and certainty in themselves, of the truths they should inform others in, Prou. 22.20, ●1. 2 Tim 3.14. 3. We had need ply our books, and study hard, and not suffer ourselves to be distracted with other cares, 1 Tim. 4.13, 15. 4. We had need have our knowledge not in our books only, or in our brains, but in our lips also, Mal. 2.7. and be ready Scribes in the Law of God, Ezra 7.6. 5. We had need have ability to inform others, in that that we know ourselves, joh 33.23. Secondly, We had need be rare men for our lives and conversations: the Minister is oft called the man of God, 2 Tim. 3.17. We should not only be free from open blemishes, that men may note us for, (according to the meaning of that Law, Levit. 21.17.) but we had need inwardly and unfeignedly to fear God; Exod. 19.22. Levit. 22.3. 1 Cor. 9.27. For 1. he that hath no care of his own soul, can never heartily and tenderly take care for the souls of others, 1 Tim. 3.5. 2. Admit he could be careful, he shall never be able to do it sufficiently, Psal. 25.14. 3. Admit he were both able and willing to do God's people good, yet he can have little hope that God should work with him, and bless his endeavours. For as the success of our endeavours depends not upon our goodness, 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 increase: so God useth to bless, and work with them that do unfeignedly fear him, God blessed Levies Ministry so as he did turn many away from iniquity, Mal. 2.6. and the Lord giveth this for the reason why he did so bless his labours verse 5. It was for the fear wherewith he 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 Ministry, 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 jehoshaphat encourageth the Levites to their duty, 2 Chron. 19.11. The Lord shall be with the good. Think not therefore that when we teach this Doctrine of your dependence upon us, that we seek ourselves in it, and do it to magnify ourselves, 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, we would never teach it. This Doctrine tendeth not to puff us up, but to abase and humble us, to work fear and trembling in us, 1 Cor. 3.3. For who is sufficient for these things? 2 Cor. ●. 16. Certainly there is no godly Minister that rightly considereth this, but it ministereth to him matter of great fear and humbling: this made Moses and jeremy, and many a good man more, so fearful, 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 forth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) labourers into his harvest: as if he had said, He will never have faithful labourers else, Mat. 9.38. And thus have I finished that part of the admonition which concerneth us, which I have been 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 reproof. And there be three things I must exhort you unto. First, Esteem reverently of our calling, and take heed you despise it not. This, this is that that I exhort you to take heed of; let nothing cause thee to despise our calling and function, for that is certainly worthy of reverence and esteem. First, In respect of the dignity of it in itself, it is a calling that the Son of God himself did not disdain to live in, Luke 4.18. He hath anointed me to preach the Gospel. It is a calling great and honourable in God's sight, as the Angel Gabriel said of john 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 kingdom of heaven is greater than he. It is a calling so great, as the best and holiest man that lives, should think himself unworthy of, john Baptist thought so of himself, Mark 1.7. The latchet of his shoe I am unworthy to stoop down, and unloose. Paul thought so of himself, 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 Physician because of necessity, or because of the use you may have of him; and surely there is no calling under heaven so useful, so necessary as the Ministry is. All the good you receive by any other calling in the world is but in humane and carnal things, for the welfare of your body, but the good you receive by this calling, is in spiritual and divine things for the salvation of your souls, Heb. 5.1. We are ordained for men in the things pertaining to God. 1. From us you receive the means whereby God hath ordained to bring you to salvation; To us is committed the word of reconciliation, and we are his ambassadors sent with commission and authority about the weightiest business that ever was taken in hand, even the concluding of a peace between God and your souls, as the Apostle speaketh, 2 Cor. 5.19, 20. To us is committed the administration of the Sacraments, and we are the keepers of God's seals, 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 keys of the kingdom 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 sins that do trouble your consciences, as no man in the world hath beside. Yea, 2. This is not all the good you receive by us, (though these be great things) for you do not only receive the outward means of your salvation from us, but (that which is a great deal 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 spiritual 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 only would I learn of you (saith he) how came you by the spirit? Was it by any other means, then by the hearing of faith? The other is in that strange speech of the same Apostle, Rom. 10.14. How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And this is the first of those things I told you I would exhort you unto, In any case esteem reverently of our calling, take heed ye despise it not. The other two I will be briefer in because I will hasten unto the reproof. The second thing then that you are to be exhorted unto is this, that you would every one of you resolve with yourselves that you will never live without the benefit and comfort of a faithful ministry, which is so useful so necessary. It was David's resolution, Psal. 23.6. that he would dwell in the house of the Lord for ever; and 27.4. that it should be his only suit to God in which he would have no nay, that he might dwell in the house of the Lord all the days of his life. And what was it that made the house of the Lord so amiable unto him, and other of God's servants? Surely we shall find in that speech of Abiam against jeroboam. 2 Chron. 13.10, 12. it was the sound, and faithful ministry that was to be enjoyed there. Resolve with thyself therefore that what other comforts soever thou want, thou wilt not live without a faithful Minister whom thou mayest depend upon, whom as thy spiritual father thou mayest reverence and obey, whom thou mayest boldly acquaint with the secrets of thy soul. If thou have such a one, count it a singular blessing, and be thankful for it: For certainly 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 been 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 do enjoy this benefit of a sound ministry, would make your full use of it; not only by resorting to us in public, 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 spiritual authority that God hath given him over thee, without which, it is impossible thou shouldst receive all that benefit by him that thou oughtest. Receive us, saith the Apostle, 2 Corinthians 7.2. he hath authority to deal particularly with thee, either by admonition or reproof, receive him in this, Hebrews 13. 2●. I beseech you suffer the word of exhortation. He hath authority to examine, and inquire into your spiritual 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 faithful ministers gifts in private, aswell as in public, by moving the doubts of thy conscience unto him, as conveniently thou mayest. It is said of the Queen of Sheba (and our Saviour commendeth her for it, Matt. 12.42.) that hearing of the knowledge, and wisdom that was in Solomon, she came a great way to make use of it, and when she was come (saith the text, 1 Kings 10.2.) she communed with him of all that was in her heart. 3. In approving thy repentance, and thy spiritual estate unto him, God's people are bound to live as their ministers may discern their obedience, and the fruits of their labours in them, and be encouraged thereby. Hebr. 13.17. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, that they may do it with joy. And it is noted for a sin in Zedekiah the King, 2 Chronicles 6.12. that he did not humble himself before the Prophet jeremy; who as he was a witness of his sin, so should he have approved his repentance to him especially. 4. and lastly. In resting upon, and receiving satisfaction from that which he shall in God's 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 speak in my name, I will require it of him. How little the testimony that God's faithful ministers do give of our ways is regarded, Appli. may appear in many particulars, which by evidence of God's word they declare to be sins. And seemeth it nothing to you, to do a thing that all Gods faithful servants do testify, and inveigh against, by warrant of his word in so earnest manner. Well be you assured of this. 1. That what we all with so unanimous consent say of the heinousness of any sin, and of the vengeance that will light upon you, if you continue in this sin, God will ratify 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 clear warrant of the word, and in such a manner, still continue in it, you shall make yourselves a great deal more liable to the wrath of God than you were before, jeremy 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 reproof, 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 esteem of, and reverence the ministers of God, no not your faithful, & conscionable ministers, for you show no more respect, and kindness to them to encourage them in their ministry, than you would do to the basest fellow that is in a country. Nay, he is counted the wisest (and never the less honest) man among you, that can show the most cunning, in spoiling, and defrauding your painful ministers of that that is their due. Secondly, Many of you care not what ministry you live under; you will not commit your beasts, nor your sheep, nor your swine, to any to keep or tend, but you will know him to have some skill, and some care to look to them; only your souls you are indifferent what he be 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 seek further. Thirdly. Such of you as have good ones, learned, and painful, and conscionable men, what use make you of them? If at any time they use any sharpness 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 quarrel with them. Lecture XXXIIII. on Psalm 51.3. Sept. 5. 1626. IT followeth now, that we come to the second kind of confession that hath been commended unto us in this example of David, he made public confession of his sin to the congregation, and church of God. For we see in the title of this Psalm, 1. that he committed this Psalm (that containeth the acknowledgement of his sin, and profession of his repentance) to the chief musician to be published in the Sanctuary and Temple. 2. That in this publication of his repentance, he hideth not from the Church his sin, nor cloaketh it at all, but expresseth in particular the special sin, that he had been so troubled for, when he made this Psalm, he made it when Nathan the Prophet came unto him, after he had gone in to Baths●eba. 3. He maketh this publication of his sin, and repentance, not to the Church, that then was only (though first and chiefly to that) but to that, that should come after him, and committeth it therefore to the chief Musician, to be 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 careless of his honour, and reputation among his subjects? Answ. 1 I answer. First. His sin was become public, and notorious, for being 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 be hid, or concealed. Besides, it is expressly said by Nathan, that the enemies of God took notice of these sins of his▪ and blasphemed God for them▪ 2 Sam. 12.14. 2. Secondly. He had offended, and wronged the whole Church by his sin, and that two ways. First, By giving so great cause of grief unto them, through the scandal his sin 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 me, saith the Prophet, Psalm 69.9. Secondly, By endangering the whole Church of God, and making it obnoxious to the wrath of God through his sin. For the Lord hath oft for the sin of one member, plagued even whole Churches and congregations. Thus speaketh Phinehas to the two Tribes and an half, joshuah 22.20. Did not Achan the son of Zerah commit a trespass 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 sins of a King, (as David was) God hath been wont to plague a whole nation, and Kingdom, as is plain in the example of David himself, whose one sin in numbering of the people, was the death of seventy thousand of his Subjects, 2 Samuel●4 ●4. 15. And in jeremy 15.4. I will cause them to be removed into all kingdoms of the earth; because of Manasseh the son of Hezekiah King of judah, for that which he did in jerusalem. See how just cause God's people have to pray, not formally only, but heartily for their Kings and Princes. And this consideration certainly wrought much upon David, when he made this Psalm, and made him willing thus to publish his repentance, as appeareth by his prayer for the Church, verse 18. Do good in thy good pleasure unto Zion, build up the walls of jerusalem. As if he had said, Lord, let not thy wrath fall upon Zion, let not jerusalem fare the worse for my sin. He feared that the whole Church under his government, should smart for his sin. We have then from this example of David to learn. That they, Doctr. whose sins God hath detected, and brought to light, whose sins are public, and notorious scandalous, and offensive to the congregation where they live, aught to be willing to confess their sins publicly, to make their repentance at public and notorious as their sin is. Now before I come to the proof of this point, three things must be premised to prevent the mistaking of it. First. That this public confession of sin unto a congregation, though it carry show of a far greater measure of self-denial, and mortification; then the secret confession of our sins unto God doth; yet is it not so certain a sign of unfeigned repentance, nor so available to the comfort of a sinner's conscience, as that is. Of judas we read, that he attained unto this, that voluntarily (not dragged to it by any authority of man) he did open penance, and made public, and particular acknowledgement of his sin, Matth. 2●. 3, 4. but he never had the grace to go to God in secret, and lay open his sins before him. Secondly. This public 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 repent, nor can hope to find mercy with God, that confesseth no● his sins unto God. Prov. 28.13. He 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 been public, and notorious to the congregations where they have lived, have truly repent of these sins, and obtained assurance of the pardon of them, though they never made public confession of them unto the Church. The sins of that woman of whom we read, Luke. 7. were public and notorious; all the town where she lived, took notice what the lewdness of her life had been, as appeareth verse 37.39. and that woman certainly did repent, as appeareth by the tears that she (out of love to Christ) shed so abundantly, 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 go in peace. Yet we find not, that either she ever made public confession to the congregation, or that our Saviour enjoined either her, or that woman taken in adultery, john 8.11. or Zacheus Luke 19.9. or any other penitent sinner that he did convert, to go and make this public confession of their sins, which doubtless he would have done, if this had been of absolute necessity, and that without it, there could be no true repentance, nor comfortable assurance gotten, of the pardon of such public and notorious sins. Thirdly. It is not fit and expedient, that any should make, or offer himself to make this public confession of his sin in the congregation, that is not required to do it, by the discipline of the Church. For all things in the Congregation should be 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 public assemblies, and not according to the spirit, and devotion of any private man. And this may seem to be the reason why our Saviour enjoined not this public confession unto those notorious sinners I told you of before, because through the extreme corruption of those times, and neglect of the discipline of the Church, it was not required, but grown out of use in those days. All this notwithstanding, the point I taught you, doth remain a certain and undoubted truth, that they whose sins are public, and notorious, scandalous, and offensive unto the congregation, aught to be willing to confess their sins publicly, when they shall be required to do it by the discipline of the Church, (yea, I say more) they ought to desire that they may do it, they should desire to make their repentance as public, and notorious, as their sins have been. Proof. The truth of this will appear, 1. By the practice of sundry of God's servants. 2. By the reasons that moved them to do it, and upon which, this their practice was grounded. And for the first, we have the example first of three public 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 superior power, that could enjoin it unto them, took it upon themselves, and did voluntarily make public acknowledgements of their sins to the Church of God. David was one of these Kings, whose example we have in this Psalm. And Solomon his son was another, who after he had fearfully, and scandalously fallen, made the book called Ecclesiastes, wherein he doth as publicly profess his repentance to the whole Church; as his father did in this Psalm. The Apostle that did thus, was blessed Paul, who doth oft take occasion publicly to confess his sin. This he did before a great multitude, Acts 22.4. I persecuted this way unto death, binding, and delivering into prisons, both men, and women. Thus he did again in every solemn audience, before Festus and Agrippa, Acts 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 he did again in that Epistle he wrote unto the Corinthians, 1 Corinthians 15.9. I am not worthy to be 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 chief 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 public confession too often. 4. Nor that he could disgrace himself too much in it, or speak too odiously of his sin. And these are the three public persons I told you of We have also an example of a private person, which though it be 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 public profession of his repentance, being enjoined to do 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, he had received from God. This man I speak 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 fain to entreat them to forgive, and receive, and comfort him, as you may see, 2. Cor. 2.6.8. Reason. Now the reasons that have moved God's people thus to publish their repentance even before men for their public and scandalous sins, have been 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 joshuah pressed Achan with, joshuah 7.19. when he persuaded him to make open confession of his sin, not only to the Lord, but also to him, and to the whole congregation, My son, I pray thee give glory to the Lord God of Israel. For as by our sins we 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 we dishonour him, Ezek. 24.7, 8. She hath set her blood (her bloody sins) upon the top of a rock, she poured 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 we do honour and glorify God. Phil. 1.11. All the fruits of righteousness, are by jesus Christ, to the glory and praise 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 works, and glorify your father which is in heaven. This consideration hath been of great force, to make God's people forward unto this duty, and hath armed them against the chief impediment that useth to hinder, and keep men from it; that is to say, the carnal respect to their credit, and reputation among men. When Michal had told David, how he had disgraced himself, by leaping, and dancing before the Ark, he answereth her, 2 Samuel 6.21, 22. It was before the Lord, and I will be more vile than thus, and will be base in mine own sight; and of the maidservants which thou hast spoken of, of them shall I be had in honour. Two parts there are of his answer. As if he had said. 1. What tellest thou me of disgracing myself, I did it in honour to God; and to gain honour to him, I will be willing to endure any disgrace among men. 2. I know well, that by disgracing myself in this kind, I shall lose no manner of credit or reputation at all; nay this is the only sure way, unto true honour, and reputation, even with men. For thus God hath bound himself by promise, 1 Samuel 2.30 Those that honour me, I will honour. And Luke 14.11. He that humbleth himself, shall be exalted. And that which our Saviour saith of our life, may be said also of our credit, and good name. Matthew 16.25. Whosoever will save his credit, shall lose it, and whosoever will lose this credit for my sake, shall find it. Secondly, God's people have been thus forward to publish their repentance out of a respect they have had to themselves, and to their own 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 willingness, to take shame upon themselves in this sort. So that the thing that keepeth other men from it, (I will not confess my sin to the congregation (saith he) because I will not shame and disgrace myself) is a chief thing that draweth the true penitent to it, I will therefore confess my sin to the congregation (saith he) because I will take shame upon myself. For, 1. No man hath truly repent, that doth not judge himself worthy of shame and disgrace for his sin. This is the voice of the true penitent Daniel 9.7. O Lord, to us belongeth confusion of face; open shame. And again, verse 8. O Lord to us belongeth confusion of face, to our Kings, to our Princes, and to our fathers, because we 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 himself; which is no way better done, then by taking shame upon ourselves in this sort. 2. This shame is not only a sign of true repentance, but a a great help and furtherance to the increase of it. And therefore the Apostle speaking of the end he aimed at, in enjoining that public 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 be saved in the day of the Lord. And surely this respect to themselves, even to the peace and comfort of their own consciences by testifying the truth of their repentance, and furthering it this way, hath mightily prevailed with many of God's people, to draw them even to a voluntary confession of their sins, and profession of their repentance in public. This was it that drew john Baptists hearers to it, Matthew 3.6. and Paul's at Ephesus. Acts 19.18. and in the time of the ten persecutions, so many to public confession, that the Church was fain to make a law to restrain them from it. They could not satisfy their consciences, unless 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 jewel, as they that want it, will not stand upon terms of reputation, but will be content to redeem it with the loss of their reputation among men, or with enduring any disgrace can be put upon them in the world. Thirdly, and lastly. God's people have been 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 ways. First. In showing their obedience to the Church, that hath enjoined them this duty. Every member of the Church, though he were never so great a man, is bound to submit himself unto the discipline of the Church, and to show himself obedient unto it in all lawful things. You know the commandment, Hebr. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls; and Matt. 18.17. If he neglect to hear the Church, let him be to thee as an heathen man, and a Publican. Esteem him no Christian, no member of Christ's Church, that will not obey the Church in all lawful things. Secondly. In showing their care to edify others, by this their good example, and to keep them from sin. For this open shame that is done unto sin, hath great force to stay, and terrify 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 fear. 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 gross sin is come to light, and become notorious, I have offended God by my sin, and to him I will confess it, and humble myself; 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 God's people just cause of grief and fear. Lot's righteous soul 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. Horror hath taken hold upon me, because of the wicked that forsake thy law. 2. They are of a contagious, and infectious nature, and if they be not publicly repent of, they will increase unto more ungodliness, and spread over the whole body of the congregation, like a Gangrene. 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 lump? And alas a woeful experience have we of the truth of this, both in this town, and in many other places? 3. They put the whole congregation in danger of God's wrath, and heavy judgements. Did not Achan the son of Zerah (saith Phinehas. josh. 22.20.) commit a trespass 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? 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 confess our sins unto God, and seek reconciliation with him, but we must endeavour to give satisfaction unto men whom we have wronged. To God we can make no satisfaction, to men whom we have offended, we may, we must make satisfaction, yea, without willingness, and desire to do it, there is no hope of finding mercy with God. This is evident by those two Laws, Levit. 6.5, 6. and Numbers. 5.6.8. where God plainly taught his people, that their trespass offering which they brought to him to seek 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 think those laws concerned the jews only, our Saviour himself giveth this in charge, Matthew 5.23, 24. If thou bringest thy gift to the Altar, and there remember'st that thy brother hath aught against thee; leave there thy gift before the Altar, and go thy way, first be 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 aught 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 be willing also, and desirous to appoove it to the congregation and Church of God, that we may say as the two Tribes and half said; josh. 22.22. The Lord God of Gods he knoweth, and Israel be shall know. Lecture XXXV. On Psalm 51.3. Octob. 3. 1626. IT followeth that we make some application of this point. Appli. For it serveth for the just reproof of three sorts of men. 1. Of such as neglect to do what lieth in them, to bring open shame upon open, and scandalous offenders by detecting them unto such as have authority to censure them. 2. Of such as having authority to censure such offenders, when they are detected, neglect to enjoin them public repentance for the satisfying of the congregation. 3. Of such as being for public offences, enjoined to give public satisfaction to the congregation, refuse to do it. In the first of these ranks come to be reproved, not those officers only which every congregation hath, and who stand bound by oath to do this, but many others also. Many are guilty of this sin. This is a point so needful in these days 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 general complaint of all men, that sin did never more abound than it doth now. That in these times of so great light, and in the places where the Gospel is most plentifully preached, blasphemy, drunkenness, whoredom, and such like gross sins are more common, and grown to a greater height than ever. Three great mischiefs grow from hence. First. It maketh the preaching, and professing of the Gospel, odious to Papists, and worldly men; As jacob saith of Simeon, and Levi, Genes. 34.30. Ye have made me to stink among the inhabitants of the land. Secondly. It hindereth the fruit, and success of all the endeavours, that either the state, or other of God's people do use for the good of our Church and nation. Never had nation more experience of the benefit of fasting and prayer, than we have had the last year in the marvellous staying of the pestilence, and this year in the no less marvellous stay of unseasonable weather, and preventing the dearth that was generally feared. But the fasting and prayers of God's people had certainly prevailed much more, had it not been for this, that these foul sins do so much abound every where. There be many good things God's people cannot yet obtain; many great evils they cannot yet get removed. Yea, though Noah, Daniel and job were in this land to fast, and pray for it, it is much to be feared they should not be able to prevail for it, as the Lord speaketh, Ezek. 14.14. And why so? The Lord's hand is not shortened that it cannot save, (as the Prophet speaketh, Esa. 59.1, 2) neither is his ear heavy that it cannot hear, but our iniquities have separated between us and our God, and our sins have hid his face from us, that he will not hear. This huge increase of gross sins every where standeth up as a wall of partition between us and our God, that the prayers of God's people cannot fully prevail with him. Though joshuah himself pray for the good success of God's people in their battles against such enemies as were under God's curse, and pray never so fervently, fast and pray, as we see he did, josh. 7.6.9. yet received he 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 threateneth grievous plagues to every place, yea, a general and universal destruction to our Church and nation. The plentiful preaching of the Gospel in this land, and the worthy young men that God daily raiseth up in all parts of it, is in itself (surely) an excellent blessing, but when wise men consider what fruits follow the Gospel in all places, they see just cause to fear that this plentiful preaching in such variety, and excellency of the gifts of God's servants is but a sign and forerunner of some fearful judgement and destruction intended against us. A little before the destruction of jerusalem, and that whole nation, the Gospel was more plentifully preached then ever before, Mat. 24.14. This Gospel of the kingdom shall be preached to all the world for a witness unto all nations, and then shall the end come. And Revel. 6. before the red, black, and pale horses (which signified the sword, and famine, and pestilence, that God would bring upon the world) went forth; we read 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 rain that falleth oft upon at and bringeth forth thorns and briers, is near unto cursing. There is therefore just cause that we should all take to heart this great increase of all gross sins amongst us. David did so, and we are sure he did no more in it then he was bound to do, Psal. 119.53. Horror hath taken hold upon me, because of the wicked that forsake thy Law. Phinehas, and all God's people with him did so, josh. 22.18. Ye rebel to day against the Lord, and to morrow he will be wrath with the whole Congregation of Israel. And mark the reason, verse 20. Did not Achan the son of Zerah commit a trespass 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 men's sins, to lay to our charge the drunkenness, blasphemies and whoredoms committed by other men in the town and country where we live? Considering what Abraham saith to the Lord, Gen. 18.25. far be it from thee to stay the righteous with the wicked, and that the righteous should be as the wicked that be far from thee; shall not the judge of all the world do right? Answ. I Answer, God never punisheth any for the sins of others, but when they are some way or other guilty of other men's sins. A man may make himself partaker of other men's sins, though he commit not those sins himself. Be not partaker of other men's sins, saith the Apostle, 1 Tim. 5.22. Yea, we shall find that a whole town, 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. Blood defileth the land, and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. And again, Deut. 19.13. Thine eye shall not pity him, but thou shalt put away the guilt of innocent blood from Israel. So when the Lord had reckoned up many great sins that were committed by the inhabitants of Canaan, Levit. 18. he bids his people they shall not do so: for by these (saith he verse 25.) the land is defiled. So it is said of the man that would take again the wife that he had once put away, and another man had married her, Deut. 24 4. He may not take her again after that she is defiled for that is abomination before the Lord, and thou shalt not cause the land to sin. The whole town and country you see, may become guilty of a sin which one man hath committed in it. And surely this is a just cause of fear, that we shall all smart for these foul sins committed amongst us, because we have drawn upon ourselves the guilt of these sins, we have made them our own and that five ways especially. First, By applauding and loving men the better for these sins. He that never was drunk in his life, nor ever swore oath, nor committed whoredom, yet if he love them that are addicted to these sins, he maketh himself guilty of these sins; yea, he is more culpable before God for taking pleasure in them that commit these sins, then for committing them himself. Therefore the Apostle maketh this the height of sin, in them that God hath given up to a reprobate mind, Rom. 1.32. They not only do these things, but have pleasure in th●m that do them. But are there any so wicked? Surely there have been such even in God's Church, Mic. 3.2. that hate the good, and love the evil, even eo nomi●●, because they are good they hate them, and because they are evil they love them. And (alas) some such there be still in every place that take great joy and solace in the sins of others, Host 7.3. And on the contrary, there are some to whom it is meat and drink, to mock at goodness, jere. 15.17. I sat not in the assembly of the mockers nor rejoiced. Secondly, By not shunning but maintaining unnecessary familiarity, and friendship with these gross sinners, we make ourselves guilty of their sins. I know a man may converse with them. 1. Upon necessary occasions in the affairs of this life, to buy, and sell, eat, and drink with them occasionally, and be no way guilty of their sins, 1 Cor. 5.10. 2. I know the joining with them in God's service maketh us not guilty of their sins, as some have erroneously conceited. For the faithful continued daily with one accord in the Temple, and worshipped God there, Acts 2.46 though a great number of those that joined 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 be as merry in the company of such as of any other, (as many of you are) doth doubtless make you partakers of their sins. Have no fellowship with the unfruitful works of darkness, (saith the Apostle Eph. 5.11.) but rather reproove them. A companion of fools shall be destroyed, saith Solomon Pro. 13.20. and 2 john 11. He that biddeth him God speed is partaker of his evil 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 compass 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 sin. jeremy taketh great comfort in this, that he had not sat in the assembly of the mockers. jer. 15.17. For this greatly hardeneth them in their sins: because they see no man liketh the worse of them for it. If all honest men would shun their company, certainly it would be of great force to make them ashamed of their sins, and so to bring them to repentance: for this is God's ordinance, 2 Thes. 3.14. Have no company with him, that he may be ashamed. Thirdly, If we do not profess and show our dislike and hatred to such sins as far as in us lieth, we make ourselves guilty of them. Therefore Solomon maketh this a note of them that keep 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 bear with them that were evil men. They that do not so, make themselves guilty of their sins, jacob thought he should have been guilty of the sin of Simeon and Levi, and been esteemed with God as one of their counsel, if he should not have professed his detestation to it, Gen. 49.6. I hate the work of them that turn aside, (saith David, Psal. 100L. 3) It shall not cleave to me. As if he should say, If my heart rise not against such sins, if I should not hate them and show my dislike to them, certainly they would cleave to me, I should become guilty of them. And when the Lord describeth them, that were not partakers in the sins of jerusalem, and should not be partakers in their plagues, though they lived there, he describeth them by this property, that they did not only inwardly mourn, but cry out exclaim, and protest against the abominations that were done in the midst thereof, Ezek. 9.4. And where is the man that showeth dislike to these foul sins that are committed among us. Fourthly, If we be not troubled and grieved to see and hear of these sins, if we cannot mourn for them, we make ourselves guilty of them. It is noted oft, and commended as a special grace in sundry of God's Saints, that they have been greatly troubled in themselves at the dishonour done to God even by the sins of others. See this in Christ himself, Mark 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. jer. 23.9. None of us can doubt but that these men did well, and therefore we may be sure that we ought also to be thus affected, and though we cannot attain to that measure of grace that was in them, yet we should endeavour and strive after it. I showed you at the last Fast, that no man ever mourned sincerely for his own sins, & out of a respect to God, that could not mourn 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 foul sins of others, maketh himself guilty of their sins. Why was not Lot consumed in the destruction of Sodom? though he sinned greatly in leaving Abraham's family, and going to dwell in so wicked a place, yet the righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds, as the Apostle speaketh, 2 Pet. 2.8. And why were not the gross sins of jerusalem immediately before the captivity imputed to the faithful that lived there at that time? They were such as used to sigh, and mourn for all the abominations committed in it, as we have heard, Ezek. 9.4. We read, 1 King. 21.12. of a Fast was proclaimed in jezreel upon occasion of a foul sin Naboth was charged to have committed there. I know this came from the devilish policy of jezabel that wicked woman: but surely that pretence of holiness that she then made, argueth it had been a custom in Israel, for God's people when any had sinned among them, in any outrageous and extraordinary manner, to humble themselves in this extraordinary manner, to put away from themselves the guiltiness of such a sin. And if this were ever a just cause for God's people to keep a Fast, how can God's servants wheresoever they live, want just occasion to keep fasts in these days? It is a chief reason (as we have heard) why open and notorious sinners should make open and public 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 public repentance might well enough be (as it is for the most part) quite laid down now a days. For where shall we find 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 coldness and deadness of heart is fallen upon us, as no dishonour that we see done to God, doth trouble us at all. Well, let every one of us labour to recover ourselves out of this fearful disease. If we do not grieve unfeignedly for these sins that break out among us, we make them our own. If we can grieve unfeignedly for them, God will not impute them unto us. Many have made scruple to be present in our Church assemblies, where the Minister hath worn a surplice, or used the sign of Cross in Baptism, because they have thought their presence hath been an approbation of these things, and so a partaking in those supposed corruptions. And some there are that do applaud these men in this, and say, they are far honester men than such as disliking these Ceremonies, will yet join in God's 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 Idolatry, and as great corruptions in God's worship, as any man can imagine them to be, admit I say this, yet so long as the worship I go unto, is (for the substance of it) pure, and according to God's ordinance, and such as I am bound by the commandment of God to use, the corruptions and sins which another brings into it, cannot defile it unto me, nor shallbe imputed unto me at all, so long as I show my dislike unto them so far as I may, keeping myself within the compass of my calling; and do unfeignedly grieve and mourn 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 only 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 far greater than (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 man's 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 be truly said of this leaving any part of the true worship of God, or any true Church for those corruptions, wherein other men only are agents, not we ourselves, The Lord God of Israel saith that he hateth this separation, 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 deed, (specially in the worship of God) and profess 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 lump was in danger to be leavened, because they did not mourn for the sin of the incestuous person, and for the want or neglect of the discipline of the Church in that case; as appear in the fourth verse. Lecture XXXVI. On Psalm 51.3. Octob 10. 1626. FOlloweth now the fifth and last way, whereby we make ourselves guilty of all the gross sins committed in the places where we live; and that is by neglecting to do our best endeavour, to bring these scandalous sinners to open shame and punishment for their sins. We read of Ely that the Lord pronounced him guilty of all those foul sins which his sons Hophny and Phinehas had committed, 1 Sam. 2.29. Wherefore kick ye at my sacrifice, and at mine offerings, to make yourselves fat with the chiefest of all the offerings of Israel my people. How could that be? was Ely so profane himself? No, but because his sons did so, and he brought them not to that open shame and punishment which their foul sins deserved, God imputeth their sins to him. Object. If any man shall object, and say, What it that to us? Ely was a judge, 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 he restrained them not. He had a calling to do it; but we are no magistrates, we have no power to restrain or punish these lewd persons; we are private men, we have no calling to do it. There are officers that have a calling, and are bound by their oath to present such offenders; let them look unto it. It is through their negligence and default that these sins do so much abound amongst us. Answ. My answer unto this objection, that hath (as you see) great colour of reason in it shall consist of two parts. 1. I will grant that these officers are indeed in greatest fault or this, and show you reasons why it must be so. 2. I will show 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 wink at any of them, stand guilty of greater sin than they are aware of. This we shall find spoken of as one great cause of the captivity, jer. 5.28. that they did overpasse the deeds 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 soul be avenged on such a nation as this? See the heinousness of their fault in three things. First, They sin against the place where they live, because they are a chief cause of the increase of those foul 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 expressly teacheth oft in his Law; when he commandeth open punishment to be executed upon open offenders, he giveth this reason for it. Deut. ●9. 9, 10. So shalt thou put evil away from among you; and those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you. The sparing of those whom God would have to be punished, is a great wrong to the whole town and country where they live, even a means to bring God's wrath upon it. This is plain, Num. ●5. 4. Take all the heads of the people, and hang them up, 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 jealousy. And how can they be punished▪ and brought to open shame, if these officers wink at them, and present them not? Secondly, They sin against the souls of those poor sinners whom they seem most to favour and love. For the bringing of them to open shame, and sp●cially to confess their sin, and profess their repentance publicly, is a means appointed of God to bring them unto repentance, and so to obtain 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. Foolishness 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 truly 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 offenders, they deprive them of the means ordained of God for their repentance, and so for the salvation of their souls. And what love call you this? This is indeed hatred, and not love, Levit. 19.17. He hateth his brother in his heart, that letteth his sin to lie upon him. Thirdly and lastly, They sin against God, and against their own souls, 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 bind not themselves thereby to do that that is evil, as they did that bound themselves by an oath that they would neither eat nor drink till they had killed Paul, Acts 23.12. An oath must not be Vinculum iniquitatis. 2. When any man hath bound himself by oath to do that that is evil, 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 solemn promise certainly (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 perform 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 be a good man, it is noted to have been his great sin, that he made such conscience of keeping that oath, Mat. 14.9. For we ought not to do 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 outcasts, bewray not him that wandereth, What outcasts meaneth he? Let mine outcasts dwell with thee Moab, be thou a covert to them from the face of the spoiler. Let all men therefore take heed what oaths they take; let no man think himself tied in conscience to do any thing that is evil, because he hath bound himself by an oath to do it: but when a man hath bound himself by his oath to do that that is lawful (as to detect, to present to those in authority such as he knows to be offenders) let him take heed how he break that oath. Every lawful oath is a great bond unto the conscience, Numb. 30.2. If a man swear an oath to bind his soul with a bond. David maketh this one of the special marks to know him by that shall go to heaven, Psal. 15.4. He that sweareth to his own 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 do him much hurt, yet dareth he not change his mind, but will keep his oath. And Solomon maketh this a special note of a godly man, that he feareth an oath, Eccles. 9.2. which words are not to be understood of private and voluntary oaths only, but chiefly of those oaths that are taken before a magistrate, for they are the greatest and heaviest oaths, a godly man is afraid of such oaths, afraid to take them, and afraid to break them when he hath taken them. See a notable example of this, both in Abraham's servant, who as much as he loved and respected his master, before he would take the oath that his master ministered unto him is careful first to know, and consider with himself whether he might be able to keep it, or no, Gen, 24. 5-9 And in those spies that joshuah sent to view jericho who would not bind themselves by oath to Rahab rashly (though she had saved their lives) till they got her consent to such an interpretation, and to limit it with such conditions, as they might be able to keep it. josh. 2.17.21. See also an example of this fear to break their oath after they had taken it, josh. 9.20. And alas if this be a note to know a godly man by, how few godly men have we then in these days? What cause have we to complain with David, Psalm 12.1. Help Lord, for there is not a godly man left? How many oaths are ministered daily to Churchwardens, Constables, jurors, and witnesses, at every Assize, and Sessions, in every Court, Baron, and Leet, in every Commission, whereby men bind themselves to do things that are lawful enough, yea, oft such as tend much to God's glory, and the good of the Commonwealth, and no man regardeth them any more than the taking up of a straw; they think it is no more than the laying on the hand, and kissing of the book. Tush thinks every man the taking of these oaths 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, he that hath any goodness in him, will fear these oaths. And there is great reason for it. An oath is not to be esteemed of according to the matte● wherein it is taken (which in our account may seem sometime trivial, and small) nor according to the person of the man, unto whom or before whom it is taken (though whatsoever the person be that ministereth the oath unto us, the authority to minister an oath, is derived to him from the supreme magistrate) but according to the greatness, and dreadful majesty of God, in whose name, and before whom in a special 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 employed 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 God's people, when they bound themselves by an oath, Nehemiah 10.29. they entered into a curse, and into an oath to walk in Gods Law. So judges 21.18. The children of Israel had sworn, saying, Cursed be he that giveth a wife to Benjamin. When you therefore take an oath (specially before a magistrate) you wish that if it be not true which you speak (in an oath assertory) if you perform not that which you speak (in an oath promissory) Gods curse may light upon you and pursue you. And be you sure of this, that if you perform not your part, God will perform his; if you do not that which you bind yourselves to do by your oath, God will bring that curse upon you, which you have wished to yourselves, as he did bring upon the jews that curse which they wished to themselves, Matthew 27.25. All the people said, his blood be upon us, and upon our children, and his blood (we see) hath lain 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 he prosper? Shall he escape that doth such things? Shall he break the covenant, and be delivered? And verse 18. Seeing he despised the oath, he shall not escape. Know you therefore that these oaths which you make so light account of, will lie heavy upon you one day. They will bring God's curse into your houses, Zachary. 5.4. I will bring forth the curse saith the Lord of hosts, and it shall enter into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof. Yea, these oaths so commonly taken, and broken in all places, have brought, and will further bring God's curse upon the whole land jere. 23.10. Because of swearing, the land mourneth. And thus have I finished the first part of my answer to this objection, and showed you that they that by office and oath are bound to inquire and present to the magistrate these lewd offenders, 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, & drunkenness, whereby God is daily dishonoured & provoked amongst us, but this contagion is spread farther than so, there are very few or none of you that have not this way drawn upon yourselves the guiltiness of these sins, & made them your own, because you have neglected to do that that in you lieth, to bring these offenders to open shame, & punishment. Notable good laws have been made of late years against swearing, breach of the Sabbath and drunkenness, but they do little or no good at all, because nobody will have any hand in detecting these offenders to the magistrate, and in furthering the execution of these wholesome laws, no, though the whole benefit of the penalty do accrue to the poor in every parish, and so every member of the parish should have some ease by it. Yea, some that are very boat and openmouth against others, for not observing some Canons and constitutions about matters of less moment, and urge the execution of the Law against them, pretending this for the ground of their earnestness against them, that they will not observe the King's Laws. Some men I say that are so zealous for those laws, have no zeal at all for these Laws that his majesty 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, alehouses that keep disorder in them, for these laws (I say) they have no zeal, they like no man the worse for breaking of these laws, they never urge the execution of the law against them. Those are good subjects and good neighbours though they daily provoke God to wrath against the Town, and against the Land. I speak nothing against any Canon, or constitution of the Church, but wish with all my heart, many of them were better observed than they are, but this I say, there is no man that hath the heart, and face of a Christian, but he will esteem more of those Laws that are made for the observation of Gods own express commandments, then of those that are made for the observation of the constitutions of men, how lawful or convenient soever they be. But you will say unto me. What would you have us that are private men to do in this case? Object. What can we do for the punishment of these offenders? What calling have we to meddle with them? Would you have us to be promoters, and informers? It is an odious thing for a Christian to be a busybody. Let none of you suffer (saith the Apostle. 1 Peter 4.15.) as a busibody in other men's matters. I answer. Answ. This is very true, but I require no more of you than you may do, than you ought to do, than you have a calling to do. First. Every man hath a calling to oppose himself to sin, & to do what he can to suppress it, and get it banished, Pro. 28.4. Such as keep God's law, set themselves against wicked men, contend with them, and are willing to show themselves against them. Specially such gross sinners, as by their sins endanger not themselves only, but the whole town where they live. As when a fire is begun in a town that threateneth danger to the whole town, every man hath a calling to do 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 bear witness (being required) even before a magistrate, against a gross, and incorrigible sinner. And he that refuseth to do it, maketh himself guilty of great sin. Leviticus 5.1. If a soul sin, and hégare the voice of swearing, and is a witness whether he hath seen, or known of it; if he do not utter it, than he shall bear his iniquity. If a man should hear the words of treason against the Prince, and not to utter it to some magistrate within four and twenty hours, he becometh guilty of treason himself. And is there no danger think 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 thief, hateth his own soul; he heareth cursing, and bewrayeth it not. Mark in these words. 1. It is a sin to be an earwitness of blasphemy, and not to be willing to bewray it. 2. That he that doth so, maketh himself partner with that sinner whom he 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 he was to be stoned, as the manner was to do upon the sacrifices that they brought. Why did they so? Surely they did so discharge upon himself the guiltiness of his sin, 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 inform against, and complain 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 inform against, and complain of wicked men, either to the minister or to the magistrate, or to any such as have more power than ourselves, to reform or punish them. There were some in Corinth, and in Thessalonica too, that did inform 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 joseph informed his father of his brethren's faults, Gen. 37.2. Yea, every man hath received a commandment from Christ, to inform the governors of the Church, of such a brother as cannot otherwise be reform, Mat. 18.17. Tell the Church. Neither shall a private Christian, not tied by office and oath, in doing this, need to fear the odious name of a busybody, a pickthank, a tale-bearer, if in doing it he observe these four rules. First. That he be not apt to inform against, or complain of an offenders, for every small fault, but such as are gross, and scandalous, Eccles. 7 21. Take no heed to all words that are spoken. Secondly. That he complain not of any offenders to the Magistrate, till no private admonition, nor other means will prevail, this rule our Saviour giveth Matth. 18.15, 16. Thirdly. That he inform not against an offendor as a backbiter secretly, but be willing to show himself, and be seen in this duty, as they of the house of Cloe were, when they informed Paul of the disorders that were in Corinth. 1 Cor. 1.11. Fourthly. That he in complaining of a lewd man, seek neither private revenge, nor the hurt, and defamation of the party, but only the glory of God, either in the amendment of the sinner himself, or in the preventing of sin in others by his punishment. For want of this, God esteemed of jehu (though he were a magistrate, and seemed to show wonderful zeal against the sins of Ahab and jezebel) no better than of a murderer, and saith Hosea 1.4. I will avenge the blood of jezreel, up●● the house of jehu. To conclude, what pretence soever men make for this, why they will do nothing to further the punishment of sin, I will show you the true cause of it. First. They will do nothing, because they have no love unto, nor care of the souls of poor sinners, whether they sink or swim, but say in their hearts with Cain, Genes 4.9 Am I my brother's keeper? Or as the chief Priests to judas, 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 certain sign of an ungracious heart, Psal. 36.4. He abhorreth not evil. Thirdly. They will do nothing, because there is in them no love to God, nor zeal to his glory, Ps. 97.10. Ye that love the Lord hate evil. For thus standeth the stipulation, and contract between God, and his people that are in covenant with him. God bindeth himself 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 do God's 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. Do 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 believe God's word, & threatenings, that these sins being winked at, & unpunished, will bring God's curse and judgements upon the whole town, upon the whole land. What made the king & people of Nineveh so zealous in reforming their land? jon. 3.8. Let every man turn from his evil way, & from the violence that is in his hands. The reason is given ver, 5. The people of Nineveh believed God, that which he had threatened against the land by the ministry of jonah. And what made good josiah so zealous in reforming his land? 2 Chr. 34.33. He took away all the abominations out of all the countries 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 threatened against the land for such sins, his heart was tender, and he did humble himself before God; he undoubtedly believed God's word and threatening. And doubtless (on the other side) the infidelity, and atheism that is in men's hearts, is the cause why no man showeth any zeal 'gainst sin, no man seeketh to have it punished. Lecture XXXVII. on Psalm 51.3. Octob. 17. 1626. THe second sort that are to be reproved by this doctrine are such as having authority to enjoin public repentance to scandalous sinners for the satisfying of the congregation, when they are detected & presented unto them, refuse, or neglect to do it. This reproof I will be brief in, because they that offend in this kind, are not here present to hear me. Yet it is profitable for you to hear somewhat of it, that you may take notice of one chief cause why sin so aboundeth every where, & be affected with it, and pray heartily unto God for the reformation of this great evil. We see that now adays this public 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 speak so. The Canons of our Church (Can. 26.) straight charge every minister, that he shall not in any wise admit to the communion, any of his flock which be openly known to live in sin notorious without repentance. And the book of common prayer, in the Rubric before the communion, commandeth that if any be an open, and notorious evil 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 himself to have truly repent, that the congregation may thereby be satisfied, which were afore offended. So that you see the laws and discipline of our Church, require that open & scandalous sinners should do open & public repentance, yea give power to the minister to repel & keep back such from the communion that refuse to do it. Where is the fault then, may you say? Surely in the covetounsnes, & corruption of those officers that are put in trust with the execution, and exercise of the discipline of our Church, who when they seek themselves only, & not the reformation of any thing that is a miss among God's people; and by their illegal commutations of repentance, do neglect the use of public repentance in the Church of God. Of such that abuse the trust committed to them by our Church, to their own gain, we may justly complain as the Lord doth, Hosea 4.8. They eat up (that is, feed on, and live by) the sins of God's people, and lift up their soul (as it is in the original, that is, earnestly desire, and long after, for so much that phrase signifieth, as we shall find jer. 22.27. Deut. 24.15.) unto their iniquities. They earnestly desire, that sin may increase among the people, that so their fees, and gain may increase. See the foulness of the sins of these men in three points. First. They sin against God and his glory, in being a chief 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 pains he took to make his Vineyard, and Church fruitful, he saith, Esay 5.2. he fenced it, and gathered out the stones thereof. If God's Vineyard have no fence, but every swine, and dog may approach to the holy things of God, to the Sacraments, and privileges of God's people without restraint, if these stones of offence, these scandalous sinners, be not taken out, how should the Lord's Vineyard be fruitful unto him? Certainly the neglect of discipline is the cause, why these stones do multiply as they do, 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 evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, and for pecuniary punishment, it hath no such force to reform them and bring them unto repentance, at least to restrain 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 evil from among you. And this is noted for a chief use, and benefit of Magistrates, judg. 18.7. to put to shame for sin. Fill their faces with shame (saith David, Psal 83.16.) that they may seek thy name, O Lord. Secondly, Those that against intent of Law, and Canon, privily compound for men's 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 spoil, and rob the congregation of. And as the Pharisees taught children to say to their parents that required any relief of them, Mark 7.11. It is Corban▪ that is to say, a gift by whatsoever thou mayest be profited by me; as if he should say, I have given to the treasury, and therefore look for no duty from me; so these men teach gross sinners to say to the ministers, and congregations that require satisfaction from them by their public 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 be 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, he shall have no satisfaction from thee, all men would cry out, and say, this were extreme wrong and injustice; and is it no sin think we for any man to wrong a whole Church and congregation thus? Thirdly. They sin against the souls of poor sinners, whom by this means, they deprive of a special 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 be indeed spiritual courts, but if corruption be used in them, there is merchandise made of the souls of men. And of all covetousness, of all filthy lucre that is most damnable, that is gotten by the sale of the souls of men; as the holy Ghost mentioneth it for the last, and worst of all the commodities, that Antichrist did traffic in Revelation 18.13. He made merchandise of the souls of men. And thus have I done with the second sort of men that are to be reproved by this Doctrine. The third and last sort, that by this Doctrine of public confession are to be reproved, are such as having sinned publicly, & scandalously, refuse to make public acknowledgement of their sin, and profession of their repentance, when they are required to do it. It is strange to see what pains 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 poor men in doing thus, offend three ways. 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 do it, we give glory unto God, as we have heard in that speech of joshuah to Achan, joshuah 7.19. And it is his ordinance, that you should obey them that have the rule over you, and submit yourselves, he meaneth the ministers and governor's 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 God's people had but taken offence at Peter, without any just cause of offence given unto them, when he had by the commandment of God gone to Cornelius, and there conversed with the Gentiles, see how that great Apostle doth not scornfully resolve them, and ask them what had they to do with his actions, but is very careful to give them satisfaction, and to recover their good opinion, by showing them at large the reason why he did so. Acts 11.4. It is a perilous sign of an ungracious heart, to make no reckoning what Gods people think of him. Do you not know (saith the Apostle, speaking of this very sin, even of making light account of the judgement of God's people. 1 Cor. 6.2.) that the Saints shall judge the world. It is a great means of peace to our consciences, when we can approve ourselves, our repentance, and conversion not unto God and our own consciences only, but unto the Church and people of God, Show 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 proof 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 God's people. So it was to Anna, to be ill thought of by Ely, o how careful was the poor soul to give him satisfaction, 1 Sam. 1.15, 16. And it was a great trouble to that good woman that poured the box of precious ointment on Christ's head, when she saw that the Apostles were much offended with her for it. Why trouble ye the woman? saith our Saviour, Matth. 26.10. And should it not then trouble any such sinner, as hath grieved all God's people in the congregation by his sin, and caused them to think ill of him? Will he not desire, if he have any grace in him, to recover their good opinion by making known 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 seek reconciliation with him, Matth. 5.24. Go thy way, first be reconciled to thy brother, etc. Neither is he bound to think well of thee again, till thou hast professed thy repentance unto him. Luke 17.4. If thy brother that hath trespassed against thee, turn again 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 seek reconciliation with it, then with any one man? Is the congregation bound, or can it think well of him that hath given public offence unto it, till he turn again unto it, and profess his repentance? This despising of the congregation, and the people of God is a greater sin than most men are aware of. Take heed (saith our Saviour, Mat. 18.10.) that ye 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 God's people thus, resteth not upon them, but reacheth unto Christ himself; as the Apostle plainly teacheth, 1 Cor. 8.12. When ye sin so against the brethren, ye sin against Christ. Thirdly and lastly, These men that refuse to profess their repentance before the Congregation, sin therein against their own souls, and (as the Prophet speaketh in another case, jon. 2.8.) forsake their own mercy; that is, the means to assure them that notwithstanding their sins, the mercy of the Lord belongeth unto them. For 1. no man can ever obtain the assurance of the pardon of his sin till he have repent, Luke 24.47. Repentance and remission of sins must be preached in Christ's name. And this repentance must not be such a one as we fancy, and frame to ourselves, but such as God in his word hath appointed, and that is, (as we have heard) that for public sins, we repent publicly. He that refuseth to do this, forsaketh (you see) his own mercy. 2. In the offences we have done to men, we can have no benefit of Christ's sacrifice for the pardon of them, till we have first endeavoured to give satisfaction unto them, whom we have offended. This is plain by that law, Levit. 6.5. and by the speech of our Saviour, Matt. 5.24. Leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come, and offer thy gift. He than that refuseth to satisfy the Congregation that he hath offended, and to seek reconciliation with it, doth in this respect also forsake his own mercy, and barreth himself from having benefit by the sacrifice of Christ. Thus have I showed you how heinous the sin of these men is, now let me endeavour to remove the main impediment that keepeth men from this duty; and that I will do briefly, and so conclude. Object. I could be content to do this, but that it will be such a shame and reproach unto me. Can any man, that hath the spirit and heart of a man in him be willing to make himself a gazing and laughing stock to a whole Congregation? And surely it is lamentable to see how the devil, who made men impudent and shameless, when he tempted them to sin, overwhelmeth them, and stoppeth their mouths with shame, when they should confess their sin, and so find mercy with God. Certainly this is Satan's work, and till God be 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 dumb spirit, Luke 11.14. When the devil is once gone out of them, the dumb will speak, and speak so freely and frankly in the acknowledgement of their sins, that men will wonder to see it. Answ. I answer. 1. It will be no reproach unto thee at all. 2. If it were, yet must thou be willing to do it. First, It will be no increase of shame or reproach to thee at at all. For. 1. hereby thou publishest not thy sin (which is the only true cause of shame, man never knew what shame meant, till sin entered into the world, Gen. 3.7.10.) nor makest it open that was secret before, but thy repentance only; and that is a work of God's 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 wickedness is this? Certainly religion will be a glory to him that hath it. O ye sons of men (saith David Psal. 4.2.) how long will ye turn my glory into shame? 1. Admit some lewd men will mock thee for it, all good men will esteem the better of thee for it. When God's people saw Paul's repentance, they never reproached 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 lose 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 foul 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 o Lord art my glory, and the lifter up of my head. And God hath bound himself with promise that no man shall lose but gain 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 lose credit and estimation, by humbling and taking shame upon himself in the way of unfeigned repentance; as our Saviour promiseth upon occasion taken from his speech of the humiliation of the Publican, Luke 18.14. He that humbleth himself shall be exalted. Secondly, I answer, that admit thou couldst not thus publicly confess thy sin, but it would make thee ridiculous, and bring a perpetual reproach and infamy upon thee, yet should not this stay thee from this duty. For 1. thou canst never have assurance thou hast truly repent that thy heart is truly changed and turned unto God, till thou canst deny thyself, and prefer the honour of God before thine own credit with men. If any man will come after me (saith our Saviour, Luke 9.23.) let him deny himself. While we are so far in love with ourselves, our own reason, our own will, our own pleasure, or profit, till we can cross ourselves, in that that is so dear unto us, as our credit is, and with the four and twenty Elders, Reu. 4.10. cast down our crowns before the throne of God, and at his feet, till we can say with David 2 Sam. 6.22. I will yet be more vile than thus, and will be base in mine own sight, we can never know what true repentance meaneth. 2. Thy peace with God, the peace of thy conscience, is more worth than 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 privileges he had to glory in, that tended greatly to gain him credit in the world, professeth verse 7, 8. he counted them all loss, that is, he was contented to lose them all for Christ. For whom (saith he) I have suffered the loss of all things, and do count them but dung that I may win Christ. Certainly thy credit will be a loss unto thee, but thou shalt be a greater loser by the bargain, if for love of it, thou lose thy peace with God. O how hard penance will many of the poor seduced Papists endure to pacify their consciences (they will go bare foot and bareleg to Tyburn, etc.) 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 cross ourselves a little in submitting ourselves to that course of repentance which God himself hath prescribed, and which will therefore certainly procure to our hearts that peace of God which passeth all understanding, as the Apostle speaketh, Phil. 4.7? Lecture XXXVIII. On Psalm 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 find mercy with God as David did; we must above all things be willing and ready to confess our sins unto the Lord himself. Of all the three kinds of confession that have been commended unto us in the example of David, this is the principal, this all God's people must strive to make most conscience of. This is that kind of confession of sins, that God's Saints have most practised, and found comfort in. I acknowledged my sin unto thee, (saith David Psal. 32.5.) I said I will confess my transgressions unto the Lord. I will arise (saith the prodigal Luke 15.18) and go 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 we may discern, 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 speak so much of in all their Catechisms, which they urge as a matter of so great necessity, which they call a Sacrament, which they make one of the three essential parts of true repentance, without which they say no man can receive absolution and remission of his sins, nor entrance into the kingdom of heaven? Surely it is not the confession of sins that is made unto God, but that which is made in the ears 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 do they account it sufficient for any man's salvation, nor do 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 confess our sins unto God both in our public 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 (doubtless) both profitable and necessary to be used, for it is a principal part of our prayer, comprehended under the name of supplication, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Tim. 2.1. and enjoined us in the fifth 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 enjoined by Ezra 10.11. with this in our Liturgy (according to the direction of the holy Scripture) we begin our public prayers, and all God's people that desire the benefit of the prayers of the Congregation, should make conscience of this, to come so soon to the Church, that they may join 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 witness of it, but the Lord himself. And this is that which our Saviour chiefly 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 door, pray to thy father which is in secret; and verse 18. Show thyself 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 ourselves unto it, according to that phrase of the Apostle, 1 Tim. 4.7. Exercise thyself unto godliness. All other outward exercises of mortification, as fasting, and setting tasks of devotion unto ourselves, 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 certain motives to provoke you unto it. 2. I will show you some helps and means whereby you may be enabled to do it. And the motives shall be but three. 1. From the necessity of this duty. 2. From the conveniency 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 we (saith the Apostle 1 john 1.8.— 10.) say we have no sin; that is, (as is plain by the antithesis that he maketh verse 9) if we cannot in our prayers to God find in ourselves sins to confess unto him, we deceive ourselves and the truth is not in us, yea, we make him a liar, and his word (whatsoever profession we make of it) is not in us; that is, in our hearts we receive it not, we believe it not. Yea, no man can have hope God will pardon his sin, till he can bring his heart to confess it unto God; nor have so comfortable assurance of the pardon of any sin, that he never yet particularly confessed and accused himself 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. Return 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 merciful saith the Lord, only acknowledge thine iniquity. This is plain in that prayer Solomon maketh for God's people that should be in captivity. 1 King. 8.47.— 50. If they shall bethink themselves and repent, and make supplication unto thee, saying we have sinned and have done perversely, we have committed wickedness, then hear thou their prayer, and forgive thy people that have sinned against thee. And thus runneth the promise also, 1 john 1.9. If we confess our sins, he is faithful and just to forgive us our sins. If we confess them we have assurance of the forgiveness of them, but not else. Now every man hath some personal and particular si●s, that cannot be confessed in any of the prayers that we make with others, either in public or private. If any other man be our mouth to God, he cannot confess 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 ourselves do 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 hear it is fit we should do. There is therefore a necessity we should do it in secret. The second motive is from the conveniency of it. For we make confession of our sins in secret unto God, much more effectually than any other way we can do. And that in two respects. First, We may pour out our hearts more fully and freely unto God in secret, than we can do in the presence of any other man. For we are all of us apt to think, that if we should in a particular manner utter and express how vile wretches we are before those that love us, and think best of us, they would never think well of us again while we live, but account us rank hypocrites. And indeed it may be so they would. In which respect we read Zach. 12.12. that the husband should mourn 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 ourselves then the Lord knoweth already, better than ourselves; according to that speech of David, Psal. 69.5. O God, thou knowest my foolishness, and my sins are not hid from thee. and 139.2, 3. O Lord thou understandest my thought afar off, thou compassest my paths and my lying down, and art acquainted with all my ways. 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 ourselves he will be the readier to absolve us. According to that we have heard, 1 john 1.9. If we confess our sins, he is faithful, and just to forgive us, and 1 Cor. 11.31. If we would judge ourselves, we should not be judged. Ye people (saith David, Psal. 62.8.) pour out your hearts before him; God is a refuge for us. As if he had said, ye have no cause to fear, or be ashamed to open your hearts to him, the more you can lay to your own charge, and accuse yourselves of, the more ready you shall find him to be a refuge and a comfort unto you. There is no cause of fear for an humbled soul to go to him. Will he plead against me with his great power? (saith joh 23.6.) no, but he would put strength in me. james 1.5. He giveth to all men liberally, and upbraideth not. The second respect, wherein the conveniency of secret confession may appear is this. That we may in secret use more helps of voice and gesture, and confess our sins, and make our complaint against ourselves with more expressions of grief, than we can do in the presence of others. A man that would be ashamed to shed tears before men in the acknowledgement of his sins, may be bold to do it before the Lord. As job speaketh of himself, job 16.20. Mine eye poureth out tears (that is weepeth abundantly) unto God. Thus did jacob when he was alone, Host 12.4. And I tell you, even this maketh our confession of sins the more effectual with God, when we can do it with tears. As appeareth by that speech of God to Hezekiah, 2 King. 20.5. I have heard thy prayer, and seen thy tears. And this second respect may seem to have moved David when he fasted and prayed for the child, to go in to do it 2 Sam. 12.16. and both other of God's servants, and our blessed Saviour himself 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 tears there, than 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 far greater assurance of the truth and uprightness of his heart, when he can confess and bewail his sin in secret unto God, than any confession of his sin in the presence of others is able to do. This is one of the arguments whereby job proveth himself to have been 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 bosom, but had been wont freely and ingeniously to confess them unto God job 31.33. This argueth there is no guile in the spirit when a man can acknowledge his sins unto God, and confess his transgressions unto him, Psal. 32.2, 3.5. And our Saviour persuading his disciples to take heed of hypocrisy in performing religious duties, prescribeth this for an antidote to preserve them from it, to learn 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 seen 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 showeth, they love to pray (saith he) standing in the Synagogues. They will seem to show great delight and zeal 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 graceless 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 rank hypocrite may make) and judas made confession of his sin before the Priests and Elders publicly in the Temple. Yea, to the party he hath wronged an hypocrite will be able to confess 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 power out their hearts before him. So that you see this is one benefit a man shall receive by it, it will give him a comfortable assurance of the sincerity & uprightness of his heart before God. Secondly. It will give great assurance to a man of mercy from God, in the pardon of his sins. God's people have been wont to find as great ease to their consciences by confessing their sins to God, as ever stomach 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 pain. David professeth of himself, Ps. 119.25, 26. that when his soul cleaved to the dust (that it was quite cast down, and dejected, as one foiled, and wounded by his enemy, and ready to give up the Ghost) he took this course to relieve himself, and found comfort in it, he declared his ways unto God, and he heard him. And in another place having spoken of his own experience in this case, how he being in extreme anguish of mind, and unable to find case any other way, by betaking himself 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 prey 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 floods of great waters, they shall not come nigh unto him. As if he had said, He that taketh this course, let his afflictions and sorrows be never so great, he shall not be overwhelmed with them, he shall be 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 himself by promise to it, Pro. 28.13. H● that confesseth and forsaketh his sins shall find mercy. 1 joh. 1.9. If we confess our sins, God is faithful, and just to forgive us our sins, and to cleanse us from 〈◊〉 unrighteousness. So joh 33.27, 28. If any say, I have sinned, and perverted that which was right, and it profited me not, he will deliver his soul from going into the pit, and his life shall see the light. Yea, he hath bound himself 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, Leu. 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 confess their iniquity, and the iniquity of their fathers, with their own trespass 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 God's people that can confess and complain 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. Show thyself 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 speak not thus much to encourage any hypocrite that is apt to bless himself in his profane neglect of praying with his family, and of joining with God's people in prayer either ordinary or extraordinary, and say, though I do not join with others in these duties, yet I use to pray, and confess 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 aught 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, & confess thy sins in secret, thou wouldst also join with God's people in these duties, because God hath aswell commanded the one as the other. For whosoever shall keep the whole law, & yet offend in one point, is guilty of all, jam. 2.10 But I have spoken all this to so many of you as fear the Lord, that use to pray and confess your sins with your families, and join with God's people in the public confessions that are made in the congregation, do so still in God's name, but rest not in that; learn 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 young Isaac did, Gen. 24.63. and our Saviour, Luke 5.16. get thee into the field sometimes to do it; Do as David did, Psal. 22.2. in the nights upon thy bed. And when thou art alone, pour out thy heart unto God, lay open thy sins before him in particular, and aggravate them with the circumstances, whereby they are made more heinous, work thy heart to do it with sorrow, and with tears, seek ease to thy heart, and comfort this way, when thou art in greatest heaviness, remember the promises God hath made, to show mercy to them that can do so, stay thy faith upon them, expect the performance of them, and challenge it as his hand, and doubtless thou shalt find comfort in it. Lecture XXXIX. on Psalm 51.3. Novemb. 7. 1626. NOw it followeth, that we proceed unto the means, whereby we may attain unto this grace. And those are five principally. First. He that would be able to confess his sins aright unto God, must seek 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 cometh 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 work of the Law is written in their hearts, their consciences also bearing witness, 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 foul sins, and such as of all other most provoke God against us, which the natural man cannot discern by that light to be sins. The way of the wicked is as darkness (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 known lust (that is to say, not to be sin) unless 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 fool to do mischief, or else to make us inexcusable, and overwhelm us with despair, as Genesis 3.8. But that knowledge of sin that is effectual to humble us, and drive us unto God's mercy-seat, cometh 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 known sin, but by the Law: As if he should say, I had not known sin effectually (for doubtless, he did by nature know many sins) or to my good and comfort, but by the Law. The word is a lamp unto our feet, and a light unto our paths, as David calleth it, Psalm 119.105. It is a glass that will discover unto us, what manner of men we are, james 1.23, 24. Let us therefore even for this cause, desire not only to live where we may have this light, but to increase also in the knowledge of the Word. Let us therefore make this use of the light we live in, and use the word as a glass that we may know our sins better, the more light we have, the better we may discern what is amiss 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, john 3.20. Every one that doth evil, hateth the light, neither cometh be 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, john 3.21. He that doth truth (that is, practiseth what he knoweth, and maketh conscience of his ways) cometh to the light, that his deeds may be made manifest Secondly. He that would be able to confess his sins unto God aright, must observe his own ways well, & bethink himself well before hand, or when he doth aught, whether it be lawful 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 confess them aright unto God? We are therefore oft commanded to set our minds and hearts upon that we do. Pro. 4.26. Ponder the path of thy feet, & Hag. 1.5. Consider your ways. 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 special mean, and help unto repentance, Ps. 119.9. Wherewith shall a young man cleanse his way? By taking heed thereto, according to thy word; & ver, 59 I thought on my ways, and turned my feet unto thy testimonies. And on the other side, this is made a chief cause (why men commit many sins, and never see them, nor are troubled with them, that they go rashly on in their ways, & at all adventures) Keri, Levit. 26.21. that they never consider what they do, Esa. 1.3. that they despise their ways, 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 think and consider what they do, it would either keep them from doing evil, or when they had done amiss, they would be able to discern 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 work in your calling, you will mind that you go about, that you receive no hurt by your carelessness and want of taking heed. O that we could learn to be as wise for our souls, to mind, and set our hearts upon every thing we do, lest we offend God by it. This is required of us, not only in our recreations, and in the ordinary affairs of our calling, but even in the services we do unto God Take heed how you hear, saith our Saviour, Luke 8.18. Take heed to thy foot (saith Solomon, Eccle, 5.1.) when thou interest into the house of God. As if he had said, Mark what thou dost, and consider, whether thou perform thy service to God as thou shouldest do, and be more ready to hear, then to offer the sacrifice of fools, for they consider not that they do evil. As if he 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 confess his sins unto God aright, must use to take a daily account of himself, and of his ways. This examination of ourselves, we find oft prescribed in the word, as a special means, and help to bring us unto true repentance, Lamentati. 3.40. Let us search, and try our ways, and turn again unto the Lord. Psalm 4.4. Tremble, and sin not, examine your own heart upon your bed. And on the other side, the neglect of it, is mentioned as a chief cause, and sign of impenitency, jeremy 8.6. No man repent him of his wickedness, saying, what have I done? And as this examination of ourselves is profitable, and necessary, so the oftener we use it, the more profitable it will be. Three notable benefits we shall receive by it, if we would accustom ourselves to use it every day. 1. It would be a good means to bridle us, and restrain us from sin, when we considered this with ourselves, this I must account with God, and mine own conscience for before I sleep, As the daily thinking of the general account we must one day come to, is most effectual this way, as is plain in that speech of the Apostle, 2 Corinth. 5.10, 11. so would the thought of this particular account we bring ourselves to, do us great good also. 2. It would free us from the fear 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 repent of. Watch ye therefore (saith our Saviour, Mark 13.35, 36.) for ye know not when the master of the house cometh, lest coming suddenly, he find you sleeping. When a man hath made his peace with God, he may sleep quietly, he need not fear death. Psal. 4 8. I will both lay me down in peace, and sleep. 3 By this means a man may remember his sins, and the circumstances of them much better, and so, more fully, and effectually confess them unto God. Whereas, if we suffer ourselves to run long upon the score, we shall be apt to forget much, and not be so sensible as when our sins were fresh in memory. In this case we may say as job. 13.12. (though he speaketh it there in another sense) our memories are like unto ashes. Fourthly. He that would confess his sins in an effectual manner unto God must not only observe, and call himself to an account for his daily sins, which happily will not much affect him, but keep in mind, and call oft to remembrance his old sins, & such as he hath most foully 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 wilderness. Thus doth David remember the sins of his youth, Psal. 25.7. Fiftly and lastly. He that would fully and effectually confess his sins to God, must beg grace, and help of God to do it. For we have heard, it is a singular gift, and grace of God, to be able to confess our sins aright. james 1.17. Every good gift is from above. Therefore job beggeth this of God, job 13.23. How many are mine iniquities and sins? make me to know my transgression, and my sin. Lecture XL. On Psalm 51.3. Novemb 14. 1626. IT followeth now, that we proceed unto the second use and that is for direction, to try whether we have yet attained to this grace or no. And this is surely an use of as great profit, and necessity as the former. For if we will call to mind, and consider 1. What promises God hath made to them that can confess their sins aright. 2. That no man can have assurance, and hope to obtain pardon of his sins, till he confess them. 3. How far many hypocrites have gone in making confession of their sins, as we have seen in the examples of Pharaoh, and Saul, of Cain and judas; it cannot be, but it will work in us a desire both to learn how we may confess our sins in such a manner, as we may not lose our labour in it, and how we may try and discern, whether we have gone any further in this duty, and attained to more grace this way, than 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 be a good confession of sins, which is made in general words, so that the heart of him that maketh it, do therein particularise with God. Such was that of God's people in their public fast, 1 Sam. 7.6. We have sinned against the Lord. And that of the Publican, Luke 18.13. God be merciful to me a sinner. These words were very general, 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 errors? saith David, Psalm 19.12. and 40.12 They are more in number then the hairs of our h●ad. Thirdly, For hidden and unknown sins, a general 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 remain a certain truth, that one special property to distinguish the sincere confession from the counterfeit, is this, that it is particular, & so is not the other. And this will appear to you in four 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 plain by that speech of the Prophet, Lam. 3.40. Let us search and try our ways. What needs that, but to find out sins that are unknown or forgotten? And in that speech of Elihu, speaking of a sinner humbling himself in confession of his sins, job 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 be in the confessing of his sins, the more of his sins he can confess against himself, 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 client or patient, that dealeth with his Lawyers or Physician for counsel, 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 man's 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 plain by that direction the Lord gave to the high Priest in the confession he was to make of the people's sins, upon the day of atonement▪ Leu. 16.21. Aaron shall lay both his hands upon the head of the live goat, the sacrifice (that was to bear & take upon him all the iniquities of God's people, as it is said ver. 2. a most lively figure of Christ and of the sufferings which he endured in his soul for our sins) and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins. 3. Unless we can in our confessions, mention some particular sins, wherein we have offended God, we shall never be able to perform this duty feelingly, and to the purpose. See this in that commandment God giveth to his people for confession, and the manner of it. jere. 3.13. Only acknowledge that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree; as if he had said, confess thine idolatry. See this property also in the confessions of God's people, commended to us in the holy Scripture, judges 10.10. We have sinned against thee, both because we have forsaken our God, and also served Baalim. And 1. Sam. 12.19 We have added to all our sins, this evil to ask us a King. In this manner also did David confess his sin in the time of the great plague, 1 Chron. 21.17. Is it not I that have commanded the people to be numbered? 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 souls in the confession of our sins, to call to mind, and confess unto God some of our most heinous 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 seem smallest, as our worldliness, peevishness, aptness to surmise, & speak evil of others, passionatnes, choler, evil thoughts, formality in religious duties, & such like) must also be remembered, confessed and bewailed before God. David's heart smote him, 1. Sam. 24.5. even for cutting of the skirt of Saul's garment. Cain could confess (when God had charged him with it) & cry out upon his murder, & say his iniquity was greater than could be pardoned, Gen. 4.13 but his hating & envying of his brother, because he had more grace than himself, his formality & want of faith, & feeling in the offerings he brought to God, that he could not confess or complain of. So could judas confess & cry out of his gross & capital sin. Mat. 27.4. I have sinned in betraying innocent blood, but his covetousness, & his hypocrisy in coming with a bad heart to the Lords passover, which were the roots of the other, he could not confess & complain of. And indeed men's carelessness in smaller sins, is a great cause why God giveth men over unto foul, 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 be upright, and I shall be innocent from the great transgression. They therefore that though they can say and confess in gross, and general, 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 dreamt and was troubled with it, but what his dream 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 sin. See this property also laid open in three points. First, The true confessor doth so lay open the heinousness and odiousness of his sins, as it may appear, that he thinketh basely and vilely of himself for them. I am vile saith job 40.4. See this in Solomon's prayer, 1 King. 8 47, 49, 50. If they shall say, we have sinned, we have done perversely, we have committed wickedness (as if they should say, o we cannot express how heinous our sins are) then hear thou their prayer, & forgive them. Such a confession was Paul's, 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 madness against them, I persecuted them (going beyond my commission) even unto strange cities, and 1 Tim 1.15. Of whom I am the chief. As if he had said, No man's sin is so great as mine was. Secondly, To this end he weigheth the circumstances whereby his sin is aggravated, and the heinousness of it increased. Thus did Daniel, Dan 9.5.6. We have sinned and have committed iniquity, and have done wickedly, and have rebelled, neither have we harkened to thy servants the Prophets. As if he had said; we have sinned against great means of grace. So Ezech. 9.7— 9 in his confession aggravateth their sins by this circumstance that they had been 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 himself 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 himself the circumstances, whereby it was aggravated. No more can any of us certainly, unless we take the like course. Thirdly and lastly, The true confessor presenteth himself before God as one that standeth wholly at his mercy, and judgeth himself worthy of the curse and hatred of God for his sin. It becometh us when we go to God to confess our sins, to come before him as Benhadads' servants did unto Ahab, 1 King. 20.32. they came to him with ropes about their necks as men judging themselves worthy to dye. Thus did Daniel make his confession, Dan. 9.7. O Lord righteousness 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 be righteous in that also. So did the prodigal confess, Luke 15 21. Father I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. Applic. Now in this second property the hypocrite is also (for the most part) grossly defective; for even when he seemeth most humbled, and most willing to confess against himself his wickedness, yet hath he a desire to hide somewhat to cloak and extenuate his sin, and with the unjust steward, Luke 16.6. for an hundred to set down fifty. Though he can confess himself to be a sinner, yet that he is an heinous 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 keep his sins off from coming to near his heart, or lying too heavy upon it. Some few of them I will name unto you. 1. Though I be a sinner (saith he) and have my faults, yet am I not so bad as such, and such, I thank God. This conceit spoiled the Pharisee, Luke 18.11. God I thank thee I am not as other men are. 2. Though I be a sinner, (saith he) alas, I cannot help it, it is my nature, I am flesh and blood 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 own destruction, james 3.2. In many things we offend all. 3. Though I have foully fallen sometimes, yet I thank God it was not out of any disposition or liking I had in myself to that sin, it was company that drew me to it. Thus said Adam even to the Lord himself, 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 devil, as Eve did, Gen. 3.13. The Serpent beguiled me, and I did eat. Whereas indeed, our sin is our own, and no body in so much fault for it, as ourselves. james 1.14. Every man is tempted when he is drawn away of his own lusts, and enticed. From within (saith our Saviour, Mark 7.21.) out of the heart of men proceed evil thoughts, adulteries, etc. But let us all take heed of this subtlety of Satan, and of this deceitfulness of sin, and whensoever we go to confess 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 verbal and formal only. When we confess our sins to God, we must work our hearts to do it with feeling, with hearts touched and troubled with sense of sin, with shame and sorrow and indignation of heart against ourselves 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 increased 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 himself smote upon his breast. So did job 42.6. I abhor myself, and repent in dust and ashes. The true confessor 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 bear. And surely this grief of heart for sin even without words, Applic. is a more effectual confession in the sight of God, than all the most excellent words in the world, without an humble heart. Such as was Marry magdalen's, of whom it is plain by Christ's answer to her, Luke 7.48. He said unto her thy sins are forgiven, that she had confessed and complained of her sins, yet spoke she never a word, but wept and sobbed abundantly, 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 fruitless and uncomfortable unto us, that they are verbal only, 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 do, Psal. 38.18.) but we leave out the other, and I will be sorry for my sin. And what man would not think himself mocked, and scorned by him that had done him wrong, and will pretend a desire of reconciliation, and confess the wrong he had done him, but without all show of sorrow for it? Fourthly, The sincere confession is holy, and honest, joined always with an unfeigned hatred of sin, and resolution to forsake it. The true confessor 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. Mark this in the confession that good Shecaniah maketh, Ezra 10.2, 3. We 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 confessor that humbleth himself before God, job 34.31, 32. Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more, that which I see not, teach thou me, if I have done iniquity I will do 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 God's curse upon a man, he that covereth his sin, shall not prosper: but the confessing of sin is not enough to obtain mercy from God, he that confesseth and forsaketh them, shall find mercy. Applic. And on the other side this doth greatly discover the hypocrisy of most men, in the confessions they make of their sins to God. 1. They confess them but they forsake them not; they return 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 tears, 1 Sam. 24.16, 17. and yet Chap. 26.2. he pursueth him again as eagerly as ever he did. 2. Yea, many a man emboldeneth himself to sin the more freely, even by this because he is persuaded 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 hypocritical confession of sin this way, even by giving men up to sin with more greediness after it, than 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 find 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 filial, and groweth not from slavish fear but from love to God, and hope of his mercy. He goeth to God in confession of his sin not as the fellow to the justice, who knoweth if he confess, he shall die for it; but as the sick man to the Physician, who by laying open his grief 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 forgiveness, 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 prodigal, 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 go to my father, and will say to him, Father I have sinned. And indeed it is the spirit of grace only that maketh us able to supplicate, and confess, and humble ourselves in a right and kindly manner. As you may see, Zach. 12.10. I will pour upon them the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn. 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 fear of death, and damnation; like the traitor that will confess nothing but upon the rack; though he cry never so much out of his sin then, (as you shall hear some on their death beds do) it is a shrewd sign that it is but counterfeit. Thus did Pharaoh as we have heard. Thus did cursed Baalam when he saw the Angel stand before him with a drawn sword, Num. 22.34. cry out, I have sinned. 2. If a man confess never so much against himself, and aggravate his sin, yet if he conceive not of God as of his father, if he have not hope of mercy, his confession is counterfeit. So was cain's, Gen. 4.13. And so was that of judas, Mat. 27.4, Lecture XLI. On Psalm 51.3. Novemb. 28. 1626. NOw followeth the second part of the verse, the thing that moved David thus to confess 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, he 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 itself 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 thorn in a man's joint will force him to seek to some that may get it on't, so did his sin here, by vexing, and disquieting his heart, drive him to God to confess and seek pardon of it. 3. That his sin did thus represent itself 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 pass? Surely his conscience being awakened by the ministry of Nathan, did ever and anon, lay his sin in his dish, and put him in mind of it, dogged him, and met him in the face, whither-soever he went, and would give him no rest, till it had driven him to humble himself 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 own instruction. That they that have truly repent, Doct. 13 cannot easily forget their sins, but are apt to think oft of them, and to be much troubled for them. See the proof of this. First. In the general profession, the Church maketh, Esa. 59.12. Our sins testify 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, job professeth of himself, job 13.26. that the Lord made him to possess 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 think more of their sins, than they should do. I answer, Answ. That even with such as God hath been reconciled unto, and who have had a comfortable assurance their sins have been pardoned, it hath been thus, their sins have been 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 God's people before his conversion, as himself professeth, 1 Tim. 1.13, 14. yet was that sin all the days of his life ever fresh in his memory, and would not out, and therefore ever and anon, he doth take occasion to speak 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-book, as the Lord speaketh Esa. 43.25 and cast behind his back, Esay. 38.17. he remembreth them no more, jere 31.24 but though they be pardoned, that blotteth them not out of their remembrance, nor causeth them to cast them behind their own backs, but they keep 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 he shall have established with them an everlasting covenant, than they should remember their ways, and be ashamed. and Ezekiel 36.27, 28, 31. when he had said verse 27, 28. I will put my spirit within you, and ye shall be my people, and I will be your God, he addeth verse 31. Then shall ye remember your own evil ways and your doings that were not good, and shall loathe yourselves in your own 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 heinous and gross sins, no marvel though such stuck long in their minds, and were before them. But it followeth not from thence that all God's people should have their sins in their remembrance always, and be troubled with them. Answ. I answer, That it hath been thus not only with such as have been guilty of gross sins, but even with them that have lived most unblamably, their sins have been much in their mind, and have been ever before them, they have thought of nothing more, nor have been troubled more with any thing then with their own sins and corruptions. Take two examples for this. 1. john the Baptist, who though he had the work of grace begun in him sooner than any mere man we can read of, and were sanctified in his mother's belly, Luke 1.44. As soon as the voice of thy salutation sounded in mine ears, the babe leapt in my womb for joy; yet were his sins and corruptions ever before him, he was never without sight and sense of his sins, or else he would never have said unto Christ as he did, Mat. 3.14. I have need to be baptised of thee. 2. Paul even after his conversion, had his sin ever before him, and was much exercised with the sight and sense of his corruptions, as you may see in that large complaint he makes, Rom. 7.15. What I would that do I not, but what I hate, that do 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 mind, and bringing me into captivity to the law of sin; and verse 24. O wretched man that I am. You see all God's people of all sorts, such as have been in affliction of mind, and such as have had most comfortable assurance of God's love, such as have been guilty of gross offences, and such as had lived most unblamably, yet all of them have known sin by themselves, and have much thought of their corruptions, and been troubled with them. Now if we shall inquire into the grounds and reasons of this, we shall find three causes of it. Reason. The first is their own conscience which God hath set in the soul, to be 1. A faithful register to record all our doings, and is therefore compared to a book Reu. 20.12. 2. To be a faithful witness against us, Rom. 2.15. 3. To be a controller and censurer of us, to rebuke and scourge us for our sins. So it was said that David's heart smote him divers times, 1 Sam. 24.5. 2 Sam. 24.10. I speak not of all the offices of conscience, but of those that concern this matter in hand. Now though every man hath this faculty placed in his soul; and most men are never troubled with their sins, though they have more sins recorded in those books than God's servants have, the difference ariseth from this, that the consciences of most men are senseless and feared, as the Apostle speaketh, 1 Tim. 4.2. but the consciences of God's people are sanctified, as Paul saith of himself, 2 Tim. 1.3. Heb. 13.18. and the image of God according to which they were first created is renewed in it, to do the offices that God placed it in the soul for; their conscience is wakeful and quick sighted, and tender as the apple of the eye. This we shall see in David, his conscience was so wakeful, that the least knock would awaken it, so soon as Nathan came to him, and knocketh at his heart, though he had lain asleep so long, yet his conscience wakeneth presently, and he crieth out, 2 Sam. 12.13. I have sinned. So soon as Gad came to him with a message from God about the numbering of the people, his conscience awakened presently, and smote him for it, 2 Sam. 24.10. And so was it with Peter, the very look of Christ wakened his conscience, Luke 22.60, 61. And as the regenerate man's conscience is wakeful, so it is quick sighted, and tender also, and can see, and be 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 usual effect of affliction to bring men's sins into their remembrance that they had forgotten before. As we see in the brethren of joseph, whose troubles in Egypt brought the sin which they had committed against him twenty years before, as fresh into their remembrance as if it had been but newly committed, as you shall find, Gen. 42.21. So it appeareth by our Saviour's speech to the sick of the palsy, (Mat. 9.2. Son be of good cheer thy sins be forgiven there) that his sickness brought his sins to his remembrance. The third and last cause of this, Reason 3 is the Lord himself, he hath the chief 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 back upon him, Luke 22.61. It was the Lord that made job to possess the sins of his youth. job 13.26. And why dealeth the Lord thus, with those whom he most dear 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 mind of them? Surely he doth this in much love, Answ. Psal. 25.10. All the paths of the Lord are mercy and truth unto his own people. He seeth this to be good and profitable for them many ways. Six principal benefits there are that God's people receive by it. First, It reneweth and encrreaseth their repentance. David did unfeignedly repent of his adultery and murder, so soon as ever Nathan had dealt plainly with him, as we have heard, 2 Sam. 12.13. and yet after that for many years God followed him with many grievous judgements, as he threatened 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 ye remember your ways, and all your doings wherein ye have been defiled, and ye shall loathe yourselves in your own sight, for all your evils you have committed. And this is certainly one great benefit that cometh to us by the remembering of our old sins. For we are all far 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 tears, shall reap in joy, Psal. 126.5. Sound repentance and sorrow for sin will bring sound joy; so proportionable to a man's seednes shall his harvest be; plentiful repentance will bring plentiful joy; a scant repentance, scantness of comfort. Secondly, By this means God keepeth us humble, and low in our own eyes, and preserveth us from pride, and too good a conceit of ourselves. Thus dealt the Lord with blessed Paul, 2 Cor. 12.7. Left I should be exalted above measure through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. And what was this thorn in the flesh, the messenger of Satan? Surely some inward corruption that Paul felt in his own heart, which Satan stirred up in him. And why did God discover this corruption of his heart unto him? why did God keep him so long in the sight and sense 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. Remembering mine affliction, and my rebellions, (as Montanus, and Leo judae render the word) the wormwood and the gall, that is, the bitterness and sorrow that I found in it, my soul hath them still in remembrance, and is humbled in me. And surely this is no small benefit we get by being well acquainted with our sins, and thinking much of our own 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 than others▪ to be proud of it. O what Lucifers would we be, if the Lord should not now and then cast our own 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 souls more odious unto God then pride, nothing more amiable in his eyes then humilty will do; according to that of the Apostle, james 4.6 God resisteth the proud, and giveth grace to the humble. Thirdly, By this means God maketh his servants fly 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 prise his favour in Christ above any thing in the world. The proof of this we see here in David, what made him here to fly to God, and to cry to him so earnestly for mercy? Why, he telleth us here in the text, his sin was ever before him. This effect had the knowledge and sense 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 drove him to seek mercy of God by prayer, as Christ told Ananias, Acts 9.11. Go to him, for behold he prayeth. And indeed none but they that have an effectual knowledge and sense of sin, will go to God with any constancy or fervency of spirit. How few, and how cold and formal will our prayers be if we have no sense of our sins? When David had said, Psal. ●4. 17. The righteous cry 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 righteousness our Saviour mentioneth as a natural effect, and consequent of that poverty of spirit, and mourning for it, that is in his people, Mat. 5.3.— 6. This was that doubtless that made Paul set such a price upon Christ, to count all things but dung that he 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 himself, Phil. 3.8.— 10. This was that that made David to thirst, and long after God's Sanctuary and ordinances as he did, Psal. 27.4. he made this his only suit, and 42.1, 2. he cryeth out, my soul panteth after thee, O God, my soul thirsteth for God, for the living God, when shall I come and appear before God. These men (as you have heard were much exercised with the sight and thought of their sins and corruptions, and this is certainly an inestimable benefit to have our stomach 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 means God maketh his people heartily and unfeignedly thankful for his mercy in Christ; able to relish the sweetness that is in it; which none can do, but they that have a sound sight and sense of their own sins and corruptions. This made Christ so dear and sweet to that poor woman, Lu. 7.38. She washed his feet with her tears, she wiped them with her hair▪ she kissed them, she anointed them; surely she loved Christ so dear 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 thank God through jesus 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 showing 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 magnify the mercy of God towards him, 1. In the beginning of his speech, verse 12, 13. I thank Christ jesus our Lord, for putting me into the ministry, who was before a blasphemer, and a persecutor. 2 In the conclusion of his speech, ver. 17. Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever, Amen. Fiftly. By this means, God keepeth his children in awe, and maketh them fearful to sin, by setting their sins they have formerly committed before them, and giving them an effectual 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 been sorrowful 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 again, 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 himself over unto lasciviousness, to work all uncleanness, even with greediness, as the Apostle speaketh, Eph. 4.19. Sixtly, and lastly. The Lord by this means, maketh his people charitable, and pitiful 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 failings in him, Speak evil of no men (saith the Apostle, Tit. 3.2, ●) but show all meekness to all men, for we ourselves were sometimes foolish and disobedient, deceived, serving diverse 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 spy in them, is because they discern not the beams that is in their own eyes. Lecture XLII. On Psalm 51.3. Decemb. 5. 1626. IT followeth now, that we proceed to the uses that this Doctrine serveth unto. And they are principally two, Use 1. 1. For exhortation, and 2, For reproof. And for the first. The use of exhortation. It serveth to persuade us, that we would be afraid of sin, and take heed of it. This is certainly a duty that we all need oft to be put in mind of, and exhorted unto. It would be a matter of unspeakable use and benefit unto us, if we could be afraid of sin. We shall never be able to keep ourselves from the danger of any sin; till we can esteem of sin, as of a mortal enemy, and be 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 persuade us to be 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 own consciences will put us unto for them. The force that there is in this Doctrine to persuade us unto this duty, will appear to us in four 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 certain, 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 certain we shall never hear of it again. 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 soon, 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 Joseph's brethren, twenty years after their sin was committed, Genesis 42.21. Thus it did with job, 13.26. he possessed the sins of his youth. Secondly. Our conscience will be apt, not only to bring our sin into our remembrance, but also to smite us, and wound us for it. So it is diverse 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 appear unto us in another fashion, and shape, than 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 look amiably, and pleasantly upon us. It promised us great pleasure, or great advantage, if we would yield unto it. Sin deceived me (saith Paul, Rom. 7.11.) and so slew me. But when it shall be brought again by our conscience into our mind, and set before us, it will appear 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 honey comb, there is the first coming of sin, when it cometh to tempt, and allure us, but what followeth? Her end is bitter as wormwood, sharp as a two edged sword. There is the second coming of sin into our mind, when it cometh to accuse, and torment us. It is like unto those locusts john saw in his vision, and whereby he doth testify, and represent the Popish friars, and Jesuits, Reve. 9.7.8.10. Their faces were as the faces of men, and their hair, as the hair of women. There is the shape that sin appeareth in, when it first representeth and offereth itself unto us; but their teeth were as the teeth of Lions, and they had tails like unto Scorpions, and there were stings in their tails. There is the latter coming of sin, and the bitterness, and anguish it will put us unto, when our conscience shall set it before us, and accuse us of it. And certainly, no pain 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 bear? Pro. 18.14. To have unquietness at home, to have her unquiet with thee, that is continually with thee at board and in bed, is justly esteemed one of the greatest miseries in this life. Solomon compared it. Pro. 19.13. to a continual dropping, that will waste the hardest stone in the world. But to have our own conscience brawl, and exclaim, and be unquiet with us, is a misery unspeakably greater than 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 we 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 do it, no man but God alone, that setteth it a work doth know. This kind of affliction (as all other is) is compared to a cup, or potion. Mark. 10.39. Ye shall indeed drink of the cup that I drink of. Now this cup the Lord keepeth in his own hana (as it is said. Ps. 75.8.) & he poureth out of the same, Every man shall drink of this cup, when the Lord seeth good to minister it, and he shall drink of it in that measure, as the Lord shall see good to appoint. But no man hath cause to look 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) lieth at the door, that is, is near, even at the door as the same phrase is rendered, Mat. 24.33. Fourthly, and lastly. There is no comparison between the pleasure or profit that any sin can yield us, and the anguish, and pain which our conscience will put us unto, when it shall accuse and smite us for it. 1. The pleasure, and joy that sin yieldeth us, is but overly in the fa●e, rather than in the heart; as the Apostle speaketh, 2 Cor. 5. 1●. There is no soundness in it, it is mixed for the most part with inward gripings, Pro. 14.13. Even in laughter the heart is sorrowful. But the sorrow, and anguish that our conscience will put us unto, when it accuseth, and smiteth us for si●, o that is a soaking and deep sorrow, It is bitter, and reacheth unto the heart, as the Prophet speaketh, jeremy. 4.18. 2. The pleasure or profit that any sin can yield 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 thorns 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 be committed in an hour, or in far less space, may cost a man deep sorrow and grief of mind all the days of his life after. For a conclusion therefore of this first duty, that from this doctrine we are exhorted unto, certainly if we could rightly consider of this work 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 job. My righteousness (saith he job 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 speak wickedness, 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 brawl with me; whatsoever I do, I will have care to keep peace there. The second is of Abigal, that wise and gracious woman, who persuadeth David, not to revenge himself of her husband Nab●l, by this argument, 1 Sam. 25.30, 31. It shall come to pass, when the Lord shall have appointed thee ruler over all Israel; that this shall be no grief to thee, nor offence of heart unto my Lord, either that thou hast shed blood causeless, or that my Lord hath avenged himself. As if she had said, if thou shouldst do it, thy conscience will be apt one day to check, and smite thee for it, even when thou shalt be King, and in thy greatest pomp; do 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 keep his conscience clear, and quiet. Act. 24.16 Herein do I exercise myself to have always a conscience void of offence towards God, and towards men. And so much of the first use that this Doctrine serveth unto. Secondly, Use 2. it serveth for reproof of such as never think 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 senseless, so fast asleep, as nothing will waken it. Such thundering Sermons they oft hear, as one would think, might break the rockiest heart that is, and yet they never stir these men. But they are like judas, who though he heard Christ so speak of his sin, as made all his fellows exceeding sorrowful, Mat. 26.22. though he heard him so particularly apply his speech, as he could not choose but understand he was the man he meant; for our Saviour said, john 13.26. He it is to whom I shall give a sop, when I have dipped it, and when he had dipped the sop, he gave it to judas. And when he 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 powerful voice denounce that fearful woe against him, Mat. 26.24. Woe unto the man by whom the son of man is betrayed, it had been good for that man if he had never been borne. Yet did not all this move him one whit, but he became worse, and worse after all this, john 13 27. After the sop Satan entered into him. And alas, how many have we that are like to judas in this point? No sermon will move them, nay the Lord oft times layeth such strokes upon them, scourgeth them with such afflictions, as one would think 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 pains 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 God's love toward them in Christ as the holiest man in the world. So God speaketh of Israel, Host 8.2, 3. When they had cast off the thing that is good, and for that cause the enemy the Assyrian should pursue them, yet even then in that great affliction they should cry unto God, My God we know thee. Certainly 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 do trouble them, but even (as job speaketh job 21.23.) they are wholly at ease and quiet, that is wonderfully quiet in their conscience. The strong armed man keepeth the palace (as our Saviour speaketh Luke 11.21) and all his goods are in peace. Secondly, Nay many, though they can be content in general to confess that they and all men are sinners▪ yet can they not discern any particular sin to charge themselves withal, and if any other man should charge them with it, they would be ready to justify themselves as Ephraim did, of whom the Prophet speaketh, Host 12.7, 8, who though he were as a false merchant, and the balances of deceit were in his hand, he used deceit in his weights and in his measures, yet he justifieth himself and saith in all my labours, and trading they shall find 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 showed myself my crafts-master in making my wares seem better than they were, tush that is nothing, all of our trade do so, and must do 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 do secure and bless themselves in their estate, even upon this ground, that they know nothing by themselves that deserveth to be counted a sin, at least a mortal sin. They are Papists in this (as in many other) point; either they have no sin at all, or if any none but venial sins. These men's case is notably set forth by the Lord, jer. 2.34, 35. In thy skirts is found the blood of the souls of the poor 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 householdstuff, their fair houses, etc. were monuments of and carried the print of their oppression; see how gross sinners they were, and yet in the next words mark their extreme blindness and security, yet thou sayest, because I am innocent surely his anger shall turn from me. 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 sayest, I have not sinned. Nay thirdly, The most men count it a great happiness to forget their sins, and never to think of them, and therefore they even study the art of oblivion in this point, shunning all means carefully, that might bring their sins into their remembrance, as Ahab did Micajahs' ministry, 1 Kings 22.8. and Felix, Paul's. Acts 24.25. and they greedily hunt after all the means they can devise or think of, that they may put their sins out of their thoughts. According to that speech of Solomon, Ecclesiast. 7.4. The heart of fools is in the house of mirth. Now unto these men I have three things to say. First, If job, 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 happiness to have such friends, to hear 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, job 13.23. Make me to know my transgression, and my sin. And thou criest, God bless me from such preachers that should so disquiet my mind Secondly, the blindness, and senselessness of thy conscience, is no such benefit as thou imaginest; O no, it is a fearful judgement, & curse of God upon thee, for it maketh thee unable to repent, it keepeth thee from all comfort and benefit by Christ, joh. 12.39, 40. Therefore they could not believe, because (as Esaias saith) he hath blinded their eyes, & hardened their hearts, left they should be converted, and I should heal them. This is a judgement whereby God punisheth other grievous sins, and of all punishments the most fearful. Psal. 81.11, 12. My people would not hearken unto my voice, Israel would none of me, so I gave them up to the hardness of their hearts. As they did not like to retain 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 dreadful, to see what means God giveth to wicked men to awaken their consciences, & how senseless they remain still. To see men smitten of God, as I showed you judas was, whom no ministry could stir, or as Pharaoh, or jeroboam, whom no judgements could move. Thus speaketh the Lord of this judgement. Stay yourselves, 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 poured 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 senseless conscience, that will never put him in mind of his sins, nor check him for them; but account it a great favour of God, to have a wakeful, 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 benumbed and senseless conscience. Remember, and believe that saying of Solomon, Pro. 28.14. Blessed is the man that feareth always, but he that hardeneth his heart, shall fall into mischief. David had never (as we see here) humbled himself thus, and run to God's 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 God's people receive by the wakefulness, and tenderness 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 repent of, and obtained assurance of the pardon of. I answer. Answ. Yes, it is profitable to remember, and think oft even of those sins (as we heard the last day in the proof 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 have ceased long from those sins will not argue thou hast truly repent) and 2. By renewing and increasing thy humiliation for them. Object. But if we should much busy ourselves with calling our sins to mind, and musing of them, it would bring us to despair, and deprive us of all comfort. Answ. I answer, 1. the sight of thy sins (how heinous soever they have been) and sorrow for them, may stand well enough with true faith, and confidence in God's mercy; many have had deep sense of their sins, that have also had sound faith. A man may see in himself abundant matter of sorrow and fear, and yet discern 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 belong mercies, and forgivenesses though we have rebelled against thee. Serve the Lord with fear (saith the Psalmist, Psal. 2.11.) and rejoice with trembling. And it is said of the two mary's, Mat. 28.8. that they departed quickly from the sepulchre with fear 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 odiousness of his own sins. Never did Paul so rejoice in God's mercy as when he had most sense of his own sins, as is evident, 1 Tim. 1. 12.-15.3 The sight of thy sins, so long as it is joined with a godly sorrow and hatred of them, a desire of reconciliation with God, so long as it driveth thee to acknowledgement & humbling thyself before God, is not the way to desperation, but unto sound comfort. It is the unwillingness of men to see and acknowledge their sins, that bringeth despair, and not their willingness to do 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 took he to find comfort? See ver. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. It is a man's putting of his mouth in the dust, that giveth him hope of mercy, Lam 3.29. The afflicted and poor 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 pain 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 bear? Answ. I answer, 1. If thou wouldst waken thy own conscience by a due examination of thy own ways, and calling thy sins to thine own remembrance, it would be less bitter and painful to thee, then if by this neglecting thyself, thou put the Lord to do it. 1 Cor. 11.23.31. Let a man examine himself, for if we would judge ourselves, we should not be judged. It is a fearful thing to fall into the hands of the living God. Heb. 10 31. 2. I answer that it is true indeed a tender and wakeful conscience will put a man to pain and trouble, but the pain and trouble that driveth a man to God (as david's did here) is a wholesome and medicinable pain, a means to keep us from those pains and sorrows that are everlasting. Of this kind of chastisement which the conscience giveth us, that may be said which Paul saith of all God's chastisements. Heb 12.11. No chastisement for the present seemeth joyous but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousness to them that are exercised thereby. The third and last thing I have to say to these senseless men is this, that the state they are now in, will not last always. Certainly that conscience that is now so dead asleep, will one day awaken, and do 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 Devil by desperation, as it did Cain and judas. That which Moses said to the two tribes & the half, Num. 32.13 may be said to every secure and dead hearted sinner. Ye have sinned against the Lord, and be you sure your sin will find you out. Thine own wickedness shall correct thee (saith the Lord by the Prophet jeremy 2.19.) and thy backslidings shall reprove thee; know therefore and see, that it is an evil thing and bitter; that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. Be thou sure, conscience will find thee out, and reprove thee sharply for thy sins, sooner or later, at one time or other. Shall God's people (think 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 job, and Peter have been so troubled, and put to such anguish of mind for their sins, be ye sure the reprobate, and sinner shall feel much more, If this be done to the green trees, that had much sap of grace, and goodness in them, what shall be done to the dry? As our Saviour speaketh, Lu. 23.31. The sorrow that God's people endure for their sins, it is nothing if it be compared with that that the reprobate shall feel. The dregs of the cup of the Lords wrath, all the wicked of the earth shall wring them out, and drink them. as the Psalmist speaketh Psalm. 7.5, 8. As senseless, and benumbed as judas his conscience was, before he had betrayed Christ, so as Christ's powerful ministry (as you heard) could not awaken it, yet did it not always continue so, but presently after he had committed his sin, it was awakened with a witness, and did his office upon him, as you may see, Matth. 27.3, 5. This the Lord threateneth to such sinners as have been lest troubled with their sins, and most confident of his love, Psalm 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such a one as thyself, 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 than Belshazzar was the hand writing upon the wall. Dan. 5.5. And when will God do 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 jollity, as he did with Belshazzar. 2. He doth it usually in the time of sickness, or some sharp affliction, as he did with Joseph's brethren, Genes. 42.21. And 3 If thy conscience do not awaken before, certainly, so soon as thou comest to judgement, either general or particular, thy conscience will then awaken, and do his office upon thee, even the office of an accuser, of a witness, and of a tormentor. At the day of the declaration of the just judgement of God, the conscience of every man will do his office, as the Apostle speaketh, Rom. 2.15, 16. Then the books shall be opened, Revelat. 20.12. Every man's conscience wherein (as in a book) all the actions of his life, and words of his mouth, and thoughts that have been in his heart, are faithfully recorded; and which were in many men all the days of their lives, like such a clasped, or sealed book, as is spoken of Esa. 29.11. that they could never read nor see what was written in it; shall then be laid open before him, that he may read, yea, he shall then be compelled to read what is written in it. Then will the Lord bring the hidden things of darkness to light (as the Apostle speaketh, 1 Corinth. 4.5.) and will make manifest the counsels of men's hearts unto them. Then shall all men clearly see, not only what they have done, but also whether it have been good or evil, lawful or unlawful 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 ministry 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, etc. are any sins; but when that day cometh, the scales will fall from the eyes of their consciences, and they shall clearly see, that they are sins, and grievous sins too. Then their conscience will bear witness according to the work 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 glass, darkly, but then face to face; now they know but in part, but then they shall know, even as they are known. And as the Lord speaketh in another case, jer. 23.20. it may be said unto all men in this case, In the latter days ye shall understand it plainly (which now you cannot be persuaded of) that these are sins. LECTURES ON PSAL. LI. 4. Lecture XLIII. on Psalm LI. 4. Decemb. XII. MDCXXVI. Against thee, thee only have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest. We have heard that in the former verse David maketh confession of his sin in general; it followeth now that we proceed to show how he doth it in this and the next verses more fully and particularly. For 1. He maketh confession of the special actual sin that he had offended God by at this time, and which Nathan had charged him with in this verse, I have done this evil. 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 only have I sinned, and done this evil in thy sight. 2. By the fountain and root from whence this sin did spring, that is to say, his natural 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 himself before God here, and amplifieth his sin against himself in these words, Against thee, thee only have I sinned, and done this evil 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 clear 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 clearly arise from them for our instruction, Quest. 1 and lest he should seem by this manner of speech, to extenuate rather than to aggravate his sins, four questions must be briefly resolved. First, was this foul act that he committed an offence against God only, 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 only. First, Against himself, against his own body. He that committeth fornication sinneth against his own body. 1 Cor. 6.18. Against his own peace, and the comfort of his life; for because of these sins, the sword never departed from his house, God raised up evil against him out of his own house, as the Lord threatened by Nathan, 2 Sam. 12.10, 11. But chiefly against his own soul, Pro. 8.36. He that sinneth against me, wrongeth his own soul. O what wounds did he give to his own soul by these sins? Secondly, His sin was a grievous offence against his neighbour, and that sundry ways, and not against the Lord only. 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 commandment against adultery, as a greater commandment, before that against theft. Exod. 20.14, 15. And Solomon Pro. 6.30— 35. maketh the adulterer a far worse man than a thief; and giveth this reason for it among other, that the thief may make satisfaction to a man for the wrong he hath done him, so cannot the adulterer do. 2. He wronged the whole Commonwealth by endangering it, and laying it open to the wrath of God by his foul sins. For thus hath the Lord been 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 judah low, and to have made it naked, because he transgressed sore against the Lord, 2 Chron. 28 19 So the evil that Manasseh did in jerusalem is said to be a chief cause of the captivity, jer. 15 4. though Manasseh himself were dead and buried long before, yea, though he had unfeignedly repent before he died. But what need we to seek further for examples to clear this point then to David himself? What a plague did he bring upon the whole land by a far less sin of his then these were, that he had now committed, even by his commanding the people to be numbered. 2 Sam. 24.15. And to these very sins that now he committed all the blood of his own subjects that was shed, and all the civil war and sedition that was raised both in the rebellion of Absalon, 2 Sam. 15.12. and 18.7. and of Sheba the son of Bichri 2 Sam. 20.2.14. was to be imputed. So great cause have all God's people to pray heartily unto God for their Princes, according to the example of the Church, joh. 1.17. Psal. 20.1.— 4. and 72 1. and the express commandment of God, 1 Tim. 2.1, 2. And so great cause have we also to give hearty thanks unto God, for giving us good Kings and governor's that rule us in the fear 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 only, and those that were slain with him, 2 Sam. 11.17. but all their friends also, and kinsfolk that were left alive, who were bound in conscience to esteem this such a wrong, as they might take no satisfaction for it, as is plain, Numb. 35.31. 4 and lastly. The sin that he committed reached not only to the murdering of the bodies of many men, but to the destruction of the precious souls of all them that were drawn into fearful sins by his means. 1. Of the soul of Bathsheba whom he drew to whoredom, 2 Sam. 11.4. 2. Of the souls of all those servants of his, whom he used as his panders and bawds for the effecting of his lust, 2 Sam. 11.4. 3. Of the soul of Io●b, whom he made his instrument for the murdering of Vriah and the rest, 2 Sam. 11 15.16. 4. Of the souls 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 means were drawn to these foul sins, did not perish eternally, (for of Bathsheba it is certain that she repented) yet was that no thank to him, who had given their souls a mortal wound, and cut the throat of them, though the mercy and skill of the heavenly Chirurgeon kept them from perishing of those wounds. Thirdly and lastly, The sins that he committed were so far from being an offence against the Lord only, that indeed they were not directly and immediately committed against the Lord, but against man only; for they were sins not against the first, but against the second table of the commandments of God. Then the second question is this. Quest. 2 Did he then think, that though by these sins if they had been committed by an other person, great offence had been done unto men, yet being done by him, no man could complain, because a King hath that absolute power as whatsoever he doth to men, he can do them no wrong? I answer, No verily David was far from all such conceits. Such thoughts might well beseem such a Princess as jesabel was, Answ. who though her husband Ahab was no King unless he might do what he list; unless he might by force contrary to law take away Naboths' vineyard, 1 King. 21.7. Dost thou now govern the kingdom 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 reign over his people, Deut. 17.18, 19, 20. 1. He must have the book of the Law ever with him, and acquaint himself well with it. 2. He must govern his subjects according to Law, and not turn aside from it either to the right hand or to the left. 3. He must take heed his heart be not lifted up above his brethren, to despise them or think he might use them as he 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 rock of Israel spoke to me, he that ruleth over men, must be just, ruling in the fear of God. He knew therefore full well that notwithstanding any royal prerogative he had, that which he had done to Vriah, and the rest, though they were his subjects, was a shameful wrong, as Nathan also in his parable had showed 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 only, 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 only 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 far from him to think so. The wrong he had done to men by these his sins, did trouble his conscience at this time exceedingly, as appeareth in the 14. verse. Deliver me from blood-guiltiness O God, thou God of my salvation. From bloods, it is in the original in the plural number. The blood of Vriah, and of all that were slain with him lay heavy upon his conscience. Nay he knew full well he could have no hope to find mercy with God at this time by his prayer, if he had not been troubled in conscience for the wrong he had done unto men by his sin, nay if he had not unfeignedly desired to the utmost of his power to give them satisfaction, and make them amends for the wrong he had done unto them. We know the rule of Christ which is doubtless a moral law, and was well known to David, and written in his heart, Mat. 5.23, 24. If thou bringest thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave there thy gift before the Altar, and go thy way, first be reconciled to thy brother, and then come, and offer thy gift. He 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 poor Gibeonites was unjustly shed by Saul, God would not be appeased with the land till the Gibeonites (though they were but poor 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 here that he had sinned only against the Lord? Why doubleth he his speech thus pathetically, Against thee, thee only 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 ways 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 be deeply wounded for the wrong I have done to men by my sin, yet the grief and trouble of mind I conceive for that, is nothing in comparison of that anguish, I find in my soul for my despising of thee, and that light account of thee, and of thine eye that hath been upon me. By the like phrase the captivity is called, Ezek. 7.5. An evil, an only evil; that is the greatest evil 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 be not the only, yet it is the chief thing above all other that should make us to hate sin, and to mourn 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 only cause why sin is to be hated and mourned for. 2. It is (yet) the chief 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 evil consequents of sin, and the punishments that God hath threatened in his word, and doth daily exercute upon us for sin, may be a just cause even to a faithful and good soul to move him to be afraid of sin, and to hate it and mourn for it. If the tokens we discern of judgements imminent over the nation, bring our sins into our remembrance and breed fear and sorrow in us for them (as they are apt oft to do with sundry of God's best servants) that is no sign of an heart void of faith. David professeth it was so with him. Psal. ●19. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgements. josiah is commended of God even for this, 2 King. 22▪ 19 Nay it is no evil sign to be afraid of sin, and troubled with fear and grief for it▪ by the thoughts we have of our death, and of the judgement to come, and even of hell itself. Knowing the terrors of the Lord, (saith Paul, having spoken of the judgement to come, 2 Cor. 5.11.) we persuade men, and are made manifest unto God. And our Saviour chargeth us to fear God, even out of this consideration, that he hath power to cast both the body and soul into hell. Luke 12 5. Neither is it unlawful to mourn 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 only things that keep good things from us, as the Prophet speaketh, jer. 5.25. Our sins are the only causes of all miseries we are subject unto, how bitter and extreme soever they be. Because thy sins are increased (saith the Lord, jer. 30.15.) I have done these things unto thee. All the evils therefore that we endure should work upon us as they did upon God's people, Lam. 5.15, 16. The joy of our heart is ceased, our dance is turned into mourning, the crown is fallen from our head, woe unto us, that we have sinned. And it is certainly a grievous sin, and an argument of a strange stupidity and hardness of heart in us, that the Lord scourging us so oft, one way or other by his judgements, we mourn 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 Lord's voice cryeth to the City (& so unto the town, to the family, to the person whom he smiteth with any of his corrections?) And what doth it cry? Surely the effect and sum of that cry is set down, Lam. 3.39..40. Man suffereth for his sin, & therefore search and try your ways, and turn again to the Lord. He is therefore a wise and happy man that stoppeth not his ear 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 we have done them in temporal things. O how it wounded David's heart, when he saw what a pestilence he had brought among his subjects, 1 Chron. 21.17. Let thy hand I pray thee o Lord my God be on me, and on my father's house, but not on thy people, that they should be plagued. And see how long and how heavily the wrong that he had done lay upon Paul's 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 been injurious to any man, howsoever we slight it now, and make nothing of it, upon pretence either of the baseness, or of the badness of the parties we have done wrong unto. Remember what I told you of the Gibeonites; and how David's 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 souls, if we have been any way the cause of their eternal perdition, that may be to us a just cause of sorrow, and trouble of mind for our sins. O the blood of souls which we have destroyed by our sins, will lie heavy, and give an intolerable weight to our sins, when God shall charge us with it. And that we may, and many do make themselves guilty of divers ways. 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 joab whom he commanded to make away Vriah, 2 Sam. 11.15. and as Absalon 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 persuasion; as David and his messengers did Bathsheba here, 2 Sam. 11.4 and as full many a one daily doth, by being the authors, & beginning of sin unto others, as the Prophet speaketh, Mica. 1.13. But even 3. by withholding from any the help and means that God hath charged us to afford them, for the preserving of their souls from perdition. As you all will account that nurse that famisheth the child, by withholding the breast, and food from it, to have been 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 fear, God will one day say to us concerning the souls 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 blood 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 chief thing above all others, that should move us to hate sin, and to mourn for it, is the consideration of that offence, we have committed by our sins against the Lord our God. Observe the proof of this in three points. First, This is that, that hath had chief force in keeping God's people from sin, when they have been tempted unto it; As we see in the example of joseph, Genes. 39.9, How can I do this great wickedness, and sin against God? He considered not so much the wrong he should do his master (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 God's word so much, and took such pains by meditation, & prayer, to make it his own; was, that he might be kept from sinning against God. Secondly. This is that that hath broken the hearts of God's 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 he is grieved, and dishonoured by. This was David's main grief 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 merciful unto me, heal my soul, for I have sinned against thee. This was the main 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 evil in thy sight. Thirdly, and lastly, this is the principal 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 show 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 himself; we do that that we do, because we would not offend him, because we desire to please and honour him. When we live not to ourselves, 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 mischief & punishment of sin, that either he feeleth or feareth. As we see in the examples of Cain, & Saul, and Ahab, & judas. But this is a certain note of God's child, when the chief thing that maketh us mourn for sin, is, that we have displeased & grieved our father by it. Therefore 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 God's people, that they lamented after the Lord. 1 Sam. 7.2. This sorrow proceedeth not from self love, as the other doth, but from love to God, when though a man know himself 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 God's favour; therefore 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 work in the hearts of his people. Zac. 12.10. I will pour upon the house of David, and upon the inhabitants of jerusalem, the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him (not for themselves) as one mourneth for his only son. Lecture XLIIII. On Psalm 51.4. Decemb. 26. 1626. Reason IT Followeth now that we 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 himself. And in the nature of sin two things are to be considered. 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 ourselves, or any other man by it, but the offending of God, and breaking of his Law. As no good duty I perform to any man, is a good work unless 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 do, do 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 show unto God and his Law, by doing of it. This is plain, Leu. 6.2. If a soul sin, & commit a trespass against the Lord, & lie unto his neighbour in that that was delivered him to keep, or in fellowship, or in taking away by violence, or hath deceived his neighbour. No sin can be more directly committed against our neighbour, than cozenage, & 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 trespass 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 purify himself from all sin & corruption, & so maketh himself fit to go thither, giveth this for the reason of it, 1 joh. 3.4. because sin is a most heinous & 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 God's people so fearful to sin, so careful to purify, & cleanse themselves from their corruptions, is this, that by sinning, they transgress 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 painful & 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 condemn 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 been 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 God's 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 cometh 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, God's 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 transgress God's 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 cheer be never so good, though the place he sits in be otherwise never so convenient, though in words, & entertainment you neglect no compliment 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 kindness that you have pretended, he will esteem 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 room of our hearts, if we prefer our own will before his (as in every sin we do) if we slight any commandment of his, & think it is no great matter to transgress it, this is a plain contempt done unto God, & a despising of him. So the Lord doth not only esteem of gross sinners, that they cast him behind their backs, as he tells jeroboam, 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 adultery, & murder, 2 San. 12.9, 10. he had despised his commandment, he had despised him. So he telleth Ely that in neglecting to show 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. Four attributes there be in the Lord, which if we consider well, we shall easily believe that we are to hate our sins, and mourn 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 himself in secret places, that I should not see him saith the Lord? (jer. 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 evil & the good. This was a main thing Nathan laid to David's charge, & whereby he aggravated his sin, 2 Sam. 12.9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight? And this was it that at this time lay so heavy upon David's conscience, O Lord I have done this evil 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 filthiness I had shut all out of my chamber, I could not shut out thee, when I did it in the dark, the darkness hid me not from thee (as he speaketh, Ps. 139.12.) but the night shineth as the day, the darkness, and the light are both alike with thee. This is that that did even fill 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 extreme shame, and trouble of mind, even to most wicked men, to know that any man hath seen them, and been privy to that which they have done. If one know them (saith job 24.17) they are in the terrors of the shadow of death. How much more must it trouble the heart of God's child, when he considereth the Lord saw, & was an eye-witness 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 job 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 fear 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 lewdness they do, Esa. 3.9. Such as declare their sin as Sodom, that hide it not. Such as are like Absalon, who spread his tent upon the top of the house, and went in to his father's concubines, in the sight of all Israel, 2. Sam. 16.22. And will not this appear to the child of God, when God shall open his eyes, a far greater impudence, & 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 evil 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. Therefore will I number you to the sword, & you shall all bow down to the slaughter, because when I called, ye did not answer, when I spoke ye did not hear, but did evil before mine eyes, and did choose that wherein I delighted not. The second attribute of God, the consideration whereof, setteth forth the heinousness of sin is his infinite holiness, and the dislike he beareth unto sin. This is a chief 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 prayer, where when our Saviour would have us to pray, that God's name may be glorified, he teacheth us to express it in these terms. Hallowed be thy name, let holiness 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 man's 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 evil, & canst not look on iniquity. He cannot abide to look upon it, jer. 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 ministry of all us his servants, doth in the most pathetical manner he can, persuade and entreat you to be afraid to sin, to repent of your sin, even for the Lords sake, even for this cause, because his soul doth so much hate and loath sin, Oh do not this abominable thing which I hate, 2. Because the Lord is infinitely holy, he must needs be grieved with sin. Nothing grieveth the Lord so much as sin doth. It is a great grief to any ingenuous mind, and a thing that of all others we can worst brook, to see ourselves 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 himself despised, as the Lord is to see men despise and slight 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 infinitely holy, sin must needs anger, disquiet, and vex his spirit. Nothing in the world can so much provoke a man unto anger, nothing can so cut him to the heart, so vex & 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 God's 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 evil, or punishment he hath brought upon himself by it. So did it David here, Against thee, thee only have I sinned. And so will it the senslessest heart here, when God shall touch him as he did David here. O that we could consider how God may complain of us as Ps. 95.10. Forty years 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. o my soul 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 heinousness of our sins, Attribute 3 is the infinite greatness & majesty of the Lord Great is the Lord (saith David Ps. 145.3) & greatly to be praised, his greatness is incomprehensible. And indeed this is the beginning and foundation of all religion, and piety to esteem the Lord to be higher than the highest. Eccl. 5.8, and to acknowledge in our hearts this infinite greatness and majesty of the Lord, Ascribe ye greatness to our God, saith Moses, Deut. 32.3. And thus did the blessed Virgin, Lu. 1.46. My soul doth magnify the Lord. Every transgression even among men, is more or less heinous, 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 heinous as it is, and worthy of infinite, & eternal punishment, because it is committed against, and is a contempt done unto a person that is of infinite, and eternal majesty. That any of us poor mortal wretches, worms rather than 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 less than nothing, and vanity, as the Prophet speaketh, Esa. 40.17. should be so desperately 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 ways, as Daniel telleth a great King. Dan 5.23. whose glorious greatness 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. woe unto him that striveth with his maker, let the potsherd strive with the potsherds 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 than he? And yet thus have we done every one of us, & the consideration of this aught to lie heavy upon our hearts, as it did upon david's, when he cried, against thee, thee only have I sinned. Lecture XLV. On Psalm 51.4. january 9 1626. Attribute 4 FOlloweth now the fourth, and last attribute of God, that setteth forth the heinousness of our sins, and that is the infinite goodness, and bounty of the Lord. This the Lord expresseth daily towards all his creatures, and we can look no way, but we must needs behold evident proofs, 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 itself 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 we know, or hear of a man that is a good housekeeper, a bountiful man, ready to do all men good, we all esteem highly of such a one, and speak well of him, and would be ready to do him any kindness or service, though we never drunk of his cup ourselves, nor received any benefit by him; nay, though we never saw his face: so amiable a thing is this property of goodness 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 express the goodness, and bountifulness of his nature, do little affect us. Let therefore every one of us consider how he hath expressed his goodness and bounty to ourselves 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 o Lord my God, are the wonderful 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 speak of them, they are more than can be numbered. Yet let us consider (I pray you) as we are able, the marvellous goodness, and bounty the Lord hath showed towards every one of us in particular. 1. In the things that concern our bodies, and this mortal life. 2. In the things that concern our souls, and our everlasting happiness. 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 ways. Dan. 5.23. 2. It is he alone that maintaineth us in this health, & strength, and vigour of body, and mind, that we do enjoy in that soundness 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 bless thy bread, and thy water, and I will take sickness 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 helpful unto others, to entertain at this time our friends, & neighbours, 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 oil, my cup runneth over. & Act. 14.17. He left not himself without witness, in that he did good, & gave us rain, and fruitful seasons filling our hearts with food & gladness. And it is our extreme blindness and sottishness, if we ascribe this our plenty and prosperity unto any thing else, but the Lords goodness alone. Host 2.8. She did not know that I gave her corn and wine, and oil, & multiplied her silver and gold. 4. Whereas we see and hear of many others that are undone some by fire, and some by thiefs, and some by witchcraft, how cometh it to pass that we and our children, and our cattle, & 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 job, 1.10. The Lord is thy keeper saith David, Psal. 121.5. If he did not continually watch over us, it could not be with us as it is. 5. Whereas we have every one of us, oft times been in sundry great adversities, and dangers, aswell as other men, what hath been the cause that we have comen off so well, when others by the very same diseases, by the same afflictions, have been swallowed up and destroyed? Surely this is to be ascribed to the goodness, and mercy of the Lord alone. And we have all cause to say with David, Psal. 18.2. The Lord is my deliverer, and verse 16. He sent from above, he took me, he drew me out of many waters. And 68.20. He 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 look for a change, and expect trouble and affliction, job 5.7. Man is borne unto trouble, what refuge have any of us to fly unto in any distress, for help and comfort, but to the Lord only? Psal. 20.7. Some trust in charets, and some in horses, but we will remember the name of the Lord our God. And 62.8. Trust in him at all times, ye people, pour out your hearts before him, God is a refuge for us. God's people have no other refuge to fly unto in all their distresses, but him alone. Yea, nature hath taught this to all men; as we may see both in Scripture, jon. 1.5. and in daily experience, how the worst will look towards God in their extreme sickness, and send for the minister then to pray for them. For that which Solomon saith of riches, Prov. 11.4. may be said of pleasures, and friends, and all other things we have most set our hearts on, they will not avail us in the day of wrath. Lo, thus good and gracious the Lord hath been to every one of us, even in the things that concern this mortal life, but 2. he hath showed much more goodness to our souls, than all this cometh to. For as our souls are far more excellent than our bodies, so the Lord hath much more care of them, then of our bodies. He is in a special manner called the father of spirits, Heb. 12.9. and hath doubtless a fatherly care of them in a special manner. Let me therefore say to you as the Prophet doth, Ps. 6●. ●6. Come and hear, all ye that fear God, & I will declare what he hath done (not for my soul only, but) for every one of your souls. Neither will I speak of those bounties of the Lord, that are peculiar to some choice servants of his, but of those that are common to all that do unfeignedly fear 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 we had lost ourselves by the voluntary transgression of our first parents, and made ourselves the children of his wrath, and slaves of the Devil: he bought us again with no meaner a ransom, than the blood of his only Son, john 3.16. So God loved the world, that he gave his only begotten Son: that whosoever believeth in him, might not perish, but have life everlasting. And how did he give him? The Apostle telleth us, Rom. 8.32. He spared not his own son, 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. He drank at the hand of the Lord, the cup of his fury (as the Prophet speaketh in another case, Esa. 51.17.) He drunk the dregs of the cup of trembling, and wrung them out. This amplifyeth greatly the goodness, and bounty of the Lord to his people, that this ransom was paid for them, in a special manner, Esa. 53.5. He 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, john 17.9. Oh what a goodness of God was this to us, that passing by, and neglecting the greatest part of the world, he should think upon us in a special manner, to pay such a ransom for us. Oh what cause have every one of us to admire this mercy of the Lord, and to say with job 7.17. What is man that thou shouldest magnify 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 ransom to redeem my soul? Secondly, when we lay snorting in our sins without all regard either to our own wretched condition, or to the ransom that was paid for us, he awakened us, and called us to the knowledge of ourselves, and of Christ. He cried to us, as Cantic 6.13. Return return o Shulamite, return return, that we may look upon thee; He besought us to be reconciled to him, as the Apostle speaketh, 2 Cor. 5.20. stood long at our door, 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 gain saying people; and at last overcame us with his kindness, changed and converted our hearts, and made us new creatures. When the Apostle had said, Ephes. 2.5. Even when we were dead in sins he quickened us; he addeth, by grace ye are saved. Nothing but grace, nothing but the goodness of God was the cause of it. He wrought such a change in us, as is mentioned, Esay 11.6. The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them. And this also doth greatly amplify the goodness of God towards us in our conversion, if we shall consider how rare a mercy it is. 1. How the Lord vouchsafeth not so much as the outward calling in particular to the greatest part of the world by far. He showeth his word unto jacob (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 known 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 ourselves may observe of our own kindred, of our own neighbours, of them that have as long as we obtained the same means, of our betters every way, of them whose lives have been far more civil and unblameable than 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 David's 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 me 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 rejoice so in his spirit, in the behalf of the faithful in his time and ascribe it all merely to the free grace and goodness 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, we have been apt through our frailty and corruption ever and anon to fall away from him again; 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 break their necks, or to fall into such pits, as we should never get out of again. He will keep the feet of his Saints from such falls, as Hannah speaketh, 1 Sam 2.9. He hath beat us for falling, and haply for our carelessness, left us to take such falls as have bruised us fore, or broken an arm or a leg of us, but he hath taken us up again, and set us on our feet. Nay though we have given him just cause a thousand times to cast us off, and dishinherit us, to leave us to ourselves, and Satan, yet hath his love been 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 be able to separate us from the love of God in Christ jesus 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 iniquity, and passeth by the transgression of the remnant of his heritage, that retaineth not his anger for ever, because he delighteth in mercy. And this is also that that greatly amplifieth the goodness 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 profaneness, some to the utter hatred of Religion, some to worldliness, that were once far 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 daily look upon, that are like those the Apostle speaketh of, 2 Pet. 2.18.22. that once were clean escaped from them that live in error but now with the dog are turned to their own vomit again, 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 God's spirit, even another heart 1 Sam. 10.6.9. and never in his life fell into so gross 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 john 2.19. They went out from us but they were not of us, for if they had been 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 than we have fallen quite away? Surely nothing but the mere grace and goodness 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 mind of the infinite goodness and bounty the Lord hath showed to every one of us that are his people. Now the consideration of this marvellous goodness and bounty of God towards us doth greatly aggravate our sins, and make them out of measure sinful. There is no sin we have committed, no commandment of God that we have transgressed, but we have thereby slighted and despised, showed contempt unto, grieved and dishonoured that God that hath been so good and gracious a father unto us. Thus doth the Lord aggravate David's sin, 2 Sam. 12.7.— 9 I anointed thee King over Israel, and I delivered thee out of the hand of Saul, and I gave thee thy master's house etc. and if that had been too little, I would mereover have given thee such and such things, wherefore hast thou despised the commandment 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) testify against me; and then in the two next verses he putteth them in mind of the great goodness he had showed toward them, that by that means 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. Do ye thus requite the Lord, o 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 weep so abundantly, Luke 7.38. she had a deep apprehension of God's goodness towards her, verse 47. This was that that lay so heavy upon David's heart here, Against thee, thee only have I sinned. Nay, it is not possible that any should ever have a true assurance and sense of God's fatherly goodness wrought in his heart by the spirit of God; but it will have this effect in him. Zach. 12.10. I will pour out upon the house of David, and upon the inhabitants of jerusalem the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his first borne. Why do our sins trouble us no more? Surely we are not sound persuaded of God's fatherly goodness and love towards us, the spirit of grace was never poured upon us. I know 1. That the most men make the less account of sin, because they say they know the Lord is so gracious and merciful, nothing doth so much keep them from being troubled for their sins as this; they cannot think it possible God should like much the worse of them for any of their sins, because he is still so good and bountiful unto them; but are ready to say to their souls with the Epicure, Eccles. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works. 2. Yea they embolden themselves to sin by this more than by any thing, because they know and are peswaded the Lord is so infinite in goodness and mercy, they turn the very grace of God into wantonness, jude 4. If a child should thus resolve with himself; rush I know my father beareth that affection to me, that though I be never so stubborn, 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 natural affection, and had not the nature or heart of a child in him. No more hath that man certainly any true or sound assurance of God's fatherly love and goodness towards him, that doth not hate sin, that is not afraid of sin, that cannot mourn 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 been unto him. Lay aside (saith the Apostle, 1 Pet. 2.1.3.) all malice, and all guile, and hypocrisies, envies, and evil speakings, because (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ye have tasted (known with feeling) that the Lord is gracious. Lecture XLVI. on Psalm 51.4. january 23. 1626. IT followeth now that we proceed to the uses that are to be made of this point. And those are four principally. 1. For instruction. 2. For the trial and examination of ourselves. 3. For exhortation. 4, For reproof. Use 1. And first for instruction, To teach us how to judge of the heinousness of sin, that no sin is small or light to be accounted of, every sin even that that we think to be the least is a dead work, as the Apostle calleth it, Heb. 6.1. deserveth eternal death. This is a point of great use. 1. To work in us more fear of sin, and to arm us against a conceit that usually emboldeneth us to many sins and hardeneth us in them, because we think that they are but small ones. 2. To confirm us against the error of the Papists, who to maintain many other of their false doctrines the better, their doctrine of possibility to keep the whole Law, their doctrine of merit, their doctrine of Purgatory, and such like; do teach that all sins are not in their own nature mortal, nor do deserve eternal death, but that some transgressions of the Law of God are only venial sins. Four things there be that will make the truth that we maintain against them in this point, evident unto you. First, Consider the father that begetteth and engendereth it in us, and that is the devil, who is the father of every lie, not of the pernicious lie only, but of every lie, joh. 8.44. and of every vain and petry oath, Mat. 5.37. Whatsoever is more than these (that is then yea in affirming any thing, and nay in denying) cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wicked one; that is from the devil, as the same phrase is used, 1 john 3.12. Secondly, Consider the punishment that the righteous God hath inflicted upon men, even for the smallest sins. And that not only upon such as we 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 sheep 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 Lot's wife who for looking back (out of a loathness to leave the profits and pleasures of Sodom) was turned into a pillar of salt, Gen. 19.26. 2. Upon fifty thousand men of Bethshemesh who were slain for looking into the Ark, 1 Sam. 6.19. 3. Upon Vzzah for touching and staying the Ark when it was in danger to have fallen, 2 Sam. 6.7.5 4. Upon the young Prophet, who being deceived by the old Prophet, did but eat and drink in Bethel, which God had forbidden him to do, 1 King. 13.24. 5. Upon the man that was slain by a lion for refusing to smite a Prophet of the Lord, when God had commanded him, 1 King. 20.36. 6. Upon Moses himself whom God would have slain in the Inn for delaying the circumcision of his child, Exod. 4.24. 7. Upon many of the elect Corinthians, that for this very cause were smitten with death, because they came unpreparedly unto the Lord's 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 eternal death. For we are not to think that any of these seven sorts, that have been brought for examples died eternally. I answer, Answ. It is true. But these corporal deaths that the Lord smote them with in this manner, were evident documents and demonstrations that every one of them were worthy of eternal death for these sins. For so the Apostle proveth that infants that never committed actual sin are worthy of condemnation, because they also do 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 eternal life through jesus 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 book of the law to do 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, eternal death belongeth; according to that, Mat. 25.41. Depart from me ye cursed into everlasting fire prepared for the devil 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 appear that the least sin deserveth no less than eternal death. If it were true that a man might be cleansed from the guilt of the least transgression of God's Law by the sprinkling of a little holy water, or by entering into an hallowed Church, or by a knock upon the breast, or by a Bishop's blessing (as the Papists teach) than it might well be granted that some sins are venial, and do not deserve eternal death. But the Scripture teacheth that it is the blood of Christ that cleanseth us from all sin, 1 john 17. from the least aswell as from the greatest. And therefore God's people under the Law that had committed any sin against any of God's commandments, though they had done it ignorantly, must bring their sacrifice unto the Priest or else there could be no atonement made between God and them, Levi. 5.17, 18. Fourthly and lastly, Consider the reason of this, which hath been at large delivered in the handling of the doctrine; namely, that neither our obedience nor our sin is to be valued according to the greatness or smallness of the thing that is commanded or forbidden, nor according to the greatness or smallness of the good or hurt that is done to man by it, but according to the greatness and authority of the person that doth command or forbid the thing. So when Saul thought that that he 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 stubborness is as iniquity and idolatry. As if he should say, Thou wilt acknowledge witchcraft and idolatry to be very heinous sins, and I tell thee Saul thy rebellion, and stubborness against God's Law is no less a sin then that. Why, but Saul might have said, alas I did not this out of a rebellious and stubborn mind, wilfully to offend God, I did it out of a good intent, and the people persuaded me to it, and I thought it a shame for me to be less forward and zealous to provide for God's worship than they. Yea, but saith Samuel thou hadst the commandment of God to the contrary, thou hast slighted, and set light by God's commandment, and the Lord accounteth this neglect of his commandment, no less than rebellion, and stubborness, than witchcraft and idolatry. Object. You will say then that by this doctrine all sins are alike. He that to relieve his extreme necessity stealeth a sheep, breaketh God's commandment, aswell as he that killeth his own father. And is there no difference between these sins? Answ. I answer, Yes verily, some sins are far greater than others are 2 King. 3.2. jehoram the son of Ahab wrought evil 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 own nature do deserve eternal torments, and foolish man cannot comprehend how there can be any degrees any▪ Magis or Minus more or less in those torments, that are eternal and infinite; yet the eternal God knoweth how to make degrees and differences even in those eternal torments. And though the torments that the least sinner shall endure in hell be infinite, and such as no tongue can express, no heart can conceive how great and intolerable they will be; There shall be nothing but weeping and gnashing of teeth, Luke 13 28. There the worm never dyeth, nor the fire never goeth out, Mar. 9.44. Yet will the Lord inflict greater torments on such whose sins have been like camels, and lesser upon those whose sins have been like gnats. He knoweth how to beat 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 intolerable than those of Tire and Sidon, Mat. 11.22. Some sins ye see then are greater than other some. But what is it that putteth the difference between sins? What are the weights and balances wherein sins are to be weighed, if we 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 do pass, and inflict upon sin. For so in times past it should have been a greater sin to eat flesh upon a friday, then to break many of the commandments of God, and in any man not to keep the day of Christ's birth holy in a solemn manner should be a greater sin then to break any one of God's commandments, as than to steal, to commit adultery, or idolatry, or blasphemy either. These are therefore false weights and balances to judge of the greatness or smallness of sins by. But by the weights of the Sanctuary, by the word of God only this is to be judged of. And this is the rule that God's 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, he that committeth it sinneth of mere malice and despite against God. He doth despite unto the spirit of grace, as the Apostle speaketh, Heb. 10.29. So every other sin, the nearer it cometh to it, the more directly it is committed against God, the greater the sin is. And from this general rule, these three particulars will follow. First. That the sins of the highest degree against the first table, are greater than 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 stubborness is as iniquity and idolatry. So our Saviour calleth the first table, the first and the great commandment. Mat. 22.38. Secondly. That sins committed against knowledge are greater sins than 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, james 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 witness. See it also in sins of commission, Paul's blasphemy and persecution was in respect of the deed itself, a far greater sin, than 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 himself 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 appear will you say? Surely he, and all the congregation, knew well how strictly a little before God had enjoined a precise rest, even from gathering of Mannah upon the Sabbath day, Exo. 16.23. yea from doing any work 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 do this; he sinned against his knowledge, he sinned presumptuously. Therefore is this story brought in by the holy Ghost, immediately upon the law that God had made against presumptuous sinners, Applic. as a sanction, and ratification of that law, Numb. 15.30, 32. O think 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 God's house and worship. The spirit of God wrought that love in David's heart to the house of God, that he professeth Psal. 84 10. He had rather be a doorkeeper in the house of his God, then to dwell in the tents of wickedness. And what spirit is it that maketh you to hate and loathe the house of God as you do? that maketh you so far in love with the tents of wickedness, I mean the alehouses (the most of which, if any houses under heaven may well be called the tents of wickedness) as you are, that you cannot be drawn from these tents of wickedness, into the house of the Lord, no not upon the Lord's day? you cannot pretend ignorance for your sin, no more than 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 than his was. 1. We read not that he did this in the time of God's public 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 join 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 unless you repent, and forsake this sin, you shall find no more mercy with God, than 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 twelvemonth again, I have the more willingly enlarged myself in the application of this point, and though I see small hope to prevail with any of you, for the belly hath no ears, and the Ale-house-haunter is usually a scorner, and derider of God's Word; yet because I know that that is impossible with men, is possible with God; as our Saviour spoke in a case not much unlike to this Luke 18.27. and God hath oft wrought by a Sermon, as great wonders as this cometh to, I will conclude my speech to you with that prayer that Noah once made for his sons, Genesis 9.27. God persuade japhet to dwell in the tents of Sem. The Lord persuade you to shun and forsake these tents of wickedness, to love and frequent better the assemblies, and congregations of his people, where his ordinance, and service is to be found. The third and last rule whereby we are to judge what sins are greater, and more heinous than other, is this. The sins that are committed by such as are of special note above others, for the profession of true religion, and piety, are geater than the sins of other men. This is plain by that speech of the Apostle, Rom. 2.9. Tribulation, and anguish, shall be upon every soul that doth evil, upon the jew first, and also upon the Gentile. Why upon the jew 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. Use 2. The second use that this Doctrine serveth unto, is for the examination of ourselves, and for the trial of the truth, and soundness of our repentance; which it highly concerneth us to know, and to take heed we be not deceived in it. 1. It is no good argument to prove we have truly repent, because we have sometimes found deep remorse, and trouble of mind for our sins; For so had Ahab, and judas, as we have often heard. 2. Neither is it a good argument we have truly repent, because we have now left the sins we were heretofore given unto; For the Apostle speaketh of certain hypocrites that were clean escaped from them that live in error, that had escaped the pollutions of the world, even through the knowledge of the Lord, and Saviour jesus Christ. 2 Pet. 2.18.20. By what notes may we then judge of the truth and soundness 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 persuasion we have of God's fatherly goodness, and mercy, rather than of his power, or his justice, and anger against sin, can make us to mourn for our sins, to hate and forsake them. For so is true repentance described. Zac. 12.10. I will pour upon them the spirit of grace, and of supplication— and then they shall mourn, as one mourneth for his only son. And in 1. Pet. 2.1— 3. Lay aside all malice, and guile, and hypocrisies, and envies, and evil speakings— if so be that ye have tasted that the Lord is gracious. Would we therefore know the true cause why our hearts are so hard and senseless; why we cannot grieve and mourn more for our sins; why we cannot more willingly forsake and cast off many of our sins; surely the Lord hath not yet poured 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 effectual, to work in us a sound grief of heart for sin, nothing would cause us so much to hate, and abhor sin as this, that we 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, thee only have I sinned, and done this evil in thy sight. Lecture XLVII. On Psalm 51.4. Ianu. 30. 1626. FOlloweth the third use that this Doctrine serveth unto; Use 3. And that is for exhortation to persuade 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 slighting of his commandment, that therefore we would take heed how we give ourselves liberty, either to commit the smallest sin that we 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 lest of our corruptions; the very lest transgression of the law of God; even our passionatnes, & aptness 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 God's worship, and of our unprofitableness, that we do so little good, and of that delight we take to hear, and speak of the faults of others, and of the unsanctifiednesse of our thoughts, yea, even of our very dreams that savour of corruption, as it may appear by the equity of that law we read of, Deut. 23.10, 11. Three special motives there be (besides the reasons you have heard of the last day in the use of instruction) that may be effectual to persuade us unto this. First. He that giveth liberty to himself in the smallest sins, will be in danger by little and little, to grow careless of, and to fall into greater sins, and so in the end to lose all grace, all conscience of sin. A little leaven (saith the Apostle, Gal. 5.9.) leaveneth the whole lamp. And this is that that our Saviour teacheth us, Mat. 5.19. Whosoever shall break one of the least commandments, and shall teach men so (that is, justify, defend, and allow himself or others in it) he shall be called the least in the kingdom of heaven; that is, he shall be of no worth, of no reckoning for grace among the people of God. Dead flies (saith Solomon. Eccle. 10.1.) cause the ointment of the Apothecary to send forth a stinking savour; so doth a little folly, him that is in reputation for wisdom, and honour. And this must needs be so, 1. Because in giving ourselves liberty in the least thing that we know God hath forbidden, we break the bond & cord that should restrain us from any sin, namely the conscience of the commandment 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 break 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 restrain us from the foulest, and grossest sins? 2. Because it is the natural effect of sin (specially being wittingly committed) to make a man apt to sin, to go further in sin. Rom. 6.19. You have yielded your members servants to uncleanness, and to iniquity unto iniquity. 3. Because God in his just judgement is wont to punish sin by sin, to punish men's carelessness, and looseness, 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, took no comfort in it; a common sin (God knoweth in these days, 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 believe a lie; For this God giveth men up to popery: The surest way than for a man to keep himself from falling into gross sins, is to be afraid of, and make conscience of the smallest sins. This is plain in that prayer of David, Psal. 19.12, 13. Cleanse thou me from secret faults, keep 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 job to preserve himself from fornication, and adultery, made a covenant with his eye, and with his thought also, bound them to the good abearing, job 31.1. resolved with himself to make conscience of, and to abstain from all wanton looks, and thoughts also; and so long as he did so, he was safe enough from falling into those gross sins. On the contrary David giving himself liberty in idleness, and wanton looks, 2. Sam. 11.1, 2. was left to himself to fall to those foul sins, he so much bewaileth and complaineth of in this psalm. This is then the first motive to persuade us to make conscience even of the smallest sins, because else we shall be in danger to fall into gross and most heinous sins. The second motive unto it is this, that by these small sins we bring ourselves 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 repent of, and consequently pardoned, than these smaller sins are. These without great circumspection and watchfulness, 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 forgiveness of them. In this respect, we find that the civil, honest, and moral man that hath lived unblamably in respct of any gross sin all his life time, is in far worse case than many a one that hath been 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 kingdom of God before you. The third and last motive is this, that he that giveth liberty to himself in the least sin, doth not abstain from the grossest out of conscience towards God, because God forbiddeth it, and is offended with it, but out of some high respects. Thus the Apostle proveth, that he that giveth himself liberty to offend against any one point of the law, though he seem to keep all the rest, is guilty of all, and doth not indeed with any uprightness of heart, keep any one of the commandments of God, jam. 2.10, 11. Because he that said, do not commit adultery; said also, do not kill. He that said, Levit. 24.16. He that blasphemeth the name of the Lord, shall surely be put to death, swear not great oaths, hath said also, Matt. 5.34. Swear 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, yield not unto, please not thyself in this, that thou art so apt to be angry. He that hath said, Exo. 20.10. on the Sabbath thou shalt do no manner of work, hath said also, Esay. 58.13. Thou mayest not follow thy pleasures on my holy day— nor speak thine own words. He that hath said, we must use to pray, and God will pour out his wrath upon the families that call not on his name, jeremy 10.25. hath said also, john 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 guiltless, that taketh his name in vain. He that hath said, Esay 1.16. Cease to do evil, do nothing that is evil, do no hurt to any, hath said also in the next verse, Esay 1.17. Learn to do well, and Matthew 25.30. Cast the unprofitable servant (him that hath done no good, whose life hath been no way useful nor profitable unto others) into utter darkness, and Ephes. 5.16. Redeem the time, make conscience of spending it unfruitfully. Lastly, He that hath said, 1 Pet▪ 1.15. Be ye holy in all manner of conversation; that is, in all outward actions and words, hath said also, Prov. 2.23. Keep thy heart with all diligence. So that if a man make no conscience of his thoughts, how vain, wanton, malicious, worldly they be, that never troubleth him, certainly he is not restrained from any wicked speeches, or actions out of conscience to God's commandment, 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 think that this preciseness, this strictness to watch, and take heed to ourselves, that we offend not in the least thing, putteth such a yoke upon a Christians neck, as no man is able to bear, maketh the life of a Christian, a mere drudgery, a most painful, and uncomfortable life. We have an old proverb, Qui medicè vivit miserè vivit If a man have so crazy a stomach, that if in eating or drinking, he swerve never so little from the rules of Physic, or from his ordinary diet, he will strait be much out of temper, surely that man's life must needs be very uncomfortable unto him. And so many men think 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 painful to flesh and blood, and if we will admit of no duty to be enjoined us, but that which is easy, we must never look to come to heaven. We know who it was that said, Matth. 7.14. Straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it. And though it be an evil 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. Keep my law (saith the Lord, Proverbs 7.2.) as the apple of thine eye. The conscience of God's child towards God's commandments, is as tender a thing as the apple of the eye, the least thing will offend it. 2. This preciseness in making conscience of the least sin, will not make a Christian life wearisome and uncomfortable unto him; nay, it is the only 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 certain truth which Solomon speaketh of all the ways of true piety, Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peace. Certainly, every yoke of Christ is easy, and every burden that he layeth upon us is light; as he telleth us that cannot deceive us, Matth. 11.30. His commandments are not grievous, saith the Apostle, 1 john 5.3. The strictness, and preciseness of obedience that the Lord requireth of us in this case, is not a legal strictness, and preciseness 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 ourselves liberty in the least sin, but that we do our unfeigned endeavour to keep ourselves from the least sin, and not to suffer the least of our corruptions to pass without a censure, no not a thought, no not a dream that favoureth of corruption, as it appeareth by the equity of that law which we find. Deuteron. 23.10, 11. This preciseness (and nothing without this) will give us assurance of the uprightness of our hearts, and this assurance will breed that peace, and soundness of joy in us, as nothing in the world beside is able to do. So it is said of the people in David's time, 1 Chron. 29.9 The people rejoiced, 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 commandments. Such need not fear 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, Use 4. is for reproof of such as blame many of God's servants, for nothing more than this, that they are so precise in trifles, in matters of very small moment. This they tax them for, as for a very foul fault. They love (say they) to be singular, and to show themselves more holy than all other men in matters of nothing. Forsooth they will not do as other men do. Nay, they will not speak as other men speak. O, they may not swear, no not by faith & troth. This ridiculous preciseness in toys & trifles (say they) we cannot abide. And this is certainly one chief ground of all the contempt & hatred that most men do bear unto the servants of God, they esteem us all to be no better than hypocrites because of this. Now unto these men, I have three things to say, 1. That there is a kind of preciseness in small matters, that is indeed to be blamed as a certain note of hypocrisy. 2 That all preciseness 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 holiness in such things as God hath given no such commandment nor direction for in his word. The strictness, and preciseness of the Pharisees in observing their purifications our Saviour calleth hypocrisy; because they had no ground for their conscience therein, but only the commandment and traditions of men, Matth. 7.6, 7. The preciseness of the Papists in keeping their Lent, and abstaining from meat, upon opinion of holiness, the Apostle calleth hypocrisy, 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 do observe sundry rites, and customs of the Church, not only out of obedience to the authority, whereby they are enjoined, but even out of conscience, to the things themselves, and persuasion that neither of the Sacraments would do them or their children good, if they should be received without those ceremonies that the Church hath enjoined; their fear towards God, is taught by the precepts of men, as the Prophet speaketh, Esa. 29.13. that will urge and press their ministers much more for the observation of these things, then either for preaching, or any other duty of his ministry, that God hath enjoined him. These precisians are gross hypocrites certainly. 2. Admit we have a commandment of God against these things that we are so scrupulous, and precise in, yet if we make more conscience of the commandments of God, touching these smaller things, than we do of the greatest and weightiest of them, this is also a certain note of an hypocrite. For so our Saviour proveth the Pharisees to be hypocrites, because they were so precise in tithing of Mint, and anise, and Cummin (which yet they had a commandment from God to do) and yet omitted the weightier matters of the law, as judgement, and mercy, and fidelity; they strained at a gnat, and swallowed a camel. Mat. 23.23, 24. And this is the first thing I have to say unto these men; there is a kind of preciseness in small matters that is no better than hypocrisy. Secondly, I say that all preciseness even in small matters is not hypocrisy. 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 plain 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 himself, with the portion of the King's meat. Our Saviour was so precise, even in a matter of circumstance in God's worship, as that because God had commanded the passover should be celebrated upon the fourteenth day of the first month, Numb. 9.3. he was content to be singular, and to differ in his judgement, and practise from the whole Church, rather than he would swerve from God's commandment even in so small a matter. And for this cause, though the whole Church did put of the passover that year, from the fourteenth, to the sixteenth day of the first month, because that was the Sabbath (and by a tradition of the Elders, they were forbidden to keep two such festivities so near together) yet durst not our Saviour do so, but kept his passover two days before them, as appear, joh. 19.14. the day that he was crucified on (which was you know the day after his passover) was the day before theirs, the day of the preparation of the passover. The last example is Mordecayes, of whom we read, that he durst not do the smallest thing, no not so much as yield a formal complemental courtesy 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 God's 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 do it not. We may not do evil, 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 far greater and fouler sin. Neither can Lot be excused, who to keep the Sodomites from committing the sin against nature, offered them his two daughters to commit adultery withal. Genes. 19.8. There can be no such necessity laid upon God's child at any time, that he must needs do 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 counsel of the Prophet, Psal. 37.5. Commit thy way to the Lord, trust also in him, and he shall bring it to pass. Rest upon the power, and promises of God, who can deliver us out of these perplexities, without the help of any of our sins. As Peter persuading Christian women from vanity, and pride in their attire, answereth a secret objection they might make against this; Alas▪ our husband's being infidels will hate us, and misuse us, yea, and be ready to fall to a liking of other women, if we do not platt our hair, and make ourselves 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 do you, 1 Pet. 3.5, 6. Thirdly, and lastly. We may not dare to do 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 eat. As if the Apostle had said; even this is sufficient to condemn a man (if he repent not of it) that he hath given liberty to himself, to do that that he doubted was unlawful, and forbidden of God. The third and last thing I have to say unto these men, is to advise, and warn them to take heed how they hate, and scorn any (whom otherwise they can take no exception unto) for their preciseness in such things, as themselves account trifles, and toves. But first inquire into their grounds and reasons, why they do so. And if you find they have good warrant in the word, to do as they do, commend them, encourage them, imitate them, and say with David, Psal. 119.63. I am a companion of all them that fear thee, and of them that keep thy precepts. But if you shall find, that through their weakness and ignorance, they mistake their grounds, and have no good warrant for that they do, but are more scupulous, and doubtful in these things, than they have just cause to be; yet pity them, instruct them with meekness, and show them their error; persecute them not, nor hate them for the error of their judgement, but bear with them, till they may be better informed. We that are strong (saith the Apostle, Rom. 15.1.) ought to bear with the infirmities of the weak, and not to ple●se ourselves. And though they be in error, 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 be beloved, and commended, whersoever we see it. For this the Apostle loved the jews 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 zeal 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 work 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 affirm, that it is a near 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 far. Lecture XLVIII. On Psalm 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 himself before God for it, not only in general terms, but in particular; and the reason is contained in these words. That thou mightest be justified when thou speakest, and be clear when thou judgest. For these words have reference, not to those that go immediately before them in this verse, as if his meaning should be, I have therefore sinned against thee, and done this evil in thy sight, that thou mightest be justified when thou speakest, etc. But these words have reference to the third verse, and his meaning is this. I acknowledge my transgressions, and accuse myself in this manner, that I may justify thee, and give glory unto thee and acknowledge thy righteousness, both in that which thou hast spoken and threatened 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 sin. So that you see there be two parts of this reason, why David doth thus confess his sin. 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 here 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 itself very sharp and doleful; 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 evil against him out of his own house, 3. That his wives should be defiled, and abused by his own son, and that before his own eyes, that is, himself should know it, 4. That all this should be done openly, all Israel should take notice of it; yet doth David 1 justify the Lord in all this, yea 2 he professeth here that he did therefore thus accuse himself, that he might justify 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 sins dareth not gain say or murmur against any thing, that the Lord hath spoken, but is apt to justify him in it. Before I come to the confirmation of the Doctrine the terms of it must in a word be explained by answering two questions. Quest. 1 First, How doth the Lord speak unto men? Answ. I answer, In old time God spoke to his people. 1. Sometimes openly by a lively, and audible voice; thus he delivered to them the ten commandments the sum of the law; In which respect they are called lively oracles, Acts 7.38. 2. Sometimes secretly by dreams and visions, Acts 18.9. God spoke 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 speak to the Churches, Rev. 2 7. They are therefore called the Oracles of God, Heb. 5. ●2. 2. By the ministry of his servants that speak to us by authority, and commission from him, and by warrant of his word. As that which Nathan spoke here, David saith God spoke. So saith our Saviour, Luk. 10.16. He that heareth you, heareth me. Quest. 2 Secondly, How may men be said to justify the Lord in whatsoever he speaketh▪ Answ. I answer, 1. When they believe it to be true, and give credit unto it. 2. When they yield consent to it, and allow it to be just, and equal. 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 find consisteth of four 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 reproofs or threatenings. 2. There is the word of precept or commandment. 3. There is the word of promise. 4. There is the word of reproof and denunciation of God's judgements against sin. First, We must undoubtedly believe, and give credit to whatsoever God hath spoken; though the thing seem 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, only by the word of God. Heb. 11.3. Through faith we understand (know, and are fully persuaded) 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 again at the last day, job 19.26. I know (and am fully persuaded) that though after my skin the worms destroy this body, yet in my flesh I shall see God. See it 2 in the word of precept. What a strange commandment was that that Abraham received from God, Gen. 22.2. to sacrifice his own son, and that that Paul received, that he that had been so bitter a persecutor, and so infamous for it, throughout the whole world should go and preach the Gospel both to the jews, and Gentiles? How many reasons might they have alleged against these commandments? yet when God had once spoken it, they were fully persuaded they must do it, and went about it presently, without all reasoning or disputing against it. And as Paul saith, Gal. 1.16. Immediately (so soon as I had received this commandment) I conferred not with flesh, and blood. See this also 3 in the word of promise. What a strange promise was that which God made to Abraham when he was an hundred years 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 believed 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 unbelief but was strong in faith, giving glory to God, and being fully persuaded that what he had promised, he was able also to perform. And of Sarah he saith, Heb. 11.11. She judged him faithful who had promised. 4 and lastly, See a proof of this first degree in the word of reproof, and threatening (which most directly suiteth with my Text here, though the words be so general, as they may not be restrained to that only) What likelihood was there in that reproof, and threatening 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 flood, verse 17. I even I do bring a flood of waters upon the earth, to destroy all flesh. How unlikely, how impossible would this seem to all wise men in the world? How would they scorn and deride Noah's preaching of such a doctrine as this? Yet did Noah verily believe 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 seen as yet, moved with fear, prepared an ark. So what likelihood of truth was there in the reproof and threatening of vengeance that jonah preached to the Ninivites, jonah 3.4. He cried and said yet forty days and Niniveh shall be overthrown. Yet because God had said this (though he spoke this to them not immediately, nor by an Angel neither, but by a man, a stranger, a weak man) they verily believed it would be so, if they by extraordinary repentance, and humiliation did not prevent it. For so it is said, jonah 3.5. So the people of Nineveh believed God, and proclaimed a fast. Thus you see the confirmation of the doctrine in the first degree of proofs; we must believe whatsoever God hath delivered to us in his word without all reasoning against it; we must justify the Lord, in whatsoever he hath spoken. The second degree wherein God must be justified in whatsoever he hath spoken▪ is this. We must not only believe every thing to be undoubtedly true which God hath spoken, but also allow, and approve of it as most just and equal 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 only as appeareth plainly by the effect of them mentioned vers. 10.) are true (and not so only but) righteous altogether. According to that which the Lord speaketh of them, Pro. 8.8. All the words of my mouth are in righteousness, 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 justify the Lord, in whatsoever he hath spoken. 2 In the word of precept, even those commandments of God which are most against us, and those corruptions that are strongest in us. So speaketh David, Psal. 119.128. I esteem all thy precepts concerning all things, to be right. And Paul Rom. 7.12. The law is holy, and the commandment is holy, and just, and good. 3 So must we also justify the Lord in all his reproofs, and threatenings how sharp soever they have been. So did the King, and Princes of juda when they were sharply reproved and menaced by Semajah the Prophet they replied 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 showing all his treasures to the King of Babylon's Ambassadors, 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 seal to every curse of his law, and that upon pain of his eternal 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 he hath spoken, is this, we must receive, take to heart, and submit ourselves to the word in all things. So it is said of john's hearers, Luk. 7.29, 30. All the people that heard him and the publicans justified God, being baptised with the baptism of john, (they took to heart the things that God spoke by him, and submitted themselves to God's ordinance in his ministry) but the Pharisees and Lawyers (that did not so) rejected the counsel of God against themselves. See this 1 in the word of doctrine. Of Peter's hearers it is said that they received the Word with gladness, Acts 2.41. they found sweetness 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 taste? yea sweeter than any honey unto my mouth. 2 See it also in the word of precept. Though we be not able to obey some commandments of God exactly, and in all points, yet must we love all God's commandments, and delight in them, and be glad God hath given us such laws to curb our corruptions, and to guide us; and we must endeavour to keep them. As Paul speaketh of himself, 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 only believe every promise to be true, but we must be affected with God's promises, and take comfort in them. So Paul speaketh of the faithful, Heb. 11.13. Having seen the promises (concerning Christ) a far off, and being persuaded of them, they embraced them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kissed them, and hugged them. 4 and lastly. See this in the word of reproof, and threatening; 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 fear and prepared the ark for the saving of his house. And of josiah, 2 Chron. 34.27. That his heart was tender, and he did humble himself before God when he heard the law but read, and what God had threatened to bring upon that place. The reasons, and grounds of this Doctrine why we should in this manner justify the Lord in whatsoever he speaketh even by his servants, and Ministers, to believe 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 ourselves to it; are two The first respecteth the speaker himself. Reason 1. It is the Lord, saith Ely, 1 Sam. 3.18. when Samuel a child declared to him, what God had threatened to bring upon him, and his house. As if he had said, It becometh me to believe this, it becometh me not to murmur against it, it becometh me to humble, & submit myself unto it It is the Lord. In every truth that is taught us, in every commandment that is pressed upon us, in every reproof 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 here acknowledgeth in that that was spoken by Nathan. It is God that cryeth out against us, and our sins in the ministry of his Word, the preachers are but his voice as john the Baptist saith, john 1.23. And it becometh us all to justify God when he speaketh. How shall we escape (saith the Apostle, Heb. 12.25.) if we turn 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 commandment, or reproof, 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. Do 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 wholesome, and profitable unto my people? This moved Hezekiah to receive that sharp 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 reproof principally. Use. For this is a common sin, yea a mother sin, and cause of most other sins, that men do not justify God when he speaketh, give not that honour to the Word of God that is due unto it. Four sorts of men especially there be, that offend this way. First, Such as though they hear, and read the Word ordinarily yet give not credit unto it; but after many years enjoying of the Word, are not fully persuaded of many truths, many articles of the faith, that are clearly revealed and taught in the Word; many duties that the Word enjoineth, they cannot be persuaded that they are bound unto them; many sins that the Word reproveth, they cannot be persuaded that they are sins. Before I show the danger that these men are in I will give you certain cautions, to prevent the mistaking of it. First, A man is not bound to believe every thing, that cometh under the title, and name of God's Word; not every thing that the best Minister doth teach because he teacheth it, and you are well persuaded 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 believe 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 servilely 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 readiness of mind for all this. God requireth no greater readiness than this of any of his people, in receiving or believing his Word. Secondly, it is no sign of infidelity for a man, to move questions and to have doubts in himself of some things that he hath heard, and read in God's 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 Angel 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 jews, and our blessed Saviour approved it by his own example, Luke 2.46, 47. He sat in the midst of the Doctors, 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 jews, out of the Scriptures. A happy thing it were, if God's people now adays were more given than they are, to these doubts, and questions. Thirdly, it is no sign of infidelity nor of an ungracious heart in a man, to have thoughts rising sometimes in his heart to doubt of the most clear and evident truths that are revealed in the Word, thoughts of infidelity, of atheism, of blasphemy. For they may come sometimes from the tentation, and suggestion of Satan. And such evil motions of Satan our blessed Saviour himself was subject unto, he was tempted by the devil to make away himself, Mat. 4.6. and to fall down, and worship the devil, Mat. 4.9. And they may come sometimes from the corruption of our own heart. And such evil motions the holy Apostle was subject unto, 2 Cor. 12.7. he felt a thorn in his flesh; which he 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 down for a time by the violence of these motions of infidelity and suddenly to yield unto them. For Sarah was so, Gen. 18.12, 13. when she laughed within herself and said, Shall I that am so old have a child? And David was so when Psal. 116.11. he said in his haste, all men are liars. These Prophets will lie as well as other men. Provided always that they that have these motions of infidelity 1 Do abhor them, resist them, and not yield unto them. For so did our Saviour, Mat. 4.10. Get thee hence Satan. 2 Do mourn 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 Atheism to doubt of God's providence and to think Psal. 73.13. Verily I have cleansed my heart in vain. This did so trouble him that he saith verse 21. His heart was greeved, he was pricked in the reins. And so did Paul when he felt the evil motions of his flesh it was unto him as a thorn 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 Atheism and blasphemy, certainly 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 believe nor give credit to the Word of God, nor be certainly persuaded of any truth, that is clearly revealed in it, can never grow to any certainty in religion, cannot justify the Lord when he speaketh, and is never troubled for this, never striveth to believe, 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, john 8▪ 46. If I say the truth, why do ye not believe me? Then he addeth, verse 47. shall I tell you the cause? Ye therefore hear not (that is believe not) because ye are not of God; and 10.26. Ye believe not because ye are not of my sheep, as I said unto you; and 12.39, 40. Therefore they could not believe, because he hath blinded their eyes, and hardened 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, clearly revealed in the Word, because they see not how they can stand with reason, that turn all religion into disputation, they that do thus, do not justify God when he speaketh, rest not upon the authority of his Word, but accuse and condemn him rather. These men are guilty of most heinous sin. These men's case the Apostle layeth down plainly, 1 Tim. 6.3, 4, 5. Of these men that consent not to wholesome words, even the words of our Lord jesus Christ, and to the doctrine which is according to godliness, he saith that they are proud, and know nothing, but dote about questions and strife of words, etc. The man that hath truth of grace, and hath felt the saving power of God's Word in himself, 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 God's Word as David doth of God's corrections, Psal. 39.9. I was dumb, 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 becometh all men to lay their hands upon their mouths in this case; according to the speech of the Prophet, Hab. 2.20. Let all the earth keep silence before him. And with these disputers we may fitly rank the most of our people that can well endure to hear the religion they profess, any truth of God that they have heard, and received to be gainsaid and contradicted; that have no greater delight than this, to hear 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 justify God when he speaketh, and to believe undoubtedly that which God hath revealed and to receive it with love, it would be a matter of extreme grief and trouble of mind unto us to hear 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 strangeness either among Ministers or people, as with many it doth; to the great hindrance of the growth of the Gospel; yet towards such as oppose themselves against the truth in main, and fundamental articles thereof, Christians are bound to show themselves strange, to shun all voluntary, and unnecessary familiarity with them, to show them no countenance. If we shall receive such into our houses, or bid them God speed we make ourselves partakers of their sins, 2 john 10, 11. Such we are bound to show our detestation unto and to hold them accursed, though they had the gifts of Angels, Gal. 1.9. If any man should go 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 eternal 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 rejoicing of mine heart. The third sort that are to be reproved by this Doctrine are they that cannot endure the word of reproof. 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 justify the Lord in that which he speaketh against them, but storm, 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, Host 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 hear constantly, and do profess they believe what they hear, but take nothing to heart; that as they feel no sweetness at all in any of the promises of God, so do no reproofs or threatenings of the Word, work any sorrow or fear in their hearts. The judgements God hath threatened against any nation where such sins abound as do in ours; that is to say, jer. 5.22.29. & Num. 35.31.33. & jer. 17.27, etc. yea those that God hath threatened 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 fear, or to any care to make their peace with God. But these two last sorts I do but point at, the time being passed I must leave them to be enlarged in your own meditations. Lecture XLIX. On Psalm 51.4. Febru. 20. 1626. IT followeth now that we proceed unto the second reason why David doth in this manner confess his sins, accuse, and condemn himself before God which is contained in these words, And be clear when thou judgest. Nota. Now for the understanding of the words, four questions are to be briefly propounded, and answered. Quest. 1 First, How is the Lord said here to judge any? To which I answer, that (not to trouble you with any other acception of this word) by Gods judging David here meaneth God's correcting of men; Answ. So that his meaning is, as if he should have said, that thou mayst be clear 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. judgement must begin at the house of God. Quest. 2 The second question is this. What correction or chastisement of God hath David special reference unto, in this place, wherein he desireth to clear 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 sickness first, and then in taking it away by death, 2 Sam. 12.15.18. 2. Those fearful 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 threatened he would further do, but speaketh indefinitely) as if he should have said, Whatsoever thou shalt inflict upon me, thou art clear when thou judgest me. Quest. 3 The third question is, How is God said to be clear when he judgeth? Answ. I answer, 1. He is clear in himself from the least spot, or slain, 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 cavil 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 here, make the Lord clear from all injustice in his judgements, Answ. & corrections upon him? I answer, He could not thereby make the Lord ever a whit more clear from injustice; for though he had not confessed his sin at all, though he had continued, and been hardened in it, the Lord should have been nevertheless clear, and pure in judging of him. And thus do the Angels of God profess of the plagues that God prophesieth he would bring upon the bloody 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 blood of thy Saints, and Prophets, and thou hast given them blood 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 himself thus, and confessing his sin may be said to clear the Lord, that is to acknowledge the Lord to be clear when he judged him; for this made him able heartily and unfeignedly to acknowledge the righteousness 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 confess them, and be sound touched and humbled with the sense of them, they can never heartily acknowledge God's righteousness in correcting of them, but from the teeth outward; till we can accuse ourselves we can never justify the Lord. So it is said 2 Chron. 12.6. The Princes, and King of judah were humbled in themselves before they could acknowledge the Lord is righteous. Nay till a man be sound, and throughly humbled for his sin, he can never sound, and throughly acknowledge God's righteousness in his corrections upon him, specially if they be sharp indeed, and more than ordinary; but there will be still in him some doubting of God's righteousness, some secret murmuring, and repining against him. This is plain in the Lord's speech to job 40.8. Wilt thou also disannul my judgement? wilt thou condemn me that thou mayst be righteous? How could job be charged to do thus? He was in some measure humbled and did confess his sin as appear 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, job 22 1— 6. He had in himself a secret conceit that he was not so sinful as to deserve such afflictions as he had endured. And all this while he did not clear the Lord but disannulled his judgement; and did indeed condemn the Lord to have dealt unjustly with him. Thus therefore David did here by confessing his sin clear the Lord, thereby he was brought heartily to acknowledge God's 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 God's acceptation to justify, and clear him, to make him just, and clear. So God's people are said to sanctify the holy one of jacob, Esa. 29.23 & to glorify him, Mat. 9.8 & to magnify him in their soul, Luk. 1.46. & to justify his wisdom, 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 clear the Lord from all injustice, and cruelty, from all aspersion of rigour, and extremity in any of his judgements, executed either upon himself or others. Thus did David here; And this is oft noted in the holy Scripture for a fruit, and sign of true humiliation, and repentance, in other of the servants of God, as well as in David here. 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 clear him when he judgeth them. See the proof of this in these four 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 God's judgements. Who will say to him (saith job 9.12.) what dost 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 sons 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 brook this? The text saith, Levit. 10.3. Aaron held his peace; not a word durst he speak against this. See another example of this in job, whose afflictions you know were very strange, and such as as much exception might have been taken against God's righteousness in them, as in any we can ever read of. And indeed so extreme they were, that they wrung from him some speeches of impatiency; but he pleased not himself in it, but blamed himself for, and strove against it as a great corruption, as you may see, job 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 he cryeth out unto God, Ps. 39.10. Remove thy stroke away from me, I am consumed with the blow of thine hand. Yet even then he professeth, ver. 9 I was dumb, I opened not my mouth, because thou didst it. Nay we must not only bind our tongues to silence, from daring to speak 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 soul (saith David, Psal. 62.1.) keepeth silence unto God. Secondly. We must be ready even to subscribe, and give testimony unto the righteousness 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 o Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. The Babilonish captivity was the heaviest judgement that ever God had inflicted upon any people under heaven, as appear 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 ourselves unto God's corrections, & patiently, and willingly bear them out of this persuasion, that they are most just, and equal. And as it is said of our blessed Saviour, Esa. 50.6. that in obedience to God, he gave his back to the smiters, and his cheeks to them that plucked off his hair, he hid not his face from shame, and spitting. and joh. 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 God's people Leu. 26.41. when their uncircumcised hearts are humbled, they shall then accept of the punishment of their iniquity. See an example of this in job, 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, job 1.21. The Lord gave, & the Lord hath taken away; blessed be the name of the Lord. And mark what the holy Ghost saith of him for this, verse 22. In all this job sinned not, nor charged God foolishly. As if he should say. If he had not thus willingly accepted of God's 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 Church's speech mentioned. Mic. 7.9. I will bear the indignation of the Lord, because I have sinned against him. And in that of Ezra, who speaking of the extreme judgement of God upon his people in the Babylonish Captivity, saith Ezra 9.13. Thou our God hast punished us less than our iniquities deserve. And Lamenta. 3.22. It is of the Lords mercies, that we are not consumed (utterly from being a people) because his compassions fail not. You see God's people have discerned and taken notice of some mercy, some mitigation of the rigour of justice, some cause of thanksgiving, and of admiring rather his indulgence towards them, then of repining against him, even in the most extreme afflictions that have befallen him. And from hence it is that they have grown to that pitch of blessed resolution, not only to submit themselves, and bear the cross that presently lieth upon them, how heavy soever it be, but as David here limiteth not his speech to the judgement he had felt in the loss of his child, nor to those that Nathan had told him should befall him, but speaketh indifferently, that thou mayest be clear when thou judgest, whensoever, or howsoever thou shalt judge & correct me. So have God's people that have been sound humbled, professed a resolution to bear whatsoever God should further be pleased to lay upon them, whatsoever it should be. So speak the people of God, judg. 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 Absalon, when he was in extreme danger both to lose his kingdom 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 do 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 showed you three degrees of that passive obedience that every one of us are bound to yield unto God in our afflictions. And there is never a one of these, but they are hard, yea, impossible for flesh and blood to do, till the mighty arm of God hath tamed our hearts, and subdued, and humbled them 〈◊〉 can never thus clear 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 unfeignedly, that God dealeth most justly with 〈◊〉 when he correcteth us. But the hardest thing of all it is, to submit ourselves to Gods correcting, and willingly to bear it; to be persuaded 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 judgements, and corrections of God that befall ourselves or others, when the sins that deserved them are known, and evident unto us, it is no such hard matter to justify and clear the Lord in them. But there be many judgements of God, where no such cause can be known or discerned, no not by the wisest men. Thy judgements (saith David, Psal. 36.6.) are a great deep o Lord, no man can dive to the ground, & bottom of them. And Rom. 11.33. How unsearchable are his judgements, and his ways past finding out? Now this is the fourth degree of obedience required of us, that we must not only clear the Lord in those judgements that we can discern 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, o Lord, and upright are thy judgements. and 145.17. The Lord is righteous in all his ways, 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 wisdom 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 himself, 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 ways are judgement, a God of truth, and without iniquity, just, and right is he. Doth God pervert judgement (saith Bildad, job. 8.3.) or doth the almighty pervert justice? As if he should say, that is impossible in the judgement of every man's conscience. Shall not the judge of the whole world do 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 threatened against him, and his house, 1 Sam. 3.18. It is the Lord, let him do 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 Sovereignty, and Supreme, 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 form, say to him that form it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour? Is it not lawful for me to do what I will with mine own? saith the Lord of the vineyard. Matth. 20.13. In respect of this Sovereignty, and Supreme power of God, Elihu saith. job 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 he should wrong any of his creatures, for his will is the rule of all righteousness, and every thing is therefore just, & right, because his will is so. Thus the Apostle proveth, it was no unrighteousness in God to love, and choose jacob, 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 unrighteousness 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 judge himself. Reason 2. The second, respecteth them that are judged, and corrected by the Lord. We must needs clear 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 than that, that God layeth upon him. This reason Elihu giveth job 34.10, 11. Harken unto me ye men of understanding, far be it from God, that he should do wickedness, and from the almighty that he should commit iniquity, for the work of a man shall he render unto him, and cause every man to find according to his ways. 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 liable 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 error that hath too much place in the minds of most men. Use 1. All men by nature are apt (at least secretly in their hearts) to question the righteousness 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 speak as a man saith he. As if he should say; Every natural man is apt to speak and think so. This appeareth evidently by the general opposition that is made against the doctrine of predestination, which both our Church, and other reformed Churches have long taught, and received by clear warrant of the word of God. For not only the Papist, and the Anabaptist, and the Pelagian, but every natural man in the world is apt to cavil 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 believed, will stop their mouths, and convince their error in this point. This will be evident unto you if you will but observe these four points. First, God had done no wrong, if in his eternal decree he had chosen no man unto life but reprobated all men unto destruction. For he is our absolute sovereign Lord as we have heard; and it was lawful for him, to do with his own what himself 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 again? Secondly, God never condemneth any, nor did decree to condemn any but for sin. For he will render to every man, according to his works, Rom. 2.6. So that if any man be damned the Lord is not the cause of it but himself. Thou hast destroyed thyself, saith the Lord to the wicked jews, Host 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 he did foresee they would by their voluntary, and wilful transgression most justly deserve. Thirdly, Though God did foresee that such and such would by their sins and continuance in infidelity justly deserve eternal damnation, yet it was not the end God aimed at, and propounded to himself in the decree of reprobation, that wicked men might perish; for that is a thing God never took 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 own glory, Pro. 16.4. The Lord hath made all things for himself, yea even the wicked for the day of evil. 1. The manifestation of his glorious justice and wrath against sin, upon the reprobate, Rome 9.22. 2. The manifestation of his glorious mercy towards his elect, which could never have been so glorious, if it had been common to all mankind. And this reason also is given by the Apostle, Rom. 19.23. Fourthly, The Lords decree as it is not the cause of the damnation of any but their own sin, so neither is it the cause of their sin; It doth not impose a necessity upon any to sin, but notwithstanding this decree every man sinneth voluntarily, and unconstrainedly; neither is the Lord, but his own corruption only, and Satan the cause of his sin, jam. 1.13, 14. So that to conclude this first use. Let every one of us strive to suppress and to reject with detestation, and trembling all thoughts that shall rise in our hearts to call into question the righteousness 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 unrighteousness 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 own weakness and shallowness of understanding, then impute the least shadow of injustice unto the Lord, and check ourselves in that manner, that holy job did, job 42.3. I have uttered that I understood not, things too wonderful for me, which I knew not. Lecture L. On Psalm 51.4. Febru. 27. 1626. IT followeth now that we proceed unto the second use that this Doctrine serveth unto. Use 2. And that is to stir up every one of us, that we should strive, and labour for this grace to be able to do as David doth here, when it shall come to be our own case; to yield 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 appear to us in three things. First, There is never a one of us can assure ourselves for any one day that we shall be exempted from crosses, and afflictions in one kind 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 evil thereof. Every day (for the most part) bringeth with it some evil, and affliction, some cross, and occasion of grief or other. Specially this falleth out to be so, with them that live in the Church of God, and profess 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 Christ's School, 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 been plagued, and chastened every morning. So that in this respect, you see this exhortation unto patience, and submitting ourselves 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 look for troublesome, and evil times; We (I say) even we in this land, if ever people in the world had cause so to do. We have enjoyed a long summer's day of light, of peace, and prosperity; but if we consider our great sins, to us may now be applied that speech of the Prophet jer. 6.4. woe unto us, for the day goeth away for the shadows of the evening are stretched out. Many signs 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 soul weather, for the sky is red, and louring; O ye hypocrites ye can discern the face of the sky, but can ye not discern the signs of the times? Certainly our sky is now red, and louring, and he is a senseless, and secure hypocrite that doth not expect some great storm, and tempest. In this respect therefore we have also need of this exhortation every one of us. It is wisdom 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 readiness, and skill also to use them well, before the time of war do come, as the Apostle teacheth, Ephes. 6.13. Take unto you the whole armour of God, that ye may be able to withstand in the evil day. Thirdly, and lastly, The necessity of this exhortation will appear, if we consider well how hard a lesson this is to learn, how prone the best of us all are to impatiency and murmuring against the corrections of God. Affliction is in its own nature as bitter as any gall to flesh, and blood; 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 easy thing, when we shall feel God's stripes to smart indeed, to keep down our unruly passions, and to bear them without some repining, and murmuring against God. Our afflictions are called our infirmities, 2 Cor. 11.30. the best are apt to bewray weakness in them. Even where the spirit is most ready, the flesh will show it ●elfe to be weak, 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 sharp affliction, such as our poor brethren in the Palatinate, Bohemia, Germany, and France have done. This made the cross a great deal heavier to the Church then otherwise it would have been, as she complaineth unto God, Psal. 102.10, Thou hast lifted me up, and cast me down. 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 been half so painful unto me as now it is. We have therefore all need of this exhortation to patience under God's 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 effectual manner that may be. And to this end I will endeavour to force it upon myself, and you all. 1. By showing the notes, and properties of true patience whereby it may be discerned from that, that is counterfeit. 2. By giving you certain motives that may stir us up, and persuade us to seek for this grace. 3. By directing you to the means 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 sin. So it was here 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 sign of true patience to be unsensible under God's judgements; though many please themselves greatly in this, they have had such, and such crosses, and they never murmured (they thank God) nor were disquieted with them. This is a great sin not to take notice of God's judgements when they light upon us. Esa. 42.25. He hath poured upon jacob the fury of his anger, and the strength of battle, 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 showeth himself to be angry with us by smiting, and correcting us, shall we think this a virtue in us, not to be affected with it. Oh no, this is a grievous sin. jer. 5.3. Thou hast stricken them, but they have not grieved. If our mortal parents should show themselves displeased and angry with us, would it not trouble and humble us? Num. 12.14. how much more when God showeth himself so? This is an extreme height of rebellion, to despise God's judgements, Esa. 22.12— 14. The man that is truly patient is very sensible of God's strokes, and of his sins 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 mirror of true patience, blessed job, even when he showed his patience most, and could say job 1.21. Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord; Yet was he deeply humbled with the strange judgements of God; verse 20. He rend his mantle, and shaved his head, and fell down 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 Hebrews, Heb. 6.12. that they would be followers of them that through faith, and patience inherit the promises. And jam. 1.3. The trying of your faith, worketh patience. True patience riseth out of this persuasion that the cross that befalleth us, is from God, that he hath a special hand and providence in it. This was the root of David's patience, 2 Sam. 16.10. The Lord hath said to him, curse David. Yea that this God that sendeth the cross, is our God, and loving father in Christ, and that maketh the child of God bear it patiently. john 18.11. The cup which my father hath given me, shall I not drink? The man that wanteth this faith though he be never so quiet under any cross, yet if his quietness 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, he cannot be said to be truly patient. Thirdly, True patience is a fruit of our obedience unto God, and of an heart subdued, and made able to yield unto God in all things; yea it is indeed a chief part of our obedience unto him. So speaketh the Apostle, of the patience our blessed Saviour showed in all his sufferings. Phil. 2.8. He humbled himself, and became obedient unto the death. Because he knew it was the will of God he should suffer those things, though he were deeply sensible of them, how grievous, and intolerable they were, therefore he did so patiently endure them. His patience was a willing subjecting of his own will, to the will of his father, Mat. 26.39. O my father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt. So then, that quietness, and temper that many show in great afflictions which riseth only out of a natural courage, and stoutness of heart, and out of this manly resolution I see no way to avoid this cross; sorrowing and fretting at it is but a childish, and womanish thing, and will do no good at all, and therefore I must, and will endure it (as the jews are said to speak, jer. 10.19. Truly this is a grief, and I must bear it) this hardening of a man's self in sorrow as job speaketh, job 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 proverb that beggars must be no choosers. If we be truly patient we must learn to bear our own cross. If any man will come after me (saith our Saviour, Luk. 9.23.) let him deny himself, and take up his cross 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 own carvers, and can say if my cross were but as such or such a ones is, I could well bear it, but alas no man is in my case, none could endure that that I do, are far from true patience. He that is truly patient, will do the Lord that honour, as to judge that the fittest, and best cross for him, which he thinketh good to lay upon him. And resolve with Moses, Deut 32 4. His work is perfect (it could not have been better done) for all his ways are judgement. Fiftly, True patience will make a man more desirous to profit by his affliction then to be rid of it, it will keep a man from desiring to shake it of till God have finished his work, that he intended to do upon him by it. Let patience have her perfect work saith the Apostle, jam. 1.4. We should be of Jacob's mind, Gen. 32.26. we should be unwilling that God, when he hath been 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 Surgeon's hand, till he be cured of his wound or passed all danger. That which the Prophet saith Esa. 28.16. He that believeth, shall not make haste, may fitly be applied even unto this case. This was Asas sin, 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 sin, 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 himself of his cross by any unlawful means, by any other way then such as the Lord hath appointed, or permitted him to use. The Apostle speaking of the faithful that endured most grievous persecution under Antiochus in the days of the Maccabees, saith of them, Heb. 11.35. that they would not accept of deliverance (he meaneth upon unlawful conditions) that they might obtain 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 offered him with one blow to have eased him of him, and all the extreme miseries he endured by his means, would by no means 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 he shall descend into battle, 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 seem in their afflictions) will neglect no means that either themselves can think of or others shall suggest unto them (though it be by a witch or wizard, that is, by the devil himself) to help themselves by, as Saul did, who in the height of his impiety (as the greatest sin that ever he committed) sought to the witch of Endors devil and familiar spirit for help and comfort, 1 Sam. 28.7. Seventhly, and lastly. True patience whereby we obediently submit our selves to the will of God in our afflictions, will moderate our passions, and make us more meek spirited even towards men, yea towards such men as have had any hand, or been 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 again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. The Apostle persuading unto patience, hath these words, jam. 5.9. Grudge not one against another brethren (he saith not rage not, rail not, revenge not) lest ye be condemned; behold, the judge standeth before the door. See two notable examples of this in David; The one Psalms. 38.12, 13, 14. When they that sought after his life, laid snares for him, and they that sought his hurt, spoke mischievous things, and imagined deceits all the day long: yet was he as a deaf man that heard not, and as a dumb man that opened not his mouth; he was as a man that heard not, and in whose month there was no reproofs. The other example of his, is that in Shemeies' case, 2 Sam. 16.10, 11. O how meek was he towards that wretched man? he would not be revenged of him, he would not suffer him to be chidden or reproved for that he did. And what was the cause of this his mildness 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 bear nothing at the hands of men, they are apt to break out into choler and wrath, into rage, and fury against men, that shall do them the least wrong, they give themselves liberty to nourish in themselves desire of revenge and implacable hatred towards them; these men (I say) do miserably deceive their own souls, 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 be more patient towards men, who are but the Lords instruments, and rods, whereby he afflicteth them. Thus spoke David of the worst enemies he had, Psal. 17.13, 14. Deliver my soul from the wicked, which is thy sword, from men which are thy hand O Lord. Certainly it is the rebelliousness of our hearts towards God, that we cannot stoop to him, nor humble ourselves under his mighty hand, in his judgements that are upon us, that maketh us so froward, and impatient towards men, so desirous to be revenged of them that have done us any wrong. And these are the properties whereby true patience may be known, and discerned; these are the notes whereby we may try whether we have yet obtained this grace, whether we have yet learned to clear the Lord, when he judgeth us. Lecture LI. On Psalm 51.4▪ March 6. 1626. NOw for motives that may persuade us, to submit ourselves 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 only. 1. The unavoidableness of affliction. 2. The hurt we do ourselves by impatiency, and the good that cometh to us by patience. 3. The hand that God hath in all our afflictions. For the first. Every child of God must look for affliction, even for much affliction; it should not seem strange to us, when it cometh upon us, it should rather seem strange to any of us, that we have been so long free from any great affliction. This motive the Apostle Peter useth, 1 Pet. 4.12. Beloved, think it not strange concerning the fiery trial— 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 confirm the disciples souls (that is, prepare them for trouble, and arm them with patience to bear it, when it should come) Acts 14.22. that we must through much tribulation enter into the Kingdom of God. 1. The way to heaven is through tribulation; 2. Yea through much tribulation. 3. Yea, we must, a necessity is laid upon us, either that way we must go to heaven, or we shall never come thither. And why must we do 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 yourselves know, that we are appointed thereunto. 2. Because it is the way, that all God's 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 choicest of them, and those that have been most dear to God, have gone to heaven through many tribulations. Take my brethren (saith the Apostle james 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-bite in comparison of those that the choicest of God's servants have endured) that on the contrary side, we should have just cause to doubt, and suspect our own estate, if we were not subject to them. If ye be without chastisement (saith the Apostle, Heb. 12.8.) whereof all are partakers, then are ye bastards and not sons. As they that desire to find Christ in this life, where he seedeth, where he lieth at noon, must go their way forth by the footsteps of the flock, as our Saviour directeth his spouse, Cant. 1.8. So they that would go to heaven, must go also by the footsteps of the flock, they must go in that way that Christ's faithful flock and people have trodden, and beaten before them, or certainly they shall never come there. 3. and lastly, Because this is the way whereby Christ himself our head and Saviour went to heaven, even the Captain 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 be conformed to the image of his son. So that in these three respects, it must needs be, that through much tribulation, we must enter into the kingdom of God. The second motive, is the consideration of this, that we can no way ease or help ourselves in any cross, by impatiency, and fretting, the way to make our cross easy, is to bear it quietly and patiently. First. Impatiency will not ease us at all, but make our cross more grievous unto us; as striving and struggling doth with the foul that is in the snare, and with the beast that is in the yoke. There is no father, but if he see his child show stubbornness, and rebellion, while he is in correcting him, he will beat 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, than 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 weep (tears they were, not of repentance, but of discontentment, and murmuring) throughout their families, every man in the door 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 easy and tolerable to ourselves. First. This is the way to possess our own souls in any affliction, how grievous soever it be, Lu. 21.19. In your patience possess ye your souls, 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 lose, or sell his soul in his bodily afflictions, that is, the peace, and comfort of it, the faith, and holiness that seemed to be in it; but he that can in his afflictions yield, and submit himself patiently to the will of God, shall keep his soul in his own power, and possession still. Secondly. This is the way to become conquerors in all our afflictions, and to overcome, and get the victory over the most proud. and cruel enemy that the Lord shall use as his sword to afflict us by. The Apostle hath a strange speech concerning himself, and all the faithful, Rom. 8 37. Nay in all these things (And what were those things? that we shall see verse 35. Tribulation, distress, persecution, famine, nakedness, peril, and sword, in all these things saith he) we are more than conquerors, through him that lov●d us. Why how were they conquerors 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 conquerors, yea, because they were killed, and willing to lay down their lives for the Lord, and his truth's sake, and so to confirm and seal with their blood, the truth of God; therefore were they conquerors, yea more than conquerors over their enemies. So it is said of the faithful, R●vel 1●. 11. that they overcame the devil, the great dragon, the old serpent with all his instruments, the persecuting Emperors, and Popes of Rome. And how did they overcome him? Surely by the blood of the Lamb, 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 itself, for the truth's sake, they shall be conquerors over the proudest enemy that Satan can stir up to persecute, and oppress them. Thus did the blessed Martyrs in Queen Mary's days overcome all their bloody persecutors; it was not Boner, nor Gardener, 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 stoop, and yield ourselves unto the Lord that correcteth us. Even the fiercest, and cruelest man that is, will be apt to relent towards him, that he hath been most incensed against; when having brought him under, and almost crushed him by his power, he findeth him to yield, and to humble himself unto him. So did Ahab (a man cruel, 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 he see his corrections have mastered, and subdued us; that we are willing to yield ourselves to his will, he hath done. Turn unto the Lord your God (saith the Prophet joel 2.13.) for he is gracious, and merciful, flow to anger, and of great kindness, and repenteth him of the evil. Ye have heard (saith the Apostle, james 5.11.) of the patience of job, and have seen the end of the Lord. (What was that? why so soon as job was subdued, saw his own folly in the impatiency he had showed, and yielded himself unto God, as we may see job 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 pitiful, 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 less for that Luke 9.24. Whosoever will save his life (and resolve with himself 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 yield to any thing, rather than he will lose either life, or liberty, or goods) this man (saith our Saviour) shall lose it, (he meaneth he shall either lose the thing he so resolveth to save, or the comfort of it, which if he do loose, he were as good to lose the thing itself) but (on the other side saith our Saviour) whosoever will lose his life for my sake (that is, is unfeignedly willing to suffer the loss of all, even of life itself, rather than he would forsake me) the same shall save it; not only eternally, and in the life to come, as our Saviour speaketh, john 12.25. He that hateth his life in this world, shall keep it unto life eternal (in which sense the promise never faileth) but even in this world oftentimes he shall, by his willingness 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, eternal life, Certainly the suffering of any thing in obedience unto God, is not the way to undo a man, or to make him miserable, it is the way to lighten our crosses, and make us less miserable, even in this life. The third, and last motive to persuade us to patience, is the consideration of the hand that the Lord hath in all our afflictions. Affliction (saith Eliphaz, job 5.6.) cometh not forth of the dust, neither doth evil spring out of the ground. Shall there be evil in the City (saith the Prophet, Amos 3.6.) and the Lord hath not done it? This consideration hath been of great force, to quiet the hearts of God's people. 1. From extreme fear of misery and trouble, before it cometh. 2. From being too much dejected with it when it doth come. For the first. If Satan himself, 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 quietness in their minds? But blessed be God, they can do nothing without our heavenly father, he sitteth at the stern, 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, job. 19.10. Speakest thou not to me? (makest thou no more reckoning of me) Knowest thou not that I have power to crucify thee, and I have power to release thee? They may threaten I say, and brag what they can do, but they can do nothing of themselves. And so our Saviour answered Pilate there, john 19.11. Thou couldst have no power at all against me, except it were given thee from above. Thus doth our Saviour teach his disciples, to arm themselves against the fear 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 hairs of your head are all numbered, fear ye not therefore, for ye are of more worth, than many sparrows. And as this knowledge of God's special hand, and providence in all the troubles that can befall them, hath quieted God's people's hearts from fear of troubles before they come; so secondly, It hath kept them from dejectedness 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 job 1.21. The Lord hath given 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 dumb, and opened not my mouth, because thou didst it. Will you see the ground of this? I will not mention now neither 1. his sovereign 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 wisdom 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 God's providence, and the hand that he hath in all our afflictions, should quiet our hearts, and cause us to bear them patiently, because, though to our feeling it doth not always appear 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 paths of the Lord (saith David, Psal. 25.10.) are mercy, and truth, unto such as keep his Covenant and his testimonies. In which respect, David professeth this as a main ground of his patience in all his afflictions, Psal. 119.75. I know o Lord that thy judgements are right, and that thou in faithfulness hast afflicted me. This will appear to us in five points principally. First. He doth not afflict any of his people willingly, he taketh no pleasure in it, he never doth it, but when need requireth it, but when he is even forced unto it. He will not afflict, saith Elihu, job 37.23. he hath no will to it. He doth not afflict willingly, nor grieve the children of men. Lamenta. 3.33. He (of his own 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 showing 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 be with us as it is? Who can compel 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, ye are in heaviness through many tentations. As if he should say; you should never be in heaviness, no not for the shortest season, if need did not require it. Unless he would see us perish everlastingly, he must needs a flict us. When we are judged, we are chastened of the Lord, that we should not he condemned with the world, saith the holy Apostle, 1 Corinth. 11.32. See this unwillingness 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, jere. 9 7. Thus saith the Lord of hosts, behold, I will melt them, and try them, for how shall I do 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 appear. And who would not bear patiently the stripes of such a father, that is so unwilling to beat us, that never beateth us, but with tears 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 special good that could not be done so well any other way. Time will not permit me to handle this point distinctly, & particularly, & show you how many ways the Lord useth to do his people good by affliction. This in general is certain. 1. that God doth by all outward crosses & sorrows, intent to make us partakers of some spiritual blessings & comforts, Heb. 12.10. He chasteneth us for our profit, that we might be partakers of his holiness, & 2 Cor. 4.17. Our light affliction which is but for a moment (in comparison) worketh for us a far more exceeding and eternal weight of glory Every cross will bring with it some blessing or other, if the fault be not in ourselves; yea the greatest cross will bring the greatest blessing. And experience hath proved this to be true, that such of God's servants, as have been most exercised with afflictions, have usually abounded in more holiness 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 appear always in God's children, while the cross is upon them (though in hypocrites, all the good that affliction doth them, appeareth presently, and vanisheth as soon as the cross is gone, as you may see, Psal. 78.34.) nevertheless afterward (saith the Apostle, Heb. 12.11) it yieldeth the peaceable fruit of righteousness, unto them that are exercised thereby. The Lord's manner is to leave a blessing behind him, as the Prophet speaketh, joel 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 joh. 13.7. What I do, thou knowest not now: but thou shalt know hereafter. Let the Lord alone till he have done his work upon thee, and thou shalt know it will be for thy good, that he doth thus afflict thee. 3. Admit thou couldst never be able to discern, 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 faithful shall certainly do them good, job. 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 jam. 1.12. Blessed is the man that endureth tentation. And 5.11. Behold we count them happy that endure. Object not thou then, that thou canst perceive no such thing, learn thou to walk 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, job 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, therefore they fear not God. And on the other side of the faithful it is said. Esa. 43.10. I have chosen thee (that is approved, declared thee to be one of my chosen) in the furnace of affliction. And of David himself it is said, that though he had been 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 himself, than he could have done without it, as he professeth, Ps. 119.71. It is good for me that I have been afflicted: that I might learn thy statutes. And this is the second point wherein the Lords love in afflicting us, doth appear, he afflicteth us for our own good; And who would not willingly endure some pain for his own good? The third point wherein the love of God in afflicting his people, doth appear, is this, that whatsoever loss 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 loser's by it. This the Lord doth principally perform 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, joel 2.25. I will restore unto you the years that the locust hath eaten. Hereupon the Church grounded that prayer, Psal 90.15. Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. And so speaketh David, 2. Sam. 16.12. It may be the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day. God hath been wont in this kind of restitution, to keep a just proportion to pay them again 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 Egypt, but observe the manner of their deliverance, and you shall find it was recompensed to the full. 1. They went out like conquerors in a triumphant manner, Exod. 14.8.— and 13.18. 2. They went away with the spoils of their enemies, laden with their silver, and gold, and principal jewels, 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 sick or feeble person in all their tribes, Psal. 105.37. So likewise, great was the fear and perplexity that all God's people were brought ●nto by the decree that Haman had procured against them; but mark 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 shameful 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 been 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 job 42.10. The Lord gave job twice as much as he had before. And upon this promise did David ground his prayer, Psal. 71.20, 21. Thou which hast showed me great, and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth; thou shalt increase my greatness, and comfort me on every side. And this is the third point wherein God's love in afflicting his people doth appear. And who would not be willing to endure the loss of any comfort, from the hand of such a God as is both able, and willing so abundantly to recompense whatsoever loss we sustain from his hand; as the Prophet told Amaziah the King of judah 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 than this. The fourth point wherein God showeth 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 days, Rev. 2.10. Yea he hath set the very hour both for the beginning, and ending of them. john 7.30. His hour was not yet come. As also for the measure, and quantity of them. The cup is in the Lord's hand, Psal. 75.8. He correcteth them not in his anger but in judgement, and discretion, jer. 10.24. Proportioning his corrections by the strength of the party, that he doth correct; laying greatest trials upon them whom he hath made strongest to bear them, 1 Cor. 10.13. For he knoweth the weakness of any of his servants, Psal. 78.38, 39 He did not stir up all his wrath, for he remembered that they were but flesh. And 103.13, 14. Like as a father pitieth his children, so the Lord pitieth them that fear 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 extremity 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 sister the house of Israel (saith the Lord, Amos 9.9.) even as corn is sifted in a sive, yet shall not the least grain fall upon the earth. Fiftly and lastly, The Lord when he hath brought his people into the briers of affliction, leaveth them not there, nor forsaketh them, but he will be sure to be with them, in all their troubles, and never showeth himself to be more graciously present with them, than 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 do discover their weakness to them, and they feel 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 been able to say they never felt his strength more in sustaining them then when they have felt themselves most weak, 2 Cor. 12.10. 3. To comfort them in all their distresses, and heaviness, 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 means that God in his Word hath directed us to use, for the obtaining of this grace to bear the cross patiently to bear all kind 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 bear trouble, and affliction patiently, and comfortably when it cometh must oft think upon it, and expect it, and prepare for it before it come. Thus did job 14.14. All the days 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 only in the time of his misery, look for a change and alteration of his estate into the better, but when he was in greatest prosperity he lived in continual expectation of trouble, and of a change of his estate; as he professeth, job 3.25. The thing which I greatly feared in come upon me, and that which I was afraid of, is come unto me. God's people should in the time of their best health think oft of death, in the time of their greatest peace and prosperity think 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 wisdom. To this purpose tendeth that counsel of Solomon, Eccle. 11.8. If a man live many years, and rejoice in them all, yet let him remember the days of darkness (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 far than he hath spent in this life (in which respect we call our grave, our long home) and therefore it is fit we should oft think of our future estate. True it is these thoughts of death, and of trouble will breed fear, and heaviness in the hearts of men, as you heard they did in job 3.25. But the fear and heaviness that these thoughts breed is very wholesome 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 than laughter: (this sorrow he meaneth that groweth from the thought of our death) for by the sadness 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 mourn for the sickness or the death of their friends, for the miseries they are subject to through persecution, banishment, imprisonment, war, yet his heart is with them, he thinketh oft of them) but the heart of fools 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 look for. 1. It would season all our pleasures, and earthly contentments, so as we should not surfeit, 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 Roman pence, which amounteth to above nine pound seven shillings, and six pence of our money, insomuch as not judas only but the rest of the Disciples were much troubled, for to see such waist, 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 burial, job. 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 own dangers, and of the troubles ourselves have cause to look 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 drunk wine in bowls, and anointed themselves with the chief ointments, but had no thoughts of the miseries of God's Church, they were not grieved for the affliction of joseph. This benefit it appeareth joseph of Arimathea made of the meditation, and remembrance of his death. The Sepulchre that our blessed Saviour was buried in, was his (as you know) he had newly made it for himself as you may read, Matth. 27.60. But where made joseph this honourable man his tomb? Even in his garden the place of his delight, and pleasure, and refreshing as you shall find john 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 look for, is this, that it would have great force to restrain from sin, and breed in us a care to please the Lord in all our ways. This is plain in that prayer of Moses, Psal. 90.12. Teach us so to number our days (that is to consider how few they are) that we may apply our hearts unto wisdom. And on the other side, Nothing hath more force to corrupt our hearts, and lives, than the putting out of our mind, all thoughts of our death, and of the evil day. When David describeth the most wicked man, of whom he saith God is not in all his thoughts, he is a very Atheist towards God, his ways are always grievous, he is an oppressor, and tyrant towards men, Psal. 10.4, 5. He giveth this for the reason of it, verse 5, 6. Thy judgements are far 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 far away the evil day was the cause why they approached to the seat of violence. The third, and last benefit we may receive, by thinking oft of our change of the evil day, and of the troublesome times we have cause to look for, is this, that it will make our afflictions, and trials, yea death itself less bitter, and terrible unto us, it will make us better able with comfort, and patience to bear them, when they shall come. For the suddenness, and unexpectedness of any judgement, maketh it far more grievous, and intolerable, then otherwise it would be. And so it is oft threatened as a circumstance, that doth greatly aggravate God's 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 cometh upon them. So our Saviour having foretold the destruction of jerusalem, 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 heavy times and troubles they were to look 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 less grievous unto them when they should come. john 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 threatened us oft, and shaken his rod at us fearfully; he hath long given us, and doth daily give us so palpable signs of a desolation approaching, as every natural man that hath any brains in his head, can take notice of it himself, and speak of it to others. But what is the use that we should make of all these warnings, and of all these signs that God giveth us? Surely, we should so think of the evil times that are at hand, that we may prepare ourselves for them, and fit ourselves to bear them with patience, and comfort when they shall come. According to the speech of the Holy Ghost, Pro. 22.3. A prudent man foreseeth the evil, and hideth himself; provideth for his own safety, and comfort in the evil day. And how that may be done you shall hear in those seven directions that follow. Secondly, He that would bear great troubles, and afflictions patiently, and comfortably when they shall come, must before hand labour to wean his heart from the love of all earthly things, and enure himself to bear 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 himself, and take up his cross daily, and follow me. The denying of ourselves, and taking up of our daily crosses will make us fit to follow Christ through thick, and thin, and even to endure the fiery trial for his sake. It is good for a man (saith the Church in their miserable captivity, Lam. 3.27.) that he bear the yoke in his youth; that he have been accustomed before great troubles come, to bear small crosses, to cross, and deny himself in his earthly contentments. The holy Apostle professeth of himself, 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 learn to die, and to part with them all willingly. And he counselleth Timothy, 2 Tim. 2.3. To endure hardness, as a good soldier of jesus Christ. Nothing maketh us so unwilling to die, or to suffer any thing for Christ's sake, or to endure any great affliction, as the overmuch love that we do bear, unto these earthly things. Therefore we shall find that our blessed Saviour, when he would prepare his Disciples for those heavy 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 than me, is not worthy of me; and he that loveth son or daughter more than 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 less than me, or carry himself not towards them, when they prove draw-backs from me, as he would do 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 liberal 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 john 2.15. The love of peace, of ease, of pleasure, of credit, of friends, of good cheer, and good clothes) is the root of all evil, which while some have coveted after, they have erred from the faith, fallen quite from religion, rather than they would suffer any thing for it. Applic. If we would therefore make ourselves 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 mean conceit of these things, to be 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 heaven, he saith, Ps. 24.4 he is such a one as hath not lift up his soul to vanity. No man that warreth (saith the Apostle, 2 Tim. 2.4.) entangleth himself with the affairs 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 painful will it be unto us to part with them. In which respect certainly, 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 far worse able to bear them, than they or any other nation under heaven, because we are so tender and delicate by the long peace, and abundance 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 cross, and persecution, the troubles, and afflictions we have cause to look for, will be more heavy and intolerable to you, then to others of God's people. If Moses had not learned to make light account of riches, and of pleasures, he 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 himself well with the Word of God, he must be well seen, and exercised in it. And indeed, this is one principal cause why the Lord hath given us his holy Word in writing 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 learn 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 senselessness rather than true patience; the patience, and comfort of the holy Scripture is the only 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 keep thee from the hour 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 fear, 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 proof, such as all the Lords Worthies (job, and David, and Paul, and the rest) have had good proof, and trial of in all their afflictions. Hear what job saith of this armour, job 23.12. I have esteemed the words of his mouth, more than my necessary food. As if he should say, No food (no not my necessary food) did ever so sustain, and strengthen me, so refresh, and revive my fainting body, as the Word of God, hath my soul in all my afflictions. Hear what David saith of this (who was also a man of sorrows, 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 quickened me. And verse 92. Unless thy law had been my delights: (he speaketh in the plural 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 commandments are my delights. As if he should say, In my greatest trouble in the extremest anguish of my soul, thy Word yielded 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 he 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 near 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 proof 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 means he attained unto this grace to endure so much misery with so great patience, he reckoneth verse 6, and 7. this for a principal, by knowledge (saith he) and by the word of truth. Applic. And surely 1 if there were nothing else to breed in our hearts an high esteem of the Word of God, to cause us to seek the knowledge of it, to exercise ourselves with delight in the reading and hearing, and meditation of it, this were sufficient to do it, even the patience & comfort it will yield us in all our afflictions. The remembrance of one sentence of holy Scripture, will be more effectual to yield us comfort in the evil day, in the hour of temptation, will have more force to repel Satan in his fiercest assaults, then is in all the wisdom of the world, in all the counsel of our friends, that shall be then about us. For it is the sword of God's spirit; as the Apostle calleth it, Ephes. 6.17. It is the only weapon whereby Christ our Saviour, the Captain of our Salvation, did overcome the devil, 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 means he should comfort them, john 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 means 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 job 21.14. Depart from us, for we desire not the knowledge of thy ways; 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 profess be the truth or no? No man can with comfort suffer for the truth, that is not certain 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 hour shall come? Certainly 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 (alas) how many thousands are miserable this way? Let me therefore say to every one of you, as Solomon doth, Pro. 19.20. Hear counsel, and receive instruction, that thou mayest be wise in thy latter end. If nothing else will cause you to esteem 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 meekly to bear afflictions, and to submit himself obediently to the will of God in them, must labour to get a true knowledge and sense of his own sins. Nothing hath more force to tame the heart of man, and to breed patience in it under the cross, than this hath. I will bear the indignation of the Lord, (saith the Church, Mic. 7.9) Because I have sinned against him. This is also plain in the order of the three first Beatitudes, Mat. 5.3— 5. Blessed are the poor in spirit, and then blessed are they that mourn, and then blessed are the meek. 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 privy pride of our hearts, and the having too good a conceit of ourselves, that is the chief cause of all our impatiency and murmuring under the crosses that lie 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 God's 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 less than our iniquities deserve. It was the sense that David had of his sins, that made him thus to clear the Lord when he so sharply judge, and corrected him, and to bear it so patiently as we have heard he did. Let us all therefore when God's judgements lie heavy upon us, harken to that counsel which the Church in her extreme affliction from her own experience doth give us. Lam. 3.39, 40. Wherefore doth a living man complain, a man for the punishment of his sins? Let us search, and try our ways and turn again to the Lord. But some will object. Object. This is bad counsel certainly. If when the Lord hath cast me down by any of his judgements I should also cast down myself by calling my sins to remembrance, this were the way to bring me to despair; to make me utterly unable to bear any thing, to make me to faint and to sink 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 joined with true sorrow and humiliation of soul for it, is not the way to despair, it is the only way to bring us unto true comfort. He is worthy to be believed that said so, Mat. 5.4. Blessed are they that mourn (for the poverty of their spirits he meaneth, for that want of grace, and abundance of corruption they find in themselves) for they shall be comforted. God that comforteth those that are cast down (saith the Apostle, 2 Cor. 7.6.) comforted us. Let me apply this (in a word or two) to you all that are now shortly to go to the Lords Table. Applic. This holy Sacrament is a Feast wherein every Christian soul may receive more sound joy, and comfort then by any means that God hath given us under heaven beside. It is said that at the receiving of the Passeover in Hezekiahs' time, 2 Chron. 30.25, 26. all the congregation rejoiced, and there was great joy in jerusalem. And yet that Sacrament was not so effectual a mean to breed joy and comfort in the hearts of God's people, as ours is. It is also said of the noble Eunuch that he found great comfort in the Sacrament of Baptism, Acts 8.39. He went away rejoicing. 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 Blood 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 (alas) how few are there that receive any sound comfort by this holy Sacrament, or that go away rejoicing from it? Would you know the true cause of it? Certainly this it is, we go not to it with souls 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 brokenhearted to comfort such as mourn, Esa. 61.2, 3. and not such senseless creatures as we are. He biddeth such to come to him as labour, and are heavy 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 feel our sins, to be any burden unto us. In time of Popery at this time of the year all men held themselves bound in conscience to confess all their sins to the Priest, and they had directions given them to help 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 profaneness now. No man holdeth himself bound now to call his sins 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 souls, 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 himself. And verse 31. If we would judge ourselves, we should not be judged of the Lord. If you would receive comfort by it, you must examine yourselves, and find out your special sins; you must judge and afflict your own souls for your sins; if you will not do this, you shall be so far from receiving comfort by the Sacrament, as you shall become the worse by it, God will judge and afflict you for coming unworthily unto it. Lecture LIII. On Psal. 51.4. April 3. 1627. FIftly, He that would attain unto this grace of true patience, and be able to clear the Lord (as David doth here) when he shall judge him, to bear patiently and comfortably whatsoever troubles, and afflictions God shall be pleased to exercise him withal, must (before that time cometh) get a true, and a lively faith, even a comfortable assurance of his reconciliation with God through jesus Christ. This power that there is in faith, to make a man able patiently, and comfortably to bear 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 Gospel of peace. His meaning is, that when once we are assured of our peace and reconciliation with God, which is wrought by the Gospel, then are we prepared to follow Christ through thick 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 jesus. And what followeth upon that? Why when once we are justified from our sins, and have peace with God, than verse 3. We glory in tribulations. And so doth the Apostle make this the ground of the strange patience of the Saints in the days of the Maccabees, when they were tortured, and were tried with mockings, and scourge, with bonds and imprisonment, when they were some stoned, and some sawn 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 yielded 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 showed you in the handling of the Doctrine, that God's servants and Martyrs could not be overcome, nor made to yield unto adversaries, when they endured such torments as were impossible for flesh and blood to endure, but became conquerors yea, more than conquerors in them all, as the Apostle speaketh Rome 8.37. But would you know how they came to this valour, to this admirable strength to hear, and to overcome such intolerable torments? Surely it was their faith, whereby they were assured of their peace with God, that made them able to do it, as the Apostle speaketh in the same place, and in the very next words. For I am persuaded (saith he verse 38, 39) that neither death nor life, nor Angels, nor principalities— nor any other creature, shall be able to separate us from the love of God, which is in Christ jesus our Lord. He that is so confidently persuaded of God's unchangeable, and everlasting love towards him in Christ, no marvel though no affliction be ever able to overcome him, though he become more than a conqueror 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 bloody, and extreme persecutions that he raised up against them, under the cruel Emperors, and Popes of Rome, the means is also mentioned whereby they got such strength, and patience to endure, and overcome him. They overcame him (saith the holy Ghost) by the blood of the Lamb. The faith they had in the blood of Christ, which was sprinkled upon their hearts, made them able to bear, and overcome so bitter torments as they did endure; and so will it certainly do any of us in the like case. This is the victory that overcommeth the world, even our faith, saith the Apostle, 1 john 5.4. And this is the promise of God, we shall find Psal. 91.9. Because thou hast made the Lord which is my refuge, thy habitation, mark what followeth ver. 13. thou shalt tread upon the Lion, and adder, the young Lion, and the Dragon thou shalt trample under thy feet. You see what testimony the holy Scripture giveth to this fifth means, that is to say, that faith will work patience, and make a man able to endure any thing; consider also three effects of it, and you will easily discern it must needs ●ee so. For first. Faith worketh in the heart that hath it, a light esteem 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 overmuch love we bear 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 me. They in whose hearts Christ dwelleth by faith, the World becometh base and contemptible unto them, they feel the love, and high esteem of worldly things, decayed in them. Secondly. Faith certifieth the heart that hath it, of God's love, and he that is sure of that will be able to endure any thing with patience, from God's hand. Thus doth job stop the mouth of his impatient and foolish wife. job. 2.10. What (saith he) shall we receive good at the hand of God, and shall we not receive evil? Shall we that have enjoyed so many months, and years, of great prosperity and comfort, think much to endure affliction, and trouble for a few days? We that have received so many demonstrations of Gods fatherly and unchangeable love, shall we think much to receive correction from him? Thus did our blessed Saviour confirm his own heart in patience, against those intolerable sufferings he was to endure for us, john 18.11. The cup which my father hath given me, shall I not drink? When we are once assured God is our father, we 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, we are able even to glory in tribulations, he 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 he 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 bear tribulations patiently, and even glory in them? Thirdly and lastly. Faith maketh the heart that hath it, undoubtedly certain of those promises God hath made to his people in their afflictions (of which we heard when I spoke of the motives unto this duty) as namely. 1. That they shall tend to our good in the end, Heb. 12.10 He correcteth us for our profit. And 2. that in the mean 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 certain of, Heb. 11.1. Faith is the evidence of things not seen. And he that is sure of these promises, how can he choose but bear 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 fear what flesh can do 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 evil day, and yield us that strength and comfort in all afflictions, it standeth us upon, to get it in time, and to look well to ourselves, that that faith we think we have, be such as will abide the trial in the furnace of affliction, such as will not deceive us in the evil day. It is the exhortation of the Apostle, 2 Cor. 13.5. Examine yourselves whether you be in the faith: prove your own 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 do? How shall we be able to bear it? What patience, what comfort can we look to have in that day? 1. Extreme affliction is wont to awaken the conscience, and set it on work, to bring a man's sins to his remembrance, that he never thought of, nor was troubled with before. As you have heard from the example of Joseph's 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 blood of Christ upon it, as the Apostle teacheth us, Heb 9.13, 14. 2. In the evil day, Satan will be apt to cast into men's souls, 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 ye shall be able to quench all the fiery darts of that wicked one. Let us therefore look 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 means and manner how it was wrought in thee. How camest thou by it? Did the Lord work it in thee by the ministry of his word? Did thy saith come by hearing. Rom. 10.17. Canst thou say, that before ever Christ came into thy heart, john Baptist came before him to prepare his way? Mark. 1.2. That the ministry of the law, that effectually discovered thy sins and miserable condition unto thee, was thy schoolmaster to bring thee to Christ? Gal. 3.24. That before the Lord spoke peace to thy heart, by the still soft and sweet voice of his Gospel, he prepared thy heart to receive it, as he did Eliahs', 1 Kin. 19.11, 12. by great terror? 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 do not deny but it is possible thou mightest, for who can limit the holy one of Israel, Psal. 78 41. or tie him to certain 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 thyself. How hath thy faith thou sayest thou hast in jesus Christ, wrought with thee? What change hath it made in thee? We have all of us very lately renewed our faith, and made solemn profession of it, and confirmed it in the holy Sacrament; In it we have by faith, fed upon the Lord jesus, or else that bread we did eat at the Lords Table, will be as gravel between our teeth one day, as Solomon speaketh in another case. Prov. 20.17. that cup we drunk of there, will be as a cup of deadly poison unto us. As therefore I exhorted you the last day to examine yourselves well before you went to the Lords table, so do I now exhort you to an after examination of yourselves. Hast thou Indeed by faith fed upon the Lord jesus 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 purify 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 virtue coming from him, as dried up & staunched the issue of blood, as you shall find, Luke 8.44. And is it possible that we should have by faith, not only touched his garment, but eaten and drunk his very body and blood, and yet feel no virtue at all come from him to dry up the fountain of our corruption, but it runneth as fresh and freely, as ever it did? 2. If thou hast by faith fed upon the Lord jesus, some increase of spiritual strength to resist tentation, and to walk in God's ways, is wrought in thy foul by it. Didst thou ever with a good appetite eat thy corporal food, but thou receivedst some refreshing, and strength by it? Arise and eat (saith God to Eliah the second time, 1 Kin. 19.7, 8.) for thou hast a great journey to go, and he arose, and did eat, and drink, and went in the strength of that meat, forty days, and forty nights. And is there not as much virtue in the body & blood of Christ being fed upon by faith, to give, and increase strength in the soul, as ever there was in any corporal food to strengthen the body? My flesh is meat indeed (saith our Saviour, joh. 6.55, 57) and my blood 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 been able to go in the strength of that meat forty days, nor forty hours? No, no, trust not to such a faith as this, this will never abide the furnace of affliction, nor bear thee up in it. Secondly, Let me apply this to the comfort of the weakest soul among you; even to thy comfort, that because of the weakness of thy faith, tremblest when thou hearest of the troublesome times we are to look for, tremblest when thou thinkest of death; o sayest thou, I shall never be able to endure in the evil day Yet hast thou truth of faith in thee, though in great weakness, For 1. thou mournest unfeignedly for the weakness of thy faith, and desirest to believe all the promises of God, and neglectest no means, whereby thy faith may grow, like to that poor man, Mar. 9.24. 2. This weak faith of thine hath drawn virtue from Christ, whereby the issue and fountain of thy corruption beginneth to be dried up, and is not so strong as once it was; and whereby also thou hast received some strength even to resist tentation, as joseph 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 bear troubles when they come, much more patiently, and comfortably than thou thinkest. For be thou assured. 1. That Christ will not so overcharge thee with trials, 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 whereby any of God's people are enabled to stand in the day of trial, 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 weakness, learn to fly out of thyself, & 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 show his might most in them that are weakest in their own sense, 2 Cor. 12.9. God's power is made perfect in weakness. So it is said of the holy Martyrs, in the days of the Maccabees, Heb. 11.34. that by faith out of weakness they were made strong. And that made the Apostle say from his own experience, 2 Cor. 12.10. When I am weak, then am I strong. And if Peter had been weaker in his own sense beforehand, he had had more strength in the day of trial, than he had, Mar. 14.31. Lecture LIIII. On Psalm 51.4. April. 17. 1627. THe sixth means to attain unto true patience, is Hope. He that would with patience, & comfort, stand in the evil day, must get assurance beforehand, that when he dyeth, he shall go to heaven. He that knoweth not what shall become of this soul 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 fear 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 soul, 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 rejoice even in tribulations (saith the Apostle, Rom. 5.23.) in hope of the glory of God. And 12.12. Rejoicing in hope, patient in tribulation. What maketh God's people, not only 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 esteem the reproach of Christ, greater riches than the treasures of Egypt. For (saith the Apostle, Hebrews 11.25, 26.) he 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 faithful Hebrews he saith 10.34. that they took joyfully the spoiling 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 Capital tentations, and dangers. Heb. 6.19. The Apostle calleth it, the anchor of the soul, both sure and steadfast. It will stay the soul, and make it steady against all waves, and tempests. And in the same chapter, verse 18. he compareth it to a place of refuge. We have strong consolation (saith he) who have fled for refuge, to take hold upon the hope that is set before us. If a poor man that had all his wealth about him, should fall into the hands of thiefs, and be robbed, and rifled by them, he must needs cry, and take on pitifully, for alas he is clean undone, he hath nothing left at home to succour him and his family withal. But a rich man that hath store of money at home safe locked up in his chest (unless he be a base and miserable wretch) will never complain much, nor be disquieted, when he hath twenty or forty shillings taken from him. For worldlings to rage and take on, when they must lose their life, or their peace, or their wealth, it is no marvel; for alas, when these things are gone, they have nothing left, they are quite undone; But a Christian that knoweth, and considereth what he is borne unto, and what he shall enjoy when he comes home, so soon as he dyeth, he cannot do so. O then (to apply this in a word) as we desire to endure with patience, and comfort, the troublesome times that are at hand, let us in time make this sure to ourselves, 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 trial, when we shall come into the furnace of affliction. The hypocrites hope shall perish in that day, as Bildad speaketh, job 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 he 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 ministry 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 cometh by hearing. When he had spoken, Col. 1.5. of the hope they had of that happiness that was laid up for them in heaven, he showeth the means whereby it was wrought in them, Ye have heard of it before (saith he) 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 took delight to read or hear 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 doom is set down, Ps. 119.155. Salvation is far from the wicked, sor they seek not thy statutes. They that care so little for God's 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 go 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 believing, 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 talk 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 trial 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 than earthly. Where the treasure is (saith our Saviour, Mat. 6.21) there will the heart be also. God's 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 form of prayer he hath given us, teacheth us, we can never pray well, unless 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 kingdom may come, ver. 10 to desire and look after the glory, and happiness of the kingdom 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 persuaded his life, & happiness is in heaven, cannot choose but have his thoughts, and affections much set upon the things above. Thus the Apostle saith of Abraham, Isaac, and jacob, Heb. 11.15, 16. that they were not mindful of that country from whence they came out, but desired a better country, that is an heavenly (all their mind was of that) wherefore God was not ashamed to be called their God (because they minded heaven so much) for he had prepared them a City. He then that never speaketh, nor heareth, nor thinketh of heaven with any delight, Applic. that feeleth in himself no desires, nor longings that way, but all his thoughts and affections are ever groviling upon the earth, certainly hath no true hope in himself to go to heaven when he dieth. For of them that mind earthly things (only 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 careful to prepare, and fit himself for it. 1. By ridding his heart, and hands from every thing that will keep him out of heaven. Every one (saith the Apostle, 1 joh. 3.3.) that hath this hope in him, purifieth himself, as he is pure. He knoweth no unclean 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 clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully. 2. He exerciseth himself in those things that may be of most use to him, when he comes there. Lay up for yourselves (saith our Saviour, Mat. 6.20.) treasures in heaven Seek to be rich there. Our Merchants that trade into Turkey or Persia or such far countries, count it good husbandry, to lay out their monies here before they go upon such commodities as they know will be of best esteem and sell best in those countries. And so will the wise Christian do, that hopeth to go to heaven. Our trading, that we busy ourselves in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for heaven, saith the Apostle, Phil. 3.20. This is that that our Saviour meaneth, Luk. 12.33. Give alms, and so provide yourselves 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, than all that you keep 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 restrain us from sin, and work 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 faithful 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 ye look for such things, (such happiness and glory in heaven) be diligent that ye may be found of him in peace, without spot and blameless. Applic. Alas 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 fornicators, nor thiefs, nor covetous persons, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. They that will not, or cannot forsake their sins, 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 do that, that may yield 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 reap; he that soweth to the flesh, shall of the flesh reap corruption, but he that soweth to the spirit, shall of the spirit reap everlasting life. Seaventhly, He that would with patience, and comfort bear troubles and afflictions when they shall come, and stand in the evil day, must be careful before hand to lead a godly life, and to get a good conscience. The godly man that maketh conscience of all his ways, may seem to get no good by it at all, but to be rather a great loser by it in the world, while the days 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 scorn true piety. Ye have shamed (and dashed out of countenance, saith the Lord, Psal 14.6.) the counsel of the poor (and humbled Christian) because the Lord is his refuge. And Esa. 59.15. He that departeth from evil (and dareth not do as other men do) maketh himself a prey; every body will be apt to do him wrong But shall we think that piety will never stand a man in more stead than thus even in this life? Yes yes beloved. When the evil day shall come the godly man shall find his labour hath not been in vain, he shall certainly find more strength and comfort in that day than any other man can do. Riches profit not in the day of wrath (saith Solomon, Pro. 11.4.) but (righteousness doth) righteousness delivereth from death. Unto the upright (saith David, Psal. 112.4.) there ariseth light in the darkness; comfort in time of greatest heaviness. Thy light shall rise in obscurity (saith the Lord, Esa. 58.10. When there shall be a palpable darkness in all the land of Egypt, God's people shall have light in their dwellings, Exod. 10.22, 23.) and thy darkness (thy trouble and affliction) shall be (for comfort, and joy) as the noon day. The Apostle mentioning the means, whereby he was enabled to bear with such patience such afflictions, necessities, distresses, stripes, and imprisonments; among others reckoneth this, 2 Cor. 6.7. by the armour of righteousness, 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 breast plate. Certainly the testimony that our conscience shall give us that we have endeavoured in all our ways to please God, will be as armour of proof unto us in the evil day. It will be so, to us that are Ministers, as we shall find in two notable examples. The first is Ieremies, jer. 17.16, 17, I have not hastened from being a pastor to follow thee (as jonah did) neither have I desired the woeful day, (this woeful 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 ministry. And what followeth? Be not a terror unto me, thou art my hope in the day of evil; God will not be a terror to such Ministers, but their hope, and comfort in the evil day. The other example is Paul's, 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 yielded him comfort, in that great distress even the testimony of his conscience, that in simplicty and godly sincerity, not in fleshly wisdom (as the flaunting Corinthian preachers did) he had exercised himself in his Ministry. And as this will be a great supporter to us, that are Ministers in all our afflictions, so will it certainly be to you that are God's people also. See this in the example of good Hezekiah who when the doleful message was brought him from God, by the Prophet, to set his house in order for he must die and not live, comforteth himself 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 rain fall, and the winds blow, and the floods beat upon him, that is, the most sore and violent tentations or afflictions come that can come, yet shall he be able to stand, and abide them all. O think of this, Applic. you that are so careless of your practice, careless of your consciences, whose religion standeth only in hearing and in a profession of the truth; certainly when the evil day shall come, you will be found to be foolish builders that have built upon the sand, when the rain shall fall, and the winds blow, and the floods beat upon you, when great troubles and afflictions shall come upon you, you will never be able to stand out you must needs fall, and sink under them, and your fall will be great as our Saviour speaketh there, Matth. 7.26, ●7. The eight, and last means whereby this grace of Christian patience, to bear all troubles and afflictions comfortably, may be obtained, is prayer. If any man lack wisdom (saith the Apostle, jam. 1.5. and by wisdom he meaneth patience in that place) let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him. here is a plain promise you see. And the Apostle when he had exhorted the Romans, Rom. 12.12. to be patient in tribulation, he addeth immediately continuing instant in prayer. Instant and earnest prayer and continuing in it, is the means to make us patient in tribulation. So speaking of the complete armour whereby a Christian, may be made able to bear and stand out in the evil day, he nameth this as a principal part of it, Ephes. 6.18. Praying always (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 only) watching thereunto (against distractions and wand'ring thoughts) with all perseverance; holding out, and not giving over, when we speed not at the first. This was the way whereby job sought strength to bear his afflictions, job 16.20. My friends scorn me: but mine eye poureth out tears unto God. And David when many of his mortal enemies compassed him about, but I give myself unto prayer, saith he, Psal 109.4 Nay this was the way, whereby our blessed Saviour sought strength to bear his extreme sufferings, Heb. 5.7. He offered up prayers, and supplications, with strong crying and tears, 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 bear 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 signs 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 God's people to fasting and prayer. Is there any such means either to stand in the gap, and keep out God's judgements, or to prepare us with patience and strength, to bear 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 darkness, and the Moon into blood, when the darkest, and saddest times shall come, that can come, yet it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. He that can pray shall do well enough. LECTURES ON PSAL. LI. 5. Lecture LV. On Psalm LI. 5. April XXIIII. MDCXXVII. Behold I was borne (or brought forth) in iniquity; and in sin did my mother conceive me. WE have already heard that David in suing unto God for the pardon of his sins, 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 evil that Nathan hath charged me with. Yea he amplifieth and aggravateth his sin, by these three considerations. 1. Of the person against whom he had sinned, in the fourth verse, Against thee, thee only have I sinned, and done this evil in thy sight. 2. Of the fountain and root whence these his sins did spring in this verse. 3. Of the knowledge and truth of grace that he had received from God, before he fell into these sins, 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 sin that he here complaineth he was borne, and conceived in. For the Anabaptists, and such others as gainsay the Doctrine of original sin, and deny that infants stand guilty of any sin in the sight of God, object two things against the proof 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 sin 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 sin 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 sin is oft in Scripture taken not properly, but by a metonymy for the punishment of sin; as Gen. 19.15. Lest 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 wilderness forty years, and bear your whordomes; that is, the punishment of your whordomes. 2. That the word Cholel that David here useth, signifieth to bring forth with pain, and trembling, and cometh of the root Chol which signifieth to sorrow, and tremble, whereby it may seem that David had in this word respect to the pains, and sorrows his mother felt in her travel when he was borne, rather than to any iniquity that himself then stood guilty of. Answ. 1. Now for answer unto this cavil I say. First, That though the word iniquity, be sometimes taken in Scripture not for sin but for the punishment of sin; yet it followeth not, that it is so taken here, but by that that you shall hear in my further answer to this cavil, and in the handling of the Doctrine, it shall appear unto you, it cannot be so taken in this place. 2. Secondly, Though the word Cholel that David useth here do in the primitive sense signify a bringing forth with sorrow, and trembling, such as women have in their travel, yet it is far more often and commonly used in the Scriptures, to express any kind of making or bringing forth of things, even without such sorrow or pain at all. As job 26.13. His hand hath form the crooked serpent. And the son of God speaking of his eternal generation saith, Pro. 8.24, 25. When there was no depth, I was brought forth, before the mountains I was brought forth. So Deut. 32.18. Thou hast forgotten God that form thee. And Psal. 90.2. Before thou hadst form the earth. And when the birth of man is spoken of, without all reference or respect to the sorrow and painefullnesse of his birth, job 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 here speaketh of his birth, without any respect at all to his mother's pains, and sorrows in it. 3. Thirdly, The iniquity that he speaketh of here, 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 sorrows, and pains his mother endured in his birth (as a punishment, and sign of God's 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 threatened to bring upon himself, had been much more effectual to that end, than those that were upon his mother (specially so ordinary, and common to all women as that was) yet forbeareth he in this Psalm, to speak 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 only. 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 certainly 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 here complaineth of, rather than any sin of his own, that he was guilty of in his first conception? And doth not the word in the original imply so much, And in sin did my mother being in heat (of lust as Gen. 30.38, 39, 41. that which is translated conceiving is in the original being in heat) conceive me. Answ. I answer, no. It was not his parents sins, but his own, that he here confesseth unto God. For First, It was no sinful act in his parents to beget, and conceive him. For as marriage itself is no filthy and sinful estate but reverend and honourable; 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 own wife, and let every woman have her own husband. So neither is the use of it in the marriage bed a filthy or sinful act, but honourable, and undefiled as the Apostle there speaketh, Heb. 13 4. Yea commanded also of God, 1 Cor. 7.3— 5. And though original corruption be derived by it unto the child, yet is not the pollution and sin the parents, so much as the child's own; neither do 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 uncleanness by the ceremonial law imputed to the man or woman, that had known one another in lawful matrimony as there was to the woman that did bear 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 forgiveness of their sin as he doth here; for he knew God would not impute unto him the sin of his parents; according to that Ezek. 18.20. The soul that sinneth it shall die; the son shall not hear the iniquity of the father. It is therefore his own sin and corruption, that he bewaileth certainly; 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 natural corruption. I was borne in iniquity, and in sin did my mother conceive me. As if he had said, so soon as I was borne; yea before that, so soon as I was conceived, or had any being in my mother's 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 original sin, and natural 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 evil 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 fountain of all sin and corruption. And the Text being thus opened doth offer unto us three special 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 sin that every infant is guilty of, and which it derived from the parents, is the chief sin of all others, and that that maketh us most odious unto God. The first Doctrine that we have to learn from hence is this. That the youngest infant originally, Doct. 17 so soon 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 proof 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, jer. 19.4. They have filled this place with the blood 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 blood 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 blood, even the blood of their sons and daughters, whom they sacrificed to the Idols of Canaan. So the Scripture calleth all such innocents, and their blood innocent blood that men have put to death without just cause. And not only such as private men have slain so, Pro. 1.11. Let us lurk 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. Infant's may be called innocents even in the Lords account, in comparison of other men; for they are not guilty of so much sin 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 patterns, and examples, even to his Elect disciples, and Apostles, Matth. 18.2, 3. jesus 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, ye shall not enter into the kingdom of heaven. And the Apostle, 1 Cor. 14.20. bids us to be as children in maliciousness. 2. Sin in them, is but in the seed, or bud, in us, it is grown to further ripeness and perfection. And it is a greater degree of sin, to break forth into bad words, and actions, then to have evil thoughts only, Pro. 30.32. If thou hast thought evil, yet lay thy hand upon thy mouth. 3. The sins that we commit, are in one degree or other, against knowledge. We hold the truth in unrighteousness, as the Apostle speaketh, Rom. 1.18. We violently and unrighteously suppress, 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 between good and evil. Object. 2. Secondly. The infants of the faithful, yea, where but one of the parents is a believer, are said, not to be unclean but holy, 1 Cor. 7.14. Else were your children unclean, but now they are holy. Answ. I answer. They are so called, not because they are without sin, but because (in the judgement of the Church) they are to be esteemed, not infidels, as other children of Pagans, but Christians, and believers, and holy, and true members of the Church of God, even because their parents are believers. Thus Paul speaketh of himself, and the rest of his countrymen, Gal▪ 2.15. That they were jews (that is, members of the true Church) by nature, and not sinners of the Gentiles. And in this respect also the infants of believing parents, have two privileges above all other infants. First. So soon as they are borne, they have title to the seal of God's Covenant, and the Church may not deny it unto them. Thus it is said of the infants of the jews. Gen. 17.12. He that is eight days old, shall be circumcised amongst you. And of the infants of Christians also. The Apostle Peter, when he had exhorted the three thousand converts, to be baptised, he giveth this for the reason, Acts 2.39 For the promise (whereof baptism is a seal) is unto you, and to your children; to all your children, not only to the males, but to the females also; not only to them that were eight days old, but to all. And why may not the Church deny baptism to any child of a believing parent? Surely because the Church is bound to esteem every such child, not an infidel, but rather a believer, and a true Christian. For a Turk or an infidel, the Church may not baptise. Well, this is (I say) the first privilege that the children of believing parents have in this life, they have title to the Sacrament of Baptism, the seal of God's covenant. Secondly, when the infants of believing parents do dye, yea, though they die before they be baptised, we are in Christian Charity, to judge that they die in God's favour, & in the state of salvation, For so did David of his child, though it died, when it was but seven days old (and consequently before it was circumcised, yea though he knew it was begotten in adultery) 2 Sam. 12.23. I shall go to him, saith he. Which he 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 esteem the infants of believing parents, to be holy, if they be not holy indeed? And if they be 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 believing parent, which we shall read of Gen. 17.7. I will establish my covenant between 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 jacob God said before he was borne, jacob have I loved, Rom. 9.11, 13. And of john the Baptist, that before he was borne, he had true faith in Christ. For as soon as the voice of mary's salutation sounded in his mother's ear, he leapt in her womb for joy, Luk. 1.44. I answer. Answ. That though the Lord in his eternal 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 do 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 proof of this Doctrine. 1. By the plain testimony of the holy Scripture. 2. By the judgements, whereby God hath from heaven revealed his wrath even upon infants for their sin. And for the first, Proof 1. we have here David's own testimony, that he was even by nature guilty of sin, and consequently worthy of eternal death; ye was he (we know) the Elect child of God. And what infant can be thought to be in better state by nature, than he was? So speaketh the Lord of all men. Gen. 8.21. The imagination of man's heart, is evil from his youth; or childhood. For the root from whence in the original the word that is here translated youth, is taken, is used for a babe, Exod. 2.6. This is that also that job meaneth, who when he had spoken of man's birth, he breaketh out into these words, job 14.4. Who can bring a clean thing out of an unclean? As if he should have said, It is not possible, but man should be filthy and unclean, even in his birth. So speaketh Solomon, Prov. 22 15. foolishness (which in Solomon's phrase, is nothing else but wickedness and sin) is bound in the heart of a child, as a fardel or pack on a horse back, which he can never of himself shake off. And lastly, thus speaketh the Lord of the whole nation of the jews, which were then the only Church he had in the World. Esay 48.8. Thou wast called a transgressor from the very womb. And as these five places prove, that every infant standeth guilty of sin so soon as it is borne; so this sin it standeth guilty of, is such as maketh it odious unto God, as is plain by the Apostle, who speaking of himself, and the rest of God's Elect, saith Ephe. 2.3. We all were by nature the children of wrath, as well as others. Now for the second kind of proofs, Proof 2. we shall find, that God hath been 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 forbade him to spare, or show pity to any of them. And Psal. 137.9. the Lord pronounceth him happy, that shall take the little ones of the Babylonians, & dash out their brains 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 reigned down fire & brimstone even upon them. The like we shall find in these places also, Numb. 16.27. Eze. 9.6. josh. 7.24, 25. If any shall say, Object. these were the children of most lewd men, Amalekites, Babylonians, Sodomites; and God forbid but there should be 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 judgements have befallen the infants even of Gods own people; have not many of them been born natural fools, or deaf, or blind? as we see john 9.1. have not many of them been smitten with many grievous and strange diseases? as David's child was, 2 Sam. 12.15. 2. The infant of a Christian, yea, the elect infant is by nature no better than 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 deal with them, Rom. 5.12. And he 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 temporal judgements that fell upon those infants, and do not prove that any sin that is in infants, doth make them odious unto God, or doth deserve eternal death, Eccle 9.2. Answ. 1. I answer. 1. That even those temporal 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 judgements upon infants, hath reveiled from heaven, that his wrath is due unto them, Rom. 1.18. 2, Upon infants they are more certain evidences of his wrath against their sin, then upon his people, that are in years. For to them they are sometimes only for trial, 1 Pet. 1.6, 7. Sometimes only as chastisements, to reform 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 cursedness of these judgements, 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 temporal punishments upon them, but even by casting them into hell. For of those that perished in Sodom and Gomorrah, it is expressly said, jude 7. that they were not only consumed with fire and brimstone, but that they suffered the vengeance of eternal fire. And the Apostle proving infants to be sinners by this argument, because death reigneth over them, Rome 5.14. sheweth plainly, he meaneth not a temporal death only, but such as he calleth condemnation, ver 16. Such as he opposeth to justification verse 16. and to eternal life, verse 21. The reasons and grounds of this Doctrine are two. Reason 1. First. Every infant so soon 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 rendered) all have sinned. Adam being than not as one particular person, but as the common stock, and root of all mankind, that that he received by his creation, he received not for himself alone, but for all mankind; and that which he lost by his fall, he lost not from himself 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 sinful 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, Rome 7.18) that in me (that is in my flesh) dwelleth no good thing. 2 Cor. 3.5. We are not sufficient of ourselves, to think any thing as of ourselves. 2. There is in them a natural untowardness unto every thing that is good, yea an averseness from it, and proneness 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 natural proneness, disposition, and inclination to every thing that is evil; as there is in the youngest whelp of a Lion, or of a Bear, or of a Wolf, unto cruelty, or in the very egg of a cockatrice, before it be hatched, which is the comparison that the holy Ghost useth, Esa. 59.5. And from hence it cometh that the imagination of man's heart (as the Lord speaketh, Gen. 8.11.) is evil from his very youth; and that (as David speakeh Psal. 58.3.) men go astray so soon as they be borne. Use 1. Now the use that this doctrine serveth unto is. First, for confutation of the Anabaptist, who to maintain his error, that infants should not be baptised, holdeth (with the Pelagians of old) 1. that they have no sin. 2. that there is no Original sin at all. 3. that no sin cometh by nature, but it is learne● only by example, and imitation of others. 4. that all that die in their infancy shall certainly go to heaven. Against these damnable errors, you have heard it evidently proved. 1 That all infants are sinners, and deserve damnation. 2. That many infants have been vessels of wrath, and firebrands 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 God's 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 lie, or seeing the practice of any filthiness, or cruelty, yet their very nature (upon occasion offered) would carry them to these sins. The second use of this Doctrine is for instruction; Use 2. to teach us what great need there is, that infants should be baptised; for this maketh greatly for the confirmation of the faith, and comfort of their parents for the present, and of their own afterwards, that as they are by nature so filthy & loathsome in the sight of God, so the Lord hath in the blood of jesus Christ (whereof the water in baptism is a sign and seal) provided a laver to wash & cleanse them in, even the laver of regeneration, as the Apostle calleth it, Tit. 3.5. yea, a fountain opened (as the Prophet calleth it, Zac. 13.1) for sin, & for uncleanness, sufficient to cleanse them from all this filthiness, and corruption of their nature. The third use that this Doctrine serveth unto, is both for exhortation, & humiliation also; Use 3. to persuade us to observe and take notice of the sharp and heavy judgements that oft light upon little ones; yea, to take them to heart, and to be much affected with them, as with most evident demonstrations of God's 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 deaf, and had an impediment in his speech, Mark. 7.34. he sighed to behold that judgement of God, and sign of God's anger upon man for sin. How much more doth it become us to do so in this case? The Lord in his judgements upon us, that are of years, may have other ends and respects (as we heard even now) but in those upon infants, he can have no other (if we respect the infants themselves, and without consideration of God's covenant) but only to make known upon them, his wrath against sin. God's people were wont in certain extraordinary cases, to bring their infants and sucklings with them, and made them to keep fasts, 2 Chron. 20.13. joel 2.16. though these little ones were most unable, and unfit to do it, that by beholding what was due even to the poor infants, and what misery they were in, through want of food, themselves might be more affected with, and humbled for their own sins. And surely this use should we make of the miseries we see poor infants in oftentimes. For thus should every one of us reason with ourselves, 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 actual sins to answer for, and have sinned in a far more odious manner, than this infant hath done? If this be done to the green tree (saith our Saviour Luke 23.31) what shall be done to the dry? Fourthly and lastly, Use 4. this Doctrine serveth for reproof of such as think it folly to be offended, or troubled with the sins of little ones, with their lying, or swearing, or cursing, or profaneness in the time, and place of God's worship. They are wise men (say they) that will be troubled with children's faults. O beloved, the very original 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 do it? See in an example, how odious the sins even of little ones are unto God in those forty that were devoured by Bears, for mocking of the Prophet. 2 Kin 2.23, 14. Lecture LVI. On Psalm 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 actual sins that men, and women commit, there may be other causes assigned. 1. Themselves may be said to be the causes of their actual sins, jam. 1.14. Every man is tempted, when he is drawn away of his own lust, and enti●ed. 2. The world; that is, the evil examples and allurements they receive from other men, is a great cause why men are so bad as they are, 1 john 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 plain by the Prophet's complaint. Esa. 6.5. I am a man of unclean lips, and I dwell among a people of unclean lips. As if he should say. How should 1 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 devil, if he did not reign 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 than 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 commandment, or else they would never do as they do. Yet of the Original sin, and natural corruption that is in infants so soon as they are borne and conceived, no other cause can be assigned, no root, no fountain but this, that they received it from their parents. So speaketh David here, In sin my mother conceived me. And job when he would give the reason, why man, every man, young aswell as old, is not only subject to so many troubles in this life, but also so filthy & sinful, allegeth none but this, job 14.1. Man that is borne of a woman, he is born of a woman, and therefore must needs be so. So again, job 15.14. and 25.4. And though the mother only be named by job & 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 own likeness, after his image; sinful, and corrupt, as himself was. And the Evangelist making an opposition between the causes, from whence corruption and grace cometh, saith john 1.13. the one cometh from blood, and from the will of the flesh, and from the will of man, but the other cometh from God alone. And from hence it hath come to pass, 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 been most ungracious, as Noah Abraham, Isaac, David, jehoshaphat. 2. That the best of their children had need of circumcision, Gen. 21.4. which signifieth, the cutting away of the filthy foreskin of their hearts, this original corruption, as the Prophet expoundeth it, jer. 4.4. Insomuch as it was necessary that our blessed Saviour (who could not have been a fit high Priest for us, if he had not been, even in respect of his humanity, holy, harmless, undefiled, separate from sinners, as the Apostle speaketh, Heb. 7.26.) it was necessary (I say) that he (though he were very man, and the son of Adam as well as we, as the Evangelist calleth him, Luke 3.38.) yet should not become man in the same manner, nor be 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 been free from original 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, toads, 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 clean thing (saith job 14.4.) out of an unclean? Not one. This reason our Saviour giveth, why all that is in man by nature is flesh, that is corrupt, and sinful, because he is borne of the flesh, that is of corrupt parents, john 3.6. That which is borne of the flesh, is flesh. And that is jobs meaning, job 14.4. No man can beget a child that is clean from sin, himself being unclean. 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 foreskin, though his father were circumcised when he begat him; and as the corn that groweth from the cleanest and purest seed, riseth not without straw and chaff. Because we can derive nothing to our children in their natural birth, but that that was our own, and was natural unto us, as we heard of Adam, Gen. 5.3. He begat a son in his own likeness, after his image. Now that grace that is in us, is not our own, not natural unto us, but wholly from God, and supernatural, jam. 1.17. Every good gift, and every perfect gift is from above, and cometh down 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 seem to follow. 1. That such as are children (of what age soever they be) are not much to be blamed for any of their sins, seeing their parents have been the first authors 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 lewdness 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 sour grapes, and the children's 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 thank 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 forth? For 1. they are themselves the authors of their own destruction. Hosea 13.9. O Israel thou hast destroyed thyself. And Ezekiel 18.20. The soul that sinneth, it shall dye, the father shall not bear the iniquity 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 own way. Yea, this very original sin, and corruption of nature that is in them (though they received it from their parents) is their own, jam. 1.14. Every man is tempted, when he is drawn away of his own lust. 2 They have by their actual sins, made themselves much worse than 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 dutiful unto them for all this. Four examples I will give you for this. 1. Solomon showed a great deal of duty, and reverence to his mother, 1 King. 2.19. 1. He rose up to meet her, 2. He bowed himself 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 show reverence to their parents, though they be never so much inferiors in estate, and degree unto themselves. 2. Sem, and japhet are blessed for this, because they would not behold the nakedness 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 pain of God's curse) to be unwilling to hear, or see, or know any thing by his parents, that may diminish that reverend opinion he ought to bear them in his heart. 3. judah was extremely importunate to have his brother Benjamin back again out of Egypt, upon this ground especially, Gen. 44.31. that else he should bring his father's grey hairs 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 do what he can, to keep his parents from sorrow and grief. 4 Though David complain here of the corruption of nature, he received from his parents, yet yet did not that minish at all, his dutiful respect unto them, but in the time of his own greatest distresses, he had always 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 marvel, for children have received such benefits from their parents as by all the duty they can perform to them they are never able to requite. Let children (saith the Apostle, 1 Tim. 5.4.) learn first to show piety at home, and to requite their parents: for that is good and acceptable before God. Mark 1 kindness and bounty is to be showed to our parents first before all others. 2 He calleth this piety, religion, a service done to God. 3. This is a chief good work that God delighteth in. 4 This is but a requital of the good, we have received from them. Yea certainly it is a requital, far short of the benefits we have received from them. Let me show you in a word or two the benefits that every one of you, have received from your parents, even you whose parents, have been never so poor. First, If thy parents be godly and religious, as through their means by nature thou didst inherit corruption, and wert made the child of wrath, so by their means through grace, thou shalt be sure to inherit a blessing, if the fault be not in thyself, it is thy patrimony, thou art borne to it, thou mayst 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 fear him; and his righteousness unto children's children. And this blessing that thou art borne to, by being the child of Godly parents, reacheth not only to temporal and outward things; according to that speech of David, Psal. 37.25. I have not seen the righteous forsaken, nor his seed begging their bread. But even to those that are spiritual and eternal. And that not only in this respect, that by this means thou wert borne in the Church of God (which is no small privilege, Psal. 87.4, 5.) and didst enjoy the means of saving grace, the Word and Sacraments (a high privilege certainly, Rom. 3.2.) hadst the benefit of a religious education, of the prayers and good example of thy Christian parents (a means of great efficacy and power, Pro. 31.1, 2.) but in this respect principally, that by this means thou mayst have more hope to obtain saving grace and eternal life (if the fault be not in thyself and if thou apply thyself to the means of grace) than any other, even for this cause, because thou art the child of such parents as fear God. For thou hast the promise and covenant of God for this. Gen. 17.7. I will be thy God, and the God of thy seed. And Esa. 44.3. I will pour my spirit upon thy seed, and my blessing upon thin offspring. So as thou mayst in thy prayers, put the Lord in mind of the promise, made to thy parents, and even make claim unto it as Moses did, Deut. 9.27. Remember thy servants Abraham, Isaac and jacob, and look not to the stubborness of this people. And Solomon, 2 Chron. 6.16. O Lord God of Israel keep 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 dost thou receive that benefit by them, as thou canst never requite, with all 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 been 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 plainly, 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 eternal life, in the world to come; according to that of the Apostle, 1 Cor. 15.46. that was not first which is spiritual, but that which is natural, and afterward that which is spiritual. 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 seek 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 dutiful 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 poor soever they be, yea though they have no grace, nor can pray for themselves) to bless thee, that is to pronounce and bestow this blessing upon thee. And the blessing that they (from the comfort they receive by thy dutiful carriage towards them) shall give thee, God will ratify in heaven; For so are the words of the fifth commandment to be read, Exod. 20.12. Honour thy father and thy mother▪ that they may prolong thy days, in the land which the Lord thy God giveth thee. Now having thus prevented the abuse of this Doctrine, let us come to show 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 general; Use 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, than we have cause of boasting of it, before men. For 1. whatsoever we have received from our parents (be it precedency and esteem 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 grass, and all the glory of man, is as the flower of grass, the grass withereth and the flower thereof sadeth away. 2. We have received (as we 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 God's eyes, and will make us miserable for ever, if we be not borne again, verily verily (saith Christ to Nicodemus, john 3.3. and that which he saith to Nicodemus, he saith to every soul that is here) I say unto you, except a man be borne again, he can never see the kingdom of God. If we get not a better birth, than we had from our parents, it may be said of us as it is said of judas, Matth. 26.24. It had been good for us if we had never been borne. 3. and lastly, The greatness of thy birth and parentage through thy corruption maketh thee more uncapable of grace and salvation, than 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 greatness of birth, and nobility is a bar ofttimes to keep men from salvation and life eternal; though (blessed be God) some great men are called, yet they are but few. O than the madness of them that rest, and glory in their first birth, in this that they were borne of such parents, and never seek to be borne again, to be borne of God. That receive honour one of another (as our Saviour speaketh, joh. 5.44, glory in the titles of Gentlemen, and Squires. etc.) and seek not the honour, that cometh from God alone. Why what is that honour that cometh 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 been honourable. 3. They that love the Word and obey it, Acts 17 11. They of Berea were more noble than they of Thessalonica in that they received the Word with all readiness of mind. Secondly, This Doctrine serveth for the humiliation of us that are parents, surely our children's sins and the corruptions that break forth in their lives, their pride and stubborness, their profaneness and averseness from God, their drunkenness and uncleanness 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 heaviness of his mother; and 17.25. A foolish son is a grief to his father, and bitterness to her that bore him. Yea certainly it ought to be so, we should bewail it before God. 1. In respect to our children themselves. For the root from whence all this their lewdness 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 (think 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 been a marvellous affliction unto us? And yet we have all done worse to our children then so; we have set upon them a far worse more dangerous, more deadly infection (we know) then either the French disease, or the pestilence, They endanger but the body and this mortal life, these the souls 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 only been the instruments to convey this cursed poison and corruption of nature into our children, but the principal agents, and causes of it? Lecture LVIII. On Psalm 51.5. May 22. 1627. FOlloweth the second use that this Doctrine serveth unto, which is the use of exhortation, Use 2. to exhort, and stir us up that are parents, to do the uttermost of our endeavour to work 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 certain motives, that may provoke us all to this care. 2 I will show you the means 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 ourselves, and our own comfort, 3. Some of them concern 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 been 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 womb? And by the compassion of a father. Psal. 103.13. Like as a father pitieth his children, so the Lord pitieth them that fear him. He is worse than 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 suck to their young ones. And the Apostle teacheth us, Rom. 1.31. that they that are without this natural affection have extinguished in themselves the very light of nature, and are in God's just judgement given up unto a reprobate mind. And what love can we bear to our children if we have no care of their souls? the nature of true Christianity is to seek the good of their souls 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 Solomon's parents, Pro. 4.3, 4. I was my father's son tender and only beloved in the sight of my mother, He taught me and said unto me, Let thine heart retain my words; keep my commandments and live. Nay this is the only way to express 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. Godliness 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 God's law in this point. Exod. 21.19. He that smote him shall pay for the loss of his time, and shall cause him to be throughly healed. How much more are we bound, to take care that our own children may be throughly healed of that wound that we have given them in their souls, of that filthy disease that we have infected them with? Now for the motives that concern ourselves, Second sort of Motives and our own 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 means. A great comfort it is to a Minister, to see any of his people reform and won 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 joh. 4.) then to hear that my children walk in the truth. But this must needs be much more comfort to a parent to see this in his own child. A wise son (saith Solomon, Prov. 10.1.) maketh a glad father And 23.24, 25. The father of the righteous, shall greatly rejoice, and he that begetteth a wise child, shall have joy of him, thy father and thy mother shall be glad, and she that bore thee shall rejoice. Secondly. When grace is wrought in them (specially if it be by our means) they will be far more loving and dutiful unto us, than otherwise they can be. A wise son (saith Solomon, Prov. 15.20.) maketh a glad father. How? by his dutiful and respectful carriage towards him; this is his meaning there, as appear by the last words of the verse, but a foolish man despiseth his mother. See this in the sons of Isaac Esau cared not for grieving his parents, by matching with the daughters of Heth, but jacob did, Gen. 26.34, 35. and 27.46. See it also in the sons of jacob, of all his sons, joseph that had most grace, was also the most loving and dutiful child unto him. Genesis 45.11. This will make a man love him dear, that otherwise was a mere stranger unto him, if he were the means to win him to God. As we see in the affection of the Galathians towards Paul, Galat. 4.15. I hear you record, that if it had been possible, you would have plucked out your own eyes, to have done me good. Thirdly and lastly. This will be a comfortable testimony unto us, of the truth and soundness of that grace, that is in ourselves, when we are careful to breed grace, in all that do belong unto us, and specially in our own children. And without this we can have no such testimony, and assurance of ourselves. Therefore we shall find this oft observed for a note of them that were sound converted themselves, that their care was to reform their families, and make them religious also; as of Abraham, Gen. 18.19. of joshua, josh. 24 15. of Zacheus, Luke 19.9. of the Nobleman of Capernaum, john 4.53. of Cornelius, Acts 10.2. of Lydia, Acts 16.15. of the jailor, Acts 16.33, 34. of Crispus the chief ruler of the Synagogue, Acts 18.8. Therefore the Lord in his law forbade any Proselyte, to be admitted to the passover (though he were himself circumcised, and did outwardly profess the faith) unless all the males in his house were circumcised also; and did profess the faith aswell as himself. Exod. 12.48. And in the condition of that promise he maketh to his people, for delivering them out of the captivity, which he foretelleth he would bring them into for their sins, he requireth not only that they themselves should return unto the Lord, and obey his voice, but their children also. Deut. 30.2, 3. If thou shalt return unto the Lord thy God, and shalt obey his voice, thou and thy children, with all thy heart, and with all thy soul, than the Lord thy God will turn thy captivity, etc. As if he should say, Thou dost not turn to the Lord thyself unfeignedly, with all thy heart, unless thy care be, that thy children may do so also. Bat (alas) if that law were now in force, that none should be 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 we have? If none may be accounted unfeignedly religious themselves, whose children and servants do not live in an outward conformity and obedience to the Word; how few sound-hearted Christians will there be found in this age? The third sort of motives. The third and last sort of motives, do concern 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 he hath given us concerning our children. For this we must know, that our children are not our own, but the Lords (I speak to such as are God's 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 he had received for the keeping of a man committed to his trust in the battle. 1 Kings 20.39. If by any means he be missing, thy life shall be for his life. If the child's soul perish (through the parent's default, whom God put in trust to keep, and look to it) the parent's soul must dye for it. For this is the righteous sentence of God, against them whom he hath charged with the souls of others, Ezek. 3.18. He shall dye in his iniquity, but his blood 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 deeply charged by God, with the souls of his children, as any Pastor is with the souls of his flock, and more deeply 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 idleness, or worldliness, show ourselves careless of our charge; and you have indeed just cause to do so. But in the mean time you forget that your children, & family, are your charge also, you make no scruple of neglecting all duty, all care of the souls of your own charge. Know you therefore for certain, that you are as much, yea much more charged with the souls of your families, and of your children especially, than any Pastor is with the souls of his flock. And harken to your charge I pray you. 1. You are as oft, and as expressly charged to use the means to save your children's souls, and to breed grace in them, as any Minister is, Exod. 13.8. Thou shalt show thy son 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 jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known unto their children. Ephes. 6 4. Ye fathers bring up your children in the nurture, and admonition of the Lord. No Minister is more straight charged of God, to teach & catechise his flock, than you are to instruct your children. 2. Parents stand obliged to their children, by more and stronger bonds, than any Pastor can be to his flock, as we have heard in the first sort of motives. 3. Parents have more means and opportunities, to prevail with their children, than any Pastor can have to do good upon his flock. The interest they have in their children's love and affection, is a great matter; and so is the advantage they may take of their children's tender years; and so is their continual conversing with them; and so is their authority also. None have such opportunities to instruct, and bring others to goodness, 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 seen in those eight examples that I mentioned unto you, how soon godly masters of families have prevailed with all that were under them, to bring them unto an outward profession, and conformity in religion. And joshua is bold, ●4. 15. to undertake for himself, and his house, that they shall serve the Lord. Some might have said to him, soft joshuah, speak this for thyself 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 children's 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 ministry, as govern well their own houses, & keep their children in subjection. 1 Tim. 3.4, 5. as have faithful children, not accused of riot, or unruly. Tit. 1.6. which he would not have done, if parents were not chargeable with their children's sins, if they were not a chief cause of them; if it lay not much in their power, to prevent the ungraciousness of their children. Let us all that are parents seriously think of this Motive, namely how God hath charged us with our children's souls; and consider that it will be a most heavy reckoning, that we 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, joh. 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 God's Church, and of the propagation of religion unto posterity, dependeth principally upon this, that parents have care to make their children religious. All that fear and love the Lord should unfeignedly 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 own posterity. See a notable example of this care in the two tribes and the half that had their possessions given them beyond jordan, josh. 2.24, 25. We have done it (set upon this altar) for fear of this thing, saying, in time to come your children might speak 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. children's children are the crown 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 soul an offering for sin he shall see his seed. And surely this is the means, whereby the Lord may have a seed, and posterity raised and preserved; this is the means to derive religion unto posterity, when Parents are not only religious themselves, but are careful to provide that their children may be so also. This is the Seminary of God's Church. This was the cause of that commandment, Deut. 4.9. Take heed to thyself and keep thy soul diligently, left thou forget the things which thine eyes have seen, and lest they depart from thy heart, all the days of thy life, but teach them thy sons and thy sons sons. This is noted by the Prophet, Mal. 2.15. to have been the cause why the Lord at the first institution of marriage appointed but one woman for one man, and did so restrain promiscuous lust that he might seek a seed of God; that is, that he might provide for the continuance of his Church. And this is made by the Prophet, Psalm 22.29, 30. one principal end God hath respect unto in converting of us Gentiles, unto the Gospel, and men of all sorts among us poor and rich that our seed might serve him, and might be accounted unto the Lord for a generation; that God might have a posterity, and a people to serve him when we are gone. So that to conclude the motives, if either we respect our children, or our own comfort or the glory of God, we must be careful 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 Psalm 51.5. May 29. 1627. NOw it followeth that we proceed unto the Means that God hath in his Word directed parents to use, Means. for the saving of their children's souls. And those are five principally. First, If we desire to save our children, and to heal their natures, we must be careful to maintain that authority and pre-eminence, that God hath given us over them. We must take heed we lose not that honour and reverence that is due to us from our children. Certain 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 poor, never so full of weaknesses, and infirmities. You know that in the fifth commandment, Exod. 20.12. this is made the sum of all the duties the child oweth to his parents, Honour thy father, and thy mother, because this is the chief duty of all others, yea this is the root, and fountain of all other duties, a child can perform. If he do not in his heart honour and reverence them, he can do no duty to them well. A son 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 fear every man his mother and his father. See how fearful jacob was to grieve or offend his father, though he were an old blind man, Gen. 27.12. My father will peradventure feel me, and I shall seem to him as a deceiver, and I shall bring a curse upon me, and not a blessing. And no marvel though this honour and reverence be due to the parent; For our parents by being the means and instruments of our being, are unto us in God's stead, and (as his lieutenant's) have had his power communicated unto them (for he only 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 bear the image and glory of God. In honouring them we honour God, in despising them we despise the Lord. Now this authority and pre-eminence that God hath given us over our children, we must be careful to maintain, we must take heed we lose not this honour and inward reverence that is due unto us from them. That which the Lord requireth of a minister towards his flock, Tit. 2.15. that he should speak and exhort, and rebuke with all authority, and see that no man despised him; He should take heed, that he do not by his looseness either in life or doctrine, lose his honour and authority in the hearts of his people; for if he do there will be 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 maintain 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 ministry if he cannot rule in his own house, if he keep not his children in subjection. Every father must be a ruler in his own house, every child must be kept in subjection. Our blessed Saviour was subject unto his parents, Luke 2.51. Yet his father joseph was but a poor carpenter, and his mother so poor that she could get no better room 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 do more than so, they must with authority charge and command and compel them to do it. I know (saith the Lord of Abraham, Gen. 18.19) that he will command his childen, to keep the way of the Lord. And Deut. 32.46. Ye shall command your children to observe, and do 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 maintain not this authority, if they become haile-fellow well met, with their children, if they lose their honour and reverence in their children hearts (as certainly now adays 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 bear, whose person they represent, as we have heard. 2. They undo their children, and disable them from profiting, by any means they shall use for the reforming of them, or saving of their souls. Quest. Surely this were an excellent thing (will you say) if parents could maintain 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 do parents what they can, some children will be stubborn, and rebellions, sons of Belial, that will bear no yoke. It is foretold by the holy Ghost, 2 Tim. 3.2. as one of the chief mischiefs and diseases, that should reign and rage in these last days, and should make these times so perilous, that men should be disobedient to parents. It cannot be avoided, it must be so, that the Scripture may be fulfilled. And it is foretold as a sign and forerunner that doth presage the ruin of a state and nation. Esa. 3.5. The child shall behave himself proudly against the ancient, and the base against the honourable. Yet it is also certain, 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 maintain not, but loose that authority that God hath given them over their children. And that two ways. First. Because they do not themselves honour, and fear God, therefore their children cannot honour nor fear 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 be said of a gracious father, he retaineth honour. The true fear of God will procure reverence, and esteem to a man, even in the hearts of such as have no grace in them. Mark. 6.20. Herod feared john, 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 therefore by the Apostle, the spirit of glory, 1 Pet. 4.14.2 Besides, the Lord hath bound himself 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, john 12.26.) him will my father honour. Certainly, if parents did fear and honour God in their hearts, and express in their whole conversation, their children must needs honour them, they could not despise them. On the other side, if parents fear not God themselves, their children cannot honour them. If children see their parents to be irreligious, malicious against religion, filthy and drunken persons, how can they honour them? I know they should be unwilling to see any such thing in their parents, they should with Sem, and japhet, cast their mantle over them, but it is not possible for them to do it. That which is said of jerusalem, may be said of all men, Lam. 1.8. All that honoured her, despise her, because they have seen her nakedness. They that thus see the nakedness of them, whom by nature they ought most to honour, cannot choose but despise them. I told you, all parents do bear the image of God, but these foul sins do so deface it, as men can discern 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 be despised, when he poureth contempt upon them, when he saith of any as he doth of Niniveh, 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 children's hearts. Secondly. Another is this, because they did neglect to keep their children in awe when they were young; they laid the reins upon their necks, they corrected them not, but cockered them in their tender years. The fathers of our flesh (saith the Apostle, Heb. 12.9.) corrected us, and we gave them reverence. As if he had said; If they had not corrected us, we should not have reverenced them so much. And it is expressly noted for the cause why David lost his honour in the heart of his son 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 govern best, that can maintain their authority, and keep their children in awe with little or no sharpness 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, exasperated them not. But this is also certain, that the best children when they are young, are of a servile disposition, more moved with fear then love. The best man's heir, as long as he 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 child's heart, though he teach him never so well, and use all the allurements he can, to draw him to goodness, if he do not also correct him, and use the rod sometimes. The Lord himself who is both the wisest, and the best father, and who loveth his children a thousand times more than any of us can love ours he taketh this course with his children, yea, resembleth himself therein unto all wise parents, Deut, 8.5. Consider in thine heart, that as a father chasteneth his son, so the Lord God chasteneth thee. And Heb. 12.6, 7. Whom the Lord loveth he chasteneth, and scourgeth every son whom he 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 special means commended to us by the holy Ghost, and sanctified to this end, even to abate the strength of natural 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 graceless, and past hope, till he had showed himself, not only unteachable, but incorrigible also, till his parents had used means to reform him, not only by counsel, instruction, and reproof, but by correction, and chastisement also, and all in vain; 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. He 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 bear 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 liest, it is not love indeed, it is hatred. We love not our children, we hate them, if we correct them not; nay we love them not, we hate them if we correct them not betimes, while they are such pretty ones. Again, 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 be neglected then. O but thou wilt say, I cannot endure to hear him cry; But what saith the holy Ghost in the next words?) and let not thy soul 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 he meeteth with all excuses that foolish parents are wont to pretend for the neglect of it. Foolishness is bound in the heart of a child (saith Solomon, Prov. 22.15.) but the rod of correction will drive it far from him. But would you have me cruel to mine own child sayest thou? Nay saith the holy Ghost, this is no cruelty, thou art unmerciful to thy child, if thou do not correct him. Prov. 23.13. Withhold 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 cruel if thou wilt not do what thou canst to keep thy child from perishing? O but thou wilt say, alas, children's faults are nothing, their stubbornness, lying, cursing, swearing, profaneness. But what saith the holy Ghost, Prov. 23.14. Thou shalt beat him with the rod, and deliver his soul from hell. He will go to hell, if thou let him do what he list, thou mayest keep 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, he shall give delight unto thy soul. Applic. To conclude this first means. O that parents would see their sin in the neglect of this. 1. They lose that inward honour, reverence, and subjection also, that their children own unto them. 2. They spoil and undo their children, and make themselves the authors of all their ungraciousness. For the best natured child in the World, if he be not kept in awe, if he be suffered to do what he list, must needs run riot, Prov. 29.15. A child left to himself, bringeth his mother to shame; yea, and his father too; though the mother be 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 God's ordinance, their children should honour them, they honour their children, as the Lord told Ely, 1 Sam. 2.29. Thou honour'st thy sons above me. And whereas by God's ordinance, their children should fear 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. he durst not displease his son Adoniah, no not so much as by a cross word, or by saying unto him, why hast thou done so? Lecture LX. On Psalm 51.5. june 12. 1627. Means 2. THe second means 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 expressly, and as often, and as straight charged by God, to teach their children, as any minister is to teach his flock. Yea, this domestical, and parently instruction God hath appointed, and sanctified for a special means to propagate religion, and to restrain 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 do this day, the father to the children shall make known thy truth. Four ways there be, whereby you that are parents may, yea must do this. First, Betimes, while they are very young, as soon as they discover any capacity or understanding (as that they will do, if you would observe it very soon) teach them to know God, to know what is good, and what is evil, 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 God's people in mind, not only 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 showeth plainly, it was the practice of God's 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 express commandment for this, not only 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 pour liquor into narrow mouthed bottells. As you do when first you begin to feed their bodies with the spoon, so must you do when first you begin to feed their souls with instruction. Secondly, You must betimes acquaint them with the practice of religion, as reading of the Word and prayer and giving of thanks at their meat and singing of Psalms. We shall find, Mat. 21.15. that the little children had learned of their parents, to sing Hosanna part of the 118. Psalm to the praise of Christ. Yea more than this, parents should endeavour to restrain their children from evil and to breed in them a conscience of sin even while they are very young. You know the fourth commandment enjoineth us, that not ourselves only 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 childhood (from his infancy as some read it) he had not eaten any thing that God's law had forbidden. His parents had taught him even then (and yet then we know the appetite to meat is most strong, and unruly) to make conscience of it. Parents therefore must join instruction with corrections, that may breed in their children a knowledge and conscience of the sin for which they correct them. Reproofs (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 fear of the rod only. That which David saith of God's corrections, may fitly be applied 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 only by him, if they be not instructed also. Thirdly, You must bring them with you to the Church to the public worship of God, betimes even while they are very young, even so soon as they can come, and be there without disturbance of the Congregation, that they may be acquainted with God's worship and ordinances betimes. Moses told Pharaoh, Exod. 10.9 they must have their little ones with them to the solemn worship they were to do unto God in the wilderness; and would not accept of liberty for all the rest, unless they might have their little ones with them. And when joshuah (according to God's commandment) read the law of God solemnly to the Congregation of Israel, Io●●. 8.35. they had their little ones with them, in that solemn 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 means of grace, try how they understand what they hear, repeat 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 again saith he for all that, more plainly, more familiarly. Teach these things diligently to your children, saith he; 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 do your duty, would be teachers as well as we, and lay to your helping hand to this work? And the best ministry in the world will do little good while you hang off, and will do 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 be taught to say either their Catechism, or prayers, or grace. A Parrot may as well be taught these things, as a little child. For (alas) they have no capacity to understand, and be sensible of such matters, and therefore it is but a taking of God's name in vain, to teach them such things. Indeed, this hath ever been the conceit of carnal men. Pharaoh could not abide to hear 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 Psalm, and sing Hosanna, they were sore displeased. Yea, when the disciples themselves; Mar. 10.13 (carnal men also in this, as appear 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 carnal conceit, as shall appear 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 proof for this, in the example of john Baptist, Luk 1.44. Assoon as the voice of thy salutation sounded in mine ears (saith his mother to Mary) the babe leapt in my womb 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 showeth that the youngest infant is not so uncapable of saving grace, but that God is able to work it even in them. And that this should encourage us, to use all the means we can to breed grace in them betimes, because we know not how soon God may be pleased to work with the means, and bless them unto them. According to that of Ecclesi. 11.9. In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not whether shall prosper, either this or that. But hear now some other examples to prove this, that are not so extraordinary, as that of john Baptist was. First, for saving knowledge we have the Apostles testimony of Timothy, 2 Tim. 3.15. that he had known 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 God's people at Tyre, Acts 21.5. they showed 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 fear to offend God, see it in Daniel. 1.8. He resolved with himself that (whatsoever came of it) he would not defile himself with the portion of the King's meat, nor with the wine that he drank. And if you consider how long he lived after this (in the reigns of four Kings, Nabuchadnezzar, Evilm●rodach, Belshazzar, and Darius) it will appear plainly, he was very young when he made this conscience of sin. 2. Secondly, I answer. That childhood is the fittest age of all to be 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 exprobration to the jews, may fitly be applied unto this purpose. Esa. 28.9. Whom shall he teach knowledge? and whom shall he make to understand doctrine? Them that are weaned from the milk, and drawn 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 be fed, and dieted by others, to be fed with milk. 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 stubbornness, 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 years. 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 Kingdom 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 means of grace afterward, when they shall come to more understanding and discretion. We baptise our children when they are infants, though they have for the present, no feeling nor understanding of it. It is twice noted of our Saviour's Disciples, john 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 john, john 10.41, 42. And parents may well think they have not lost their labour, but done a good, and blessed work, if they have by their teaching prepared their children to receive good by the public ministry 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 attain to some beginnings of knowledge and grace, yet is there (say they) no heed to be taken of the good things that be in children, they will quickly lose all again. Many a young Saint hath proved an old Devil. But to these that object this, Answ. I answer with the words of our Saviour to the Sadduces (for they are certainly little better than Sadduces, and Atheists, that say, or think thus) Matt. 22.29. Ye do err, not knowing the Scriptures, and the power of God. For, First, the Scripture teacheth us, that a great guests may be made what our children will prove, when they grow in years, by observing well their disposition when they are very young, Pro. 20.11. Even a child is known by his doing, whether his work be pure, or whether it be right. For than they cannot dissemble, but will more freely discover their inclinations, than they will do when they are grown in years. And as experience hath proved in a number of lewd men●, our old proverb to be true, soon it pricks, that thorn 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 towardness and inclinations unto good, that appeared in them, while they were very young, did presage what they would prove afterwards. And parents shall do well to observe this, not only 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 he is old, he will not depart from it. And experience in all ages hath confirmed this, that as a vessel will long keep the savour of that liquor it was first seasoned with, so do men the instructions they have learned in their childhood. The seeds of knowledge and grace, which were sown 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 honours, and examples he had in Pharaohs Court. Thirdly. The Scripture teacheth us, that though some that have been religious in their childhood, have proved most lewd (and so it hath been with men too, as well as with children) yet the worthiest men, and such as have done God most excellent service, began to be gracious and good betimes, even in their childhood. Many such examples we have, as joseph, and Moses, and Obadiah, 1 King. 18.12. and jeremy, and Daniel, and john 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 we read were possessed with evil spirits, the devil was most hardly gotten out of him, whom he had possessed from his childhood, Mark 9.21, 29. so we find by experience, that the most of them that are old devils in their age, were also young devils in their childhood, bewrayed much ungraciousness, even when they were very young. And thus have I finished the second means, that you that are parents must use to heal your children's natures, and breed grace in them, you must instruct them betimes, even while they are very young. Means 3. The third means, is good example. You that are parents must careful to give good example unto your children; cause it to appear unto them in your whole conversation, that yourselves do unfeignedly fear God, and love good things. See three notable precedents, and examples of this care. 1. In Abraham, of whom God giveth this testimony, Gene. 18.19 that he knew him that he would command his sons, and his house after him, to keep the way of the Lord, he would go before them himself in that way. 2. In joshua, I and my house (saith he. josh. 24.15.) will serve the Lord. 3. In David. Ps. 101.2. I will walk in the uprightness of mine heart, in the midst of mine house. Without this, neither your commandments, nor correction, nor instruction, will do 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. Be thou the example of the believers. And Titus 2 7. In all things, show thyself a pattern of good works. As if he had said, you shall hardly do good upon the people by your doctrine, if they shall not discern in your lives, that yourselves do believe, and make conscience of that which you teach, and persuade them unto. On the otherside, there is great force in example to draw others either to good or evil. See the force of a good example, even in an inferior, 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 won by the good conversation of the wives. And the example of a superior, of one whom we not only love, but reverence in our hearts, is of more force than any inferiors can be. The Apostle saith, Galat. 2.14. that Peter by his example, compelled the Gentiles to do as the jews did. But domestical examples, specially the example of parents, is of more force with their children, to do them either good or hurt, than all other examples are. See the force it hath to draw our children to goodness, at least in outward conformity, in three notable examples. It is said of Amazia King of juda, 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 joash his father did, And of Azaria (or Vzziah) his son, ● Kin. 15 3. He did that which was right in the sight of the Lord, according to all that Amaziah his father had done. And of jotham his son, 2 Kings 15.34. He 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. He did evil in the sight of the Lord, as his fathers had done; he departed not from the sins of jeroboam, he would be of his father's 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 children's children did thus; as did their fathers, so do they unto this day. The example of their fathers, drew them unto that idolatry, and rooted them in it. The third is of the kingdom, and Church of judah of which we read, jere. 17.1, 2. that the main reason why they were so settled 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 be this, that their children remembered their altars, and their groves by the green trees upon the high hills. And certainly so it is also in these days; Applic. A chief cause why profaneness, and impiety doth so cleave to the hearts of most men, that no means are powerful enough to reclaim them, is the evil example of parents. O think of this, you that are parents, and if nothing else will reclaim you from lewdness, and make you careful to take heed to your ways, yet let your love to your children do it, that you may not corrupt them by your evil 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 evil example make them twofold more the children of hell, than they were by nature? The fourth means parents must use for the saving of their children's souls, 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 be careful of placing of himself, that however he do for other commodities, and conveniences, he will not live where he shall want the means of grace, but resolveth with David. Psal. 23.6. I will dwell in the house of the Lord, all the days of my life. So will he in placing of his children, be careful that they may do so too. They must take heed what schoolmasters 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 jerusalem, the best school, the best University, the best college, & to Gamaliel the best teacher, the best tutor there, where he was was taught according to the perfect manner of the law of the fathers, and learned to be to zealous towards God. 2. As for services, it is threatened as a great curse to God's 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 eunuchs 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 means match with the Canaanites. Certainly in this point, Applic. most parents do evidently bewray, they have no care at all of their children's souls. In placing of their children any of these three ways, they aim 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 means of grace, for living so as they may live eternally, that they have no respect at all unto. Whereby they show themselves to be wholly sensual, not having the spirit, as the Apostle speaketh, jude 19 The fifth and last means, Means 5. without which all the former are to no purpose, is prayer. Parents must be earnest with God, in prayer, for their children. Solomon's mother calleth him the son of her vows, Pro. 31.2. she had been wont to pray much for him. They should not only use these means, but pray earnestly to God to give them wisdom, to know what they may do to destroy corruption, and breed grace in their children. They should pray as Manoah did, judg. 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. complain to God of the corruption that is in our children's natures, and desire him to heal it. Have mercy on me O Lord (saith she, Mat. 15.22.) my child is miserably vexed with a devil. And as job did, job 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 Means that parents are to use for the restraining and weakening 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 means, 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 careful 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 only author of it, 1 Pet. 5.10. and he giveth success and fruit to all means thereof, 1 Cor. 3.6. and he worketh herein most freely, according to the good purpose of his own will; as the wind bloweth where it listeth, joh 3.8. he hath mercy on whom he will, and whom he will he hardeneth, Rom. 9.18.) Yet have I two things to say for your encouragement 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 means of grace towards any, than 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 appear hereafter, though it do not yet; as experience hath proved in many good men's 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 bosom, Psal. 35.13. For 1 you highly please God in doing your duty, and he accepteth your work nevertheless, Esa. 49.4. 2 Cor. 8.12. which will yield you unspeakable comfort, 2 Cor. 1.12. 2 You have hereby delivered your own souls so as the sins and damnation of your ungracious children, shall never be imputed unto you, Ezek. 3.19. Lecture LVII. On Psalm 51.5. May 15. 1627. WE have already heard that from these words being opened and cleared from the cavils of the Anabaptists, these three doctrines do naturally arise. 1. That every infant so soon as it is borne and conceived standeth guilty of sin before God, and is by nature the child of wrath. 2. That this sin that every infant standeth guilty of by nature, and whereby it doth deserve eternal 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 chief 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 here the sinfulness 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 been, to say unto God, Lord there is cause thou shouldst pity me and have mercy on me, and not lay these sins 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 here to minse or lessen his sin, to excuse or defend himself before God; but for his further humiliation and abasing himself before God, he aggravateth his sin, and ascendeth in his confession to an higher step and degree of it. As if he had said, I have not only sinned against thee, and done this evil (of adultery and murder) in thy sight, but I have done it out of the corruption of my vile nature; I was not drawn to it, through the violence of any sudden tentation but mine own filthy nature drew me to it, I am not only guilty of this adultery and murder, but I am more vile than so, for I have in me, and had so soon as I had any being, a fountain of all sin for which thou mayest justly abhor me, and I loathe myself much more, then for my other sins; For when they are repent of, and I am delivered from the guilt and power of them, yet this cursed root of all sin that is in me, will never be destroyed till I be destroyed myself. 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 original sin the corruption of his nature I was brought forth in iniquity, and in sin my mother conceived me. 2. He setteth before this his complaint of the corruption of his nature, this word of attention behold; as if he should say, this, this is it that humbleth me, most of all. And from these words then wherein David doth in this manner complain unto God of the corruption of his nature, we have this doctrine to learn for our own instruction. That our original sin, Doct. 19 that corruption of nature wherein we were borne and conceived is the sin of all others, fro which the Lord may most justly abhor us, and for which we should be most humbled, and abased in ourselves. See the proof of both the branches of this doctrine distinctly. First, Branc. 1 That this is the sin for which the Lord may most justly abhor us. Man (saith Eliphaz, job 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 sin but that, the very sinfulness of our nature, maketh us worthy of God's wrath and odious unto him. This truth the Lord shadowed out to his people under the law, by sundry ceremonies; For whereas you shall find few or no laws made for the shutting men out from the tabernacle (which was a type of heaven) for actual sins, there are many against them that were defiled with such impurities as did typify the corruption of our nature, by original sin. 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 childbirth, 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 reins, 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 camp 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 Camp ye shall put them, that they defile not their camps in the midst whereof I dwell. Certainly by all these ceremonies, God meant to teach his people this, that no sin maketh us more odious unto God, no sin deserveth more that we should be forever separated from God and his kingdom, than the very corruption of our nature doth. Now for the second branch of the doctrine, Branc. 2 that our original sin the corruption of our nature is the sin for which we should be most humbled and abased in ourselves; see the proof of it in four notable examples, besides this of david's, which we have in the Text; examples (I say) of such of God's people, as being not guilty of any actual sin, that did reign in them yet have complained exceedingly and cried out of themselves even for this. The first is of job who though in respect of his conversation he was a perfect man and upright, and one that feared God and eschewed evil, 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 appear or stand before thee? The second is the Prophet Esay who so soon as he had seen the glory of the Lord, in a vision and by that means discerned what himself was, better than ever he did before; breaketh forth into this complaint, Esa. 6.5. Woe 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 sins that he had committed before he knew Christ, as he doth of this, Rome 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 unclean man; using the very words that the Leper was commanded to use and to cry Levit. 13.45. I am unclean I am unclean, worthy to be 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 abhor us for this corruption of our nature and why we have so just cause likewise to be humbled in ourselves for it, they may be taken from the properties and effects of it. For as Adam by that first sin of his, (which excepting only the sin against the Holy Ghost, was in sundry respects the most heinous sin that ever mortal man did commit; and which sin 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 sin of his, did loose from himself and all his posterity, that glorious image of God in which he was created, and whereby he did wholly resemble the Lord in wisdom, and holiness; so did he thereby also receive for himself and his whole posterity the image of Satan, and was transformed into it. Whereby it is come to pass, that we do all by nature (a fearful thing to hear and yet a certain 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 appear unto us, that there is no creature upon earth, that hath so venomous, and poisonful a nature, as every one of us have. Neither will I speak of such properties and effects of original sin, as are to be found in the natural man only, and him that is void of all saving grace, but of those that every one of us, and the best of God's children (such as David and job, and Esay, and Paul were) shall find in themselves. And those are four principally. First, This corruption of our nature depriveth us of the comfort of our best actions, and maketh the dearest of God's children heavy and uncheerefull even in those duties wherein they have most cause to be comfortable and cheerful according to that commandment of God, Psal. 100.2. Serve the Lord with gladness. For this flesh of ours, this corruption of our nature. 1. Disableth us unto spiritual duties, maketh us unwilling, untoward, dull, and cold, and faint in them, so as we perform them with no lust, no life, no fervency 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 perform 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 God's commandments. 2. It will show and intermingle itself, 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 meddling and have a finger even in them. When I would do good (saith the Apostle, Rom. 7.21.) evil is present with me. 3. It will cross 3. It will cross and oppose the spirit and interrupt the work 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 means it defileth our best duties, and maketh them not only 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 rags. Secondly, It draweth the best of us to offend God oft. 1. Even to do that that we do not only know to be evil, but that also that our hearts do hate. In many things (saith the Apostle, jam. 3.2.) we offend all. And Paul, Rom. 7.15. What I hate that I do; and verse 23. It bringeth me into captivity to the law of sin. 2. Yea it is restless, 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 fountain 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 only evil, continually. When we have by faith and repentance mortified one sin and cleansed ourselves 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 withal. 3. And what are the motions and lusts it will stir up in us? Surely there is no sin so foul and unnatural but we shall find it will be ready to stir up motions and inclinations unto it, even in the best of God's children▪ motions of atheism and blasphemy; motions of desperation, and of every other foul sin. Sin wrought in me (saith the Apostle, Rom. 7. ●) all mann●r of concupiscence. Thirdly, It is an universal corruption, and leprosy 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 soureth 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 down. 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 Psalm 51.5. june 19 1627. THe uses that this doctrine serveth unto, are four principally, 1 To inform and settle our judgements, 2 To humble and abate the pride of our hearts, 3 To exhort us to seek the cure of this dangerous leprosy, 4 and lastly, To breed thankfulness in our hearts towards God, and admiration of his goodness to such vile wretches as we are. For the first, Use 1. This Doctrine serveth notably to confirm us against popery by discovering to us the gross error of the Papists in their doctrine of original sin. And yet would I (according to my custom) content myself to ground and confirm you in the truth, and not trouble you with confuting their errors, were it not for three reasons that move me to it. 1. That by confirming you against the error of the Papists in this point, I shall also preserve you from the error of the Semi-Pelagians; who as in sundry other main articles of our Christian religion so) in this agree to well with the Papists. 2. That the error of the Papists in the Doctrine of original sin is maintained by them as a prop and stay to many other of their damnable doctrines, which do depend upon this. Take away their error in the doctrine of original sin, and then their doctrines of 1 freewill, of 2 preparatory works, of 3 the regenerate man's ability to keep the whole law, of 4 justification by works, of 5 merit cannot stand, but must needs fall to the ground. 3. Because I discern strong inclinations in many now adays to think better of Popery, than they were wont to do. And yet was popery never worse than 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 general rules I will give you whereby you may try all doctrines in religion whether they be 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 himself; that doth not give all the glory to God, and ascribe the whole praise of man's salvation to the free grace of God alone, that doctrine certainly is not of God. For the main drift of the holy Scripture is to abase and pull down the pride of man, to make him even to despair of himself, and to advance and set up the glory of God's free grace. 1 Cor. 1.29. That no fl●sh may rejoice in his presence; and verse 31. He that rejoiceth let him rejoice 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 justification by faith only 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 yourselves, it is the gift of God, not of works, lest any man should rejoice. This note our Saviour giveth of a true teacher, john 7.18. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. The true teacher doth in his Doctrine and ministry ascribe all glory unto God. And this note Paul giveth of the true Church and religion, Phil. 3.3. We are the circumcision which rejoice in Christ jesus, 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 natural reason and groundeth itself upon it, and not upon the holy Scripture only, that doctrine, and religion certainly is not of God. This rule we find given us, Esa. 8.20. To the law and to the testimony, if they speak not according to this word, it is because there it no light in them. And jam. 3.15. This wisdom descendeth not from above, but is earthly, natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and devilish That wisdom that is natural, agreeable unto & grounded upon natural reason is not from above, but it is earthly and devilish. For natural reason is blind as a beetle in these matters. 1 Cor. 2.14. The natural man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word that james useth) receiveth not the things of the spirit of God, for they are foolishness 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 God's Word, 2 Pet. 1.21. The prophecy of the Scripture came not by the will of man, but holy men of God spoke (and wrote too) as they were moved by the Holy Ghost. So that he that contradicteth the Scripture in any point contradicteth God himself. And therefore when the great Antichrist is described, 2 Thess. 2.4. this is one chief note that is given us to know him by, he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that opposeth himself unto, that contradicteth God and his truth. Now if Christians would make use but of these two rules, Applic. certainly neither Popery nor Pelagianisme would ever deceive them. Apply them to the matter we have now in hand, and it will be evident unto us, that the doctrine of the Papists, touching original sin is not of God. For 1. it giveth too much to man, and keepeth him from being so much humbled, and dejected in himself as he ought to be. 2. It directly opposeth, and contradicteth that which the Lord hath expressly spoken in the holy Scriptures. See this in three points, which they teach touching original sin. First. For the nature of original sin, they teach, that though we be thereby so fettered and snared, yea, so wounded and weakened in our nature, that we cannot of ourselves without the help of God's grace, do any thing that is good, yet some ability is left in our nature, we can accept of the help of God's grace when it is offered, yea, we can desire it also. We are (say they) like the poor man that was travelling towards jericho, Luk 10.30. we are wounded sore, and left half dead. And though we have by original sin, lost that righteousness 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 touchwood is to take fire, yet is there not thereby any sinful quality positively infused into our nature. Whereas the spirit of God in the holy Scripture speaketh expressly. First. That we are by nature not only wounded and weakened, and half dead, till God quicken us, but dead all out; even the Elect are so by nature, Ephes. 2.1. You hath he 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 God's grace, out of this estate, Phil. 2.13. It is God that worketh in you, both to will, and to do of his good pleasure, john 8.44. The last of your father ye will do. And that which our Saviour saith of good words, may likewise be said of good desires, Mitch. 12.34. O generation of vipers (and certainly such are we all by nature) how can ye being evil think good things, or desire good things. Thirdly. That there is in us by nature, no power nor willingness to accept of the help of God's grace, when it is offered us, but an utter averseness, and unwillingness to accept of it, yea, an hatred unto it. That we are apt to say to God, even as the poor possessed man (for certainly such are we all by nature also, even slaves to the devil, 2. Tim. 2.26.) Luke 4.34. Let us alone, what have we to do with thee thou jesus of Nazareth? art thou come to destroy us? We gainsay, and resist the work of God's 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 gainsaying people. And Rom. 8.7. The carnal mind is not subject to the law of God, neither indeed can be. Fourthly and lastly. That our nature is not only privatively evil, and corrupt, deprived of original righteousness, and apt as tinder is to receive the fire of tentation, but positively evil, and hath in it a poisonful and corrupt quality, even the seeds of all sin, that cannot choose but work and bring forth evil thoughts, and words, and actions, Gen 8.21. The imagination of man's heart is evil (not prone only to be evil) from his youth. Yea, cap. 6.5. Every imagination of the thoughts of his heart, is only evil continually. Insomuch as we, even the Elect of God, are by nature rank enemies to God, and rebels 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 original sin, they do plead for man, and do directly oppose, and contradict the spirit of God. But the second and third points, are worse than this. Secondly. They teach that the corruption of our nature, the untowardness 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 evil (what evil soever it be) that we feel in ourselves, are no sins, till we consent unto them, and obey them, till they reign in us. Whereas 1. The spirit of God in the holy Scripture, expressly calleth it sin. As here in this place, Psal. 51.5. I was borne in iniquity, and in sin did my mother conceive me. And in three chapters of the Epistle to the Romans (that is to say, the sixth, seventh, and eight) fourteen times at the least. and Heb. 12.1. The sin that doth so easily beset us. And shall we 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 expressly that our original corruption is the cause of all actual sins, that the foulest sins that ever men committed, come all from this root. Every man is tempted (saith the Apostle, james 1.14.) when he is drawn away of his own lust, and enticed. It is our own corrupt nature that tempteth us, that draweth us away, that enticeth 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 we not truly and properly call that sin, that is the cause of all the foulest sins in the world? May we not well call that an evil tree, upon which all this evil fruit doth grow? Surely we may, or else our Saviour's rule will fail, Matth. 12.33. The tree is known by his fruit. Thirdly. The spirit of God in the holy Scripture teacheth us expressly, that infants, yea infants that are baptised, which have no other sin but this original sin, and corruption of nature in them, and who never consented to it, nor obeyed it in the lusts thereof, do dye, Rom. 5 14. Death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's 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 Adam's posterity are, Rom. 5.12. By one man sin entered 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 expressly teacheth us, that this concupiscence even in the regenerate, these evil motions that rise in us, though we consent not unto them, though we 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 we should love the Lord with all our heart, and with all our soul, and with all our strength, and with all our mind, Luke 10.27. And so can we not do, if there be in our heart, or souls, or mind, at any time, an evil thought, or an evil motion. Yet the Scripture teacheth us, that this concupiscence, or corruption of our nature, even in the regenerated doth not only 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 john 3.4. Sin 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 Paul's conscience, Rome 7.7. I had not known lust to be a sin, except the Law (in the tenth commandment) had said, thou shalt not covet. And what kind of lust, and concupiscence meaneth he? That which we delight in, or consent unto? No verily, for by the light of nature he might have known that to be a sin; heathen men have acknowledged that to be sin; he must needs mean that concupiscence, those motions unto evil, which the heart doth not delight in, nor consent unto. We have heard how directly the Papists oppose the spirit of God, in these two points of their Doctrine of Original sin; and all to advance the nature of man; but I will show you yet a greater abomination in their Doctrine, than these two. Their third error is far worse than the former two. For they teach, that the corruption of nature that remaineth in the regenerate, the concupiscence, and evil motions that they have, and consent not to, but resist, are so far from defiling their good works, that they make them more meritorious before God, then otherwise they could be, 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 error as this. Two reasons only I will give you against it. First. If this should be true, then should the obedience, and good works that mortal, and frail, and sinful men, men who have while they carry this flesh about them, many infirmities, and imperfections be better, and deserve to be more acceptable and pleasing unto God, than the good works 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 poor services, never the worse for this untowardness of our corrupt natures, that we are fain to combat and struggle with, in the performance of them; according to that of the Apostle, Hebr. 6.10. God is not unrighteous, that he should forget your work and labour of love. But to say, that this corruption, and untowardness of our nature, the evil thoughts and motions of infidelity, blasphemy, worldliness, that trouble us in our best duties, are no sins, do not at all defile them, but make them the better, and more meritorious in the sight of God, is little better than gross blasphemy. For than should our poor unperfect, and maimed obedience be better, and deserve to be more acceptable unto God, not only then adam's was before his fall, and then that is which the Saints in heaven do now yield unto God, but even then the obedience of Christ himself; for he found in himself no corruption of nature to struggle with, nor to hinder him in it, as we do. My second reason, against this their last error, is this. That if the corruption of nature, the regenerate are fain to strive withal, doth not at all defile their good works, but maketh them the more meritorious before God, then certainly would not the choicest of God's servants, that we read of in the Scripture, have been so humbled for it, cried 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 been humbled for his natural corruption, even more than for his adultery, and murder, and would he have so cried out of himself. Behold, I was borne in iniquity, and in sin did my mother conceive me? And job 40.4. Behold, I am vile? And Esay the Prophet, Esa. 6.5. Woe is me for I am undone? And the Church, Esa. 64.6. We are all as an unclean man, and all our righteousnesses are as filthy rags? And the blessed Apostle Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? As if he had said, this is a death to me, 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 reign in them, though they obeyed it not in the lusts thereof; if they had believed, as the Church of Rome believeth? If they had esteemed so lightly of it as Papists do? If they had thought it had been no sin? If they had been persuaded it was so far from defiling their good works▪ that it made them the better, even more meritorious before God? But I have been too long in this use of confutation, which (yet) I hope hath not been altogether unuseful, and unprofitable unto you. Lecture LXII. on Psalm 51.5. june 26. 1627. Use 2. THE second use of this Doctrine, is to humble us, to abate the pride of our hearts, and to cause us to think basely of ourselves. This is one main end the Lord hath respect unto, in not perfecting the work of regeneration, in any of his servants in this life, but suffering much corruption of nature to remain still in them, even that he might humble them, and keep them from pride thereby. This is plain in the Apostles case, 2 Cor. 12.7. A thorn in the flesh was given him (some lust or other stirred in him, and put him to pain) left he should be exalted. He dealeth with his people in this case now, whom he bringeth into the Kingdom of heaven, into the state of grace, as he did with them of old, when he brought them into the land of Canaan, the type of the Kingdom of heaven, he driveth not out all these Canaanites, that they might be scourges in our sides, and thorns in our eyes, to vex and humble us as joshuah speaketh, josh. 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 abundance of corruption doth still remain in him. The natural man indeed is never the humbler for this, because he hath no sight nor sense of it, but the godly man is. The proudest man that is, if he should be smitten with a leprosy, or some such loathsome disease from top to toe, would be much humbled with it. And how can God's child choose but be much humbled, when he seriously doth think of this leprosy of his soul, 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 soundness in him, but wounds, and bruises, and putrifying sores? The proudest man that is, would be much dejected and abased in himself, if from an high and wealthy estate, God should cast him into extreme poverty and beggary. And the Lord speaketh of this, as of a fruit of such judgements, Esa. 13.11. that he will thereby cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. And so must God's child needs, whose eyes God hath opened, when he discerneth and considereth seriously what state he was once in by creation, and what he is now, how wretched, and miserable, and poor, and blind, and naked, as Christ speaketh to the Laodiceans, Rev. 3.17. This knowledge and sense of our spiritual poverty will certainly make us humble in ourselves, 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 poor in spirit, blessed are they that mourn, blessed are the meek. They that are poor in spirit, cannot choose but mourn, and be humbled in themselves for it; and they that are truly humbled in themselves for it, cannot choose but be meek in spirit towards others, they cannot be insolent, nor censorious, nor harsh in their disposition, and carriage towards others. O how apt are we all to be puffed up with a little knowledge and grace, that we have attained unto above others? How apt to despise others, because of this. If we knew our own hearts well, certainly we could not be so. The consideration of what we were before our calling, hath great force to keep us from despising, and censuring others so sharply, as we are wont. Titus 3.2, 3. Speak evil of no man, but show all meekness to all men, for we ourselves were sometimes foolish, etc. As if he had said; as bad as any other. But if we would consider well, what bad hearts we have since our calling and conversion, how untoward to any thing that is good, how weak, and prone to that that is evil, 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 be overtaken in a fault, you that are spiritual, restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. If we would consider ourselves well, and what we were like to prove, if we had the same tentation that others have had, this would make us meek and humble, this would keep us from despising others for their infirmities. This was that that made blessed Paul so humble and lowly in his own eyes, that he doth profess that he was not only in respect of his estate before his calling of all sinners the chief, 1 Tim. ●. 15. but even after his calling, Ephes. 3.8. less than the least of all Saints. How could he speak this in truth may you say? Doubtless 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 himself, 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 than they all. How could he then say that he was less than the least of all Saints? Certainly his meaning is he knew more evil, more corruption in his own heart, than he thought was in any Christian in the world beside. And this conceit of ourselves he requireth to be in all Christians, Phil. 2.3. Let each esteem others better than themselves. That proneness that we find in our own nature to evil (even after our regeneration, yea after many years spent in the profession of Christianity) should be matter of continual humbling unto us. And we have cause even in that respect to complain 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 keep us from priding ourselves 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 original sin our corrupt hearts have stained and defiled it, and made all our righteousness 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 ourselves 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 bore in her body the promised and blessed seed, yet the struggling and combat she felt within her between the two twins was so painful and grievous to her that she cried out Why am I thus? And certainly that combat that God's child findeth in himself in the performing of any good duty, that his flesh doth resist and oppose God's grace, and holy spirit in it, that it is so cross and contrary to it, that he cannot do the things that he would; must needs be a just cause of grief 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 greatness of thy mercy. Yea without this sense of corruption mixing itself with our best duties and sorrow for it, we can never perform 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 jesus. As if he should say, feel the need ye have of Christ in it, look not that God should accept of it, but only through him. Secondly, Let this humble us at all times when we prepare ourselves to appear before God in prayer; We cannot be too humble when we are to go to God. The greatest persons under heaven should not think much to abase and humble themselves when they are to appear before God, and to speak unto him. The four and twenty Elders, Rev. 4.10. cast down their crowns when they were to speak unto God, though that they were to speak were not confession of sin, nor petition, but praise and tanksgiving only. Yea the blessed Angels, Rev. 7.11. Fell before the throne on their faces and worshipped God And the more humble we are in ourselves, 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 seek my face and to turn from their wicked ways, then will I hear from heaven. And jam. 4.6. God giveth grace to the humble. We should all judge ourselves unworthy to do God any service. Abraham did so, Gen. 18.27. Behold I have taken upon me to speak unto the Lord. john Baptist did so, Mar. 1.7. I am not worthy to stoop down, and unlose the latchet of Christ's 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 greatness and our baseness may be effectual to do this. This consideration humbled Abraham, Gen. 18.27. Behold now I have taken upon me, to speak 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 unlawful, specially upon extraordinary occasions (for Christ we know continued a whole night in prayer, Luk. 6.12.) Yea our own 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 help of Aaron and Hur) a whole day even to the going down of the Sun. Carnal men are not fit judges in this case; they are apt to think the smallest time that is spent in God's service too long and to cry out as Mal. 1.13. Behold what a weariness 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 four 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 show how far he excelleth others in this gift. And fie 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 vain repetitions in our long prayers. This caution our Saviour giveth, Mat. 6.7. When ye pray use not vain repetitions, as the heathen do. Certainly 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, john 4.23.) shall worship the father in spirit and in truth. A short prayer made with fervency of devotion prevaileth more with God, than the longest and most eloquent prayer can do without it. It is the effectual fervent prayer of the righteous man that availeth much, jam. 5.16. God cannot abide the prayers that are nothing but lip labour; when men draw near to God with their mouths (as the Lord complaineth, E●a. 29.13.) and honour him with their lips, but their hearts are gone. Fourthly, That he that conceiveth the prayer have as well respect to them that join with him, as to himself 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 speak five words so as I may edify 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. Marvel not that I say that in prayer and in all the exercises of religion respect must be had to the ability of them that join with us in these duties, and not to our own only. Our blessed Saviour had respect to this in his teaching. Mark 4.33. With many such parables spoke he the word unto them, as they were able to hear it. And this the Lord had respect unto, in the appointing of all the three solemn feasts, wherein all the males were to assemble themselves before the Lord. He appointed them at such times, as all the people might with most conveniency come unto jerusalem, and go back again also unto their own 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 month also was the day of atonement, the general fast kept, as you may see, Levit. 23. and Deut. 16. Certainly Gods purpose was therein to teach us, that in the exercises of his worship, whether ordinary or extraordinary, respect must be had to the conveniency of God's people. Decency and order is not more necessary, or comely in any thing, then in the matters of God's worship. Let all things be 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 God's glorious greatness, and of our own baseness, may be effectual to humble us, whensoever we are to go to God, and to pray unto him. But the consideration of the Lords holiness, and of our own sinfulness, may do it much more. Not only the consideration of the foul actual sins that we have all of us been guilty of, as we 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 we are so prone unto sin, and have in us a continual thirst unto evil; according to that speech of Eliphaz, job 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 we are to renew our repentance, and to humble ourselves in fasting, and prayer before God for our sins, or for any of his judgements, then must our original sin, this fountain of corruption that we have within us, come into our remembrance, to further us in our humiliation before God. The keeping of fasts, is no better than gross hypocrisy, and will but provoke the Lord further against ourselves, and all we pray for, if our souls be not humbled and afflicted in us when we fast. You know the fearful sentence of God against such keepers of fasts. Levit. 23.29. Whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off, from among his people. And the more we can be humbled in our fasts, certainly the more hope we may have to prevail with God in them. He putteth his mouth in the dust (saith the Church, of an humbled sinner, Lam. 3.29) if so be there may be hope. As if he had said, if any thing will give him hope of mercy, that will do it. And because so few keep fasts with humbled souls, even when they make so solemn profession of their humiliation before God, and his people, therefore see we so little fruit of our fasts now adays. But God's people have now cause if ever, to complain 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? Certainly God seemeth even to be angry with the prayers of his people. Yet must we not give over our fasts and days of humiliation, for God calleth us to fasting and prayer now, if ever he did. Esay 22.12. But our care must be to keep our fasts with more humbled souls, than we have been heretofore. First. We must be humbled for the tokens of God's anger, that are upon all the Churches, and upon our own land. If ones father have spit in his face (saith God to Moses, Numb. 12.14.) should he not be ashamed? Certainly 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 fear? The Lord threateneth terrible things against this nation such as if we would give ourselves leave seriously to think of, would make the stoutest heart among us to quake and tremble. And surely such as will seem to keep fasts and are not in their fasts affected with, nor humbled for the judgements of God upon all the Churches, especially upon our own land, are no better then graceless hypocrites, jer. 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 than 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 outrageous sins that are committed every where, specially such as ourselves hear and know of. When blasphemy was supposed to have been spoken by Naboth against God, and the King, a fast was proclaimed in jezreel for that, 1 King. 21.9, 10. which doubtless jezabel had learned from the example of Gods own people, that had been 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 foul incest that had been committed among them. [What would he have done if so desperate a murder had been committed there as was here the last week. Certainly we should all mourn, and be humbled for it, and be glad we have opportunity to do it with fasting and prayer.] It is made a note of God's people, whom he will mark for himself, 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, certainly we can never be humbled aright for any judgements of God, that are either presently upon us, or threatened against us. We read of Nehemiah that when he heard of the great affliction, and reproach God's people were in at jerusalem, Neh. 1.4. He wept, and mourned certain days, 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 showed himself to be angry against jerusalem, as the sins of jerusalem whereby it had provoked God unto this anger as you may perceive by the confession he maketh of their sins in the sixth, and seaventh verses of that Chapter. Thirdly, We must in our fasts be humbled for our own sins especially. Thus is the humiliation of God's people for sin set forth, Ezek 7.16. They shall be on the mountains as the doves of the valleys, 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 grossest 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 wilderness. He that bringeth not to the fast an heart humbled for his own sins, that hath no sense of the beams that are or have been in his own 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 original sin for the foul corruption of our nature. So was David we see here in this his solemn profession of repentance and humiliation, he was humbled not only 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, etc. Thus was Paul humbled even after his regeneration for this corruption of his nature. It was no actual 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 else certainly but the corruption of his nature, the motions and strong inclinations he found in himself unto some foul evil; and this he said put his heart to that pain and anguish as a thorn in the flesh would put a man's body to. This was that that made him cry out so of himself, 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 actual sin in them that they had not repent of, in whom this original corruption of nature did not reign neither, why were they so humbled for that nevertheless? And why must we in the days of our humiliation when we are to renew our repentance, remember and bewail our original sin? Surely because. First, That was the cause of all the foul sins that ever we committed, and consequently of all the sorrows and miseries that ever we felt or stood in fear of, jam. 1.14. Every man is tempted, when he is drawn away of his own lust, and enticed. And Mar 7.21.23. from within out of the heart of men proceed evil thoughts adulteries, fornications, murders, etc. all these things come from within, and these defile a man. Secondly, Because though all other sins that we have committed be repent of, and done away, yet this root of bitterness remaineth still in us, and is ever sprouting and putting us in danger to do as badly again, as ever we did. And may fitly be resembled by that comparison of a tree that job useth, job 14.8, 9 Though the root thereof wax old in the earth and the stock 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 only for some gross actual sins, that he hath committed, but was never humbled for the vile corruption of his nature, could never feelingly confess that unto God nor bewail it before him, hath just cause to suspect the truth of his repentance, and humiliation for sin. Shall job and David, and Esay, and Paul cry out so much of themselves for this, and dost thou think thou art in a good case, that art never troubled for that untowardness, thou findest in thy heart to any thing that is good, for those vile motions, and inclinations thou findest in thyself unto all evil? 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 remembered the days of thy youth, when thou wast naked, and bare, and waste polluted in thy blood. Lecture LXIII. On Psalm 51.5. july 10. 1627. THe third use that this Doctrine serveth unto, Use 3. is for exhortation to stir 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 fountain of all sin, this root of all bitterness, 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 deeply humbled in himself 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 deal 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 certain motives to provoke you unto this care to seek to be freed from the danger of this sin. 2 I will show you the means 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, than such as you have already heard in the proofs and reasons of the Doctrine. 1. This is the fountain and cause of all other our sins; and consequently of all our woe and misery; as we have heard out of james 1.14. And it is a point of wisdom in this case; to lay the axe unto the root of the tree. Matth. 3.10. 2. This is an universal leprosy that is gone over the whole man, the whole spirit, and soul, and body, and is therefore called the old man, Rom. 6.6. 3. This is such a cursed root; and fountain of all evil, as will never cease sprouting, boiling, and bubbling up one corruption or other. Fitly resembled Esa. 57.20. to the troubled Sea, that cannot rest, whose waters cast up mire and dirt continually. So as when we have repent, and made our peace with God for our actual sins, that we know by ourselves, yet this is still apt to defile us again, and cast filthy dirt upon our best actions; yea to bring us into danger of falling again 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 fears continually. Means. It therefore standeth us upon, to inquire how and by what means we may be delivered from the danger of this sin especially. And this is the second thing I propounded for the enforcing of this exhortation, to show you the means how we might be delivered from it. And those we may best learn of the blessed Apostle, who when he had professed this desire that I now exhort you to, Rom. 7.24. Who shall deliver me? etc. In the words following he answereth himself, and giveth full satisfaction to his own conscience in this weighty 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 doubtless he hath in every good heart here, that knoweth the vileness of his own nature, and doth remember, and believe that which I have taught you at large, touching original sin) he answereth himself (I say) by telling us, who delivered him from the body of this death, how he was freed from the checks and accusations of his own conscience for it. 1. By jesus Christ, who delivered him from the guilt of it, that it should never be imputed to him unto condemnation verse 25. I thank God, through jesus Christ our Lord. And 8.1. There is therefore now no condemnation to them that are in Christ jesus. 2. By the spirit of God, who freed him from the power, and dominion of his corruption, and did mortify it in him, Rom. 8.12. They that are in Christ, walk not after the flesh, but after the spirit, for the law (the commanding power) of the spirit of life, which is in Christ jesus, hath freed me from the law (the commanding power) of sin and death. The same answer he also giveth, 1 Corinth. 6.11. Ye are washed, ye are sanctified, ye are justified in the name of the Lord jesus, and by the spirit of our God. Here are therefore (beloved you see) two ways (and other way then these two there is none) whereby we may be delivered from all the hurt, and danger that may come to us by the Original corruption of our nature. 1. By jesus 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 Adam's transgression, which was the cause of our original corruption, was made ours: and as our sins were made Christ's. The second is within us, a fruit and evidence of the former, and more sensibly known and perceived by us, because we are agents in it ourselves. Means 1. First. Labour to be in Christ, and to get assurance to thy heart, by a lively faith, that Christ is thine, so shall the filthiness 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. He hath made us accepted in the beloved. Yea he is well pleased with our poor services, notwithstanding they be so stained, and defiled with this Original corruption. Prov. 15.8. The prayer of the upright, is his delight. Yea, he seeth none of these stains or corruptions, whereby themselves, and their best services are defiled; that is, so as to impute them, or to think ever the worse of them for them. Numb. 13.21. He seeth no iniquity in jacob; Nay no spot, nor wrinkle, nor any such thing as the Apostle speaketh; Ephes. 5.27. He passeth by these transgressions, these swervings from his righteous law, which he discerneth in them, and in their best actions, as the Prophet speaketh, Micah 7.18. And why so? Surely two reasons there be 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 took upon him, God received full satisfaction to his justice for this sin. Our blessed Saviour did not take upon him our actual sins only, when he was made sin for us, as the Apostle speaketh 2 Cor. 5.21. but this root, this fountain of all actual sins he took 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 she had borne, had been unclean by nature, and had made her unclean as other children did their mothers (for that was the thing that was taught by that ceremony) and he was circumcised also aswell as other children, Luke 2.21. as if his heart and nature had had a filthy foreskin that must needs have been cut off (for that was the thing that was taught by that ceremony, jeremy 4.4.) Surely Christ had no uncleanness of nature of his own, no filthy foreskin of heart of his own, but the uncleanness of all our natures, the filthy foreskin of all our hearts, the punishment of them he took upon him, it was imputed to him; and therefore it was necessary, the blessed Virgin his mother should be purified, and his own blessed flesh circumcised also, and made subject to that painful, and bloody Sacrament. And by this circumcision of our blessed Saviour and surety, was signified and taught that all the foreskins of our hearts that are his Elect, the whole body of sin, and of our natural 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 loathe 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 stain of corruption is left in it. He was conceived of the holy Ghost Matth. 1.18. His mother was found to be with child of the holy Ghost, And Luke 1.35. The holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore that holy thing that shall be borne of thee, shall be called the Son of God. And why was our nature made so perfectly holy in Christ our surety? Surely for us, and for our sakes, that we 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 wisdom, and righteousness, but sanctification also. And the Lord now beholding us and our nature, not as it is in itself, but as it is in Christ, seeth, that is, imputeth not any spot or blemish unto us, but esteemeth us, as he speaketh, Cant. 4.7. Thou art all fair my love, there is no spot in thee. All this was typified unto us by the Lords dealing with jehoshua, Zac. 3.3, 4. First, he took away from him his filthy garments, and then he clothed him with change of raiment. The best of us in ourselves, stand before the Lord in filthy garments, but first the Lord jesus by his most meritorious, and satisfactory sufferings, hath taken our filthy garments from us, so as the Lord will never look upon them any more; Secondly, By the perfect holiness of our nature in his person, hath clothed us with change of raiment; and made us not only clean, but beautiful in the eyes of his father, and made him to account of us, as he speaketh, Cant. 7.6. How fair and how pleasant art thou, O love for delights? Applic. O then (beloved) if any of us do desire to be cleansed from the filthiness of our vile nature, and to be delivered from the danger of it, so as it may never be imputed unto us, let us give all diligence to make this sure to ourselves, that Christ is ours. To have reform our lives much, & to have left many sins, and to have many good things in us (alas) will not serve our turn, to yield us any sound comfort, till by a lively faith we have laid hold of Christ, and made him our own. 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 we can prise Christ above whatsoever is dearest to us in the world, that we 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, strictness in our conversation, of all our zeal and for wardness 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 be found in him. Now if any man desire to know whether he be in Christ or no, he must inquire, and try whether he have the spirit of Christ. If any man have not the spirit of Christ (saith the Apostle, Man's 2 Rom. 8.9.) he is none of his. And 1 john 3. 24. hereby we know he abideth in us, by the spirit which he hath given us. And this is the second means whereby (as I told you) Paul said, he was delivered from the body of his death, and whereby every one of us must seek to be delivered from it, and from the accusations of our conscience for it, by feeling in ourselves the work of God's spirit, subduing the corruption of our nature, keeping it from reigning in us, mortifying and killing of it in us, Rom. 8.2. This is the way to know we are in Christ, and that by his death, and the perfect holiness of our nature in him, we are fully delivered from the guilt, and punishment of it, if by his spirit we be delivered from the dominion of it. He will subdue our iniquities (saith the prophet Micah. 7.19.) Where God pardoneth sin, he subdueth it, that it shall not reign any more. If thy corruption be not mortified in thee, but have as much strength and vigour in thee, as ever it had, certainly it is not pardoned, thou art not in Christ. This second means of our deliverance, though it be not so full, and perfect, as the former, yet is it more sensible unto us, and we may better take notice of it, then of the former, because we are agents in it ourselves. They that are Christ's, (saith the Apostle, Galat. 5.24) have crucified the flesh, with the affections and lusts. And Rom. 8.13. If ye through the spirit do mortify the deeds of the body, ye shall live. And 1 john 3.3. He that hath this hope in him, purifieth himself. And 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of the flesh and spirit. And 1 Pet. 1.22. Ye have purified your souls, in obeying the truth through the spirit. We must cleanse ourselves, purify ourselves, keep under our corruption, that it reign not in us, mortify and kill it, or it will kill, and damn us. If we do not this ourselves, certainly we have no part in Christ. Why (will you say) alas what can we do? I answer, surely nothing of ourselves by nature, Rom. 5.6. Yea, 2 Cor. 3.5. Nothing till we be in Christ. john 15.5. Without me ye can do nothing. Nothing till we be acted and led by the spirit of God. We must through the spirit, mortify the deeds of the body, as the Apostle speaketh, Rom. 8. ●3. there is no way else to do it. The Popish exercises of mortification, consisting in their kind of fast●ings, and whipping, and pilgrimage, and wearing of hair cloth next their skin, will never work 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 show of wisdom, 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 God's spirit hath taught us. If any man then shall ask, what are those means and exercises of mortification, that God's spirit hath taught us to use? I answer. They be seven principally. Lecture LXIIII On Psalm 51.5. july 17. 1627. FIrst. Means 1 He that desireth to mortify corruption in himself, and to keep it from reigning in him, must observe and make conscience of the very first stir 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 be in any of you an evil heart of unbelief, to depart from the living God. The unbelief of the heart, the motion, and inclination of the heart, to depart from God must be taken heed of. They that are Christ's (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 deal treacherously against the wise of his youth; and again verse 16. Take heed to your spirit, that ye deal not treacherously. The way for a man to keep himself from falling into any actual sin, against God or man, is to take heed to his spirit. And certainly the man that hath no care to observe his own evil inclinations, and the first workings of corruption in his heart, that maketh no conscience of the vanity and wickedness of his thoughts, and affections, hath no true desire to mortify sin in himself, or to keep it from reigning in him. Secondly. Means 2 He that desireth to mortify sin in himself, and to keep it from reigning, must so soon as he spyeth it, set himself against it, as against a mortal enemy that warreth against his soul, 1 Pet. 2.11. and be content, even to offer violence to himself, and to his own nature in it. Certainly the corruption of our nature, will not be weakened, and kept under, without putting ourselves to much pain, without doing violence to ourselves. This work 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 ourselves, Rom. 12.1. And a crucifying of our flesh, with the lusts and affections of it, Gal. 5.24. All these were most painful things. See this in three particulars. First. We must resist, and fight against every corruption we find, not consent, not yield unto it, but maintain a conflict in ourselves against it; That I do, I allow not, Romans 7.15. The spirit lusteth against the flesh (saith the Apostle, Galat. 5.17.) and th●se two be contrary the one to the other. If the spirit be in us, we shall find him (like jacob in his mother's womb, Gen. 25.22) struggling 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 reign, but will be kept under. That which the Apostle saith of Satan himself, jam. 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 discern in ourselves, and be angry and displeased with ourselves 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; jer. 31.19. After I was instructed, I smote upon my thigh. The other in the Publican, Luk. 18.13. who smote himself upon his breast. As if either of them should have said, o 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 soul (as we see in the example of Lot, 2 Pet. 2.8.) will vex itself even for the sins of others, & therefore much more for his own. And where this anger & indignation against sin, is nourished there sin cannot reign. 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 ourselves for our corruption. Even our spiritual poverty (the consideration of this, that in us that is in our flesh dwelleth no good thing, Rom. 7.18 but an utter unaptness, and untowardness 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 ourselves, unto that that is evil. And even this grieving for our sins, hath great force to weaken the strength of sin and to mortify it in us. By the sadness 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 repent of. Certainly if we could thus resist our lusts, and be displeased, and mourn 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 far from killing and crucifying them, that we cannot abide to be at any trouble with them at all, to put ourselves to any pain for the subduing of them; we never set ourselves in opposition unto them, nor are vexed or grieved in ourselves for them, but make them our best playfellows, and (as Zophar speaketh, job 20.12, 13.) wickedness is sweet in our mouth, we hide it under our tongue, we spare it, and forsake it not. Means 3 Thirdly, He that desireth to mortify the corruption of his nature, and keep it from reigning in him, must carefully shun all occasions and provocations unto it, and be content to wean and abridge himself, of all such things as he findeth do feed, and increase it, though the things be in themselves never so lawful. We must lay aside (saith the Apostle, Heb. 12.1.) not only every sin that hindereth us in our spiritual race, but every weight also, every clog though it be no sin. The overmuch liberty that men have given to themselves in such things, as are in their own nature lawful, hath marvellously strengthened and increased the natural corruption of their hearts, and made it out of measure sinful. Look 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 God's vengeance fell upon them. What were they doing then? They did eat, and drink (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 lawful for them to do? Ye● verily. But by overu-sing of these lawful things and setting their hearts upon them, they choked all grace, and care of heavenly things, they fed and increased the pride and covetousness and cruelty and lust of their evil hearts, and so drowned themselves in perdition. All things are lawful (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 do him good, as well as to that whether it be lawful or no. When the Apostle Peter exhorteth the faithful to take heed of their adversary the devil that he prevail 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 own corruptions and to overcome it, they must not take too much of these outward comforts, not more than will do them good, not so much as will overcome them. See the necessity of this in two particulars. First, To keep company, and to refresh and make ourselves merry by eating and drinking liberally and using of recreations as shooting, or bowling, or hawking, or hunting is in itself a thing very lawful. It is spoken of as blessing of God upon his people in Solomon's time, 1 King. 4.20. that they did eat, and drink and make merry together. But a man may easily surfeit of this and take more than will do 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 joseph. Nay it is not possible but the corruption of the heart, must needs grow and increase in the best man that is, if he keep not a measure in these things. When Solomon himself (as strong a man as he was) gave himself 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 himself fearfully. 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 alehouse and in good company as they call it; never well but when they are at one sport or other, make every day a festival day as Dives did, Luk. 16.19. as if they had no other calling, or were borne for nothing else; 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 inquire 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 fear, lest he should take hurt by them, jude 12. And when a man findeth that his weakness is such, that he cannot use recreations, nor keep 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 abstain, and wean himself 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 lawful 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 drink, if such company and recreations as I have been wont to use, cause me to offend, I will never use them again while I live. Secondly, To labour in our callings and to follow diligently the means of our thrift, is in itself a most lawful thing. For God hath expressly allowed it, Exod. 20.9. Six days shalt thou labour and do all thy work. And he that is not careful to provide for his family is worse than an infidel, 1 Tim. 5.8. But a man may easily surfeit and take more of this also then will do him good. For the cares of the world, and the deceitfulness of riches (saith our Saviour, Mat. 13.22.) choke the word, and make it unfruitful, even under the best ministry in the world. Nay it is not possible, but the best man under heaven must needs surfeit, and take hurt by it, if he keep not a measure in it. Therefore the most wise God that knoweth us better than we do ourselves, hath seen it necessary to enjoin unto his people one day in every week to be kept as a Sabbath, a day of rest from our worldly labours and affairs; and spent in spiritual duties, Exod. 20.8. Yea he saw it necessary even for Adam before his fall that he should not continually be employed in dressing of Paradise, but that one day in seven he should rest from that labour, and be employed wholly in spiritual duties, Gen. 2.3. Yea he hath ordained that no one of the week days should be wholly spent in our worldly affairs, but that some part of every morning, and of every evening should be spared from them, and employed in spiritual duties; As appeareth plainly in those two laws; 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 ceremonial laws; what tell you us of them? Answ. I answer, They were so indeed, but yet there is a moral equity of them, which is perpetual. And of them I may say as the Apostle doth of another of the same kind, 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 again, Tush, those laws concerned the Priests only in the Temple, and serve well in the moral equity of them to prove that Ministers should do so, but what is that to the people? Ans. I answer, That these laws concerned the people as well as the Priests, as appear, 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 always employed in the affairs of our worldly callings (be our callings what they may be, for some are certainly more toilsome than 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 certainly the man that hath most employment 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 keep his times constantly for religious duties every morning, and every evening; and to account it an happiness 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 proof of this in that strait commandment that is given unto the King, Deut. 17.19. and josh. 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 be cast into the Lion's 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 think they never have enough. These long days are not long enough for them to do their business in, they can spare no time morning nor evening for religious duties; nay six days in a week is not time enough for them, but they must needs take some part of the Lords day to employ in their worldly occasions; that see no necessity at all of spending any part of the week days 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 itself, specially not of those means 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 weariness 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 keep under the corruption of their own heart, such men certainly care not how strong it grow, how much it increase in them. And he 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, he cannot possibly be saved. Take a notable proof 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 he that striveth to get the mastery over his own corruption, must be temperate in all things, and not take too much, either of meat or drink, or of company, or of recreation, or of worldly business; He addeth verse 27. I keep under my body, and bring it into subjection; lest by any means, when I have preached unto others, I myself should be a cast away. If Paul had not been temperate in all things, taking no more of them then would stand with the health of his soul, Paul himself had been a cast away, and could never have been saved. Lecture LXV. on Psalm 51.5. july 24. 1627. THE fourth means whereby the corruption of our nature is to be mortified, Means 4 is a conscionable use of the exercises of religion. I know there be many that use religious duties, both public, 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 spiritual manner certainly the strength of their corruptions would be abated by them. Walk in the spirit (saith the Apostle, Galat. 5 16.) and ye shall not fulfil the lusts of the flesh. If in this as well as in other parts of our conversation, we could walk in the spirit, perform spiritual duties in a spiritual manner, we could not fulfil the lusts of our flesh as we do. See the truth of this but in two exercises of religion (not to trouble you with more) that are in most daily 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 mortify sin in us, if it be used conscionably. Now ye are clean (saith our Saviour to his Apostles john 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 juice 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 we 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 himself 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 own subjects, and yet of him the Lord saith, that if he will but exercise himself conscionably in the reading of the Word, he shall obtain power over this corruption. For giving the reason, why he would have him every day to read some part of the Bible, he saith thus, Deut. 17.20. That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left. As if he 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 lurk in our hearts, and the loathsomeness, and odiousness of it also, by the law cometh 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 therefore to a glass, jam. 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 speak unto you, (saith our Saviour, john 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 keep 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 God's word, that condemned that sin, that would be of force to stay him from it. That even as our blessed Saviour himself did overcome Satan with Scriptum est. It is written, Matth. 4.10. so may the members of Christ be able to overcome Satan, and their own 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 me 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 down our imaginations, and every thing in us that exalteth itself against the knowledge of God, and bringing into captivity, 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, God's people have always felt, and found by experience in themselves, and do all of them to this day; and that is the cause why they do take such pains for it, and esteem more of it (as job speaketh, job 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 do read, and hear it, yet have no care to hide it in their hearts, and to use it as the sword of the spirit, against their own corruptions, certainly such are far from mortification, any have no desire at all to mortify 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 means that Paul used, when he was troubled with the thorn 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 war against his soul. When I cry unto thee, then shall mine enemies turn back. When we can pray, we may be sure to become conquerors over any of our lusts. By our faithful 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 john 5.16. How much more may we have confidence to obtain by prayer, deliverance from the dominion of any of our own 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 ask him? Applic. Certainly this is one chief cause, why the most of us can no better prevail against our corruptions, because we do not more heartily complain unto God of them, and pray against them. And we 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 himself to take hold of thee. Means 5 The fifth means the spirit of God in the word hath directed us unto, for the mortifying of our flesh, is to take up our cross, that is, to bear willingly the afflictions God is pleased to exercise us by. A Christian is not bound to desire affliction, I have not desired the woeful day, thou knowest, saith the Prophet. jere. 17.16. But when he seeth once it is his cross, the cross that the Lord hath appointed, and thinketh fit for him, the cup that his father hath given him, as our Saviour speaketh john 18.11. then must he even take it up, and undergo it willingly. This means our Saviour prescribeth. Luke 9.23. If any man will come after me, let him deny himself, and take up his cross daily, these two go together. There are sundry strange things spoken in the Scripture, touching affliction. As 1. That God's people have borne it willingly. Leu. 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 rejoice when they are abased, and made low, james 1.10. Yea, that they should count it all joy, exceeding joy, when they fall into diverse tentations, that is afflictions. james 1.2. 4. That they have just cause to doubt their estate, if they be without affliction, Hebr. 12.8. If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. These are strange Paradoxes to flesh and blood, and yet undoubted truths. And surely a chief reason of all this, is because of the great force that affliction hath in God's children, to mortify their lusts, and to subdue sin in them. By this shall the iniquity of jacob be purged (saith the Prophet Esa. 27.9.) and this is all the fruit, even the taking away of his sin. He 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 baptising, and washing, that takes away the filth of the soul. Mark 10.38, 39 to a winnowing, that bloweth away the chaff that is in it, Amos 9.9. to fire, that refineth, and purgeth away the dross 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 be said of that humiliation, that God bringeth his servants to, by any affliction, it is most effectual to the destruction of the flesh, to the mortifying of that sinfulness, and corruption that is in their hearts. If then thou desire to have thy lusts and corruptions mortified, Applic. thou must be content to bear afflictions willingly, even thine own cross. When the Apostle had exhorted God's people to cleanse their hands, and purge their hearts, that so they might draw near unto God. james 4.8. He directeth them to this means, verse 9 suffer affliction, mourn, and we●pe. Yea, if thou have no afflictions of thine own, it is profitable for thee to communicate in an holy sympathy with the afflictions of others, specially of God's Churches and people, and to make them thine own. Remember them that are in bonds, as bound with them (saith the Apostle, Hebr. 13.3.) and them which suffer adversity, as being yourselves also in the body. This is that which the holy Ghost teacheth us, Eccle. 7.2. It is better to go into the house of mourning, then into the house of feasting. Alas (wilt thou say) I love not to go to them that are sick, or in any great misery, it will make my heart so sad, and heavy. O but (saith the holy Ghost) that sadness is profitable, it is good for thee, to have thy heart made heavy sometimes this way. Sorrow (saith he, verse 3.) is better than laughter, for by the sadness of the countenance, the heart is made better; Corruption is weakened, and destroyed by it. And he that cannot endure any affliction, cannot abide to be sad at any time, certainly hath no desire to mortify sin in himself; he knoweth not what mortification, and consequently not what true repentance meaneth. The sixth means of Mortification, Mean● 6 is this. He that desireth to have sin mortified in himself, must be willing to dye, and in his heart subscribe to that sentence of the holy Ghost, Eccle. 7.1. The day of a man's death, is better than the day of his birth. No man may impatiently desire death; we may not desire death out of discontentment of mind, because we are weary of the miseries we 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 me, kill me I pray thee out of hand, if I have found favour in thy sight, and let me not see my wretchedness. Nay, we may not desire death out of a longing, to be rid of our sins, and to be with Christ absolutely, or impatiently, but under correction (as we say) and with a submitting of our wills to the will of God, if he see it good for us. We (like soldiers in the field) must be content to keep our stations, wherein the Lord hath set us, till he shall be pleased to dismiss, 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 far better for him to dye, then to live, as he professeth, Phil. 1.23. yet durst he not desire it absolutely, but was in a strait as he saith, and submitteth himself wholly to the will of God in it. Yet is it not an unlawful thing for a Christian to desire death in this manner; yea it is a good thing and a grace we should all strive to attain unto, not only to be willing to dye when God shall call us, but even to desire death also. Paul professeth of himself, that he did desire to be dissolved, Phil. 1▪ 23. And he speaketh thus in the name of all the faithful, 2 Cor. 5.2. In this we groan earnestly, desiring to be clothed upon, with our house, which is from heaven. And verse 6. Knowing that while we are at home in the body, we are absent from the Lord. And though there be many other reasons, which should make God's people willing to dye, (which out of my respect to the time, I will not now mention) yet this is a principal, that when death cometh once, we shall sin no more. While this life lasteth, we shall never give over sinning against God, He that hath entered into his rest, hath ceased from his own works, saith the Apostle, Hebr. 4.10. but till then, no man can quite cease from his own works, but is in continual danger of falling. Nay, no man can tell how far he may fall, and admit that the Elect cannot utterly apostate from God, of whom let it be said, that he hath everlasting life, and shall not come into condemnation, but is passed from death to life. john 5.24. Yet may such fall fearfully, yea, are in continual danger of falling fearfully so long as they live. How fearful falls have many of God's worthies taken in their latter times? David's first ways are commended, 2 Chron 17.3. which implieth, that his last days were not so good. No no, in his latter time he fell (as we have heard) fearfully. The like is noted of Solomon, 1 Kings 11.4. And of Asa, 2 Chron. 16.10.12. And of jehoshaphat, 2 Chron. 20.35. For, 1. while we are in this world, we are never out of Satan's danger. For he is the prince of this world, john. 14.30. 2. That fountain of corruption that is in our vile natures, will never be drawn dry, while we live here; this root of bitterness, will never be stocked up, nor killed, there can never be a perfect cure made of that filthy leprosy, 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 we are here upon the earth, while we live in this world, we can never be rid of them. The Apostle compareth himself, and the best of God's servants, to earthen vessels, 2 Cor. 4.7. And the earthen vessels that were defiled with any legal pollution, could not be sufficiently purged, till they were quite broken in pieces, as you shall see Levit. 11.33. and 15.12. To teach us that we can never be perfectly cleansed from the filthiness of our nature, till we be broken in pieces by death. We have a double righteousness by Christ, as we had a double unrighteousness from Adam; the one imputed to our justification, and by that we are already perfectly cleansed from all our sins, as the Apostle speaketh, 1 john 1.7. the other inherent in our sanctification, and that is not yet perfect, as the Apostle speaketh, Rom. 5.49. As by one man's disobedience, many were made sinners. (How? Not by imputation only, for of that he had spoken, verse 18.) so by the obedience of one, many shall be made righteous. They are not yet, but they shall be. When shall they be so? Surely after this life is ended; As the Apostle calleth the faithful departed, Hebr. 12. 2●. The spirits of just men that are made perfect. The best man's sanctification is not perfect here; the holiest man that is, is not perfectly cleansed, while he liveth, but hath much filthiness remaining in him. Prov. ●0▪ 9 Who can say, I have made my heart clean, I am pure from my sin? We may do much in the work of mortification, by such means as I have told you G●●s spirit in the word hath directed us unto, we may keep it from reigning in our mortal bodies, as the Apostle exhorteth us, Rom. 6.12. but so long as these mortal bodies have life in them, so long will our sins have life in them. Though it reign not in us as a King, so as we 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 cometh, it (and nothing but it) will set us free from this bondage. He that is dead (saith the Apostle, Rom. 6.7.) is freed from sin. Death will free us from all danger, and possibility of offending God, and falling away from him; then may it be said of our sins, as Moses saith of the Egyptians, Exod. 14.13. Ye shall see them again no more for ever. And what child of God is there, that would not even in this respect be willing to dye? When joseph 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 chief Butler, to help him to his liberty, Genes. 40.14. Think on me when it shall be well with thee, and show kindness I pray thee unto me, and make mention of me unto Pharaoh, and bring me out of this house. I know well there may be in the dearest of God's servants, an unwillingness and fear to dye, as there was in jeremiah, jer 37.20. Our Saviour forewarning Peter of the manner of his death, telleth him, john 21.18. he should be carried whither he would not. Whereby it appeareth, that even in the blessed Martyrs, there hath been some unwillingness to dye. Though Lots righteous soul was vexed day by day, while he lived in Sodom, 2 Pet. 2.8. yet, o how he lingered 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 daily vexed and disquieted with their own corruptions, are not so willing to leave this world, as they should be. When Cyrus made proclamation for the jews, that who so would, might return 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 go. 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 we may also see, Exodus 14.12. And great reason there is for this. 1. Death is a parting of two most dear and inward, and ancient friends. When David and jonathan were to depart one from another for a while, o how grievous was their parting, 1 Sam. 20 41. But the soul and the body have been more inward and ancient friends, than ever jonathan and David were, no marvel therefore, though their parting be painful and grievous. 2. The best of God's children do believe but in part. Though the spirit be ready, the flesh is weak, as our Saviour speaketh, Matth. 26.41. But though there be some unwillingness 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 unwillingness in the end, according to that promise, Psal. 29.11▪ The Lord will give strength unto his people, the Lord will bless his people with peace. And certainly, he that desireth not, that striveth not to be willing to dye, even upon this ground; because death and nothing but death) will perfect the work 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 Psalm 51.5. August 7. 1629. Means 7 THe seventh and last Means of Mortification is this. He that desireth to mortify, 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 means we have heard of, are in vain without this, and this will do the deed, when all other means do fail. Now for the more plain and profitable handling of this last means, these three points are distinctly to be considered. 1. That till a man hath true faith, he can mortify no corruption. 2. That true faith wheresoever it is, will mortify sin. 3. That for the mortifying of sin faith must be exercised and put forth, and how that is to be done. 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 seem to be most free from many sins, he may live most civilly and unblamably. That which the Pharisee said of himself, 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 himself, Phil. 3.6. that his life had been blameless, 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 lurk and lie very close in him and not break forth nor show themselves in outward actions, but mortified they cannot be. Neither the Fox, nor the Wolf, nor the Lion, nor the Bear will do any hurt, or show what they be so long as they are either a sleep, or tied up. Sin shall not have dominion over you (saith the Apostle, Rome 6.14.) for ye 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, john 15.4.) cannot bear fruit of itself except it abide in the vine, no more can ye, except ye abide in me. The good things you see in any man that is not by a lively faith engrafted into Christ, are no better then wild grapes or figs unacceptable to God, and unprofitable to themselves. Applic. And therefore it is a pitiful thing to see how men content themselves with this, that they have reform their lives and find some good things in themselves, though they have no true faith at all nor ever seek after it, We should first labour to make the tree good, or else the fruit can not be good, as our Saviour speaketh, Matth. 12.33. Secondly, True faith wheresoever it is will mortify 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 john 5.4, 5. This is the victory that overcommeth the world, even our faith▪ who is he that overcommeth the world but he that believeth? He and none but he. See the force of faith both these ways in an instance or two. First, For purifying the heart, and killing of our lusts; see the force of faith in four of the strongest, and most unconquerable of them all. 1. In maliciousness and desire of revenge. When our Saviour had said, Luk. 17.3, 4. If thy brother trespass against thee seven times in a day, and seven times in a day turn again 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, unless we have faith we shall never be able to abstain from revenge so oft, but if thou wilt increase our faith we shall be able to conquer, even this sin. 2. Zacheus had been a most covetous man (and that you know is a most strong corruption, and hardly subdued) and yet so soon as he had received Christ by faith into his heart, he overcame this lust presently as you may see by the bountiful restitution, he was content to make, Luk. 19.8. He would restore fourfold. 3. Sundry of the Corinthians had been outrageously filthy given not only to fornication, and adultery but even to Sodomy and unnatural lust; 4. They had been also given to drunkenness 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 soon as they had obtained grace to believe 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 jesus, 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 God's people that lived in the days of the Maccabees of whom the Apostle saith, Heb. 11.33— 37. that though they were tempted, and urged by most cruel tortures and persecutions to sin against God yet by faith they overcame them all. Yea (as he saith, verse 34.) out of weakness were made strong; that is, though they were in themselves at first as weak and timorous 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 mortify 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 believer; and persuadeth his soul that out of his love to him, and care to keep him from perishing everlastingly he endured all that he did endure. No tongue can express, nay no heart can conceive what torment, and misery our blessed Saviour did endure for them that he did undertake for. Look but to his corporal 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 himself of no reputation. Many were astonished at thee (saith the Prophet, Esa. 52.14) his visage was so marred more than any man, and his form more than the sons of men. And 53.3. We (even his own 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 soul was exceeding sorrowful even unto death, Matth. 26.38. He was so overwhelmed with terror and fear of that death he was to endure, that in his prayer he uttered strong cries and roared and shed tears abundantly, Heb. 5.7. He sweat drops of blood (through the extremity of his sorrow and anguish) so abundantly that they fell upon the ground, Luk. 22.44. Being on the cross he could not contain himself but (though he knew who were by to hear him, Mat. 27.39— 44. yet) cried 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 soul to the full. Now true faith (as I said) applieth all this that Christ hath suffered particularly to every believer, and persuadeth his soul 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 himself for me. And as Esa 53.4. He hath borne our griefs and carried our sorrows. These sorrows and terrors, and torments were mine, and I should have endured them everlastingly, if he 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 persuaded 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 persuaded us once that Christ hath so dear loved us, we cannot choose but love him again. We love him (saith the Apostle, 1 Io●. 4.19.) because he loved us first. The blood of bulls and goats (saith the Apostle, Heb. 9 13, 14.) sprinkling the unclean, sanctifieth to the purifying of the flesh, that is, served the turn to cleanse a man from legal and ceremonial pollutions. How much more shall the blood of Christ (if it be sprinkled, and by faith particularly applied to you) purge your consciences from dead works to serve the living God? O there is great force in this particular application of the blood of Christ, and assurance it was shed for thee, to mortify sin in thee. The love of Christ (saith the Apostle, 2 Cor. 5.14.) constraineth us. Nothing hath that force to curb corruption in God's child, and to compel him to live in God's fear as this hath. They shall fear the Lord, and his goodness in the latter days, that is, under the Gospel, saith the Prophet, Host 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 ye might be filled with all the fullness 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 own 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 God's special love to him in Christ; they say it layeth reins on men's necks, and openeth a gap to all licentiousness. But these two things I confidently affirm concerning this Doctrine by warrant of God's 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 show them, than they sought him and returned, and inquired early after God; but it is far otherwise with God's child. The knowledge even of this more general love and goodness of the Lord, to poor sinners, that he is ready upon their repentance and turning to him to forgive their sins, how great soever they have been; that he offereth Christ unto all men in the ministry of the Gospel, and proclaimeth his pardon in the most general terms that can be, joh. 3.16. and commandeth all to believe that Christ died for them; Even the consideration of this general love to all, that live in the Church, is a most strong and effectual argument to persuade a man to forsake his sins and turn unto God. Nay till a man can be persuaded of that love and goodness of God, he can never have an heart to repent, and to turn unto him. This is plain by that speech of the Evangelicall Prophet, Esay 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. Having these promises (saith the Apostle, 2 Cor. 7.1. And what promises meaneth he? Surely those mentioned. Cap. 6.16.18.) let us cleanse ourselves from all filthiness of the flesh and spirit. Secondly. That he that truly knoweth that Christ loved him, and gave himself for him, cannot possibly grow licentious by it. He that hath gotten a conceit and persuasion of heart, that Christ died for him, only out of a carnal, and natural knowledge of the Doctrine of the Gospel, may abuse this persuasion I grant, and grow the worse by it, such a one I know, may turn the grace of God into wantonness. But he that hath been taught this of God, and brought to this persuasion by the word and spirit of God, cannot possibly abuse it, but it must needs mortify sin in him. See a plain proof of this, Ephe. 4.20. But ye have not so learned Christ (so he meaneth, as to live licentiously still, what followeth, verse 21?) if so be that ye have heard him, and have been taught by him, as the truth is in jesus. As if he should have said. Many live in the Church, and make a profession of Christ, by virtue only of an outward calling, they have heard, and been taught by many excellent ministers of Christ, and by hearing them, have attained the knowledge of Christ, but they never heard Christ himself speaking to their heart, in the ministry of his word, they were never taught of him, as the truth is in jesus. And what is it to be taught by him, as the truth is in jesus? To know Christ aright? That he telleth, verse 22. That ye put off, concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts. The man that truly knoweth Christ to have died 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 pour upon them the spirit of grace, and they shall look upon me, whom they have pierced, and they shall mourn abundantly. It is the spirit of grace only that maketh a man able to know, and believe aright, that his sins pierced Christ; that Christ in all that he suffered, had special respect unto him; nothing but the spirit of grace, maketh a man able to look upon Christ, whom he hath pierced, to consider it, to be moved with admiration, and astonishment, at this wonderful love of his. But when once the spirit of grace, hath made a man to know, and believe, and consider this, it must needs affect the heart much, and make him mourn for his sins abundantly; it must needs work in him a loathing of his sins, and a resolution to set himself against them. O that all we, Applic. that say we know, and believe that Christ loved us, and died for us, would think seriously of this. Certainly, thou that sayest so, and findest no force in this assurance to mortify sin in thee, and to strengthen thee against thy corruptions, deceivest thine own soul, and hast no true assurance that Christ bore such love to thee, as to endure so much for thy sake. Hereby we know, that we know him, to be a propitiation for our sins (saith the Apostle, 1 john 2.3, 4.) if we keep his commandments. He that saith, I know him (to be a propitiation for my sins, for that is the knowledge of Christ, he speaketh of, as appear verse 2.) and keepeth not his commandments, is a liar, and the truth is not in him. He is a rank hypocrite, and void of all truth of grace, how fair a show soever he make in the Church of God. O fearful sentence against the most of such as say they have faith. And so much shall suffice to have been spoken of the first reason, why true faith must needs mortify corruption, wheresoever it dwelleth, it applieth Christ particularly to every one that hath it. The second reason of it is this, because true faith joineth, and uniteth us unto Christ. This union that faith maketh between us and Christ, is indeed mystical, and spiritual. Yea, this is a great mystery, as the Apostle calleth it, Ephes. 5.32. But though it be mystical, and supernatural, yet it is most true and real, a most near and unspeakable union, that faith maketh between Christ, and every believing soul; as near as between husband and wife, Ephes. 5.23. as between the head and the members, Ephes. 1.22, 23. as between the vine, and the branches, john 15.5. By faith we receive him, and make him our own, john 1.12. Nay, we feed upon him, and make him our own, as the meat we eat, which is turned into our substance, is made our own, john 6.35. By faith he dwelleth in us, Ephes. 3.17. By faith we are grafted into him. Rom. 11.23. Now if faith do so join us unto Christ, and make such an union between us and him, it is not possible, but it must needs mortify and kill sin in us. We cannot be thus joined unto Christ, but we must needs receive virtue and power from him, his spirit must needs be derived from him unto us. He that is joined unto the Lord (saith the Apostle, 1 Cor. 6.17) is one spirit. The law of the spirit of life in Christ jesus (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 sin, 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 natural corruption is not at all abated, is not united unto Christ, and consequently hath no true faith in him. If we say we have fellowship with him (saith the Apostle, 1 john 1.6.) and walk in darkness, we lie, and do not the truth. Lecture LXVII. on Psalm 51.5. Aug. 14. 1627. THE third and last point which hath been 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 himself to have faith, but he must exercise, and make use of his faith in this work. The most of us loose much of the benefit and comfort, we might find in our faith, because we do not make use of it; nay, the cause why we find it so weak and feeble to stand us in any stead, when we have most need of it for our comfort, is because we have not been wont to exercise it, and put it into action. We have an old proverb, Use legs, and have legs; and experience teacheth, that the neglect of exercising the body, is a great means to weaken it much. This may every whit as truly be said of the graces of God's spirit, exercise them by practice, 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 employing it, doth show that he hath grace) more shall be given, and be shall have abundance, but from him that hath not, shall be taken away, even that which he hath. The Apostle commending the Thessalonians, saith, 1 Thess. 1.3. he remembered their work of faith, their faith was ever in action, ever exercising itself. And what is the proper work and act, wherein faith exerciseth itself? Surely in taking hold of the promises that God hath made unto us in Christ, in applying them unto ourselves, and resting upon them. Thus must we exercise our faith, if we would have it grow, if we would have the comfort of it. The Apostle saith of all the faithful, 2 Cor. 5.7. that they walk by faith. In our whole conversation we may, and aught to make use of our faith. And of himself he saith, that he 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 lose a great deal of sweetness, and comfort, because we do not so. But in no occasion of our life, can we have more use of our faith, then when we are troubled with any strong corruption, which we would fain overcome, and get the mastery of; Let us come then to Christ, and stir up ourselves to take hold of him, and confidently expect, and look for help and strength from him against it, and we may be sure to be delivered from the dominion of it. Through God we shall do valiantly (saith David, Psal. 108.13.) for he it is that shall tread down our enemies. And Phillip 4.13. I can do all things through Christ, which strengtheneth me. We read in the history of the Gospel, of sundry that came to Christ for help in their bodily diseases, and infirmities, and had wonderful cures done upon them. And concerning these cures, three things are to be 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 help they received from Christ, is still ascribed to nothing else, but to their faith. They did pray, and cry to Christ for help, but the help 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 help from him, in these particular infirmities that troubled them, and that was it that drew virtue from him to cure them. This you shall see in the poor woman that had the issue of blood, Matth. 9.21. She said within herself, if I may but touch his garment, I shall be whole. And to this our Saviour ascribeth the cure that was done upon her, verse ●2. Daughter, be of good comfort, thy faith hath made thee whole; and she was made whole from that hour. So saith he likewise to blind Bartimeus, Mark 10.52. Go 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 believe, and rest confident in this, that they should certainly receive help from him. When the poor man came to him for his son, that had been possessed with a devil from his childhood, this is all that Christ saith to him, Mark 9.23. If thou canst believe, all things are possible to him that believeth. So saith he to jarius, when his daughter was dead, and all men counted it folly in him, to seek to Christ for any help then, Mark 5.36. Be not afraid, only believe. Where this faith was, the cure was always made; where this was wanting, no good could be done, Acts 14.9, 10. When Paul the servant of Christ, steadfastly beholding the cripple, perceived that he had ●aith to be healed, he cured him presently. Whereas of our blessed Saviour himself it is said, Mar. 6.5, 6. He could do no mighty work at Nazareth, because of their unbelief. But to what purpose (will you say) are these cures, that men received from Christ in all their bodily infirmities, alleged in this case, that we have now in hand? Surely to teach us, to take the same course for the healing of our souls, that they did take for the curing of their bodies. Thou complainest of the blindness, and ignorance of thy soul, do as blind Bartimeus did, Mark 10.47. Thou feelest many foul issues, and fountains of sin in thy soul, of blasphemy, pride, hypocrisy, wrathfulness, uncleanness, worldliness, etc. wouldst thou be cured of them? Do as that poor woman did, that had the issue of blood twelve years, and had spent all that she had, to get help, and was never the nearer, Mar. 5.25.27. Thou hast a spirit of infirmity in thee, that maketh thee unable to do anything that is good, or to lift up thy heart to God, do as that poor woman did, Luke 13.11. that had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. Go thou to Christ for help as they did, and go in the same manner as they did, in in faith with full assurance of heart, to receive help from him, and thou shalt be sure to receive as much help from him for thy spiritual infirmities, as they did for their corporal. Four reasons and grounds of faith, I will give you for this. First. Christ is as able to heal our souls as our bodies. When the two blind men came to Christ for help, Matth. 9.27, 28. before he would help them, he asketh them this question, Believe ye that I am able to do this? This persuasion of the power of Christ, is necessary also, in all them that would receive help of him for their souls. We must be confident in this, that he is able to heal our souls of all their diseases, how great soever they be. He is full of grace and truth, john 1.14. In him (saith the Apostle, Col. 2.9) dwelleth the fullness of the Godhead bodily. And as in respect of this all-sufficiency that was in him, ●all bodily diseases were alike to him, he could as easily cure a leper, Luke 17.14. or one that was lunatic, Matth. 4 24. or one that was borne blind, john 9.32. as one that had but an ague. Matth. 8.14, 15. So is he as easily able (as to pardon the greatest sins, as well as the smallest, so) to heal the greatest of our corruptions, as the smallest, and to give us strength against these sins that we have the strongest tentations unto, as against any other. Greater is he that is in you (saith the Apostle, 1 john 4.4.) then he that is in the world. Secondly. Christ is as willing to yield help to his people in their spiritual diseases, as ever he was in their corporal. Nay, he is more affected with compassion, and commiseration towards us in the one, then in the other. For he knoweth they make us much more miserable, than any bodily disease can do, and (misery being the proper object of mercy and compassion) when he seeth most misery, he must needs have most compassion. When he saw the multitudes like sheep, having no shepherd to take care for their souls, it is said, Matth. 9.36. he was moved with compassion on them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bowels even yearned with grief and compassion towards them. As a father pitieth his children (saith the Prophet, Psal. 103.13, 14.) so the Lord pitieth them that fear him; for he knoweth our frame; he remembreth that we are dust. So the Apostle saith, Hebr. 4.15. that he is touched with the feeling of our infirmimities. He knoweth what our nature is, and he knoweth what the tentations are, we are subject unto, and pitieth our case for this, more than ever he did any man for his bodily diseases. And he will therefore be more ready to yield us help in this case, than 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 special work that he came into the world for, even to heal our souls. All the cures he did upon the bodies of men, when he was upon the earth, were done of purpose to teach men to seek to him for the cure of their souls; that he was the person, by whom only their souls were to be 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; himself took our infirmities, and bore our sicknesses; he meaneth our sins, the infirmities, and sicknesses of our souls. When the name jesus is given to him, the reason is said to be this, Matth. 1.21. Because he shall save his people from their sins. And that not only 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 kill sin in them. All Christians will be ready to acknowledge, and magnify the all-sufficiency of Christ, for procuring pardon at God's 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 help in their spiritual combat and wrestling with them; whereas he came into the world to yield us help that way, as well as the other, to sanctify us as well as to justify us, to deliver us from the power of sin, as well as from the guilt and punishment of it. For this purpose (saith the Apostle, 1 joh. 3.8.) was the son of God manifested, that he might destroy the works of the devil; that he might destroy sin. And he is made to us of God (saith Paul, 1 Cor. 1.30.) not only wisdom and righteousness, but sanctification also and redemption. He gave himself for us (Tit. 2.14.) that he might redeem us from all iniquity. (And how are we redeemed from it, if it still be suffered to reign and domineer in us?) and purify to himself a peculiar people zealous of good works. Fourthly, and lastly, We have his express promise whereby he hath bound himself to yield us help that come to him for the healing of our souls, 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 work in them a full assurance that they should receive help from him (For else Christ would never have said they had faith) but an express 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 reign in him? Quest. That he shall have strength given him to master any headstrong and unruly lust that troubleth him, if he will seek to Christ for it? I answer, Answ. Yes verily, he hath the express promise of God and that not only in particular against some special corruptions, but also in general against all. Four special corruptions there are that God's people use much to complain of, for which we have the Lords promise in particular that we shall have help against them. First, Ignorance, blindness, and blockishness of mind that we cannot learn or carry away any thing, no not from the best means. Many good souls 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 Christ's kingdom the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 2 Cor. 3.16. When the heart shall turn to the Lord, the evil shall be taken away. And thus our Saviour expressly speaketh, joh. 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 believeth in me, should not abide in darkness. Secondly, Hardness of heart, is another great corruption that God's people much complain of, they cannot repent nor mourn for sin, nor be affected with God's 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 help 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 forgiveness of sins. Christ will give thee grace to repent, as well as forgiveness of sins. Thirdly, O but saith many a good soul. I think no body in the world hath so profane a heart, I cannot fear nor stand in that reverend awe of God that I should, but have oft most blasphemous thoughts rising in me against his Majesty, his providence, his Word, etc. Have I any promise of help against this? Yes verily, jer. 32.39. I will give them a heart, that they may fear me for ever. And verse 40. I will put my fear into their hearts. Fourthly, O but I am so unconstant (saith many a Christian) in every thing that is good, that I fear much there is no truth of grace in me. I have by fits good motions and desires, and can perform good (duties with some comfort, but all my goodness is like the morning dew as the Prophet complaineth of hypocrites, Host 6.4. Have I any promise for help against this? Yes indeed hast thou, Host 14.4. I will heal their backslidings. Fiftly, and lastly; Whatsoever other sin and corruption any child of God can be troubled withal (be it pride, or worldliness, or uncleanness, or frowardness, or any other whatsoever) he hath promise through Christ to receive help and strength against it, Ezek. 36.25. I will pour clean water upon you, and ye shall be clean, from all your filthiness, and from all your Idols I will cleanse you. And (lest that should be understood only 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. Unto you that fear my name shall the sun of righteousness arise, with healing in his wings. When the sun of righteousness doth arise in our hearts, he shall heal 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 son to bless you, in turning away every one of you from your iniquities. Christ will turn every one from his iniquities, whom he is sent of God to be a Saviour unto. Many more such promises I might allege whereby God hath bound himself to sanctify 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 jer. 33.6. 2 Pet. 1.3, 4. Mat. 5.6. Act. 26.18. Rom. 16.20. Applic. To conclude therefore, If Christ be 1 as able now to heal our souls of all their diseases, as he was to cure all corporal infirmity when he was upon earth. 2 If he be as willing to yield his people help, this way as he was the other, and more willing too. 3 If the principal work he came into the world for, was not to cure the bodies of men, but to heal their souls. 4 If we have his express promise for the healing of our souls of all their corruptions, which they had not for the curing of their bodily infirmities. How cometh it to pass that so many than were cured by him of all their bodily infirmities, and we have little or no help at all from him for the healing of our souls? Surely one of these three things must needs be the cause of it. 1. Either we do not so earnestly desire help for our souls this way, as they did for their bodies; the punishment of our sins we would fain be delivered from, but whether we be freed from the power of them or no, we are indifferent. 2. Or we do not seek to Christ for help in this case of ours, as they did in theirs. Pardon of sin and mercy with God, and comfort, and peace we look to have through Christ alone; but we seek not to him for grace to sanctify us and mortify sin in us, nor look to receive that benefit by him also. Or else 3 we seek not to Christ for help this way, in that manner as they did; that is, in faith and full assurance of heart to receive help from him in this case. But of us it may be said in this case as the Apostle speaketh in an other, jam. 4.2, 3. We desire to have grace and cannot obtain; we fight and war against our lusts and yet have not victory over them because we ask not we seek not to Christ, we ask and receive not, because we ask amiss; that is, we ask not in faith, in confidence and assurance to obtain it of God, through Christ. Let us therefore stir up ourselves to take hold of Christ and these promises, and confidently expect the performance of them to ourselves in our own particular cases; and so by faith draw virtue from Christ, to dry up all the filthy issues that are in our fowls. As the Israelites looking on the brazen serpent in faith healed them, Num. 21.8, 9 So let thine eyes be upon Christ with expectation & dependence upon him (as jehoshaphat speaketh, 2 Chron. 20.12. in another case) for help and virtue will be derived from him to cure thee. All things (saith our Saviour, Mat. 21.22.) whatsoever ye shall ask in prayer, believing (having his promise for them, as in this case we have) ye shall receive. And if thou canst believe (saith he, thou mayst have help 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 believeth. Certainly it were possible enough for any of us to get power over our strongest corruptions, and to attain to a far greater measure of mortification than we are yet come unto, if we would employ our faith in this work, if we would make claim to these promises, and rest upon them, and confidently expect strength and help from God through Christ, against them. Say not any of you, Object. 1 alas I am so sinful and unworthy a wretch that I dare not presume to believe and be so confident that Christ will help me. For First, Answ. 1 Thy unworthiness will not bar thee from receiving help from Christ. In all the cures he did upon men, he had no respect at all to the worthiness of the persons, Mat. 8.16. He healed all that were sick, 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 thyself to be, the more fit thou art to receive help from him. For God giveth grace to the humble, jam. 4.6. And among all that received help from Christ those had the strongest faith, and did most confidently expect help from him that had in themselves the deepest sense of their own unworthiness, as is evident in the example of the Centurion, Luke 7.7, 8. and of the woman that had the bloody issue, Mar. 5.27, 33, 34. and the woman of Canaan, Mat. 15.27, 28. Neither say secondly, Object. 2 Alas I cannot believe, I go to Christ, I pray against my hardness of heart, and against my frowardness, and against my blasphemous thoughts, etc. but I cannot pray in faith nor certainly believe that God will give me help against them. For First, Answ. 1. Do as the poor man did that went to Christ to have his son dispossessed, Mar. 9 24. mourn and weep for thy unbelief, that thou canst not give credit unto God. Secondly, 2. Do again as he did, pray heartily to God to help thy unbelief, Mar. 9 24. Thirdly, 3. Then know assuredly thou hast a true faith though a weak one; and that this weak one will be sufficient to procure help to thee from him; as it did for that poor man, Mar. 9.25. Thirdly and lastly, Object. Say not this is contrary to mine own experience and to the experience of all the godly, who though they have had true faith, yet they could never obtain 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 claim 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 sin. The faithful do indeed receive from Christ their justification in this life fully and perfectly, but as for their sanctification it is but little, 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 sin in any believer 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, than 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 believer is in some measure sanctified by Christ, and his corruption hath received from him a deadly blow, that it shall never reign more; he hath so much strength given him as he shall never be quite overcome, nor brought under the dominion of sin any more, but shall be made able to maintain war against it. For Christ hath made us all Kings and Priests unto God, Rev. 1.6. And Rom. 6. ●4. Sin 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 soul that can seek to Christ for help 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 wait upon the Lord, shall renew their strength. And 30.18. Blessed are all they that wait for him. Lecture LXVIII. On Psalm 51.5. Septemb 11. 1627. Use 4. THe fourth and last use that the third and last Doctrine that we have learned out of these words touching the heinousness and danger of original sin serveth unto, is, To breed thankfulness in us, and so to comfort us in the acknowledgement and admiration of the goodness and mercy of God. For the Doctrine of original sin, and the true consideration of this, how vile, and corrupt we are even by nature, doth notably set forth the goodness of God towards us, and hath great force to make us thankful 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 deeply affected, and humbled with it, as appear by that exclamation of his, verse 24. O wretched man that I am who shall deliver me from the body of this death? Presently he bursteth forth into this voice of joy and thanksgiving, verse 25. I thank God through jesus Christ our Lord. As if he should say, O how much am I bound to God, for his mercy towards me in jesus Christ. Certainly we can never be truly thankful to God for his mercies, we cannot value them aright nor relish the sweetness of them till we do apprehend, and can feelingly acknowledge how unworthy we are, that God should show any respect unto us, and can say with jacob, Gen. 32.10. I am unworthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant. The blessed Virgin in her song, Luk. 1.48. giveth this for the reason why her soul did magnify the Lord, and her spirit did rejoice in God her Saviour; because the Lord had regarded the low estate of his handmaid, had so far regarded one that was in so low, and base an estate as she was. And surely if we knew our own vileness well (as it hath been discovered to us, by this Doctrine of original sin) and could also have grace seriously to think of it, our souls would also magnify the Lord and our spirits would rejoice in God our Saviour, God's mercies would be sweeter to us than 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 only evil continually, Gen. 6.5. That he I say, should nevertheless 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 look upon such a dead dog as I am? But (to speak more distinctly of this point) there be four things especially wherein the knowledge of the vileness and corruption of our nature, may cause us to admire the mercy and goodness of God. 1. That there being such a world of wickedness in every man's nature as there is, the Lord is pleased so far forth to keep it under, by his restraining grace that it breaketh forth no more than it doth. 2. That the nature of man being in all the parts of it so extremely corrupted, any of God's people, should have any goodness 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 be so fully and perfectly freed from the danger of it. And for the first of these. 1 Restraining grace Certainly 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 ourselves, that we have not taken better notice of it, and been more thankful unto God for it, hitherto. Let us consider the work and power of it, first in others, secondly in ourselves, and we shall see that we receive great benefit by it both ways. And first for the work 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 do, 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 we live by, even such as are by nature strongly inclined not to malice only, but to all kind of mischief beside. Such as whose natural disposition the Apostle describeth, Rom. 3.14— 17. Their mouth is full of cursing and bitterness, their feet are swift to shed blood, destruction and misery are in their ways; 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 known. This being so▪ how cometh it to pass that we 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 fear of God before their eyes. Besides we hear daily of other lewd men that in such and, such places have committed strange outrages upon men in the high ways, as they have been travelling, and in their houses while they have been asleep on their beds. How falleth it out then that we have lived in such safety hitherto? You will say, because the Lord hath been 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 job 1.10. This is true indeed; but a principal means 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 work of it, and the benefit we receive by it in three degrees. First, Whereas there is no corruption that a natural man is more strongly inclined unto, then to hate all such as fear God; according to that of Pro. 29.27. He that is upright in his ways (be he otherwise never so harmless or peaceable) is an abomination to the wicked. How cometh it to pass that in many natural, yea otherwise lewd men we live by, we could never yet discern the least malice against us, that ever they desired, that ever it came into their thought, to do us any hurt? Shall we impute this to any goodness of nature that is in them? No no, this is to be ascribed to the powerful 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 appear before the Lord thy God, thrice in a year. Secondly, Whereas we know there be many lewd men amongst us, not Papists only but others, to whom we are an extreme eyesore, that do with all their hearts desire to do us a mischief, and have even in their words oft bewrayed as much; Of whom we may say with David, Psal. 57.4. My soul is among lions, and I lie even among them that are set on fire. How cometh it to pass 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 jacob, though he had pursued him six days journey with a great power and full purpose to be revenged on him, and continued in this purpose, till the very night before he overtook 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 do. He that when the Sun ariseth (Psal. 104.22, 23.) maketh the Lions to gather themselves together and lay them down in their dens, that man may go forth to his work, and to his labour until the evening. He that shut the mouths of the Lions from hurting Daniel 6.22. doth curb and muzzle these men from hurting us; and let him have the glory of all that safety we 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 between thee and the woman, and between thy seed and her seed. How cometh it to pass, that many wicked men we live by, are not only harmless, and void of malice towards us, but neighbourly and courteous, and kind unto us? Surely of this we may say as the Prophet doth in another case. Psalm 118.23. This is the Lords doing, and it should seem marvellous in our eyes. He that made Esau run to meet jacob, and to embrace him, and fall on his neck, and kiss him. Gen. 23 4. He 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 certainly if the Lord should not thus restrain wicked men, if he should set their hearts at liberty, and let lose all that wickedness that is in them, we might with much more safety live among Lions, and Bears, then among them. When our Saviour had told his disciples, Matth. 10.16. Behold, I send you forth, as sheep into the midst of wolves; he addeth presently, verse 17. but beware of men. As if he had said. What speak I of wolves, you have more cause to fear 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 be thankful for it, that in so wicked a world, we live in such peace and safety as we do. 2. Let us in these dangerous times, wherein we see cause of so great fear on every side, by reason of the multitude, and cruelty, and strength of our enemies, both at home and abroad, learn 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 turn 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 turn to thy praise, the remnant of the rage thou wilt restrain. 1. God can and will in his time restrain the remnant of the rage that the bloody enemies of his Gospel, are apt to show still against his people. 2. And surely the rage that they have already showed, shall in the end tend to his praise, or else it should not have proceeded so far as it hath done. That we may be able thus to quiet, and secure our hearts, in the providence of this mighty God. 1. Let us never give ourselves rest till we be able (through a lively faith) to say with God's people, Psal. 48.14. This God is our God for ever and ever; he will be our guide, (and shepherd) even unto death. 2. Let us live in his fear, and labour to please him in all our ways. For when a man's ways please the Lord (as the holy Ghost saith, Prov. 16.7.) he maketh even his enemies to be at peace with him. Then may we be secure and void of fear, though the times were much worse, and our enemies many more, and stronger than they are; then may we say as David doth, when his heart was made glad with the light of God's countenance, Psal 4.8. I will both lay me down in peace, and sleep also, for thou Lord only makest me to dwell in safety. And so much shall suffice to be spoken of the benefit we receive by the work of Gods restraining grace, in the hearts of other men. But yet in the work of Gods restraining grace in our own selves, we have much more cause to admire the goodness of God towards us. By the former he hath provided for our outward security and safety in the world, but by this he doth procure and maintain the inward peace & tranquillity of our consciences. For seeing (as we have heard) we are all of us by nature as bad as any other. We are all by nature the children of wrath even as others, as the Apostle speaketh Ephes. 2.3. We 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 cometh it to pass, that we 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 break forth in us; as he 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 me in these and these kinds. Why but will you say, Object. this is true indeed of heathens and natural 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 answer. This is true, and of that I shall speak in the next place; but yet the best of God's servants are much bound to him also even for his restraining grace. See three notable benefits we do receive even by that. First. Though we have in our nature the seeds of all sin, yet there are many foul sins we never felt in ourselves, the least inclination unto. The Lord hath so kept them under, as they never yet showed themselves to be in us; but as it is said of Saul, and other of David's enemies that were with Saul, 1 Samuel 26.12. so it may be said of many noisome lusts that are in our nature, the Lord hath sent a dead sleep upon them, that they never stir in us. Think not, Applic. think not (beloved) that thou art made of a better mould, that thou art better by nature (I say, not then Let, or David, or Peter, but even) than the Sodomites, or Cain was, or then any of the most monstrous sinners that ever thou hast known or heard of, because thou hast not felt thyself inclined to such foul sins as they fell into; think not that thou hast not any inclinations in thine heart to such sins, 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 thyself, and give the glory of it unto God. Learn thou to be thankful unto God, as well for keeping thee from these sins, that thou never feltest thyself given unto, as for the pardon of those that thou hast most offended in. Secondly. Many of us have felt in ourselves some motions and inclinations unto many foul sins 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 been furthered in us with such tentations, as they have been in others, if they had, we certainly had fallen as shamefully as others have done. And what hath been the cause that we have not hatched these cockatrice eggs, as the Prophet calleth them? Esa. 59.5. It may be thou wilt say, that by the sactifying spirit of God, thou hast resisted thy corruption when thou didst feel 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 been 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 ourselves, if they had been set forward by the like tentations, we had (doubtless) been overcome by them as well as others. And whereunto is this to be 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 own people, as we may see, Psalm 81.12.) the Lord le's go his hand, and suffereth their lusts to have the sway, giveth them up to their own hearts lusts; and saith to their corruptions, as he did to the deceiving spirits, 1 Kings 22.22. Go and prevail. He hath dealt more graciously with us; and though to humble us he hath let us see what monsters we lodge in our breasts, what abominable corruptions we have in our hearts, yet he holdeth them in a chain, and letteth them not lose upon us, but pulleth them in again, that they may not prevail against us. He that hath set bars and doors to the raging sea (as he speaketh, job 38.10, 11.) and said, hitherto shalt thou come and no further, and here shall thy proud waves be stayed; is he 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 thankful for it. When thou seest or hearest of the outrageous sins that many fall into, drunkenness, adultery, murder, blasphemy, and such like sins, pity thou their case; and lift up thy heart in thankfulness unto God, that hath kept thee from being thyself as bad as they are. That speech of the Pharisee, Luke 18.11. if it had come from an humbled heart, had been a good speech, and such as beseemeth every one of us to use unto God. Lord I thank thee I am not as other men are, extortioners, unjust adulterers. Consider thus with thyself. I am by nature, as bad as the worst man I know, yea, I find myself sometimes inclined, and ready even to fall into those very sins, that have brought others to so much shame. And then think upon, and bless that hand that hath kept thee from falling, and say in thankfulness of heart with the Prophet, Psal. 94.18. When I said my foot slippeth, thy mercy o Lord did hold me up. The third and last benefit we receive by this restraining grace of God, in ourselves, is this, that the Lord letteth us not know all the vileness and wickedness, that is in us, but concealeth and hideth a great part of it from us. Object. But you will say to me. Is it a benefit to be kept from the knowledge of our sins? 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 far forth as is necessary to drive us unto Christ, to show us how wretched we are without him. For this maketh us capable of benefit by Christ. 1 Timothy 1.15. this maketh us able to prise him, and thirst after him, Numbers 21.9. this maketh us able to relish and find sweetness in him, Matth. 11.28. 2. So far forth as is necessary to bring us unto repentance for them, and to keep us from living and continuing in them. jere. 8.6. No man repent him of his wickedness, saying, what have I done? So far 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 far forth as is necessary for the pacifying of God's wrath, in any special judgements that are upon us. For in this case, as the Lord restifieth by his judgements, that he 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 ourselves to find out the special 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 special sins unto us, as job did, job 13.23. 4. So far forth as it is necessary to keep 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 sin, and the most heinous of them all. Deut 9.7. Remember, and forget not how thou provokedst the Lord thy God to wrath in the wilderness. And to this end, Moses spendeth a whole chapter, Deut. 9 in calling to the people's minds, and bringing into their remembrance, their old sins; which he would never have done, if he had not known this profitable, and needful for them, that their repentance for them might be oft renewed. But further than the knowledge of our sins serveth for one of these four ends, it is no benefit, it is a judgement, and correction of God upon us. Therefore it is threatened as a judgement to wicked men, Psal. 50.21. I will reproove thee, and set thy sins in order before thee. Therefore job complaineth of it as of a judgement, job 13.26. Thou writest bitter things against me, and makest me to possess 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 be most necessary for them, as is plain by the example of job 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 sufficient 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 feel the full weight of them, nor let us fully see the loathsomeness of them. Oh, if the Lord should break up the sink that is in every one of our hearts, and let us fully discern, and feel how much filth is in them, we were never able to abide ourselves, but should every one of us become a Magormissahib (as jeremy calleth Pashur, jer. 20.3, 4.) a terror to ourselves. If the Lord should let us feel the full weight of our sins, certainly we were never able to bear it, but should be overwhelmed by it. See this not only in the sin of Cain and judas, that were castaways, Gen. 4.13. Mat. 27.5. but in the sins also of Gods own people. Hear what David saith of his sin, Ps. 38.4. It is a heavy burden, too heavy for me to bear. And hear what Paul saith of the incestuous person, 2 Cor 2.7. he was in danger to be swallowed up with overmuch sorrow. 1. Think of this thou wretched man, Applic. to whom many foul sins seem as light as a feather, drunkenness, swearing, whoring, etc. 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 feel the full weight of it, he shall need to inflict no other punishment upon thee, but even to let thee see & feel what thou hast done. jer. 2 19 Thine own wickedness shall correct thee, and thy back-slidings shall reprove thee. Wickedness will burn like the fire, Esa. 9.18. Hell itself hath no greater torment than that. And this thou hast cause to look for, and knowest not how soon, Num. 32.23. Thou hast sinned against the Lord, and be thou sure thy sin will find thee out. 2. Let us therefore (beloved) acknowledge it for a mercy of God, that he doth give us the sight, and sense of our sins so far forth as is necessary to our saving humiliation and repentance; but let us acknowledge it for as great a mercy, that he doth not let us see, and feel our sins to the full, so as we should be overwhelmed by it. Lecture LXIX. On Psalm 51.5. Septemb 18. 1627. 1 Converting grace. THe second thing wherein the admirable goodness 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 goodness of God in this, that there should be any truth of grace in any of us. Let us consider this first in general, in the whole work 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 discern in ourselves. And for the first, we shall find the Apostle maketh this use of the Doctrine of original sin, Ephes. 2.4, 5. God who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ; by grace ye are saved. As if he had said, this was nothing but mere grace, this argued the riches of God's mercy, the greatness of his love to do this. When the people beheld the mighty works that Christ wrought, in giving sight to the blind, and hearing to the deaf, and speech to the dumb, 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 himself whom Christ had restored to sight, admired the work of God upon himself, and said, john 9.32. Since the world began, was it not heard that any man opened the eyes of one that was borne blind? But the work that God hath wrought upon our hearts whom he hath converted, and begun saving grace in, is (though not so sensible, yet) a far greater demonstration of his power, and goodness, than any of those was, and such as we, have much more cause to admire, and glorify God for. Certainly it is as possible for a blackmore to change his skin, or a leopard his spots, as the Prophet speaketh, jeremy 13.23. for a Camel to go 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 be God that the thing which is impossible with men, hath been possible with God, as our Saviour there speaketh, Luke 18.27. This admirable power of God is sensible and apparent in the conversion of some men; of such I mean as have been prepared for their conversion, with legal terrors; such as (having been notorious sinners before) have been by some strong hand of God changed suddenly. In the conversion of such as Paul was, that of a bloody persecutor, was of a sudden made, not only a disciple, but a zealous preacher also. Where he that was even now a Wolf, and a Leopard, was so changed, that he dwelled with the Lambs, and lay down with the Kids, as the Prophet speaketh, Esa. 11.6. All men will be apt to take notice of, and to admire the power of God in the conversion of such a man, as Paul saith of himself, Galathians 1.24. that the Churches glorified God in him. But the work of God's power in the conversion of most men, of such as have been bred in the Church, and who by the restraining grace of God, have been ever kept from gross sins, is not so sensible, but more secret a great deal. The most Christians, though they be able to say with the blind man, john 9.25. One thing I know, whereas I was blind, now I see, they know well, and feel 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 God's works, Ecclesi. 11.5. is verified in this especially. As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child, even so knowest thou not the works of God, who worketh all. And as our Saviour speaketh, Mark 4.27. When the seed is sown in the heart, it worketh, and springeth, and groweth, no man knoweth how. And yet even in this conversion of such men, though the work of God be 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 showed in the turning of the water into wine, job. 2.11. and the curing of the woman that had the bloody issue. Mar. 5.29. as in the helping of him that was from his childhood possessed with a dumb and deaf spirit, Mark 9.25, 26. O that we could see and take notice of this admirable power of God, in the change that he hath been pleased to work in our hearts. O that God would be pleased according to the prayer of the Apostle for the Ephes. 1.18, 19 to enlighten the eyes of our understanding, that we may know what is the exceeding greatness of his power to us-ward, who believe according to the working of his mighty power. That we may accordingly admire and magnify it, and give him the glory of it. And yet his goodness and mercy will appear to be no less admirable in this work of our conversion, than his power was, if we rightly consider what we were by nature. Observe this I pray you in three degrees. First. That God should seek out any of us, that like a poor lost sheep was gone astray from him, some of us in one evil way, some in another, according to that parable, Luke 15.4. we being so far from seeking him, from doing any thing to further our own conversion, that we desired nothing less, but opposed, and resisted it, and were in our hearts ready to say with the man that had the unclean spirit, Luke 4 34. Let us alone, what have we to do with thee thou jesus of Nazareth. That he would take no nay at our hands, but by his most effectual grace, overcame us as he saith, Revelation 3.9, Behold, I will make them that are of the Synagogue of Satan (which say they are jews, and are not, but do lie) behold, I will make them to come and worship before thy feet. He made us to turn, he made us to obey, and follow his call. This gracious favour I say that the Lord hath done us in the work of our conversion, o it was his admirable mercy unto us. Secondly. That the Lord should seek reconciliation with us, when we were his enemies, as the Apostle speaketh, 2 Corinth. 5.20. and make love to us, when we were such loathsome creatures, that passing by us, when we were in our blood, even when we were in our blood (as he saith, Ezek. 16.6.8.) he should look upon us, and that that should be the time of his love, as he there speaketh. That he should never give over making love unto us, till he had won our hearts, and made us able to affect, and love him, and to seek him, and his love unfeignedly (who were by nature much more alienated from him, than he was from us, even hated him in our hearts, much more than ever he 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 he 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 seek his favour, which we could never have done, if he had not been first reconciled unto us, 1 john 4.19, is the admirable goodness 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 unfeignedly to fear, and please him, that he should pull us out of our natural estate, and leave others in it, that are far our betters, not only in birth, and wealth, and wisdom, and learning, but even in the unblameableness of their conversation also, that were never in their lives guilty of so foul sins as we have been. 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 unspeakable mercy of God to such a one. And as the infinite power and goodness of God is to be acknowledged, and admired in the work of our conversion in general, so is it also in every particular act of God's grace in us. That any of us should be able to delight in the law of God, in the inner man, Rom. 7.22. to love the brethren. 1 john 3.14. to weep and shed tears for our sins, 2 King 22.19. to make any one prayer, Psalm 17.1. to give any alms, Matth. 10.42. in truth and uprightness of heart, considering what we are by nature, is to be ascribed to the marvellous power and goodness of God toward us. When David and his people had offered toward the building of God's house, it is said, 1 Chron. 29.9. They rejoiced with great joy, because with a perfect (and upright) heart, they had offered willingly unto the Lord. And David himself 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 been said in three points, and so lay it somewhat nearer to our hearts. First. If this be so. Then let no man hearken to those that reach. 1. That God hath no such powerful hand in the work of man's conversion, but that it lieth in every man's power and will, when God hath done all his work, to turn or not to turn. 2. That which God doth in the conversion of any man, he doth to all men. For the spirit speaketh expressly in the Scriptures. 1. That the Lord is not only a persuader, but the worker, and mighty doer of this work of our change and conversion. It is God that worketh in us both the will and the deed. Phil. 2.13. And joh 6.44. No man can come unto me, except my father draw him. 2. That God doth all in this work himself alone, and hath no help from man, and it is therefore called a creation, Ephes. 2.10. a regeneration, john. 3.3. a raising of one from the dead, Ephes. 2.5, 6. 3. That this work that God doth in man's conversion, is no common work. For 1. It is evident, he giveth not so much as the outward means, of grace, and conversion in particular to all men. Yea, to the most of the nations in the world by far he hath denied his word altogether, and suffered them as the Apostle speaketh, Acts 14.16. to walk in their own ways. And even those nations that he hath vouchsafed his word unto, that may be said of this spiritual rain, which he speaketh of the material, Amos 4.7. I caused it to rain upon one City, and caused it not to rain upon another City, one piece was reigned upon, and the other piece whereupon it reigned 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 he preached, but when he assayed to go into Bythinia, the spirit suffered him not. 2. To many of those that he doth give the means unto, he doth not give effectual grace to be converted by them. To you it is given to know the mysteries of the Kingdom 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 do enjoy the means in one of a City, or two of a Tribe, as the Prophet speaketh, jere. 3.14. Many are called, but few are chosen. Matth. 22.14. Acts 13.48. As many as were ordained to eternal life, believed. Secondly. If this be so, let no vain man think that he can repent, and will repent before he die, though he take his pleasure in sin a while. Can the Aethiopian change his skin, or the Leopard his spots? jere. 13.23. then mayest thou be able to repent when thou wilt. No, no, it is the work of God alone, yea, the wonderful, and miraculous, and rare work of God, to convert a soul. And therefore bemoan thy state to God with Ephraim, jeremy 31.18, 19 and say: turn thou me, and I shall be turned, else shall I never be turned, surely after I was turned, I repented. Till God convert and change thy heart, thou canst never repent. Apply thyself therefore to the means that God hath appointed to convert thee by, and when he by his word and spirit offereth to convert thee, resist not, but yield thyself unto him. Remember the fearful sentence of God against such as despise or neglect the means of their conversion, Ezek. 24.13. Because I have purged thee (that is, offered to do it, given thee the means whereby thou mightest have been purged) and thou wast not purged, thou shalt not be purged from thy filthiness. Because thou hast neglected the time of thy visitation, as our Saviour speaketh, Luk. 19.44. either the means shall be taken from thee, or being continued, shall be as a dead letter to thee, and never do thee good. And (doubtless) God in his eternal, and secret counsel, hath set a just time to every one of us, that by such a time, the means shall work upon us, and convert us, or they shall never do us good. That which job saith of the life of man, job 14.5. may as truly be said of all things that fall out in the life of man, and specially of his conversion, his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass. There is mention made of the times of the Gentiles, Luke 21.24. jerusalem shall be trodden down till the times of the Gentiles be fulfilled; which is expounded by the Apostle in another phrase, Rom. 11.25. until the fullness of the Gentiles be come in. Every nation hath her time set her of God, how long she shall have the means of grace, and how long the means shall become effectual in her, and accompanied with the life and power of God's spirit; and in this time all her fullness, 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 he set a time for England also certainly. And as God hath set a time for whole Nations, so hath he for every Town, and for every person also God hath set a time for this place, and God hath set a time for every soul of us that are here, if we come not in by such a time, we may fear we shall never come in. As it is said of jezabel, Revel. 2.21. I gave her a space to repent; so may it be said of every one of us here, God hath given thee and me a space too. If we 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 door, and ye then begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us, than it will be to late. Now the just period of this time that God hath set to any nation, or person, is known 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 himself neither, my time is out, the master of the house hath shut the door, it is to no purpose for me now to knock, and cry, Lord, Lord, open to me, it is too late for me to repent. It is not for you to know the times or the seasons, which the father hath put in his own 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 means of grace, and hath no cause to despair of mercy while life lasteth. To him that is joined to all the living, there is hope, saith Solomon, Eccle. 9.4. But yet seeing 1. God must convert thee, or thou canst never be converted, and 2. God hath directed thee to means, whereby he will do this work, if ever he do it; and 3. He hath set a certain time▪ how long thou shalt have these means, and in which space these means shall work upon thy heart, or they shall never work, and 4. Thou knowest not how near this thy time is to an end, how soon the master of the house will shut the door. Therefore it standeth thee upon, presently, and without delay, to make thy best use of the means of thy conversion God giveth thee, and to yield thyself to his word and spirit, whereby he offereth to draw thee. Heb. 3.7, 8. To day if ye will hear 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 door upon thee, but how soon it may be shut thou knowest not. Thirdly, If this be so then let every one of us that feel any truth of grace wrought in our hearts, rejoice in our estate, and magnify the power and goodness 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 hear out of the next verse. But if thou hast but the least measure of grace in truth, thou hast just cause to rejoice in this more than if God had made thee the greatest prince in the world. Let the heart of them rejoice that seek the Lord, Psal. 105.3. And the Apostle james 1.9. Let the brother of low degree rejoice in that he is exalted. Whatsoever men think of thee, or thou art apt to think of thyself, 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 believe in Christ hear what he saith, Mat. 16.17. Blessed art thou Simon Bar-jona, for flesh and blood 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 blood. If thou dost fear 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 believe and to fear God, remember this was all that Nehemiah could say of himself, Neh. 1.11. that he desired to fear God's name. Remember what Christ pronounceth of thee, Matth. 5.6. Blessed are they which do hunger and thirst after righteousness, for they shall be filled. Nay if thou have but so much grace as to feel the want of grace and unfeignedly to bewail it, harken what thy blessed Saviour saith of thy estate, Matth. 5.3, 4. Blessed are the poor in spirit, Blessed are they that mourn 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 God's seal upon thee, whereby he hath marked and will own thee for himself, by the print and stamp of that seal; 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 again unto thee as I began in the words of David, Psal. 32.11. Be glad in the Lord and rejoice ye righteous, and shout for joy all ye that are upright in heart. And 33.1. Rejoice in the Lord o ye righteous, for praise is comely for the upright. O it is a seemly sight to see an upright hearted Christian cheerful and comfortable. Say not o but I have so much corruption in me that I cannot take notice of, nor rejoice in any goodness that I have. For 1 I bid thee not rejoice in any corruption but dislike, and bewail it still, but rejoice in the Lord, Phil. 4.4. In the very same action thou mayst have just matter of mourning in respect of the work of thine own corruption in it, and of joy in respect of the work of God's grace in it, Rejoice in trembling, Psal. 2.11. Regard not so much thine own corruption, as to neglect altogether the grace of God in thee. 2. By how much the more corruption thou findest in thyself, by so much the more cause hast thou to rejoice in and to admire God's 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 think it strange (as the Apostle saith, 1 Pet. 4.4.) that we do not as they do that we run not with them into the same excess of riot. They think it strange yea impossible, that any man should be in deed and truth so changed in heart as God's people in their outward conversation would seem to be; they esteem all profession of holiness to be no better than hypocrisy, and therefore speak evil of us. But we that know our own hearts, have more cause to wonder at this ourselves, and to praise God for it. Lecture LXXI. On Psalm 51.5. October 2. 1627. THE third point wherein the admirable goodness of God appeareth unto us, 3 Confirming grace. who are even by nature so vile, as we all are, is in the work of his confirming grace. If we 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 threefold standing, and in every one of these kinds, every Christian hath cause to admire God's power, and goodness, towards his soul. 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 Gospel which I preached unto you, which also you have received, and wherein ye stand. 2, There is a standing in the state of grace, and in a comfortable assurance, and feeling of God's favour, Rom. 5.2. By Christ we have access by faith, into the grace wherein we stand, and rejoice in the hope of the glory of God. 3. There is a standing in a Christian course of life, and conscionable practice of godliness. This Epaphras begged of God for the Colossians. Col. 4.12, That they might stand perfect, and complete in all the will of God. Now that any of us, should be able to stand steadfast, and persevere any of these ways, that is to say, either in soundness 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 certainly a matter of greater wonder and admiration, than the most of us do conceive of. This we would all easily discern, and acknowledge, if we would but seriously consider of these four points. First, what a world, what an age and time we live in, wherein (by reason of the continual discouragements goodness doth find every where, and the manifold allurements and tentations unto evil, by examples, and other ways we have unto sin) it is as strange any of us should continue in the state of grace, as it is for a man to keep his health, that liveth in a Town, where every house, and every person, and the very air itself is infected with the plague. That which David saith of wicked men, that live in the greatest prosperity, Psalm. 73.18. may truly be said of all God's children, even of those, whose souls prosper, and thrive most in grace, Surely thou hast set them in slippery places. Surely the times and places we live in, are so slippery, as it is strange any of us should hold our feet, or keep ourselves from falling fearfully This made the Prophet complain so, Esa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips. As if he had said, My speech is too unclean, too profane to be a Prophet, and how can it choose but be so, I dwell (saith he) in the midst of a people of unclean lips. Secondly. Consider what the malice, and subtlety, and power of Satan, our enemy is, and we shall see just cause to wonder, that any of us should be able to continue in the state of grace for any time. When our first parents were created after the image of God, in holiness, and true righteousness, his eye was evil toward them, he 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 again; as our Saviour speaketh, Matth. 12.43. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. And the old Serpent hath a thousand ways to work his own ends, in this. Yea his envy and malice is most bend upon them whom he discerneth the greatest measure of grace in. Satan hath desired to have you (saith Christ to Peter of himself, and all the elect Apostles, Luke 22.31.) that he may sift you as wheat. And there is no faithful soul that observeth himself 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 fearful of the Thessalonians, that made so great proceedings in grace, 1 Thess. 3 5. he sent Timothy to them to confirm them lest by some means the tempter might have tempted them, and his labour amongst them should have been in vain. Thirdly, Consider how fearfully many others have fallen, some to scandalous and foul sins, some to popery and other heresies, some to profaneness, some to worldliness, some to an utter hatred of all religion, that were once far before us in knowledge and profession of zeal, 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 again 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 ourselves have been preserved in the state of grace thus long? When we have seen so many to fall on our left hand, and so many on our right hand (as the Psalmist speaketh, Psalm 91.7.) have we not cause to wonder, that ourselves stand still in any measure of uprightness 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 naughtiness and corruption of our own hearts. For if we had better hearts of our own, than other men have had, or were better by nature than 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 been so foiled by. But alas, if we know our own hearts well, if we have well observed this Doctrine of original sin, as it hath been delivered unto us, we cannot but acknowledge we have as bad hearts, as any other have had. 1. We are by nature as weak 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 jehosaphat, 2 Chron. 20.12. We have no might to withstand this great company that cometh against us. 2. We have no corruption in us that we are more strongly inclined unto, then to inconstancy in goodness, and proneness to decline and fall away from God, to be quickly weary of well doing. In respect whereof the best of us have cause to complain of ourselves, as the Lord doth of Ephraim, Host 6.4. Our goodness 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, jer. 5.23. And none of us all are any better than they were in that point. 3. There is such a deal of corruption remaining still in every one of our hearts, of pride, and infidelity, and hypocrisy, and malice, and worldliness, that it is certainly 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 down from heaven, should burn in water (as that did that consumed Elias sacrifice that lay soaked 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 (doubtless) the wonderful and miraculous work of God only. Our Saviour tells us, Mar. 4.19. That the cares of the world and lusts of other things, will choke the Word, and make it unfruitful. 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 thorns? The nature of sin is to grieve the spirit of God and to quench grace. If he see any unclean thing in thee (saith the Lord to his people, Deut. 23.14.) he will turn 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 uncleanness as he doth in every one of us? That he that once said, Gen. 6.3. My spirit shall not always 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 work 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 darkness of this world, against spiritual wickedness in high places. Nothing but a divine power could keep grace alive, in such hearts as ours are. We are kept (saith the Apostle, 1 Peter 1.5.) by the power of God unto salvation. Secondly, His admirable goodness is the cause of this, and the unchangableness of his love to them whom he hath once effectually called, called according to his purpose, and eternal counsel, as the Apostle speaketh, Rom. 8.28. He never loved any thus far as to call them effectually, and to work truth of grace in their hearts, but he loved them to the end. Having loved his own which were in the world (saith the Evangelist of our blessed Saviour, john 13.1.) he loved them to the end. I have loved thee (saith the Lord to his Church, jer. 31.3.) with an everlasting love, therefore with loving kindness have I drawn thee. Them whom he hath showed such loving kindness unto, as to draw them to himself, by an effectual 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 soon 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 showed to Saul was not an unchangeable, 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; he had received excellent gifts of God's spirit, and lost them quite again. But if God have advanced any of us to this dignity to be a true Convert, to be effectually called, joh. 1.12. he never repenteth him of it, this favour and love of God is unchangeable, 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 jam. 1.17. the father of lights, in whom is no variableness neither shadow of turning. And were it not for this, that God's 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 pass from this point let us apply it to ourselves, in a few words; that is, Applic. in five. First, Seeing sanctifying grace is of such constancy and a fruit of God's everlasting and unchangeable love, o how careful should we be to get grace if we want it, and to get assurance that we have it, in truth, if we think 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 uncertain riches, uncertain 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 certain argument of God's special 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 than jacob did, as is plain by that speech of Moses, Gen. 36.31. But true grace is a certain argument of God's love, yea of his special, and everlasting love. According to that speech of the Lord, jer. 31.3. I have loved thee with an everlasting love; therefore with loving kindness have I drawn thee. Secondly, So many of us as have by the mercy of God been preserved any time in the state of grace, let us bless God for it, let us admire, and magnify the power, and goodness of God towards us in this behalf. It hath ever been esteemed in God's 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 junia (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 keep our standing, let us give God the glory of it, think of it often, and never think we can be sufficiently thankful to God for it. O bless our God, ye people, (saith David, Psal. 66.8, 9) and make the voice of his praise to be heard; which holdeth our soul in life, and suffreth not our feet to be moved. Praise God for keeping and preserving the life of grace in thy soul all this while. Say with David, Psal. 116.7, 8. The Lord hath dealt bountifully with thee, for thou hast delivered my soul from death, mine eyes from tears, 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 forms of thanksgiving, that we read of in Scripture, hath been most in use with God's Saints (as if it were not for spending of time, I could give you many instances of) I mean that Psal. 106.1. Praise ye the Lord, o 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 unchangeableness, and constancy of his love to such wretches as we are, then for any other of his mercies how great so ever they be. 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 own might shall no man be strong. It is not by any strength of our own that we have stood all this while, but by the strength and free grace of God only. Fourthly, Seeing our perseverance in grace dependeth wholly upon the power, and goodness of God, let none of us be secure, but watchful and wary and fearful to offend God, who if he do but let go his hold and withdraw his hand, we cannot stand one moment longer, no more than a child of a year old, or the staff ye walk with can do when ye leave holding of it. In which respect the Lord compareth himself to a nurse that dadeth a child, Host 11.3. I taught Ephraim to go, taking them by their arms. We can neither go nor stand any longer, than the Lord doth uphold us. This is the inference that the Apostle himself maketh, Phil. 2.12, 13. Work out your own salvation with fear, 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 ourselves in the state of grace, but all dependeth upon the power and goodness of God, therefore we must fear. Continue in his goodness (as the same Apostle speaketh, Rom. 11.12) keep in favour with him, otherwise thou also shalt be 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 fearful to offend him, fearful to fall and to decay in grace, and this fear is a principal means whereby he doth preserve them from falling away. This is plain, jer. 32.40. I will make an everlasting covenant with them, and I will not turn away from them, to do them good; but I will put my fear 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 fear into thy heart, there is; otherwise there is none at all. Wherefore, let him that thinketh he standeth take heed lest 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 fearful 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 son whom he receiveth. And in what kind he will scourge them, how long his scourge shall lie upon them, how deeply he will wound them with the lashes that he will give them, with his scourge, that the Lord only 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 lose it utterly, but yet if we grow secure and neglect the means whereby we may preserve grace in ourselves and keep it alive, whereby we may preserve ourselves from falling away, we may quench the spirit in ourselves. This is plain 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 God's 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 again, from taking such falls as the Apostle speaketh of, Heb. 6.6. which they that take them can never after be renewed again by repentance. Yet if he grow secure and look not well to his feet, if he nourish not in his heart the fear of the Lord, he may fall fearfully, he may take such falls as may break his bones, as may put him to such anguish of soul, as if he had a kingdom he would give it to be eased of it. This is plain by the words of David in the 8. verse of this Psalm, Make me to hear joy and gladness that the bones which thou hast broken may rejoice. His fall into adultery and murder had broken his bones; that is, had put him to more anguish and grief, than ever man felt that had his bones broken in his body. Lecture LXXI. On Psalm 51.5. October 9 1627. THe fifth, and last point of application is to comfort, and strengthen those poor souls that being indeed in the state of grace, are yet much perplexed that either they are already or shall and may hereafter fall fearfully from it. Two tentations there be whereby the best of God's 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 God's favour, as once they were; 3 They slip ever and anon into the sins they have repent of, and find no strength to overcome them. Against this first tentation there is notable comfort, and strength ministered to God's people in the Word of God, and even in that which we heard the last day of the admirable work of God in the perseverance of his Saints. And for the comfort, and strength of God's people against this tentation, the Scripture giveth us two notable preservatives. Preservative 1. First, The choicest of God's servants, and such as unto whom the Lord hath given the best testimony in his Word have been in this case that thou art in, subject to this variableness to these alterations in their spiritual estate. They have not stood always steady in one state, but have been of and on with the Lord. 1. For their delight, and fervency in good duties. You shall read of David that sometimes he did service unto God with marvellous alacrity, and cheerfulness of spirit. When he contributed to the building of God's house he did it with exceeding joy, 1 Chron. 29.9. David the King rejoiced 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, Psalm 42.4. And sometimes again you shall hear him complaining of the deadness of his heart, that he could serve God with no life or cheerfulness at all, Psalm 119 25. My soul cleaveth to the dust, quicken thou me according to thy Word. 2. So it is with them for their faith, and confident assurance of God's favour. David that one while glorieth. The Lord is my light, and my salvation whom shall I fear? Psalm 27.1. At another time you shall find him quite void of this assurance, Psalm 31.22. I said in my haste I am cut off from before thine eyes. You shall hear him complaining, Psalm 88.15. While I suffer thy terrors, I am distracted. And blessed Paul who at one time speaketh so triumphantly, Romans 8.35. Who shall separate us from the love of Christ? At another time (2 Cor. 7.5.) you shall hear him complain of inward fears and terrors. 3. For their conscionable care to please God in all their ways, they have showed great inconstancy in that also. 1. Abraham was sometimes so obedient unto God, so careful to please him that there was no commandment 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 country, and from thy kindred, and from thy father's house, unto a land that I will show thee, Gen. 12.1. he durst not break or neglect such a commandment as this. Nay when God bade him go and sacrifice his own son, Gen. 22.1, 2. He durst not neglect such a commandment as that was. But stood he always in this estate? In this fear to offend God, and care to please him? No verily, for you shall find this resolute man, at another time dissembling and concealing for fear, that Sarah was his wife, and calling her his sister, Genesis 12.13. Yea you shall find him slipping again into that very sin, after he had (doubtless) repent of it, Gen. 20.2. 2. You shall hear David professing sometimes a strong and firm resolution that way, Psal. 26.11. As for me, I will walk in mine integrity. And Psal. 119.106. I have sworn and I will perform it, that I will keep thy righteous judgements. But for all this, we know what slips he had at other times, yea what fearful falls he took also. By many more examples it might be made evident, that in the holiest of God's servants there hath been much variableness and show of changing and falling in all these three degrees. In many things they have sinned all as the Apostle speaketh, james 3.2. they have slipped oft, and fallen also fearfully. And you will 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 deal 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 keep his servants from falling or slipping notwithstanding all this. I answer, Answ. It is true he can do it, and would also certainly do it, if he did not see it were for his own 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 ourselves, 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 himself, and his own 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 showeth he cannot abide sin, but must needs correct it in them that he loveth best of all. When good Hezekiah waxed cold in his thankfulness 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 lazy and neglected her watch, her wellbeloved (to correct her for this) withdrew himself for a time, Cant. 5.2— 6. 2. God glorifieth his mighty power in this, by making such weak wretches as we oft show ourselves to be, able to hold out to the end, and stand against such adversaries as we have. God's power is made (that is, declared to be) perfect through our weakness, as the Apostle speaketh, 2 Cor. 12.9.3. God glorifieth his goodness and mercy in continuing so constant in his love to such unconstant ones as we are. When the Apostle had said, Romans 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 ourselves? Quest. I answer, Answ. 1. Hereby we are taught not to trust in ourselves, but to the Lord alone, to depend wholly upon him, for our eternal salvation; According to that of the Apostle, 2 Cor. 1.9. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead. 2. To keep 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 thorn in the flesh, the messenger of Satan to buffet him. Yet might all this speech (may some say) that hath been used touching the slips and falls of holy men have well been spared; Object. 2 for many a carnal man will be ready to snatch at these examples, and say, Well I see than I may be God's child, though I slip and fall now and then into the same sins I have repent of, though I be oft drunken and wanton, and swear and lie, and beguile my neighbour, etc. 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 do also the other Scriptures, unto their own destruction, as the Apostle saith, 2 Pet. 3.16. 2. But then I answer Secondly, That this is the children's bread; and belongeth not to dogs, as our Saviour speaketh, Matth. 15.26. This is written not for the encouragement of senseless, and secure worldlings, but for the comfort of poor 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 break their necks at these examples, then that they should not have been recorded in the Word, for the comfort of the humbled soul. 3. Thirdly and lastly, The carnal man hath indeed no cause of encouragement 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 between them, as you shall hear 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 discern 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 stir, and blow away the ashes that cover it, they should find some spark of grace abiding in them still. This course David took when he was in that case, Psal. 77.6. I communed with mine own heart, and my spirit made diligent search. here is a notable privilege that God's child hath above all hypocrites and wicked men in the world, the more narrowly he prieth into himself, the more diligently he searcheth into his own heart and ways the more comfort he hath in his estate. Nothing hindereth our comfort so much as the neglect of this examination of ourselves. Let every man prove his own work (saith the Apostle, Gal. 6.4.) and then shall he have rejoicing in himself 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 overclouded with passion, discern grace in them when they cannot discern any in themselves. According to our proverb, a slander by, may see that which the gamester himself seeth not. And as daily experience showeth in them that by fevers or otherways have their brains distempered, they that visit them may discern much goodness in them, when themselves know not what they say or do. This help 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 help her to recover her comfort, to raise her up again when she was fallen. And even in this respect it may truly be said, as Eccle. 4.10. woe to him that is alone, when he falleth, for he hath not another to help 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 God's Word, then to the sense and reason of all the men in the world. We must walk by faith and not by sight, 2 Cor. 5.7. If any man shall ask me where hath God in his Word said so? Quest. I answer. Answ. 1. God in his Word hath said, joh. 3.36. He that believeth on the son, 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 joh. 2. The truth dwelleth in us (not in himself only, but in all the faithful) and shall be with us for ever. Whether we understand by the truth saving knowledge or sincerity of heart, the proof is pregnant that where once it is, it is of a lasting nature. 3. God in his Word hath said, 1 joh. 3.9. He that is borne of God doth not commit sin, (that is, doth not sin as the wicked man doth of whom he had spoken verse 8. with the full sway of his soul) 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 sin (he cannot so fall as apostates) because he is borne of God. This were easy to be showed in all the three degrees I mentioned before of the spiritual decays and falls, that the regenerate subject unto, which when thou findest in thyself thou mayst take comfort. 1. When they have lost that cheerfulness and vigour of spirit wherewith they were wont to perform spiritual 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 perform them still, and grieve that they can perform them no better. Behold the seed of God remaineth in them. So was it with David, Psal. 119.25. When his soul cleaved to the dust yet he cried still to God. 2. When they have lost their assurance of God's favour in the greatest fits of infidelity that ever they have, they dare not then do any thing that might offend him, they seek and cry to God still, thirst after nothing more, than his favour, mourn for no loss so much. Their soul 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 he was even ready to sink in despair and to conclude God had forsaken him yet then he could cry, and weep and take on, for the want of God's favour. And Psal. 31.22. I said in mine hast I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplications, when I cried unto thee. 3. And lastly, When they have slipped and fallen most foully either through their own security, or by the violence of any tentation, they do not only feel inward checks for their fall in themselves (the spirit lusting against the flesh as the Apostle speaketh, Gal. 5.17.) but a greater aptness to rise again when God shall be pleased to give them the means of recovery, and to reach out his hand unto them, than 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 sleep but my heart waketh, it is the voice of my beloved that knocketh. 1. She was not in a dead sleep, not quite overcome with security. 2. So soon as she heard the voice, of Christ, she certainly knew it to be his voice, and it wrought upon her and made her rise, though not so soon as she should have done. And so much may suffice for the strengthening and comfort of God's 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 soul) 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 myself so weak now, so unable now to resist any tentation, that when the fiery trial shall come, when the hour of death shall come, and that last, and sharpest skirmish that I must look to have with Satan, I fear I shall then be unable to stand, and this fear disquieteth and tormenteth my heart. Preservative. Now for the comfort of God's people against this tentation, I say, that (though thou mayest in the hour of tentation show much weakness, yet) if there be the fruit of God's eternal 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 thyself before thou diest. When the Apostle had spoken, 1 john 5.17. of the sin unto death, he addeth in the next words, this comfortable sentence, verse 18. We know that whosoever is borne of God sinneth not. This we know, and are most certain of, that he can never fall into that sin. Insomuch as that which the Apostle speaketh of the whole Church of the jews, 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. he granteth, they are fallen) God forbid saith he. See this also plainly taught us, Psal. 15. where the Prophet having described the upright hearted Christian, by sundry properties and actions, he concludeth verse 5. He that doth these things, shall never be moved; never be 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 rain descended, and the floods came, and the winds blue, and beat upon that house, and it fell not, because it was built upon a rock. And that which he saith of a godly life, he saith Matth. 16.18. of a lively and true faith also. Thou art Peter (a rock 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 rock (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 prevail against it. Quest. If any man shall ask me; and why cannot a chosen vessel and true believer (what tentations soever shall assault him) perish irrecoverably? Answ. I answer. There be two pillars that uphold him, and make it impossible for him to fall in that manner, of which I spoke 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 Solomon's Temple, which was also itself, a type of the Church and people of God, the one was called jachin, 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 keep us from falling, totally or finally. Upon this pillar, our Saviour lieth this Doctrine, john 10.28.29. None of my sheep shall perish, my father which gave them me, is greater than all, and no man is able to pluck them out of my father's hand. No, no man if he be once one of Christ's sheep, a true believer, no man can pluck him away. Upon this pillar doth Paul ground his confidence, 2 Tim. 1.12. I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him, against that day. Yea, upon this pillar, he groundeth the confidence even of the weakest Christian that is, having an honest heart. Rom. 14. For speaking of one that is weak 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, he will establish. The Lord not only hath strength to keep his people, but we 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 mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. Upon this pillar doth the Church ground her confidence, Esa. 64.5. Behold, thou art wroth, for we have sinned; in those is continuance, and we shall be saved. And so doth David, Psalm. 23.6. Surely, goodness and mercy shall follow me all the days 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 Psalm 51.5. Octob. 16. 1627. IT followeth now, 4 Saving grace. that we proceed to the fourth and last point, wherein the admirable goodness of God, is set forth by the Doctrine of original sin; and that is this. That the sinfulness, and corruption of our nature, being so great as it is, it should do us no more hurt than it doth. And surely this is a thing that we can never sufficiently admire, that we not only slipping, and falling oft into many actual sins, but having also still in us so vile a nature, such a fountain of corruption, that maketh us we cannot cease from sin any one moment, and like the troubled sea that cannot rest (it is the Prophet's comparison, though in another sense, Esa. 57.20.) is ever casting up some filthy mire and dirt or other, to defile our best actions by; that we being such I say, the Lord should not loathe and abhor, both ourselves, and every thing that proceedeth from us. That the Lord should notwithstanding all this, have so gracious respect unto us, and to our poor service as he hath, this doth notably set forth his admirable goodness and mercy towards us. This will the better appear unto us, if we shall distinctly consider these three things. 1. What we and our best actions, and performances are. 2. What the Lord is in the holiness of his own nature. 3. What the respect is that the Lord (notwithstanding) doth show 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 do any one duty in that manner as we ought. This blessed Paul complained of, Rom. 7.18. To will, is present with me (this was doubtless the speech of a regenerate man) but how to perform that which is good, I find not. And that that he saith of himself there, he saith of all the faithful. Galat. 5.17. Ye cannot do the thing that ye would. Nay it doth so palpably corrupt, and defile every good thing we desire to do, as ourselves cannot choose (if there be any truth of grace in us) but discern, and be ashamed of it, and complain of it also, as the Church doth, Esa. 64.6. We are all as the unclean man (the leper) and all our righteousnesses (not one, but all) are as filthy rags. So that when we have done the best service that ever we did to God, we have cause to cry God mercy for it, and to pray with good Nehemiah, 13.22. Lord pardon me according to the greatness of thy mercy. And if we (as blind and senseless, and full of self-love, as we are) can discern so much filth ourselves in them; what can the Lord do. Who is greater than our heart (as the Apostle speaketh, 1 joh. 3.20.) and knoweth all things? For the second point, The Lord (we know) is so infinitely holy, that he cannot abide to look upon, he cannot but detest all filthiness, and sin. Thou art of purer eyes (saith the Prophet. Hab. 1.13.) then to behold evil, and canst not look on iniquity. He will by no means clear the guilty, as the Lord speaketh of himself. Exod. 34.7. Therefore shall thy camp be holy (saith the Lord. Deuterono. 23.14.) lest he see any unclean thing in thee, and turn away from thee. Now let us come to the third point I told you was to be considered, though there be so much filthiness in us, and all our best services, and though the Lord do so loath all filthiness of sin, yet doth he not loathe us nor our services, but hath great respect to us and to them for all that. And this shall appear unto us in four points especially. First. He taketh notice of all the good things that his poor servants do, 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 bear them which are evil, saith Christ to the poor Angel of the Church of Ephesus, Rev. 2.2. that had lost his first love, and was much decayed, and fallen away in his goodness. There is not any patience that the poor weak Christian hath showed in suffering aught for Christ's sake, not any pains he hath taken to get to heaven, not any zeal he hath showed against sin, but the Lord taketh notice of it, be it done never so secretly, Acts 9.11. Yea, he will remember it also, and never forget it. David knew this, and therefore prayed, Psal. 56.8. Put thou my tears into thy bottle, are they not in thy register? He taketh notice of the tears we shed for our sins, 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 he doth take notice of the least good duties we do in love and obedience to him, so he taketh not notice of, nor regardeth those stains 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 seem great deformities, to us seem none at all; even so is it with the Lord in this case. He seeth no iniquity in jacob (as Baalam himself was constrained in the spirit of prophecy to confess, Numbers 23.21.) nor transgression in Israel. He doth not for these spots and blemishes that are in our services, we do 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 lie, joshua 2.4, 5. but accepted, and commended it, Hebrews 11.31. The prayer that joshua made, when (out of impatiency) he cried, josh. 7.7. Would to God we had been content, and dwelled on the other side of jordan, and never come into Canaan; the Lord rejected not for all that. When David in his prayer, was so full of infidelity, that he said in his haste, I am cut off from before thine eyes, nevertheless (saith he Psalm 31.22.) thou heardest the voice of my supplications, when I cried unto thee. And at another time, when he was in that distress, that he saith, his soul refused to be comforted, he remembered God, and was troubled, and his spirit was overwhelmed (as he saith, Psal. 77.2, 3. A poor prayer you may think 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 cried to God with my voice, even to God with my voice, and he gave ear unto me. When Moses had showed a great deal both of impatiency, and infidelity when God bade him only speak unto the rock 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 showed his marvellous power, even in that work nevertheless. And surely so he doth still; he doth not reject our prayers for our manifold infirmities, he doth not refuse to work with, and bless our poor labours that are his ministers, though (alas) we bewray much of our own ignorance, and other our corruptions in them, when we preach best of all. And even in this also his marvellous goodness and mercy is to be admired by us, which maketh the Church break forth into that speech of admiration, and so would we all if we did rightly consider it. Mic. 7.18. Who is a God like unto thee that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage? Thirdly. He delighteth in us, and in our poor services, notwithstanding all these corruptions whereby they are desiled. The Lord taketh pleasure in them that fear him, saith David, Psal. 147.11. and 149.4. The Lord taketh pleasure in his people. If ye will obey my voice indeed (saith the Lord to the children of Israel, Exodus 19.5.) and keep my Covenant, than ye shall be pecuculiar treasure unto 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 jewels, and I will spare them as a man spareth his own son that serveth him. Yea, those poor duties we perform to him in his service, which ourselves take so small comfort in, yet he delighteth in them. He 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, he compareth the hearts of his people that are able to pray, Revel▪ 5 8. unto golden vials full of sweet odours. And the faithful 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 he desireth to hear us pray, to see us keep his Sabbaths, preach, and hear his word, give alms to his poor members, etc. as much as ever man did desire any thing he most delighted in. Let me see thy countenance (saith Christ to his Church, Cant. 2.14) let me hear thy voice. And john 4.23. The father seeketh such worshippers, as worship him in spirit and truth; as a great man would seek far and near for a faithful, and profitable servant. And have not every one of us cause to wonder at this, and to say to the Lord, as john Baptist did to Christ, Matth. 3.14. I have need to be baptised of thee, and comest thou to me? I have need to seek to thee, to have my best services washed, and cleansed from their filthiness, and seekest thou to me for such poor services as I am able to do? Fourthly and lastly. He doth also reward every service we do unto him, notwithstanding all the imperfections and stains 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 only great services, and such as much glory redoundeth to his name by, but even the meanest and poorest, and such as may seem to be of least use unto him. See what Christ saith of the poor widows 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 poor drudge, that had an infidel 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 works that shall be rewarded in heaven, he speaketh not of Martyrdom, nor of building of Colleges, nor fight the Lords battle, nor redeeming of impropriations, and such like great and excellent works, but of such as the meanest Christian almost may be able to perform. The poor man's 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 man's was, that brought never so many sheep, or oxen either. Yea, those very services that have been apparently polluted with mixture of corruption, have been rewarded by him nevertheless. Because the midwives feared God, (saith Moses, Exodus 1.20, 21. and saved the children's lives) therefore God dealt well with the midwives, and made them houses; though they in doing this service, had excused themselves by a lie, as ye may see, verse 19 Yea, those services that we do unto God with sensible untowardness, unwillingness, and reluctancy of our flesh against them, those God will be most sure to reward. God is not unrighteous (saith the Apostle, Heb. 6.10) to forget your work and labour of love. Now if we will search the Scriptures, and inquire into the reason of this admirable goodness of God, and demand how it cometh to pass, that so perfect, and pure, and righteous a God, should so far respect so imperfect, and impure services as we are able to do unto him; we shall find three reasons given of it, in the holy Scriptures. First. In these poor services that the faithful do unto God, their heart is set to please him, that is the end they aim at. They would fain do 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 fain do better; They would fain serve God, even in that exact manner that he requireth. Their spirit is willing (as our Saviour saith, Matth. 26.41.) though the flesh be weak. And they ofttimes pray unto God as David doth, Psal. 119.5. O that my ways were directed to keep thy statutes. And can say as Esa. 26.8. The desire of our soul is to thy name, and to the remembrance of thee. They that are after the spirit (saith the Apostle, Rom. 8.5.) do mind the things of the spirit. The poor servants will, was to pay his master even the ten thousand talents that he required of him. Matth. 18.24, 16. The faithful do not please themselves in any of their failings, but are troubled with them, and mourn for them. As the poor man in the Gospel was, that he could believe no better. Mar. 9.24. In all their coldness in prayer, in all their wanderings, and evil 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, he will bear with much, when he 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 harkened to him, verse 20.) that prepareth his heart to seek God, though he be not cleansed according to the purification of the Sanctuary. The Lord will pardon and pass by much, where he seeth the heart is thus set to please him. Secondly. These poor services that we do are (for the substance of them) the fruits, the thoughts and desires, the words and actions of his own spirit in us. It is God worketh in us, both to will, and to do, as the Apostle speaketh, Phil. 2.13. In those poor prayers that the faithful soul maketh, when his spirit is overwhelmed so, that he knoweth not what to pray as he ought, the spirit itself maketh intercession for us, with groan that cannot be uttered; as the Apostle speaketh, Rome, 8.26. And though God dislike never so much that that is ours, the corruptions and stains that cleave to our best works, yet that that is his own, the work of his own spirit, he cannot but like, and delight in. This reason we shall find given by David, Psal. 37.23. The steps of a good man are ordered by the Lord; and he delighteth in his way. Therefore he delighteth in the good man's way, because he by his spirit doth order and direct it. And thus the Church reasoneth, Esay 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us. Thirdly and lastly. The faithful are in Christ, and God beholdeth them in him, and because he is in Christ well pleased with, and loveth them, therefore doth he take in good part their poor services. He hath made us accepted (saith the Apostle, Ephes. 1.6.) in the beloved. And when we ourselves are once reconciled unto God, and in favour with him, it is no marvel though he take our poor services in so good part. The Lord had respect to Abel, and to his offering, saith Moses, Genes. 4.4. We that are evil (ye know) can bear with much in them that we love dear. Yea▪ the services that the faithful do unto God, they do not present them to him in their own name, but in Christ's only, they do not look to have them accepted for their own, 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 bear the iniquity of the holy things that God's people did offer, in all their holy gifts. Our spiritual sacrifices are acceptable to God by jesus 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 sweet odours, and incense into them, as you shall read Rev. 8.3. And being so perfumed, it is no marvel though our poor services, be as a sacrifice of a most sweet smelling savour unto God. Lecture LXXIII. on Psalm 51.5. Octob. 30. 1627. THis point may not be passed over, Applic. without some application. And it is to be applied 1. By way of prevention unto carnal and wicked men, who are apt to draw that comfort unto themselves from it, that belongeth not unto them. 2. By way of encouragement unto the people of God, who receive not that comfort from it, that they ought to do. First. Many a carnal man is apt to stumble at this Doctrine, and to bless himself in his gross sins by it, after this manner. The Lord (saith he) you see is not so strict and rigorous, as to mark every thing that his people do amiss; he is apt (we hear) to pass by their slips and infirmities, but the good things they do at any time, those he taketh notice of, and remembreth, and taketh delight in, and will undoubtedly reward. And therefore (saith he) why should my slips and infirmities disquiet me? And what are these slips and infirmities (I pray you) that he speaketh of? Surely, swearing ordinarily, making himself merry now and then with deriding religion, and good men; breaking the Sabbath, wantonness, drunkenness, and such like. Why should I (saith he) suffer my mind to be troubled for these things? Nay, why should I not rather comfort myself, and rejoice in those good things I do? For I thank God I am no Papist, but profess the true religion, I go to Church, I pray, I hear the Word, and receive the Sacrament, I give to the poor, I make conscience of my word, I do no man wrong. And these are things I know that God liketh, and delighteth in. This was just the presumptuous conceit, and persuasion of that Pharisee our Saviour speaketh of, Luke 18.11, 12. And certainly the world is full of such Pharisees, even in these days. Now to beat down 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 he useth thus to wink at, whose imperfect services, he is wont thus to delight in, and reward. Not every one, but such only as are in Christ. Such only are his children by adoption and grace. But what is that to thee? Seeing it is certain thou art not in Christ. Because thou walkest, and goest on impenitently in known sins. There is no condemnation (saith the Apostle, Rom. 8.1.) to them that are in Christ jesus. But who are they? He answereth, Which walk not after the flesh, but after the spirit. It is certain 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 sons of God, and none but they. Secondly. Admit thou wert the child of God, admit thou wert in Christ, yet could not God bear with such faults as thine are, nor take in good part such service as thou usest to do unto him. The Lord hath promised, Mat. 3.17. To spare and bear 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 will bear with many defects and failings. But he will not bear with the dearest child he hath in any gross sin. Did he bear with David when he fell to adultery? No no, he beat him so sore for it, (as David complaineth here, ver. 8.) that he broke his bones with beating of him. For such sins God is very terrible in the assembly of his Saints especially, as the Prophet speaketh, Psalm 89.7. Nay I say more, the Lord will not pass by nor wink 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 own hearts. Continue in prayer, and watch in the same, saith the Apostle, Colos. 4.2. And to strive against our own corruptions therein. Strive with me, and for me in prayer, saith he, Romans 15.30. And to bewail unto God our failings in them, Spare me according to the greatness of thy mercy, saith Nehemiah 13.22. And if God will not wink at such faults as thine are in his dearest children, canst thou hope that he will wink at them in thee, that art still a child of wrath? If God will not accept of the services that his dearest children do unto him, unless 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 couldst never serve God, nor do any good thing in thy life. That which the Prophet saith, jeremy 6.10. of such as thou art, their ear is uncircumcised and they cannot hearken, thou couldst never in thy life hear one Sermon to any purpose; the same may be said of all other duties of God's service, thou couldst never pray, nor receive the Sacrament, in thy life. Ye cannot serve the Lord, saith joshuah 24.19. to them that lived in idolatry. And that which I say of the duties of God's worship the same I say likewise of all other good works. Thou never didst work 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 evil speak good things? Luke 6.43. A corrupt tree bringeth not forth good fruit. They that profess that they know God (saith the Apostle, Titus 1.16.) but in their works deny him, being abominable, and disobedient, are reprobate unto every good work. The good things that such men seem to do are not only defective in the manner, or in the measure, or in matter of circumstance (as the best works of the faithful may be) but they are utterly void of that which is the very substance, and that giveth life, and being to a good work, 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 God's 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 own children. This will appear in three points. First, Though he bear with so many faults and frailties in his own children, he will not bear with the least fault in thee. But thou shalt give account even for every idle word that thou hast spoken at the day of judgement, 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 do him in good part and delighteth in them, yet will he take nothing in good part that thou dost. What have I to do (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 do you here? Any other place were fitter for you then this. Certainly in doing any service to God thou dost but a thankless office, thou dost but lose thy labour while thou art unconverted. Thirdly and lastly, Though the Lord will reward and do good to his children for the poorest and weakest service they do unto him, yet doth he even abhor such as thou art, and the very service that thou dost presume to do unto him; As a Prince would do 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 God's 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 woeful 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 do any good work but such as are godly? I answer, Answ. 1 Yes verily, For first, Though in doing this they do not God any service that will please him, yet is there a necessity laid upon them, and woe be to them if they do it not. These are duties of the moral law, that all men stand bound unto. The wickedest man in the world is strictly bound by the commandment of God to pray. God blameth most wicked men for neglect of this, Host 7.7. None among them calleth unto me; and ver. 14. They have not cried unto me with their heart. Yea he condemneth the very Atheist, Psal. 14.4. for this, because he doth not pray. And will pour his wrath upon every family (jer. 10.25. and consequently upon every person) that doth not call upon his name. So is the wickedest man living bound to hear the Word. For he that turneth away his ear from hearing the law, (saith Solomon, Pro. 28.9.) his prayer shall be abominable. So God requireth of every man, Mic. 6.8. to do justly, and to love mercy, and to walk humbly with him. So that though he can neither pray, nor hear, nor give alms but he must needs sin, yet must he pray and hear, and give alms for all that. An indifferent thing a man is bound to forbear if he cannot use it without sin. If he cannot use such or such a recreation without chase or swearing or losing too much time, he is bound to forbear it. But duties commanded of God he may not omit, because he cannot use them without sin. For there are degrees of sin; and he is guilty of a greater sin (and showeth greater contempt to God) that doth not pray or hear or give alms at all, and so disobeyeth him totally, than he doth that doth pray and hear, and give alms 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 only to them that are in Christ, 2 Cor. 1.20. and to the godly, 1 Tim. 4.8.) nay though he do deserve further wrath from God by the best thing he doth; yet by being careful to abstain from evil and to do good even after his manner and as he is able he may receive good three ways. 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 works and to that dishonour he hath done to God here, Rom. 2.6. 2. This may free him from many temporal judgements, and bring upon him many temporal blessings in this life. For the Lord (out of the infiniteness of his goodness) hath oft showed so much respect unto good things that have been done even by wicked men (though they have been but the dead carcase, and have wanted the life and soul of good works) as to reward them temporally. The Lord that is said to feed the young ravens when they cry unto him, job 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 father's house for his profaneness, 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 ahab's prayer that he made when he was humbled by fear prevailed with God, 1 King. 21.29. Therefore also Daniel exhorteth Nabuchadnezzar a most wicked man, Dan. 4.27. to break of his sins, to cease from oppression and cruelty, How? By righteousness, that is, by making restitution to them that he had wronged; And how else? By showing mercy to the poor. And why did he counsel a man so void of grace to do so good works as these? Was it not all one as if he should have bidden a dead man to walk? Mark the reason and motive the Prophet useth to persuade him to this, if it may be (saith he) a lengthening of thy tranquillity. As if he should have said, It may be these good works performed even as thou art able to do them, will prevent the judgement which God by this dream 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 eternal salvation of his own soul. For though no wicked, nay no natural man can use the means of grace aright, nor so as to please God therein, yet if the wickedest man that is, frequent the ministry of the Word, there is hope he may be converted and have grace wrought in him, both because it is the means ordained of God to breed grace where none is, Rom. 10.17. Faith cometh by hearing; and because as wicked men as live have been won to God by their hearing; as appeareth not only 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 infidel before. And the other john 7.45, 46. of them that came to hear Christ with a most wicked heart to entrap and apprehend him. And so much shall serve for that part of the application of this point, that concerneth the natural and carnal 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 God's 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 fears. David complaineth of himself that he went mourning all the day long, Ps. 38.6. And they are called such as are of a fearful heart, Esa. 35.4. Their frailty is like a cloud, Esa. 44.22. Whereas indeed those that do unfeignedly fear God and have set their hearts to please him, are the only men of the world, that have just cause to be cheerful and comfortable, Psal. 105.3. Let the heart of them rejoice that seek the Lord. And 32.11. Shout for joy all ye that are upright in heart. Phil. 4.4. Rejoice in the Lord always, and again, I say rejoice. Yea though his frailties were far greater than they are, yet hath he much more cause to rejoice 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 cheer (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 kindness. 3. And lastly, His name is written in heaven, and that is also a just ground of unspeakable joy. Rejoice in this (saith our Saviour, Luk. 10.20.) that your names are written in heaven. So that I may boldly say to every poor Christian thou art more bound to rejoice in these things, then to mourn for thine own infirmities; yea it were not so great a sin in thee not to mourn at all for thine infirmities, as it is not to rejoice in the Lord. Secondly, There is yet another fault that God's people are much to blame for, that because they cannot perform any service to God in that manner that they should, therefore they have no heart at all to serve him; but perform every duty in God's worship so heartlessely, heavily and uncheerefully (whether they hear, or pray, or receive the Sacrament, or sing Psalms) as if it were the greatest slavery and drudgery in the world to serve God. Whereas indeed we have just cause to perform these duties with more alacrity and gladness of heart, than any other thing in the world. Serve the Lord with gladness, 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.) joyful in my house of prayer. True it is God's people have just cause of mourning and fear in the best services they do unto God in respect of the unworthiness of them to be presented unto God, and the untowardness 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 fear. Serve the Lord with fear (saith David, Psal. 2.11.) and rejoice with trembling. When we consider how bad servants we are, we see just cause of sorrow and fear; 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 fear in the other. Certainly 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 gladness of heart than we do. Consider therefore and think oft (for thy encouragement) 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 work cheerfully while his master's eye is upon him. That the Apostle plainly 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 himself, but yieldeth it all unto us. As if a master should enjoin his servant to take pains in tilling, & sowing, & husbandring a piece of ground, and when harvest cometh should bid him go and reap for himself. If thou be righteous (saith Elihu, job 35.7.) what givest thou to him? or what receiveth he at thy hand? And Deut. 10.13. These commandments and statutes I command thee this day for thy good. We do no faithful service unto him, but it yieldeth us fruit even in the doing of it, besides that it will yield us when the harvest cometh, 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 holiness, and in the end everlasting life. It is joy to the just (saith Solomon, Pro. 21.15.) to do judgement. Even the very doing of good duties with a good heart yieldeth that joy and comfort to a man, as will abundantly recompense all the pains and service we can do. The people rejoiced 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 rejoiced with great joy. Thirdly, The Lord is no such hard and rigorous master as will bear with no faults or that will strictly mark every defect that is in our services, but most easy to be pleased, and willing to accept of our poor endeavours. A father indeed it is rather than a master that we serve. I will spare them (saith the Lord, Mal. 3.17.) as a man spareth his own son that serveth him. And this maketh the Prophet to cry out, Psal. 130 3, 4. If thou Lord shouldst mark iniquities o Lord who shall stand, but there is forgiveness with thee, that thou mayst be feared. As if he had said, Who would not fear, that is, serve and worship such a God, as is so easy 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 discern 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 only son. Fiftly, and lastly, He is such a Master as when he seeth us willing and desirous to do his will, and sorry we can do it no better, will be ready to help us and make that easy to us, by his help 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 near to God, do our best endeavour God will draw near unto us, as the Apostle speaketh, james 4.8. LECTURES ON PSAL. LI. 6. Lecture LXXIV. On Psalm LI. 6. Novemb. 6. MDCXXVII. Behold, thou desirest truth in the inward parts; and in the hidden part thou hadst made me to know wisdom. WE have already heard out of the former verses of this Psalm, that David in seeking to God for mercy, in the pardon of his grievous sins, doth make confession of his sin, and accuse himself before God, and that not only in gross and general, verse 3. but more fully in these three verses following. For, 1. He acknowledgeth his sin in particular, that very sin that Nathan charged him with, verse 4. I have done this evil in thy sight. 2. The fountain 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 uprightness, and truth of heart, which the Lord so much desireth, and which he found his corrupt heart so far from, specially in the committing of this soul sin. (For, oh, what a deal of fraud and cunning did he use in this matter, to hide and cloak his sin. 1. He sent for Vriah home, and persuaded him to go and lodge at his own house, 2. Sam. 11.6. 2. When persuasion would not serve, he made him drunk, in hope that that would provoke him to lust, verse 13. 3. When all this would not serve, nor he could get Vriah to father the child, he procureth him to be made away, that so by marrying of his wife, he might cloak his sin the better, ver. 15.) in the beginning of this sixth verse. Behold, thou desirest truth in the inward parts. 4. From the consideration of that measure of saving knowledge and grace, which he had received from God, before he 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 wisdom. And thus you see the scope and drift of this verse, and what coherence, and dependence it hath on that which went before. The words divide themselves naturally into two parts, as they do contain two arguments and considerations, whereby David doth amplify and aggravate his sin. 1. What a one God would have David and all his children to be; that is to say, Upright in heart. 2. What a one David was, before he fell into these foul sins; that is, God had wrought soundness of grace in his heart. In the hidden part thou hadst made me to know wisdom. In the former part, three points are to be observed. 1. The thing, the grace that God desired, that God would have to be in David and all his children. Truth, thou desirest truth; that is, sincerity, and uprightness; which is opposed to guile and hypocrisy. So is truth taken, josh. 24.14. Fear the Lord, and serve him, insincerity, and in truth. And 1 Cor. 5.8. Let us keep the feast with the unleavened bread of sincerity, and truth. And john 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 we find this place interpreted by job 38.36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart? And by our Saviour, Mark 7.21. From within, out of the heart of men, proceed evil thoughts. And by the Apostle, Ephes. 3. who when he had prayed for them, verse 16. that they might be strengthened by God's spirit, in the inner man. He expoundeth himself 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 speak the truth in his heart. He speaketh the truth in his heart, because he speaketh as he 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 uprightness of heart; therefore in truth, because in uprightness of heart. Therefore also is this sincerity called singleness 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 he 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 think much upon, that whereas I am by nature so filthy and corrupt, and have so much falsehood, and hypocrisy in my heart, which hath been the main cause of this my fearful fall, thou art a God that lookest for, and requirest, yea, desirest above all things, and delightest in the truth and uprightness of the heart, and where that is wanting, all that a man can do, is nothing in thy sight. Now all this cunning and falsehood he had used, doth greatly augment his grief and shame, when he considereth how much the Lord delighteth in truth, and abhorreth hypocrisy. Then the Doctrine that we are to learn from the first part of the verse, is this. Doct. 20 That truth and uprightness of heart, is that which God highly esteemeth of, and desireth, and delighteth in above all things. Observe the proof of this Doctrine, in five points and degrees. First. The Lord would have all his servants upright in heart, he would have that obedience, and service that is done unto him, to be done in truth and sincerity, that is that that he looketh for at our hands, which he greatly desireth, and longeth for. He cannot abide hypocrisy, that we should counterfeit, and halt with him. My son (saith the Lord, Prov. 23.26.) give me thine heart; that is it that I look for. So joshua 24.14. calleth upon the people. Now therefore fear the Lord, and serve him in sincerity, and truth. Are not thine eyes upon the truth? saith jere. 5.3. As if he should say, Is not that the thing thou lookest after in all the works of men, in all the services they do unto thee? The true worshippers (saith our Saviour, john 4 23.) shall worship the father in spirit and truth; for the father seeketh such to worship him. He 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 do, gratify and please the Lord so much, as in this. Thirdly. This is all in all with God, the only thing that he requireth of us, let our hearts be true to him, and he hath enough. Indeed this comprehendeth much (as we shall hear) 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. Walk before me, and be thou upright. So speaketh Samuel also to the people, when he would renew the covenant between God and them. 1 Sam. 12.24. Only fear 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 ways, and walk before me in truth, with all their heart, and all their soul, there shall not fail 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 balance of the Sanctuary, whereby he weigheth them all. 1. Thus the Prophet describeth a good man. Psal. 125.4. Do good o 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 do unto God, is of a great price, and worth with him, where he seeth uprightness of heart. Philadelphia is said, Revel. 3.8. to have had but a little strength, and yet of all the Churches Christ wrote to, he findeth least fault with her, she pleased him best. 3. Nay the Lord will bear with many frailties, and faults, where he 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. Nevertheless Asaes' heart was perfect with the Lord, all his days. As if he should have said, for all his slips and frailties, he was a good man, because his heart was upright. 2 The second example is of jehoshaphat his son, of whom also we read, that he had many great frailties. He made a league of great amity with Ahab, 2 Chron. 18.3. He went with him to battle against Ramoth Gilead, though he had heard what Micajah the Prophet spoke against it, 2 Chron. 18.27, 28. Though he had been reproved for this by jehu the Prophet, 2 Chron. 19.2. yet doth he after that again, join himself in special league with Ahaziah, ahab's son, a most wicked man, 2 Chron. 20.35. And he bestowed his son jehoram, in marriage upon ahab's daughter, 2 Chron. 21.6. And yet for all this, God accounted him a good man all his days, 1 King. 22.43. He turned not aside from doing that which was right in the eyes of the Lord. And why did God so esteem of him? Surely because his heart was upright with God. For, saith the Prophet jehu to him, 2 Chron. 19.3. Nevertheless, there are good things found in thee, in that thou hast prepared thine heart to seek God. And as it is said, 2 Chron. 17.6. His heart was lift up in the ways of the Lord. He was unfeignedly, and zealously bend in the purpose of his heart to please the Lord. 3. The third and last example, is of the people that received the passover in Hezechiahs' time, of whom it is said, 2 Chron. 30.18. that they did eat it otherwise then it was written; they swerved in that holy service from the express direction and commandment 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 pass by this fault and imputed it not unto them but at the prayer of Hezekiah healed, and forgave them, made his Sacrament effectual to their comfort for all that. And why so? The reason is given, verse 19 They had prepared their hearts to seek 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 uprightness of the heart. 4 On the other side, The greatest shows of goodness that can be in a man, the best works he can do, are of no worth with him, if this be wanting. judas repented, confessed his sin in particular, and made restitution also of that he had unjustly got, Matth. 27.3, 4. and all to no purpose, because his heart was rotten and unsound. The Pharisee led so civil, and honest a life, that he justified himself 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 appear righteous to men, but within ye are full of hypocr●sie and iniquity. The people in Ezekiels' time, frequented his ministry diligently, took as great delight to hear him as as ever they did in any music, yet were they stark naught in God's account. And the reason is given, Ezek. 33.31. their heart was false, their heart went after their covetousness. jehu showed great zeal for God's 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 zeal for the Lord. And yet did the Lord account of him no better then of a murderer. I will avenge (saith he, Host 1.4.) the blood of jezreel upon the house of jehu. And why? Because in doing that excellent piece 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 he counteth him that hath this, a perfect man, a righteous man, as if he had no sin, 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 job 2.3. A perfect, and an upright man. So speaketh David, Psal. 37.37. Mark the perfect man, and behold the upright. So Psal. 32.11. Rejoice in the Lord ye righteous. Why who can say he is righteous? He answereth in the next words, Shout for joy, all ye that are upright in heart. And 97.11. Light is sown for the righteous, and gladness for the upright in heart. Yea Hezekiah in his sickness when he thought there was no way with him but one, 2 King. 20.3. could say of himself (and that was strange) that he had walked before God with a perfect heart; because his conscience witnessed with him he had walked in truth his heart was upright with God. The reasons and grounds of this Doctrine are four principally; three of them taken from the nature of God; and the fourth from the nature of this grace of truth and uprightness of heart. Reason 1 First, The Lord we know is a spirit and therefore looketh for the service of the heart and spirit, his eye is upon that rather than upon any outward thing, So the Lord telleth Samuel, 1 Samuel 16.7. This reason our Saviour giveth, john 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 we have to do. This reason the Lord giveth jere. 17.9, 10. The heart is deceitful above all things, who can know it? I the Lord search the very heart, and try the reins. And therefore, to think we can flatter the Lord, and please him with good words, and shows (as it is said the Israelites that perished in the wilderness did, Psalm 78.36, 37. They flattered him with their mouths, for their heart was not right with him) is even to lie unto the holy Ghost (as Peter charged Ananios. Acts 5.3. Why hath Satan filled thy heart to lie unto the holy Ghost) a dissembling with him, that cannot be 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, john 14.17. In this grace specially consisteth the image of God, in this we 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 we are renewed by the spirit of regeneration, Ephes. 4.24. He calleth it righteousness, and holiness of truth. And our Saviour describing the fall of the Angels, the devil's falling from God, and losing of his image, he describeth it thus, john 8.44. He abode not in the truth, because there is no truth in him. If there be truth in our inward parts, we resemble God our heavenly father, if there be no truth there, we resemble Satan, and therefore it is no marvel though the Lord take such pleasure, and delight in uprightness. Fourthly and lastly. Reason 4 The uprightness of the heart will command and carry the whole man with it. This reason the holy Ghost giveth. Prov. 4.23. Keep thy heart with all diligence, look that that that be sound and upright, for out of it, come the issues of life. Uprightness in the hid man of the heart, is like unto the leven, (it is our Saviour's comparison. Matth. 13.33.) h●d in three measures of meal, the whole lump 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 be upright and good, the speech will be good, and the actions also. The mouth of the righteous (saith David, Psal, 37.30, 31.) speaketh wisdom, 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 uprightness be in the heart, it will make the speech gracious, it will keep a man from sliding and falling from God, in his whole conversation. It is therefore no marvel, though the Lord desire that above all things, and so much delight in it. Lecture LXXV. On Psalm 51.6. Novem. 13. 1627. IT followeth now, that we proceed to show you the uses that this Doctrine serveth unto, and those are principally two. 1. For examination and trial of ourselves, whether we have this grace or no. 2. For exhortation to stir us up to seek for it, if we want it, and to make much of it, to maintain and strengthen it, if we have it already; for, as for the uses both of reproof, 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 own hearts, Use 1. whether there be that truth and uprightness in them, that the Lord taketh so much delight in. Now for the more orderly and profitable handling of this use, I will show you. 1. The Motives that may stir us all up to take pains in this trial and examination of ourselves. 2. The Notes and Marks whereby this trial is to be made, and whereby the truth and sincerity of the heart, is to be judged of. The Motives are three principally. 1. From the necessity of this work, 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 be 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 persuaded of their estate towards God; according to that of Solomon, Pro. 14.16. A wise man feareth and departeth from evil: (he is afraid of God's wrath, and apt to doubt much of his own estate, and that keepeth him in awe and maketh him careful to depart from evil) but the fool rageth (and roareth and swaggereth) and (yet) is confident. So do they build their confidence upon this persuasion principally that though they speak foolishly now and then, and do amiss 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 own eyes, and yet are not washed from their filthiness. As if he had said, though their lives be most filthy, yet they are thus conceited of their own purity. Every way of man (saith Solomon, Pro. 21.2.) is right in his own eyes, but the Lord pondereth the hearts. As if he should say. Why do men please themselves in their own ways, and are deceived in them? The reason is, they cannot ponder nor know their hearts, they think 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 own corruptions; yea that little fire they have, is covered in them with such an heap of ashes, that little corn that is in them is hid in them in such a deal of chaff, as they can hardly discern that truth of grace that is them. To this case that proverb may fitly be applied, Pro. 13.7. There is that maketh himself rich, and hath nothing; there is that maketh himself poor, yet hath great riches. See an example of this in David in that prayer he maketh, ver. 10. of this Psalm, Create in me a clean heart o God, and renew a right spirit within me. He had certainly at this time a clean heart, and a right spirit, but he could not perceive nor discern it in himself at this time, and therefore prayeth God would create it and renew it in him, as if it had been quite gone. It is a far easier thing for a regenerate man to see and discern the corruption that is in him, than 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 works of the flesh are manifest; but when he cometh to speak of the fruits of the spirit, ver. 22. he saith not so of them. The grace of God's spirit is an hidden and secret thing (called therefore that hidden man of the heart, 1 Pet. 3.4.) and cannot be certainly known unless a man take pains, 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 himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 work may appear by the express testimony of the Lord himself, jer. 17.9. The heart is deceitful above all things— who can know it? It is so deceitful, this dark 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 himself not know it; though some hypocrisy be gross and palpable, yet all is not so. This is plain by that which our Saviour speaketh, to the Angel of the Church of Laodicea, Rev. 3.17. Thou knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 3. The difficulty of this work is evident by reason also. For there be many good things so like unto true grace that may be in a mere natural man, as it is no easy thing to discern and put a difference between 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 certain remnants of God's image in many natural men, that are very like unto true grace. The Gentiles that know not the law, (saith the Apostle, Rom. 2.14.) do by nature the things contained in the law. They make conscience of and hate many sins, they may practise many moral virtues as justice, mercy, and fidelity which our Saviour (Matth. 23.23.) calleth the weightier points in God's law. And these are certainly 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 marvel though so many be deceived in them, and take them for true grace 2. There are certain common graces and beginnings of sanctification in many hypocrites, that live in God's Church and in the profession of the Gospel which are yet more like to saving grace, than the other are. Some of those that fall into the unpardonable sin have been enlightened (as the Apostle speaketh, Heb. 6.4, 5.) and have tasted of the heavenly gift and have been made partakers of the Holy Ghost. Some such have escaped the pollutions of the world (left their known sins) even through the knowledge of the Lord, and Saviour, as the Apostle Peter speaketh, 2 Pet. 2.20. 3. Yea it is certain there is a kind of truth and uprightness 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 uprightness 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 persuaded in his heart he ought to do. I verily thought (saith he, Act. 26.9.) with myself, that I ought to do many things, contrary to the name of jesus of Nazareth. The intent, and purpose of his heart was to please, and honour God in it. In all these three respects it is certainly an hard thing for a man to know whether his heart be right or no; if he do not carefully and diligently observe his own heart and examine it, he will never be able to know it. It behoveth us to use all diligence in this business, it will never else 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 ourselves, that our hearts are upright, we shall make both our calling and election sure. And this is the first Motive. The second is from the possibility of this work. Motive 2. Though most men be deceived in this point, though their heart be so deceitful, though there be so great a resemblance between those good things that may be in natural men and hypocrites, and the truth of grace; yet if we will take pains to examine ourselves well, we may certainly 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 natural man or hypocrite in the world. This also shall be made evident to you in three points. First, Because the faithful 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 own work, Gal. 6.4. To make sure to themselves their own calling and election, 2 Pet. 1.10. Now these exhortations had been in vain, if it were not possible for the faithful to know they have true faith, that the works and duties they do are done in uprightness; if a man might not be certain and sure that he is effectually called. For though God in his law require that of the natural 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 keep it; 2 because by exacting this of him which he is not able to do, he driveth him to despair in himself, and to seek help in Christ; Yet in the Gospel Christ requireth nothing of the faithful that is impossible for them to do, His yoke is easy, and his burden light, as he saith, Mat. 11.30. Secondly, The faithful may be in this life certain of their salvation. They may be sure of their justification. Surely shall one say (it is the promise made to the faithful that should live in the days of the Gospel, Esa. 45.24.) in the Lord have I righteousness. They may be sure of their adoption. Doubtless thou art our father (say the faithful, Esa. 63.16.) though Abraham be ignorant of us. They may be sure of their perseverance in God's favour unto the end. Surely (saith David, Psal. 23.6) goodness and mercy shall follow me, all the days of my life. They may be sure that after this life they shall inherit eternal glory. We know (saith Paul, 2 Cor. 5.1. not speaking in his own person, but in the person of all the faithful) that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. And we know (saith john, 1 joh. 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 faithful; Because we love the brethren, saith he. Now there could be no such assurance of their salvation in any of the faithful, 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 soul, I know I am translated from death to life because I love the brethren, if he could not certainly know, that he doth love the brethren, and that in truth and sincerity, and not in show only. Hereby we know (saith he, 1 joh. 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 God's faithful servants, whose examples are recorded in the word for our comfort, and encouragement. We have a proverbial speech probatum est. job knew that his heart was upright, or he would not have said as he did, job 27.5. God forbid that I should justify you; till I die, I will not remove mine integrity from me. As if he should say, I will die rather than believe you that would persuade me I am an hypocrite. And 12.4. The just upright man is laughed to scorn. And 16.17— 19 There is not any injustice in my hands; also my prayer is pure. O earth, cover thou not my blood, and let my cry have no place. Also now behold my witness is in heaven, and my record is on high. Yea the poor soul had then been in a most woeful case, if he had not been so certain of the uprightness of his heart, as that all those learned and worthy men could not make him to doubt of it. David likewise was certain of the uprightness of his heart, or he durst never have said as he did, Psal. 26.1, 2. judge me, O Lord, for I have walked in mine integrity, examine me o Lord and prove me, try my reins and my heart. Hezekiah (even in the time of his great affliction) knew assuredly and was able to call God for a witness 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 himself for his fearful 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 himself; and was grieved that Christ should question that the third time. Lord (saith he, john 21.17.) thou knowest all things, thou knowest that I love thee. And (to conclude) the Apostle john speaking in the name not of himself only, or of some rare and extraordinary persons saith, 1 john 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 certain whether our hearts be upright, or no. True it is the best Christian that is, may be at some times doubtful and uncertain in this point; unable to discern that there is truth of grace in him. If he could rightly examine his own heart and ways, he might find it out. But he is not at all times in case, to examine himself thus. The best are subject 1 to spiritual desertion sometimes (through their own sloth and negligence) as the Church was, Cant. 3.1. and 5.6. 2 To such tentations and sorrows as do even overwhelm 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 uprightness of thy heart, Psal. 77.5, 6. 2 Even than 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 Use the help of some faithful and experienced Christian who in this case may be better able to judge of thee, than thou art thyself. And that is the second Motive that may persuade us to examine ourselves 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 trial and examination of ourselves, we 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 yield us will abundantly recompense all the pains we can take about it. This will appear to be so in two points. First, This will make every duty, every service we do to God, sweet and comfortable to us, when we can know we have performed it, in truth and uprightness of heart. This motive the Apostle giveth us, Gal. 6 4. Let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. When the people in David's time contributed largely towards the building of the Temple, it is said they rejoiced 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 judah in Asa his time renewed their covenant and bond themselves by solemn oath to cleave unto the Lord, and to the purity of his religion and worship, it is said, 2 Chron 15.15. they rejoiced at the oath; and the reason is given, because they had sworn with all their heart. So Paul professeth of himself, 2 Cor. 1.12. that the testimony his conscience gave him of this, that he had served God in his ministry in simplicity and godly sincerity, that is, with an upright heart, was the greatest joy he had in the world. Secondly, This will yield a man comfort in the time of any affliction and sustain him from fainting under it, if his conscience can then witness unto him that though his life hath been full of defects and frailties, yet his heart hath been upright with God. job found this to be so in his extreme affliction and therefore professeth, job 27.5, 6. that he would not lose the comfort of his integrity for all the world, he would hold it fast, and would not let it go, though his friends pulled hard to get it from him. Thus did jeremy likewise comfort himself in the time of a great tentation, jeremy 12.3. Thou o Lord (saith he) knowest me, thou hast seen me and tried mine heart towards thee. And so did Hezekiah when he had received the sentence of death, Esa. 38.3. Remember now o 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 effectual the Motives are that God in his Word hath given to stir us up unto this duty, Applic. even to examine ourselves, and to inquire 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 Psalm 51.6. Novemb. 27. 1627. NOw we proceed to those marks and notes whereby this truth of heart may be known, and discerned. All of them I will not go about to give you. That would be an endless labour. For look how many saving and sanctifying graces there be in any of Gods elect, so many signs there be of an upright heart. He that hath any one saving grace in him, he hath certainly an upright heart, he cannot be an hypocrite. Yea though that one grace that is in him, be for measure and degree very weak and small; though it be no more for quantity then so much fire, as will serve to make fire to smoke (it is our Saviour's comfortable comparison, Matth. 12. ●0.) and a very little spark, you know will make flax to smoke and to burn and flame also. As when a man with sickness is grown so weak, that he can neither move, nor speak, nor see, and they that are about him think he is quite gone, yet if when we speak to him we can perceive, that he lifteth up his hand; nay though he cannot do so much, if we can perceive he breatheth still, we conclude that certainly he 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 weak he cannot be an hypocrite; For our Saviour saith, john 3.36. He that believeth on the son hath everlasting life. If a man have truly repent of any one sin, he cannot be an hypocrite. For of Zacheus Christ pronounceth upon his repentance, for the unjust gain he had gotten, Luk. 19.9. that salvation was come into his house, he was become the son of Abraham. If a man do truly fear God, he cannot be an hypocrite. For the Holy Ghost saith, Pro. 14.26. In the fear 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 fear the Lord, he cannot be an hypocrite▪ For so saith the Apostle, 1 john 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 repent of one sin but he hath habitually repent 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 hear hereafter in the prosecution of this point touching the signs of uprightness) yet maketh the knowledge of this greatly to the comfort of God's people, who may have received some one grace in far greater measure than any other, and can sometimes sensibly discern in themselves some one grace, when in their own 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 show and shadow of it only. But to give you the notes whereby the truth of every grace may be discerned would be an infinite piece of work, I will therefore instance only in three whereby a man may most sensibly discern whether his heart be upright or no. 1. The jealousy and fear that a man findeth in himself, lest his heart should not be upright. 2. The conscience a man maketh of, and the obedience he yieldeth unto the commandments and will of God. 3. The bent of his will, of the purpose and desire of his heart towards God. The first sign of uprightness of heart. First, It is a good sign a man is not an hypocrite when he is apt to suspect himself, and fearful of being deceived in this point. So long as this jealousy that he hath of himself maketh him more diligent in examining himself and more willing to be tried by others, he is far enough from being an hypocrite, though he suspect himself to be one. The best and uprightest souls are of all other most subject to this jealousy, as experience doth daily prove and hath proved in all ages. This is certainly one part of that poverty of spirit that our Saviour commendeth when he saith, Matth. 5.3. Blessed are the poor in spirit. A man may be in a blessed state, and therefore also sound and upright hearted, though he be poor in spirit, and suspect himself to be un●ound; nay he is therefore in a blessed state because he is poor in spirit, because he is thus jealous of himself. For this argueth and proceedeth from an hearty dislike and fear of being an hypocrite, and from a strong desire to be upright in heart; He thinketh himself never sure enough of this. See this in two notable examples. The first is of David, Doubtless he was not free from this jealousy and suspicion of himself when he prayed, Psalm 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, o God, and know my heart, try me, and know my thoughts: and see if there be any wicked way in me (if there be any falsehood in my heart) and lead 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 kindness, and let him reproove me, it shall be an excellent oil. As if he had said, give me such friends and teachers, as will help to search me and to discover to me that unsoundness and corruption that is hidden from myself. But of all other places this most plainly appeareth to have been in him, when he made that prayer that we read verse 10. of this Psalm. Create in me a clean heart, o God; & renew a right spirit within me. Was David an hypocrite when he said so? No, no. Certainly he had at this time as clean a heart and as right a spirit as ever he had in his life, as by many passages in this Psalm is most evident. But he could not perceive nor discern it in himself at this time, and therefore prayeth that God would create and renew it in him, as if it had been 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 plainly said it was but one of them all that should have an hand in that foul sin, yet did every one of them suspect himself to be that one man, and out of this self suspicion were exceeding sorrowful, and began every one of them to say unto him. Lord is it I? They knew no such falsehood and treachery in their own hearts (nay it is certain they were most free from it; for so our Saviour himself saith of them all, john 13.10. Ye are clean) yet were they exceeding apt to suspect themselves of it. And as the man whose heart is upright indeed is apt to doubt himself, and careful 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 himself, is never troubled with any such doubts, but always confident in this point. The fool is confident, saith Solomon, Pro. 14.16. Many a most wicked man that hath no fear of God before his eyes yet flattereth himself (saith David, Psal. 36.1, 2.) in his own eyes; persuadeth himself verily, he hath as true an heart to God as any man. No affliction that God can lay upon them, no mortal sickness 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 job speaketh, job 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 sickness 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 do with thee? art thou come to torment me? He cannot abide in his health to hear such preaching, as by the searching power of it, is wont to work in him these doubtings of his estate, and to trouble his mind thereby, but shuneth it as Ahab did the ministry of Micajah, I hate him (saith he, 2 Chron. 18.7.) for he never prophesied good to me, but always evil. I never hear him but he troubleth and disquieteth my mind. This quietness and peace that wicked men have, when job did meditate and consider of, he did tremble at as at a most fearful sign of God's wrath upon them. Even when I remember it (saith he, job 21.6.) I am afraid, and trembling taketh hold on my flesh. A godly man cannot choose but tremble to think, how quietly many pass 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 sign. 1. Art thou apt to doubt and suspect thyself much, lest thou shouldst be no better than an hypocrite? Think not the worse of thine own estate for this, so long as thou yieldest not to these doubts and jealousies, but art thereby made careful to look up thine evidences and to find in thyself more sure marks and notes of the uprightness of thy heart. Remember what Christ saith of such as thou art, Matth. 5.2. Consider that as thou thyself showest most tender care and kind affections towards thy children, that are very young and little ones, specially if they be also sick, then towards all the rest; so doth the Lord to his children when they are such weak little ones, as thou art, Psal. 103.13. Like as a father pitieth his children, so doth the Lord. Remember what care jacob 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 kind than any upon earth ever was, Matth. 23.9. and thy shepherd 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 flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 2. Wert thou never troubled with doubts of this kind? Never so poor in spirit? Certainly thy heart is unsound. And I may say to thee as our Saviour doth, Luke 6.24. Woe be to you that are rich, for you have received your consolation. Woe be to you that are so confident, for you shall see cause of despair one day. The second sign of uprightness of heart. The second note to try the truth and uprightness of our hearts by is, the conscience we make, the obedience we yield unto the commandments of God. And this is yet a more sure and sensible mark and sign of sincerity, than 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 walk in his statutes, and to keep his commandments. As though he had said. In this consisteth the soundness and perfectness of the heart, by this it is to be discerned. It is a man's doings, the life and conversation that he leadeth that will best discover unto him the truth and uprightness of his heart. Thus shall we find the true hearted Christian described, Psal. 15.2. He walketh uprightly, and worketh righteousness. And by the Apostle, 3 john 4. I have no greater joy then to hear that my children walk in truth; that they show the truth of their hearts in their conversation. It is not the persuasion that we have of ourselves, nor the good words we can speak, nor the good profession we make, but our doings, our conversation that will show what our hearts are. Even a child (saith Solomon, Pro. 20.11.) is known by his doings, whether his work be pure, and whether it be right. Thus did Hezekiah approve the truth of his heart, Esa. 38.3. Remember now, o 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 commandments of God. Certainly if a man's doings, if his life and conversation be naught, his heart is false and naught, whatsoever shows he maketh, how good soever his profession be. In this (saith the Apostle, 1 john 3.10.) the children of God are manifest and the children of the devil, whosoever doth not righteousness, is not of God. But some may object against this, Object. Surely this can be no good note of uprightness of heart, seeing many that are far from that do many good deeds and live very unblamably. 1. Many an hypocrite will compare with God's best servants in this, and glory in many good works 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 commandment of the Lord. The next is jehu of whom we read what a deal of good he did; and that (as it seemed) in obedience to the commandment of the lord He utterly destroyed Baal out of Israel, 2 Kings 10.28. And the Lord himself 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 faithful servant that meeting with jehonadab the son of Rechab an holy man, Come with me (saith he to him, 2 King. 10.16.) and see my zeal for the Lord. The last example is of those hypocrites we read of, Esa. 58.2, 3. They seek me daily (saith the Lord of them) and delight to know my ways, as a nation that did righteousness— they ask of me the ordinances of justice, they take delight in approaching to God. And see the confidence they reposed in this they were persuaded their obedience and service was such as God could not choose but like of, Wherefore have we fasted say they, and thou seest not? Wherefore have we afflicted our souls, and thou takest no knowledge? 2. The Papist will compare with the best Christian in this, and glory in his good works, we know; as the Pharisee did, Luke 18.11. Nay a great deal more than ever any Pharisee did, for he can perfectly keep God's law, he saith and merit heaven by it. 3. And lastly, The moral and civil honest man will also compare in this, with them that are most religious, he liveth unblamably, and doth many good works. The Gentiles which have not the law, no true religion, no respect to the means of saving grace (saith the Apostle, Rom. 2.14.) do by nature the things contained in the law. So that it should seem by all these instances, that no certainty can be had of the truth of grace, of the uprightness of a man's heart, by the goodness and unblameableness of his life, by any good works 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 do; yet did none of them ever do one good work in all their lives; but of them all that may be said which the Apostle speaketh, Romans 3.12. They are altogether unprofitable there is none that doth good, no not one. All those three sorts may even by those works, those good lives they brag of, be sufficiently discovered to have no truth of grace nor uprightness in their hearts. And of them that may be said which our Saviour speaketh, Matth. 7.16. Ye shall know them by their fruits; do men gather grapes of thorns, or figs of thistles? How is it possible for such kind of men, to do any one work that is truly good, and acceptable unto God. None but he that hath an upright heart, can in any measure yield true obedience to God's commandments, nor do any good work. By our obedience and the care we have to keep God's commandments, we may certainly approve to ourselves the uprightness of our own hearts, and find even in this that we have more in us, then either any Papist, or hypocrite, or mere civil man in the world could ever have. Except your righteousness (saith our Saviour to his hearers, Mat. 5.20. and so say I to you) exceed the righteousness of the Scribes and Pharisees (of the hypocrite, and civil man) ye shall in no wise enter into the kingdom of heaven. But the righteousness and obedience of the weakest Christian that is upright in heart, doth exceed the righteousness and obedience of them all in four properties. And by them must every one of us try the truth and sincerity of our obedience, and consequently the truth and uprightness of our hearts. The first is the ground and matter of our righteousness and good works; the rule we follow in it. The second the root and fountain from whence our obedience and righteousness doth spring. The third the extent of it, how far it reacheth. The fourth and last the manner how it is performed, with what affection we do it, what ends we aim at in it. Lecture LXXVII. On Psalm 51.6. january 8. 1627. IT followeth now that we proceed to speak particularly of those four properties of true righteousness and goodness, which I only 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 certain and infallible sign of an upright heart. The first property of obedience, and true righteousness. The first of these properties than is this; True righteousness and goodness 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 show you two things. 1. What that right rule and ground of all true righteousness is. 2. That the following of that rule in all the good things we do, is a good note of an upright heart. Now the only rule of true righteousness is the Word of God. As nothing is a sin (how great a show of evil soever it beareth) but that which swerveth from the direction of God's Word, 1 john 3.4. Sin is a swerving from the law. So is nothing a good work (how great a show of goodness soever it carry) but only that, which God in his Word hath directed us to do. Thus the Apostle defineth good works, Ephes. 2.10. to be such as God hath ordained that we should walk in them. And so doth Moses define true righteousness, Deut. 6.25. It shall be our righteousness if we observe to do all these commandments before the Lord our God as he hath commanded us. When Gods material house was to be built, God gave to Moses for the Tabernacle, Exod. 25.9. and to David for the Temple, 1 Chron. 28.12. a pattern according to which he would have every thing made and done. And of this pattern that God gave to David for the Temple it is expressly said, 1 Chron. 28.19. that God gave it him in writing. Nothing might be 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 pattern that God had given them. And this charge the Lord did repeat unto Moses (to show the importance and necessity of observing it) four several times, Exodus 25.9.40.26.30.27.8. And so the Apostle also mentioneth it, Hebrews 8.5. See saith he, that thou make all things according to the pattern that was showed thee in the mount. And even thus hath the Lord done in the building of his spiritual house; he hath given us a pattern according to which he would have all our good works done; and he hath given it us in writing, in the holy Scriptures; and he hath given it us with this charge that whatsoever we do we do it according to this pattern. See this charge expressly given, Deut. 5.32. You shall observe to do as the Lord your God hath commanded you, ye shall not turn aside to the right hand nor to the left. As if he should say, ye shall neither do more nor less than that. When one asked our Saviour this question. Master what shall I do to inherit eternal 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 works are, that God will reward in heaven. And that you may the better see what a perfect, and absolute pattern 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 we 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 work any man can do, no good thing at all that any man can take in hand to please God with, whether it concern the worship of God or his conversation with men, or the carriage of himself any manner of way; no duty either of holiness towards God or righteousness towards men, or sobriety towards himself but he may have clear direction for it in the Word of God. I grant that this clear direction in every thing is not easily found in the Word, (much diligence in reading and studying of the Word, in attending upon God's ordinance in the Ministry of his servants, and in humble, and fervent prayer is required hereunto) yet may we certainly (if the fault be not in ourselves) find clear, and certain 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 curtains, or rings, or pins that were to be used about it, but they were all set down in the pattern that God gave to Moses in the mount. See this plainly proved, Pro. 2.1.9. My son if thou wilt receive my words (saith the wisdom of God) and hide my commandments with thee, then shalt thou understand righteousness and judgement, & equity; yea, every good path. And indeed how else 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 righteousness 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 God's people clear direction in? Therefore the Lord giveth this testimony of David, 1 King. 14.8. that he kept his commandments, and followed him with all his heart, to do that only that was right in God's eyes. As we do that which is right in God's eyes then only, when we keep his commandments 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 lawful, and good, how unreasonable, or inconvenient, or void of good success soever it may seem unto flesh and blood. 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 be good. Nay to account any thing evil, or to make scruple of doing any thing that God in his Word hath approved, is (doubtless) a great error and sin. Be not righteous overmuch (saith the Holy Ghost. Eccl. 7.16.) neither make thyself over wise. As if he had said, Be not holier than God; make no more sins than God hath made. Our Saviour calleth the Ruler of the Synagogue hypocrite, Luke 13.14, 15. for holding it unlawful to do works 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 do 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, showed himself to be no better than 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 commandment of the Lord which he spoke) smite me I pray thee, and the man refused to smite him; he made scruple to do it, because he thought it unjust and unreasonable to do it. But what saith the Prophet to him? Because thou hast not obeyed the voice of the Lord (but wilt be more righteous and merciful than God would have thee) as soon as thou art departed from me, a lion shall slay thee. And so it fell out. He had not sinned in smiting and wounding the Prophet (as verse 37. you shall find another upon the same warrant, and commandment did) yea he sinned in not doing it in making a scruple of it, when he had God's Word and commandment for it. So it was no sin in the Disciples that were eye-witnesses of Christ's transfiguration to be so silent as they were. They kept it close (saith the Text, Luk. 9.36.) and told no man in those days any of those things which they had seen. Was this well done, to conceal such things as might have tended so much to the glory of God and to the confirming of the faith of God's people? To say nothing of that glory they saw Christ's body in, of the voice they heard from heaven, of Moses and Elias appearing and conferring with him? Yes verily this silence was lawful, they did well to say nothing then of those things because Christ had commanded them to be silent, Matth. 17.9. jesus charged them, saying, tell the vision to no man, until the son of man be risen again from the dead. We may not take upon us to judge what is spiritually good and what may tend to God's glory, the Word of God only must be judge of that. You see then we may account nothing unlawful or unfit to be 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 do (although the thing may seem unto us never so small a trifle) yet the doing of it is a good work in God's account, and our preciseness 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 he was faithful in all God's house, because in the least thing that was done about the making of God's house, he precisely followed the direction that God had given him, as it is expressly 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 look upon all the work; and when he saw they had done every thing just as the Lord had commanded; then he blessed them. Why? What if they had miss in a cord, or a pin, or in some other such like trifle? Surely he blessed them for making every thing, even these small trifles, according to their pattern. So the Holy Ghost praiseth Daniel for this as for a thing wherein his piety and the uprightness of his heart did greatly appear, and wherein he highly pleased God, Dan. 1.8. that he purposed in his heart, that he would not defile himself with the portion of the King's meat, nor with the wine which he drank; nay though this his strictness was likely to endanger the life of the prince of the eunuchs his noble friend, verse 10. Why how could this have defiled him? Surely either for this cause because the portion of the King's 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 King's meat was of such creatures as were by that law prohibited; and if all the meat were, yet the King's wine certainly was not) because they were things offered unto Idols, and used to the honour of them, as we may see, Dan. 5.4. Certainly if flesh and blood might have had the censuring of this fact of Daniel, they would have counted him a precise fool 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 do unto God (though it carry never so great a show of devotion and zeal) no good work we can do (though it seem to tend never so much to the profit and benefit of men) can be acceptable unto God, unless it be done by the direction of the Word. See this confirmed by the direction the Apostle giveth the Corinthians touching the esteem they should have the Ministers of the Gospel in, 1 Cor. 4.6. Learn (saith he) not to think of men, above that which is written. As if he should say. Though this carry a great show of zeal in it yet know that even in this point you must follow your rule, or you may sin 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 work (one would have thought) as it was possible for any man to do. David (it appeareth by the vow he made in his affliction, Psalm 132, 1— 5. and by his speech to Nathan, 2 Sam. 7.2.) thought he could not do a better work than this, nor honour God any way more. Nay Nathan himself thought so too, as appeareth by the encouragement he gave to David in it, 2 Sam. 7.3. And yet if any of the judges or if David himself should have done it, this had not been a good work, 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 been a good work? Why would God have rejected it? Surely because they had no Word of God, that required or directed them to do it, and the Temple was to be built by special warrant. For this reason the Lord himself giveth for it, 1 Chron. 17.6. Spoke I one word to any one of the judges, saying, Why have ye not built me an house? Fiftly, Admit the work itself be such as God hath commanded, and we do it also with a good mind, yet if in the least circumstance of it, we swerve from this pattern, the work is not good in Gods strict account, nor fully acceptable unto him. See a plain instance of this, 2 Chron. 30. 18-●0. because they did eat 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 far from accounting any thing we do a good work (though we have never so good a meaning and intent in it) if it be 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 sum of money, yet if either all, or any part of it did appear to his prince, to be of his own coining, he would be so far from thanking him, that he would rather arraign 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 think to please him by doing of that which is good in our own 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) he put forth his hand to stay the ark from falling (which he had no calling nor warrant from God's Word to do) the anger of the Lord was kindled against him and struck him dead suddenly, 2 Sam 6.6.7. And thus have we seen what is the rule and pattern of all true righteousness, and that nothing can be a good work, that is not done by the direction of God's Word; which is the first general poi●t I propounded in handling the first property of true goodness. 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 do, is a good note of an upright heart. To make God's Word the only guide of our life, to make conscience of nothing as in itself sinful or holy but only of that which God hath commanded or forbidden in his Word, is a singular note of an upright heart. See the proof 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 walk in the law of the Lord, saith he. As if he should have said; that is the note to know them by. So verse 7. I will praise thee with uprightness 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 commandments. That is the way to know who truly feareth God. Secondly, See the proof of this in four notable examples. 1. job was an upright hearted man, job 1.1. Yea himself was very confident of the uprightness of his heart, as you may see, job 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 back from the commandment of his lips, I have esteemed the words of his mouth, more than my necessary food. 2. Of David likewise God himself giveth testimony, 1 King. 9.4. that he had walked before him in integrity and uprightness of heart. But how did that appear? That he telleth you in the next words, by doing according to all that I have commanded. 3. Of jehoshaphat God giveth testimony, 2 Chron. 19.3. that he prepared his heart to seek God; he had an upright heart. How did it appear? Surely when he showed most frailty in taking part first with Ahab, then with his son joram, yet even then the uprightness of his heart appeared in his dependence upon the direction of God's Word, and the high account he made of it, 1 King, 22.5. Inquire 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, beside, that we may inquire of him? And the same you shall see noted of him also when he went with joram, 2 King. 3.11. Is there not here a Prophet of the Lord, that we may inquire 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 means the other two Kings likewise, sent not for the Prophet, though that they might well have done but) went down to him. The fourth and last example is josiah of whose goodness the Holy Ghost makes honourable mention even after his death, 2 Chron. 35.26. Now the rest of the acts of josiah, and his goodness. As if he should say, There was goodness 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 goodness appeared in making Gods written Word, the only rule of his life. Applic. Now let us make some application of all this that we have heard touching this first property of true goodness and righteousness; and that 1 by way of exhortation, 2 by way of trial and examination of our own hearts. For the first, If this be so, that the written Word of God is the only rule of true righteousness, if it be so perfect a rule and pattern as we have heard; if the following of the direction of it in all things, be so sure a note of an upright heart, than what a necessity is there laid upon every one of us that desire to please God, to exercise ourselves with all diligence in the reading and hearing and meditating of it? What marvel is it, though not only Kings and Magistrates, Deut. 17.18.19. josh. 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 walk in all our ways, if we had that knowledge in the Word and were so well acquainted with it as in these days wherein we live, and under such means as we enjoy we might be? Secondly, Let us all examine the uprightness 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 uprightness in our hearts. If either we make the commandments, and customs of men, or our own heart, and good meaning, the rule of our spiritual 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 than hypocrites. See how bitter our Saviour is against the Pharisees for the great conscience they made themselves, and for the great zeal they showed, in pressing others to the observation of their purifyings as a point of holiness which they had no other warrant for, but the tradition of their elders and the commandments of men, Mar. 7.6, and so forward. For this he calleth them hypocrites and saith they did worship God in vain. And the Apostle likewise against such as did forbid marriage, and the eating of meats that God's Word did allow, 1 Tim. 4.1— 3. he saith this was a doctrine of devils, that they that taught it taught lies through hypocrisy, and had their consciences seared with a hot iron. Mark well I say the vehemency and bitterness of them both against these men, and you will see cause to wonder at it. For (admit this was an error and blind devotion in both these, yet) what great hurt was there in them? Had they not a show of holiness and mortification? Surely if you weigh the matter well (for as much as you may be 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 God's worship, that God in his Word hath given us no direction for though it seem to tend never so much unto holiness and mortification is a most heinous sin. For 1 it is gross Idolatry and high-Treason against God, to give to ourselves or to any creature this divine authority as to make him a lawgiver to our conscience. For this is the Lords royal prerogative in which he will endure no partner. There is one lawgiver who is able to save and to destroy, saith the Apostle, jam. 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 steal and turn away the heart from God and his Word, and breed a light account of the Word, of the commandments and ordinances of God. This is one reason our Saviour giveth for his vehemency against the Pharisaical purifyings, Mat. 15.6. Ye have made the commandment of God of none effect, by your traditions. And Mar. 7.9. Full well ye reject the commandment of God, that ye may keep your own tradition. Ahaz we know 1 brought his altar into God's house, and offered on it, 2 King. 16.12, 13. 2 He set it cheek by jowl (as we say) by the Lords own altar, verse 14. 3 He brought it in further, and placed it above God's altar, verse 14. 4 He used it only, in the ordinary offerings and sacrifices with neglect of God's altar, verse 15. The more zealous any are for the religious observation of such things as God never commanded, the less conscience we shall find they make of any commandment of God, the less account they make of God's Word. When Ephraim had multiplied altars (in a will worship being more abundant in sacrifices than God required, Host 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 transgressors of the second commandment such as hate him, Exod. ●0. 5. And the Apostle saith, Tit. 1.14. that the giving heed to the commandments of men (in this case) will turn men from the truth. This experience hath proved most true not only in the Papists, but in too many other fond superstitious. 2 Can any of you find in yourselves a high and reverend esteem of God's Word, do you love it, and delight in it, do you depend upon it only for direction in all your ways, despising and rejecting all other rules besides it? Canst thou say with David, Psal. 119 113. I hate vain inventions, but thy law do I love? Certainly (how ever thou mayst be slouted and hated for this in the world) this will one day (even when thou shalt have most need of it) yield a comfortable testimony to thee, that thy heart is upright with God. Remember as thou hast now heard what comfort job found in this, job 33. 10-12. Remember how oft David calleth him a blessed man that can do thus, Ps. 1. ●. 112 1.128.1. Remember that our blessed Saviour accounteth such, Luke 8.21. (in respect of his dear 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 be taken away from her. Lecture LXXVIII. On Psalm 51.6. january 22. 1627. The second property of true goodness, and righteousness. IT followeth now that we proceed unto the second property that is necessarily required in true goodness and righteousness, it must have a good root. We must therefore know, that nothing that we can do is truly good and pleasing unto God, unless the inward principle, the root that produceth it, and moveth us to do it, be good. We read of holy job. 9 28. that he comforteth himself 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 righteousness and goodness, and therefore he was no hypocrite, therefore his heart was upright. And on the other side in the parable of the sour, our Saviour giveth this for the reason, why the hearer that is resembled to the stony ground, fell quite away and so showed himself to be an hypocrite, and that his heart was never upright, Matth. 13.21. because he had no root in himself. Now if you ask me what is this root of true righteousness and goodness, that a man must have in himself, or else 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 goodness and righteousness doth spring. Here are (you see) two graces grow together in this root, faith and love. 1. Nothing that we do is truly good and pleasing unto God, neither will the doing of it argue the uprightness of our hearts, unless we do it out of love to God. 2. The love that we bear to God is not sound, nor such as will argue the uprightness of our hearts, unless it proceed from faith, that assureth us of God's special 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 certainly 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 God's sight, unless 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 sum of all the four commandments of the first table he giveth it us in these terms, Matth. 22.37. Thou shalt love the Lord thy God with all thy soul, and with all thy soul, and with all thy mind. Then only we pray well, and and hear well, and preach well, and receive the Sacrament well, and keep the Sabbath well, yea then only we put our trust in him aright and serve him aright, when we do all this, out of love to the Lord our God. So for the duties of the second table then only we perform the duties of righteousness and love and mercy towards men aright, when the thing that moveth us to do them, is the love we bear unto God. So speaketh the Apostle of the works of mercy, Heb. 6.10. God is not unrighteous to forget your work, and labour of love, which you have showed towards his name, in that ye have ministered to the Saints, and do minister. It was their love to God that moved them to minister to the Saints; and such works of mercy as proceed from that root God will never forget to reward. So speaketh the Apostle john likewise, 1 john 5.2. By this we know we love the children of God, when we love God Before we can love the children of God, we 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 general, to any commandment of God, of all good works, Deut. 7.9. He keepeth covenant, and mercy with them that love him, and keep his commandments. First, We must love him, before we can keep any of his commandments well. In which respect the Apostle, Rom. 13.10. calleth love the fulfilling of the law. He that hath not this love can keep no part of God's law well, he cannot fulfil 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 pass from this branch, Object. an objection must here be answered. Is nothing well done unless it be done, out of love to God? Is nothing well done, that is done out of fear of God's judgements? If a man abstain from sin and perform good duties out of fear of wrath, even out of the fear of hell, will God in no case be pleased with this? I answer, Answ. 1 First. Yes verily. The fear of God's wrath, kept job from sundry sins. It kept him from uncleanness. For he professing, job 31.1. that he durst not give himself 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 oppress or wrong any poor man, he giveth this for the reason whereby he was kept from it, verse 23. For destruction from God was a terror to me (saith he) and by reason of his highness, I could not endure. As though he should say, I was not able to bear the wrath, and fury of that high and mighty God. And the Apostle speaking of Noah's obedience unto that strange commandment that God gave him to prepare the ark one hundred, and twenty years before the flood came (wherein doubtless he made himself a scorn and laughing stock, to all that knew him) telleth us, Heb. 11.7. that he was moved by fear to do it. And the same Apostle professeth of himself, 2 Cor. 5.11. that he had not been so diligent and conscionable in his ministry, as he was; if the fear of God's wrath against all idle, and unconscionable, and unprofitable Ministers had not moved him unto it. Knowing (saith he) the terrors of the Lord, we persuade men. So that it is (certainly) lawful and pleasing unto God, that we should both think oft of God's wrath due to sin, yea even of the torments prepared in hell for sinners, where the worm never dieth, and the fire never goeth out; and to abstain and restrain ourselves from evil, even out of that fear. Nay our Saviour commandeth us so to do, Luke 12.5. Fear him, that after he hath killed, (and taken away your life) hath power to cast you into hell; yea, I say unto you, fear him. But then I answer secondly, Answ. 2 That no godly man doth abstain from sin or do good duties only out of this fear of God's wrath, but out of the love he beareth to God for his goodness, as well, nay more out of that, than out of the fear 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 terrors of the Lord, to move him unto his duty, he telleth us of this other motive, verse 14. and saith it was more forcible with him then fear. For the love of Christ constraineth us saith he. And of Noah it is said, Heb. ●1. 7. By faith he prepared an Ark. There is in the obedience of the godly, a holy mixture of fear and love. As their love to God is not a fellowlike familiarity, as is among equals but is (out of an apprehension of his greatness and holiness, and justice) tempered with fear, and a dreadful awe of him; so neither is that fear of God that is in them, a servile fear, like that of the slave, that hath nothing to move him unto duty but the fear of the whip, but is (out of an apprehension and assurance of his goodness) mixed with love. Like the fear that ought to be in every good child, towards his parents, Leu. 9.3. Ye shall fear every man his mother and his father. Yea the love they bear to God for his goodness, is the chief root of that fear they have of him; according to that, Host 3.5. They shall fear the Lord, and his goodness in the latter days. The fear they have of God is not such a tormenting fear as wicked men have, but there is joy and comfort mixed with their fear. They rejoice even in their trembling, as David speaketh, Psal. 2.11. Yea they have confidence in their fear, Psal. 56.3. What time I am afraid, I will trust in thee. The fear of wicked men is like that of the soldiers that kept Christ Sepulchre when the Angel that rolled away the stone appeared unto them. For fear 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 fear of the godly is like that of the two mary's of whom we read, verse 8. that when they had both seen the Angel and heard his glorious voice also they departed from the Sepulchre with fear and great joy. And thus have I finished the first branch of the Doctrine, and showed you that we can do nothing well, we cannot please God in any thing we do unless it proceed from the love we bear to God, unless 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 sign of a true and upright heart. This you shall hear confirmed unto you by three sorts of proofs. 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 terms; 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 joyful in thee. So Psal. 119.132. Look thou upon me, and be merciful unto me; as thou usest to do to those that love thy name. If any man love God (saith the Apostle, 1 Cor. 8.3.) the same is known of him. As if he had said, Whatsoever men may think of such, howsoever men may account many of such to be no better than hypocrites, yea howsoever they may oft times think so of themselves also, yet God approveth, and highly esteemeth of them. Secondly, All God's promises are appropriated unto such as love the Lord, and therefore all such must needs be upright in heart. See this first in heavenly and eternal blessings, james 1.12. He shall receive the crown of li●●, which the Lord hath promised to them that love him; and 2.5. Hath not God chosen the poor of this world, rich in faith and heirs of the kingdom, which he hath promised to them that love him? All that love the Lord shall go to heaven and none but they. See this secondly in spiritual blessings. All the comforts of the Gospel (righteousness, peace, and joy in the Holy Ghost, the fatness of God's 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 seen, ear hath not heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. See this thirdly in temporal 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 work 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 sickness 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 certain looking for of judgement, and fiery indignation, which shall devour the adversaries, as the Apostle speaketh, Heb. 10.27. If any man love not the Lord jesus (saith the Apostle, 1 Corinthians 16.22.) let him be Anathema, Maranatha; as if he had said, let him be accursed even unto the coming of Christ to judgement. Thirdly and lastly, See this confirmed by a practical experiment. When Peter was so dejected in the sense of his fearful sin, that he thought himself unworthy ever to be employed or to meddle any more in the work of his Apostleship and ministry; see how, and by what argument our Saviour seeketh to raise him, and comfort him, john 21.15. Simon thou son of jonas lovest thou me? As if he had said, If this be 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 poor Christian, in their greatest distress of Conscience. You see then that that we do out of true love to God, will give us a comfortable testimony that our hearts are upright; so will not that do, that is done merely out of such a fear of God's wrath, as hath no mixture of love in it. See an instance for this in those false hearted jews that perished in the wilderness, as we shall find it set down, Psal. 78.34 36, 37. When he slew them (sometimes by fiery serpents, sometimes by strange pestilence and other judgements) than they sought him, and returned, and enquired early after God, They made great shows of repentance, great protestations of amendment, as you have known many lewd men in extreme sicknesses do. But what came all these shows 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 shows of repentance and goodness, that are extorted from us only by the judgements of God, and sense of his wrath, that grow out of that fear 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 do out of love to God, is pleasing to him and nothing else; 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 own hearts by this note. Let us every one of us seriously bethink ourselves, if the Lord should speak to every one of us particularly and by name, and ask us that question that he did Peter, john 21.15. Simon thou son of jonas lovest thou me? what answer we would be able to make unto him. Certainly 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 do indeed entirely and unfeignedly love him, would make a very doubtful and fearful answer unto this question. Let me 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 Creator and preserver (for in those respects they will seem to love him) but as he is a lawgiver, and hath given them such laws as do curb them, and are most cross and contrary to their nature, as he is their Sovereign Lord and King, that requireth obedience of them unto those laws; as he is God the avenger (as the Prophet calleth him, Psal. 94.1.) that will take vengeance of them, for their sins; 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 reign over us. Yea they hate him with a mortal hatred, Their soul abhorred me, saith the Lord, Zach. 11.8. and wish with all their hearts as to their most mortal enemy (a fearful 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 thyself well, thou wouldst find thyself to be of that wretched number. But though thou knowest not thyself, 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, professors of the true religion as thou art, john 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 sin, thou canst not leave thy drinking, nor thy swearing, nor thy whoring, than 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 scalp 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 own or of any other man's devising, whatsoever thou thinkest of thyself, than 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 transgressors of the second commandment, 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 mere natural man unregenerated, unconverted, there is no love of God in thee, but thou hatest him in thy heart. For so saith our Saviour, john 15.18. of the whole world, of all men in their natural estate, Ye 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 only, 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 plain 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 foreskin 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 minds. As if he had said, you were not only 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 natural man that there is no true love of God in his heart. First, He loveth not God because he loveth other things more than God. For so speaketh the spirit of God expressly, 1 john 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 been 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 brooks, so panteth my soul after thee o God; my soul thirsteth for God, for the living God: when shall I come and appear 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 think 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 seldom he cometh to God's Sanctuary, where (of all places in the world) the Lord showeth himself to be present with his people, in the most gracious and comfortable manner. Thirdly, He loveth not God, because he hath no delight to do that that might please him, nor feareth to do that that he knoweth will offend, and displease and dishonour him. The carnal 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 commandments and keepeth them (saith our Saviour, joh. 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, he is not troubled with it, nor seeketh (in any good earnest) to be reconciled to him again. I love them that love me (saith the Lord, Pro. 8.17. But how shall that be known? That he telleth you in the next words) and those that seek me early shall find me. As if he had said, Those that love me, will seek peace with me when they have offended me, yea they will do it early, they cannot rest, they cannot sleep, till they have made their peace with me; and thus will I show my love to them again, I will be found of them, I will be easy to be entreated by them. Fiftly, They love not God, because they love not them that fear 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 certain sign they hate God, because they bear a mortal hatred to all such as in whom they see any life or power of religion, for that cause only because they bear 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 do so hate man that they will express 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 forgiveness of their sins. We love him: (saith the Apostle, 1 john 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; than it is possible there should be, heat in the pavement before the sun in his strength, have shown upon it. Now then to conclude this first part of my application; let no man be too confident that he loveth the Lord, but let every one examine himself by these six 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 cankered and malicious heart against God; 1 Bewail thine estate; 2 Think not so well of thyself as thou hast done; but loath, and abhor thyself for it; 3 Admire the patience and goodness of God towards thee; 4 Let this drive thee to Christ who is our only peace (as the Apostle calleth him, Ephes. 2.14) and who by his cross hath slain the enmity that was between God and us, as he saith, verse 16. 5 Let This patience and bountifulness of his move thee to turn 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. he would give thee an heart to love him; And if thou canst seek to him this way, thou hast no cause to despair, For he that commandeth us, Matth. 5.44, 45. Love your enemies, bless them that curse you, etc. will (doubtless) love thee if in truth of heart thou desire to love him. Lecture LXXIX. On Psalm 51.6. january 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 righteousness and goodness 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, john 21.15. (as who knoweth how soon it may be moved to us, either by the Lord himself when he shall wrestle with us, as he did with jacob, Gen. ●2. or by Satan our adversary) there is many a one among you, that do unfeignedly love the Lord would make a very doubtful and fearful answer unto this question, because though you do indeed love him, yet you do not feel or perceive in yourselves that you do so. But you are ready (upon the hearing of the former Doctrine) to say. Have none upright hearts but such only as do love the Lord? Alas than I fear I am no better than an hypocrite, for I am exceedingly subject unto slavish fear. I cannot think of death but I tremble; I cannot hear of any danger of an invasion or such like troubles, but I am ready to quake for fear; I cannot hear or see any great thunder or lightning but I am exceedingly distempered with slavish fear. And can there be any true love of God in such a heart? Now to these poor souls that object thus against themselves I have three things to say. 1. Thou mayst have the true love of God in thy heart, though thou be subject unto these fears. 2. Thou hast in thee evident signs that thou hast the true love of God in thy heart, though thou be so subject unto these fears. 3. Yet thou must strive against these fears 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 fears. This I will make evident to you 1 by some instances and examples that will make it plain unto you, that it may be so; 2 by certain reasons that will show you, why it may be and is so. For examples we read job was subject to these fears, even before the time of his great affliction, while he enjoyed much prosperity and outward peace. For whereas he saith of himself, job 3.26. that in those days I was not in peace, neither had I rest, neither was I quiet, he telleth us in the former verse 25. that it was fear that did thus disquiet him. David also oft complaineth of this, Psal. 119.120. My flesh trembleth for fear of thee: and I am afraid of thy judgements. This may seem to be more than a childlike fear to offend God, that he could not see nor hear 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 fear as appeareth by the next words) and the terrors of death are fallen upon me; fearfulness and trembling are come upon me, and horror hath overwhelmed me. What poor Christian is there in the world, can say more of his fears. And yet Heman the Prophet goeth further, Psal. 88.15. While I suffer thy terrors I am distracted; and verse 16. Thy terrors have cut me off. As if he had said, For fear and terror I know not what to do, 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 himself, 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 terrors within. Certainly he was much subject to these fears we speak of. But what speak 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 deal then the lewdest men are, who have much more just cause to fear than they have; as we 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 Gospel do belong, calleth them Esa. 35.4. such as are of a fearful heart; and chideth them for this, Esa. 51.13. Thou hast feared continually every day, because of the fury of the oppressor. Now if you would know the reasons why Gods most faithful and upright-hearted servants may be so subject to these fears, and why they are so, I find two principal causes of this. First, Their own weakness. When the Apostle speaketh of those fears he was subject to among the Corinthians he imputeth them to his own weakness. I was with you (saith he, 1 Cor. 2.3.) in weakness, and in fear and in much trembling. And there is a double weakness in the best of God's servants, a natural weakness, and a sinful weakness; and so there is a natural fear, and a sinful fear 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 keep themselves awake too, as you shall find, Mar. 14.32— 34. Through this natural weakness it is, that the best man that is, may feel in himself some fear of death; and when he seriously thinketh of his appearing before God, or when the Lord doth by any extraordinary work as thundering and lightning and earthquakes etc. manifest unto him his glorious power, he cannot choose but fear, and tremble. I remembered God, and was troubled, saith the Prophet, Psal. 77.3. and that hath oft been the case of many a good soul. When God showed his glory in the delivering of the law by darkness and tempest, by thunder and lightning, it is said by the Apostle, Heb. 12.21. that the sight was so terrible, that Moses himself said, I exceedingly fear and quake. Yea when Christ did show his divine and glorious power even in goodness, by bringing such a multitude of fish to the net that it broke withal, it is said, Luk. 5.8, 9 that Peter was so astonished with fear that he fell down at jesus knees, saying, depart from me for I am a sinful man O Lord. But besides this natural weakness, there is a sinful weakness also in the best of God's children; even weakness of faith which maketh them subject not to natural fears only, but to sinful fears also. There is much lacking in their faith as the Apostle said of the Thessalonians, 1 Thess. 3.10. And this is a chief cause of all their fears; Why are ye fearful, o ye of little faith, saith our Saviour to his Disciples, Mat. 8.16. pointing at the chief cause of all our fear. When are apt to doubt of God's favour, and of the pardon of our sins; and who can choose but be much disquieted in his heart, with ●eare when he doubteth of God's favour? When the Prophet complained, Psal. 88.15. While I suffer thy terrors I am distracted: he telleth us, verse 14. what was the cause of those terrors he felt in himself, Lord why castest thou off my soul? why hidest thou thy face from me? He could not be persuaded of God's love, he thought God had cast him of. And can you wonder then though his heart were full of terror? The second cause of these fears is the Lord himself. Certainly his holy hand is to be acknowledged in this kind of affliction, as well as in any other. These fears are therefore called the Lords terrors, Psal. 88.15. and 2 Cor. 5.11. because they come from him. And the Lord seeth it to be good, and profitable many ways, for sundry of his servants to be much exercised by them. 1. This maketh them careful by repentance to purge themselves from all their known sins. So the Lord speaketh of the fear which they that travel by sea are in, when they see the strange breaches which the whale by his rising doth make in the sea, job 4●. 25. When he raiseth up himself, the mighty (and most stout hearted) are afraid, by reason of his break they purify themselves. As we see the mariners that carried jonah did, jonah 1.5. The mariners were afraid and cried every man to his God. Every one sought to make his peace with God in the best manner that he could. This effect we know fear usually hath even in all men; but much more certainly in God's children. 2. This keepeth them humble, fearful to sin, tractable and willing to obey God in all things. This is also a natural effect of fear to abate the pride of man's heart, and to make it humble and tractible. Put them in fear, o Lord: (saith David, Psal. 9.20.) that the nations may know themselves to be but men. Certainly if the Lord should not now and then visit them with inward terrors and gripes, there be many in the world would even forget themselves to be men. But this effect it hath in God's children especially, O that there were such a heart in them, (saith the Lord of his people, Deut. 5.29.) that they would fear me, & keep my commandments always. As if he had said, Now they are fearful to offend me in any thing, now they are willing to do 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 wonderful fear. 3. Lastly, This prepareth them, and maketh them fit to receive comfort from God. Thus the Lord hath been 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. Lo an horror of great darkness fell upon him. Before Elijah could hear that still and small voice that spoke so much comfort unto him, concerning himself and the whole Church, the Lord first affrighted him with a great and strong wind that rend the mountains and broke the rocks in pieces, and then by an earthquake, and after that by a fire, 1 King. 19.11, 12. he deeply humbled him by fear and terror first, that he might prepare and make him fit to receive that comfort. You see then, that this may be the case of them that are most upright hearted, and such as truly love the Lord they may be much subject to these fears. And this is the first thing I told you I had to say, for the comfort of such poor souls. The second is this, That it is not only possible that thou mayst love God unfeignedly though thou be so subject to these terrors, but even while thou art in this case, thou hast evident signs in thee that thou dost so, and if thou couldst observe thine own heart well, thou wouldst be able to discern, that thou dost love God indeed. For First, Thou desirest God's favour above all things in the world, and no cross afflicteth thy heart so much as this, that thou thinkest thou hast lost it, thou canst not be assured of it, this is a certain sign thou lovest him. When the Church's 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 seek after him, by calling him him whom her soul loved; and this title she repeateth in every one of those verses. Certainly if her soul had not dear loved him, she could not in that manner have sought after him. So that this grief and trouble thy heart is in, because thou canst not be assured of God's favour, argueth plainly that thou art sick of love as the Church saith she was, Cant. 2.5. and 5.8. Thy love to God is the cause of thy sickness and grief. O how happy a thing would it be, with many if they were sick of this disease? Secondly, Thou darest not do any thing that thou thinkest would offend God, but makest conscience to do his will, therefore thou lovest God. He that hath my commandments and keepeth them. (saith our Saviour, joh. 14.21.) is he that loveth me. And 1 john 5.3. This is the love of God, that we keep his commandments; we could not else 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 weep so abundantly for her sins, as our Saviour testifieth of her, Luke 7.47. And this was the only thing whereby Peter did express that though he ha● so shamefully denied Christ, yet he loved him above all things; when he had so offended, he 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 keep the second commandment (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 God's name; declareth it by no argument so much as by this throughout that Psalm, even by that love he bore unto, and that delight he took in the Word of God. Fiftly, thou lovest the children of God, even because of the goodness thou seest in them; therefore thou lovest God. If we love one another (saith the Apostle, 1 john 4.12.) God dwelleth in us, and his love is perfected in us. As if he had said, That is a sign of a sound and perfect love of God. So Christ will acknowledge at the last day that the love that was showed to the least of his brethren, was showed 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 fears that trouble thee, and wouldst feign do God service out of love, and not out of fear. Therefore thou lovest him. For even as he that doth unfeignedly desire to fear God, doth fear God, Neh. 1.11. And he that mourneth for his infidelity and striveth against it, hath true faith; as it appeareth in that example of the poor man mentioned, Mar. 9.24. So hath he 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 he doth love? Doth not the Apostle say, 1 john 4.18. That there is no fear in love, but perfect love casteth out fear. I answer, Answ. 1. It is true that in love there is no such fear, nothing is more contrary unto the nature of love, than these fears are. But in the person that hath true love these fears may be. As though there is no infidelity or doubting of God's favour in faith (nothing more contrary unto faith then doubting and infidelity) yet in the person of a true believer there may be much infidelity, as we have heard out of Mar. 9.24. 2. Perfect love will cast out all these fears; and the perfecter our love to God is, the more it will cast out these fears and deliver us from them. But the love of the best of God's servants is imperfect and will be till we come to heaven; for there and there only 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 poor souls that are so much disquieted with fear is this, They must strive against these fears 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 itself a judgement of God, and part of that curse that God hath threatened in his law against sin; as you shall find Deut. 28.65. And job 18.11. Terrors shall make him afraid on every side. Yea it is the greatest tormentor of the heart, and enemy to the peace and tranquillity of it, that can be. Fear hath torment, saith the Apostle, 1 john 4.18. He that is afraid to die must needs live in continual and extreme bondage, as the Apostle speaketh, Heb. 2.15. 2. It is not only a judgement but a sin also. For it is oft forbidden and condemned in the Word, Esa 8.12. Fear not their fear, nor be afraid. And Matth. 8.26. Why are ye fearful, o ye of little faith? Yea it is a cause of many other sins. The fear of man bringeth a snare, saith Solomon, Pro. 29.25. 1. It maketh a man apt to hide himself from God and run away from him. I was afraid (saith Adam, Gen. 3.10.) because I was naked, and I hid myself. 2. It maketh a man unprofitable and heartless to every good duty. I was afraid (saith the unprofitable servant, Matth. 25.25.) and went, and hid thy talon in the earth. 3. It keepeth a man from loving God as he should. The more servile fear of God is in the heart, the less love of God must needs be in it. These are so contrary that they do mutually diminish and expel one another as the Apostle hath taught us, 1 john 4.18. Object. All this is true will you say, but by what means may I rid my heart of this servile fear? Answ. I answer, These be the means. First, Consider wherein thou hast offended him, and seek peace with him, seek his favour, seeing thou canst not flee nor hide thyself 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 go out of his sight. It is good for me (saith David, Psal. 73.28.) to draw near unto God; to get within him, when he is most angry, and to fall down at his feet. If thou return to the Almighty (saith Eliphaz, joh 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 childlike fear to offend God and it will banish out of it, these slavish fears. Fear not their fear, nor be afraid (saith the Lord, Esa. 8.12, 13) Alas how should we help that, might they say? He answereth. Sanctify the Lord of ●osts himself, and let him be your fear, and let him be your dread. In the fear of the Lord (saith Solomon, Pro. 14.26.) is strong confidence. Thirdly, Pray earnestly unto God against these fears. This was David's practice, Psal. 34.4. I sought the Lord and he heard me, and delivered me from all my fears, Pray as jer. 17.17. Be not thou a terror unto me, thou art my hope in the day of evil. As if he had said. If I be afraid of thee, what hope can I have in the evil day. Fourthly, Frequent God's 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 seek after, that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord, saith David, Psal. 27.4. Fiftly, Seek assurance by faith, that Christ is thine; and give thyself 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.) we have boldness, and access with confidence by faith in him. Sixtly and lastly, Acquaint thyself with the promises God hath so oft made his people to free them from these fears, job 11.15. Thou shalt lift up thy face without spot, yea thou shalt be steadfast, and shalt not fear. Psal. 112.7, 8. He shall not be afraid of evil ridings, his heart is fixed, his heart is established, he shall not be afraid. And Pro. 1.33. Who so hearkeneth unto me shall dwelled safely, and shall be quiet from fear of evil. These and such promises thou shouldst by faith give undoubted credit unto; and apply them to thyself; and rest upon them; and make claim and challenge unto them. Remembering how able the Lord is to perform them, how faithful also, and true of his word. Lecture LXXX. On Psalm 51.6. February 5. 1627. IT followeth now that we proceed unto the second grace whereof the right root of all true righteousness, and goodness doth consist; and that is a lively faith. The point then that we are now to learn is this That all true love unto God, Doct. and (consequently) all true godliness and uprightness of heart, springeth from a lively faith even such a faith, as maketh known to a man God's love to him in Christ, and maketh him able to receive Christ, and to rest upon him. See the proof of this in four degrees. First, Without faith it is not possible for a man to repent and forsake sin 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 God's gracious disposition towards you, sin will have dominion over you, ye cannot help it, ye cannot avoid it. It is the blood of Christ only (applied by faith) that purgeth the conscience from dead works, as the Apostle teacheth, Heb. 9.14. Secondly, Without faith it is not possible for a man to lead 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 spiritual life) I live by the faith of the son 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 hypocrisy 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 commandment 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 commandment of God; which maketh us able to keep the commandments and to account them no burden, nothing grievous to us, which giveth the price and value in God's 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 main root of all. The reasons hereof are two. First, Reason 1 Because faith is the only thing that knitteth us to Christ and maketh him ours. Christ dwelleth in our hearts by saith, Ephes. 3.17. And till we be knit to him and he be made ours there can be no goodness in us. Of his fullness have we all received, joh. 1.16. Without me ye can do nothing, saith our Saviour, john 15.4. Secondly, Reason 2 Because faith, and faith only maketh known to us that love of God, as is effectual to to breed in us a true love unto God. It is an old and true proverb (and the truth of it is not so certain in any case as in this) magnes omoris amor, Love is of an attractive nature, like the loadstone, to draw love unto it. We love God (saith the Apostle, 1 john 4.19.) because he loved us first. We can never love him, till we be first persuaded of his love to us. When the Sun in his full strength & heat hath shined much upon it, the stony pavement itself will reflect, and send up an heat towards the sun, yea a greater heat then either the softer earth, or the air will: but till the sun hath shined, and shined much upon it, it can send up no heat nor have any in it at all. And even so it is with our cold and stony hearts, when the knowledge and sense of God's love hath warmed them, then will they reflect love to God again, but till then they cannot. But to handle this second reason more plainly, and profitably two things are to be observed, which I will distinctly speak of. 1. Nothing but a lively faith can so assure us of God's love to us, as to kindle in our hearts a true love to God. 2. A lively faith is able to do this. Object. For the first. It may be objected, that a man may be sufficiently persuaded of God's love to him, though he 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 persuaded that God loveth him, and glorieth in nothing more than in that. He maketh his boast of God, as the Apostle speaketh of the wicked jews, Rom. 2.17. The Lord speaking of some that did both in word and deed, commit as much wickedness as they were able, jer. 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 jews, of whom he pronounceth that the devil was their father. john 8.44. yet were themselves fully persuaded of God's fatherly love unto them, and could say of themselves, verse 41, We have one father, even God. And what child of God know you upon earth, that hath this word (I thank 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 be persuaded of God's love towards him, for God doth indeed love him, and showeth it many ways that he 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 unthankful, and to the evil, saith our Saviour, Luke 6.25. Lo he is good and kind, and tenderly merciful unto all, even unto the worst men. And upon whom doth not his light arise? saith Bildad, job 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 than be persuaded that God loveth them? Answ. Now to this objection, I have four 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 God's love and goodness, In that he giveth life and health, and seasonable times; in that he causeth us to prosper, yea, in that he feedeth us, and clotheth us, it is a sign he 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 temporal and common favours of God, are signs and pledges of his special love; even by them the faithful are confirmed in the assurance of his eternal love. When jacob saw that God had changed Esau's heart so, that he looked, and spoke kindly to him, he saw God's face, and loving countenance toward him, even in that. I have seen thy face (saith he Genes. 33.10.) as though I had seen 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 God's love, may work in all men (even in them that have no faith) a kind of love unto God, a common, and an ordinary, and a superficial love. But then I say fourthly. A sound and true love to God can never be wrought in any man's heart (that hath not faith) by these outward and temporal blessings of God, nor by any knowledge he can have by them, of God's love to him. The unsoundness of that love that is wrought in men towards God, by these common favours of his, will appear in three points. First. It is but a mercenary love, they love the gifts of God, rather than the Lord himself; and when God giveth over giving to them, they give over loving of him. This is like the love that harlots bear to their lovers. When the Prodigal had to give, and spend upon those harlots upon whom it is said he wi●t●d his goods, Luke 15.30. no doubt but they showed a great deal of kindness unto him, but when he 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 he falsely and maliciously charged job with it, job 1.10, 11. While God m●●●th in hedge about them, and about all that they have, while he blesseth the work 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 he that sound and truly loveth the Lord, loveth him for himself, and those perfections, and excellencies that are in him, and not for his gifts, nor for his own advantage only. He loveth him as a good child doth his parents (1 Tim. 5 4) though they be poor, and have nothing to give him. And as Paul declaring the truth of his love to the Corinthians professeth, 2 Cor. 12.14. he sought not theirs, but them; so doth he that truly loveth the Lord desire to enjoy him and his favour, more than he doth desire any of God's blessings, any thing that the Lord can do for him. His soul saith unto God, as David did, Psal. 119.57. Thou art my portion o 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 show us any good? God's goods and benefits every man desireth, every man is enamoured with But Lord (saith he) lift up the light of thy countenance upon us. As if he had said; We have enough if we have thee and thy favour. And so speaketh he also, Psalm. 73.25. There is nothing upon earth that I desire besides thee. And from hence also it cometh, that as he that truly and entirely 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 only while he dealeth kindly with him, but ca● love no man that hath dealt unkindly with him, or done him wrong. If you do good to them that do good to you (saith he Luk. 6.33) what thanks h●●e you? for sinners also will do so much: So he that truly loveth the Lord, will love him at all times, even when he withholdeth his hand, and withdraweth his bounty when he carrieth himself towards him, even as if he were his enemy. Though he slay me (saith job 13▪ 15.) yet will strust 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 temporal blessings without faith, is no sound or true love, because there be many other things that all such men love as much, or more than God. He that loveth father or mother, more than me (saith our Saviour, Matth. 10.37. he that to please them dare offend me) he that loveth sun, or daughter more than me, (he that to scrap● and provide for them, dare sin against me; or through fondness (like Ely) can bear with any profaneness, or lewdness in them) is not worthy of me; his love is of no worth at all in my account. If a man be a lover of pleasures, more than a lover of God, as the Apostle telleth us, 2 Tim. 3.4. many in these last days shall be; if a man love any lust of his better than God, and rather than he will forsake it, he will adventure the lost of God's favour, certainly he hath no true love of God in him. He that truly loveth God, giveth him the highest seat in his heart, loveth him more than 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 loss of all things, and do count them but dung, that I may win Christ. And this Christ required in Peter's love, john 21.15. he saith not only Simon thou son of jonas, lovest thou me? (that had not been enough to prove his love true and sincere) but lovest thou me more than these? then thy nets, than thy fish, than thy friends that are here about thee. And though Peter (in the depth of his humility) saith nothing in his answer to that term of comparison, yet is it evident by Christ's question, that he knew his love was so unfeigned 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 general bounty and goodness that all men taste of, is no true love, because it hath no force and strength to restrain them from sin, and draw them unto obedience. The Apostle speaking of a commandment that hath some difficulty in it; that is, the parting with our goods for the relief of our brother, whom we see in necessity, saith of him that sticketh at this, 1 joh 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 he had said, no man doth love God in deed, and in truth, if his love to God will not make him willing to do any thing that he would have him to do, and that may please him. True love we know, is a most forcible thing to make one serviceable, and willing to do any thing for such as they love. What pains will the mother take, what offices will she perform to her little infant? yea, how willingly and cheerfully? The seven years wherein jacob did service to Laban, a very hard master, seemed to him but a very few d●yes (saith Moses, Genes. 29.20.) because he loved Rachel. And surely our love to God is no less forcible this way, if it be true, it will make us willing to obey him, even in his hardest commandments. Of this her love to God, it is that the Church speaketh when she saith, Cant. 8.6. Love is strong (and irresistible) as death. And this is that which the Apostle meaneth, 1 john 5.3, 4. This is the love of God, that we keep his commandments, and his commandments are not grievous. As if he had said, the love of God will make us careful to keep God's commandments, yea it will make those commandments easy to us, that are most cross to our nature, they will be 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 God's 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 special, so marvellous a love, above that that he hath done to the greatest part of the world, as we cannot choose but love him again, and love him unfeignedly, that is, love him for himself, love him better than any thing else, love him so, as we can be content to go through thick and thin to please him. Observe the proof of this in three degrees. First. There is a marvellous love of God, that far surpasseth all other of his loves. If you ask me wherein God hath declared this his special and marvellous love to his people. I answer, in giving them his only Son to ransom them from hell, and to purchase heaven for them. Herein is love (saith the Apostle, 1 john 4.10.) that God loved us, and sent his son to be the propitiation for our sins. And Rom. 5.8. God commendeth his love towards us in this, that while we were yet sinners, Christ died for us. This was a marvellous love of God, all the fruits of God's favour that worldlings do enjoy, are but shells 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. Fear not little flock (saith our Saviour, Luke 12.32.) Whereas God in sending his son, had not such respect to the greatest part of the world, I pray not for the world, saith Christ. john 17.9. Faith assureth every true believer, that this wonderful love of God belongeth to him. That God in special love to him, sent his Son to do and endure all that he did. It maketh him able to say with the Apostle, Galat. 2.20. He loved me, and gave himself for me. And with David, Ps. 31.21. Blessed be the Lord, for he hath showed me his marvellous kindness. 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 Son to dye for him, this must needs breed in him a love unfeigned unto God, and care to please him; and proportionable to the assurance we have of this love of God, shall our love to God be. Marry Magdalene because she knew by faith, that God's love to her had been so abundant, as to forgive her so many sins, therefore did she love Christ abundantly, Luk 7.47. Thus David professeth of himself, 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 he did so love the Lord? He telleth us ver 3.4. The sorrows of death compassed me, and the pains of hell got hold upon me, I found trouble and sorrow, than called I upon the name of the Lord. He was in anguish of conscience, and fear of damnation, and God (upon his prayer) spoke peace to his heart, and assured him of his favour in Christ, therefore did he so love the Lord. Therefore the Apostle praying for the Ephesians 3.17— 19 that they might be rooted, and grounded in love (to God he meaneth, and to men for his sake) he 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 he 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 be able to draw their hearts from him. Lecture LXXXI. On Psalm 51.6. Febru. 19 1627. LET us now apply this that we have heard to ourselves. Applic. And that that I will say for the application of this point shall be by way of exhortation only; even to stir up, and persuade myself, and every one of you, not to rest contented with the fruits of Gods common and general love, be not satisfied in thyself, till thou be assured by faith, that God loveth thee with his special and particular love, that thou art one of the world of God's Elect, whom God so loved, that he gave his only begotten son for thee, that thou believing in him, mightest not perish, but have life everlasting; as our Saviour speaketh, john 3.16. That God so loveth thee, that he spared not his own son, but delivered him up for thee; as Rom. 8.32. Till thou canst say with Paul, Gal. 2.20. Christ jesus the Son of God loved me, and gave himself for me. And with john, Revel. 1.5. He loved us, and washed us from our sins in his own blood. Till thou be assured that God loveth thee, with this more than common, with this marvellous love, nothing should content thee, but thou shouldst still cry with David, Psal. 17.7. Show me thy marvellous loving kindness; make me able to see and know that thou lovest me with this marvellous love. And 106.4. Remember me o Lord, with the favour that thou bearest to thy people; ò visit me with thy salvation. To be beloved of God with that love that he beareth to strangers, or to his hired servants, should not content us, but that love only that he beareth to his own people, to his dear children. None of his gifts should satisfy us without his salvation, those good things that accompany salvation, but we should still cry, o visit me with thy salvation; as if he had said, give me a comfortable sense and assurance of that. It is said of the faithful Bereans, Acts 17.11. that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better borne and bred, more noble than others. And as those that are nobly borne, aspire after higher estates, and conditions of life then other men do, they scorn to live upon a base, and mechanical trade. So saith our Saviour, Matth. 6.31— 33. that all we that are his Disciples should do. After all these things (saith he, that is meat, and drink, and clothes) do the Gentiles (that are borne to no better hope) seek (that is, only or chiefly) but seek ye first the kingdom of God, and his righteousness. And certainly, if we be borne of God, we shall not be so base minded as other men are; but find in ourselves, such high and generous spirits, as nothing but the reward of the inheritance, as the Apostle calleth it, Colos. 3.24. nothing but the kingdom of heaven will content us. And thus are all they that shall be saved described, Rom. 2.7. They seek for glory, and honour, and immortality. And this is that Holy ambition, that I desire to stir up in myself, and in every one of you, that we would strive to bring our hearts to this; that we may be able to say, life is sweet, and a good blessing of God, and so is health, and so is peace, and so is a plentiful estate, and so is credit, and so is mirth; but all these things are nothing unto me, without the assurance of God's special love unto me in Christ. Rejoice 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 rejoice, because your names are written in heaven. That even as Absalon 2 Sam. 14.32. thought it nothing to be restored from his banishment, and to be admitted to live in jerusalem, unless he might see the King's face; so should we esteem all other comforts and contentments whatsoever, as nothing, unless we may see the light of God's countenance, see him look cheerfully upon us, and show himself to be reconciled unto us. This is that, that David preferred before all the World. Psalm 4.6. Many say, who will show us any good (who will show us how we may get wealth, and credit, and pleasure, and such things) but (As if he should say, but I am not of their mind) Lord, lift up the light of thy countenance upon us; upon me, and upon thy people, this is all in all unto me. This, this is that I desire, to persuade you unto, to get assurance that God loveth you with this special love. Get assurance of it I say unto yourselves, Make your casting and election sure, saith the Apostle, 2 Peter 1.10. Content not yourselves with an uncertain hope in this case, but seek to be sure of this. Yea, he that is most sure of this, let him seek to be more sure still, as the Church doth, Canticles 1.2. Let him kiss me with the kisses of his mouth; as if she had said, Let him still give me more evidences of his love; for thy love is better than wine. Motives Now for the better enforcing of this exhortation. 1. I will give you some motives that may provoke you to seek this assurance of the special love of God. 2. I will show you the means how you may attain unto it. We have all need of motives, yea of strong motives, to persuade us (a strange thing to consider of) to seek God's favour, to seek assurance that he loveth us. For, 1. The most men are like the prodigal, of whom we read, Luke 15.16, 17. who so long as he could have enough to fill his belly, though it were but the husks 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 far, as to let them live in wealth, and peace, and credit, and mirth here, his special love, that reacheth to the forgiveness of their sins, and life everlasting, they care not for, they seek not after. 2. Many that are possessed with the spirit of bondage, and often vexed with terrible doubts and fears, about this matter, yet never seek for this certainty, 3. Many that think they have faith, content themselves with an uncertain opinion, and wavering hope of God's favour and never seek to make this certain unto themselves. Harken therefore unto six Motives I will give you out of God's word to stir 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, jer. 31.3) with an everlasting love. And of Christ's love, the Evangelist saith, joh. 13.1. Having loved his own (that is, such as his father gave him, such as believed in him) unto the end he loved them, I am persuaded (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 jesus our Lord. Then get once the assurance of this love of God in Christ, and thou mayst be certain thou shalt never lose it. Thy assurance of it, I grant thou mayest lose for a time, through thy own folly, but this love of God canst thou never lose, if ever thou hadst it. The Moon is subject to change, and so are all things that are under it; but the Sun (though through the interposition of somewhat between it and us, it do not always shine upon us) yet doth it never change. So though our sins may raise up a thick cloud (as the Prophet speaketh, Esay 44 22.) between 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, james 1.17.) no variableness 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 be sure of it. This property of God's love, hath made God's people highly to esteem 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 special 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 we 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 fears that do so vex and torment us, if we were once sure of this special love of God to us. That even as when Christ was come into the ship, where his Disciples were, Mark 6 5●. the wind ceased presently, and there was a ●alme; so will it be with thy heart, get Christ once into it, and it will be quiet. So David professeth, that when he had seen the light of God's countenance, and rejoiced in it, Psalm 4 8. I will both lay me down in peace, and sleep, saith he. And indeed, what need we to fear, if we have God's favour? If God be for us, (saith Paul, Rom. 8.31.) who can be against us? To hurt us he meaneth. The Lord is my light and my salvation (saith David, Psalm 27.1.) whom shall I fear? And 49.5. Wherefore should I fear in the days of evil: when the iniquity of my heels shall compass me about? Why David what maketh thee so secure in the midst of danger? He telleth you verse 15. God will redeem my soul from the power of the grave, for he shall receive me. On the other side, he that doubteth of God's love to him in Christ, must needs be vexed with continual fears, fear of death, and fear of troubles. It is Christ only (saith the Apostle, Heb. 2.15.) that delivereth them, who through the fear of death, were all their life time subject to bondage. Thirdly, Motive 3 This bringeth with it unto us all good things. Seek ye first the kingdom of God, and his righteousness (saith our Saviour, Matth. 6.33. As if he had said, Make your salvation sure, make this sure unto yourselves 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 believe Christ in this, that this is the best way to be certain of all earthly comforts, so far as they shall be 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 sweeteneth all God's blessings to us, and giveth a pleasant relish unto them, when we can taste in them, God's love unto us in Christ. When job speaketh, job 29.1— 7. of the comfort he took in all God's blessings, in the time of his prosperity, in his children and riches, in that honour and esteem 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 only sustain and keep us from fainting in times of common trouble and calamity as job saith there, job 29.3. By his light I walked through darkness; While the light of his countenance shined upon me I could walk cheerfully in the darkest, and saddest times; But it will also sweeten the bitterest afflictions that can befall ourselves in particular, when we know they are but the chastisements of our father, that loveth us dear though he thus correct us. The cup which my father hath given me (saith our Saviour, john 18.11.) shall I not drink it? All hope of deliverance and comfort in danger and distress groweth from the assurance of God's favour. Upon this David grounded his hope, Psal. 42.5. Why art thou cast down o my soul? etc. Hope thou in God, for I shall yet praise him, for the help of his countenance. To this he ascribeth all the deliverances the Church had received from the Lords right hand, Psalm 44.3. They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand and thine arm, 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, certainly there can be no deadly pain in them. And thus Christ comforteth a poor man that was sick of a dead palsy (a disease that dulleth the spirits and maketh the heart as heavy, as any disease can) Matth. 9.2. Son be of good cheer thy sins be forgiven thee. On the other side he that doubteth of God's love to him in Christ, what comfort can he have in life or in death, in prosperity or in adversity, specially if God shall be pleased to awaken his conscience? What sweetness can a man find in all his wealth or pleasure, or good cheer when it hath this bitter tang, and lose with it, that his heart shall say to him, I may be a vessel of wrath for all that. Alas Cain had as much as all this cometh to, and Esau and Dives who are all now firebrands in hell. Must not the joy that all such men seem to take in their prosperity be such as the Apostle speaketh of, 2 Cor. 5.12. in the face only, and not in the heart. And if this be their condition in their greatest prosperity, than what comfort can they have in their affliction, and in their death think you? What is the hope of the hypocrite (saith job 27.8.) though he hath gained, when God taketh away his soul? Motive 4. Fourthly, If we were once assured of God's special love to us in Christ this would make us yield obedience unto God, and do his service, not grudgingly or as of necessity, but as out of love and willingly, and cheerfully. For a good man (a bountiful, a kind man, saith the Apostle, Rom. 5.7.) some will even dare to die. And if the goodness and bounty of a man have such force with us, that we think we can never do too much for him; will not the assurance of this marvellous bounty and goodness 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 do to please and honour him, that hath so dear loved me? This will make us pray with boldness and zeal. O God thou art my God (saith David, Psal. 63.1.) early will I seek 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 do 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 do) 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 we are the sons 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 hear and read and meditate in the Word with cheerfulness, and a good appetite. As new borne babes (saith the Apostle, 1 Pet. 2.2, 3.) desire the sincere milk of the Word; if so be that ye have tasted, that the Lord is gracious. This will make us keep the Sabbaths even whole Sabbaths without wearisomeness. Ye shall keep every man my Sabbaths (saith the Lord, Levit. 19.3.) Why so? What may move us to do this willingly and cheerfully? I am the Lord your God, saith he. In a word this will make us walk cheerfully in every duty of obedience, in every way of God. Thy loving kindness is before mine eyes (saith David, Psal. 26.3.) therefore have I walked in thy truth. If we would set that oftener before our eyes, meditate more seriously of that, certainly it would make all God's ways more easy and pleasant to us, than they are. On the other side he that hath no assurance of God's love in Christ, can never pray, or hear, 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 read, or to hear, or to keep the Sabbath, that thou sayest of all these duties in thy heart as they did, Mal. 1.13. O what a weariness is it? Certainly thou hast in thee an evil heart of unbelief; as the Apostle calleth it, Heb. 3.12. Thou art not assured of God's fatherly love to thee in Christ. Nor thou seekest not to be sure of it. Get more faith, and more assurance of God's love, and it will seem no bondage to thee to serve God, thou wilt find 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 mourn for offending God, by our sins. When God once maketh thee able by the spirit of grace, to see that Christ endured so much for thee, that thy sins pierced Christ so, then wilt thou be able to mourn for thy sins (saith the Prophet, Zach. 12.10.) as a man would mourn for the loss of his only son. When Mary was once assured by faith that her sins were forgiven, yea how many sins God had forgiven unto her, Luke 7.38.47. o how she wept for her sins? If thou wert indeed assured of the forgiveness of thy sins, and of God's favour in Christ, thou couldst never think of thy sins, without grief of heart. And if thou desirest to grow more soft hearted, labour to increase thy faith, and to get more assurance of this special 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 God's love shall increase in thee, so shall every saving grace increase and abound in thy soul. 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 fullness of God. And these are Motives strong enough (if God be pleased to work with them) to persuade our hearts to seek to be assured of God's love in Christ, to make our calling and election sure. It followeth now I should show you the Means how this may be attained; but those I must (I see) leave till the next day. Lecture LXXXII. On Psalm 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 God's favour. Mean. 1 First, If thou desire to get assurance of God's special love to thee in Christ, assurance that Christ is thine, assurance of thy salvation, thou must first settle this persuasion 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 thyself uncapable of this comfortable assurance. Know therefore that though 1. It be a very difficult thing to get, and keep this assurance; 2. Few attain 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 unbelief; 4. They that have had it in the greatest measure have not had it at all times; Yet every true believer may attain unto it, if the fault be not in himself. ●or 1. God hath commanded the faithful to make their calling and election sure, 2 Pet. 1.10. 2. God hath promised that he will certify 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 age's experience of the truth of this his promise in themselves, Rom. 8.15, 16. Ye have not received the spirit of bondage again to fear (as if he should say once ye had it) but ye have received the spirit of adoption, whereby we cry, Abba father. This could not be without assurance of God's favour; and this he saith not of himself only but of all the faithful; of all God's children, Gal. 4.6. Because ye are sons, God hat● sent forth the spirit of his son into your hearts. This spirit witnesseth with our spirit● (saith the Apostle, Rom. 8.16) that we are the sons of God. We know (saith the Apostle, 1 john 3.2. not of himself but of all God's children) that when Christ shall appear we shall be like him. And again, verse 14. We know we are translated from death to life. And again, Chap 4.16. We have known and believed, the love that God hath to us. Nay I say more, It is not only possible for thee if thou be God's child to have this assurance of God's 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 own selves (saith the Apostle, 2 Cor. 13.5.) how that jesus Christ is in you, except ye be reprobates? that is, except ye be unsound and counterfeit in the profession of the faith. His house we are (Heb. 3.6.) if we hold fast the confidence and the rejoicing of the hope firm unto the end. That hope that hath no confidence nor rejoicing in it is little worth. Hope must be as an anchor of the soul both sure, and steadfast; as the Apostle speaketh, Heb. 6.19. Well then, seeing we both may and must get this assurance it standeth us upon to inquire how and by what means we may get it. What is then next to be done? Mean. 2. I answer, Secondly, We must bind ourselves to a diligent, and conscionable use of God's ordinances, which he hath sanctified to be the means whereby he will work 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 work in our hearts not only faith, Rom. 10.17. Faith cometh by hearing; but this blessed fruit of faith also, the assurance of God's favour. The Scriptures were written to this end, to breed in us this assurance. These things have I written to you (1 john 5.12.) that ye may know, that ye have eternal 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 main end, that God ordained preaching for. So Zachary saith that john the Baptist, was sent to that end, Luke 1.77. To give knowledge of salvation to his people, by the remission of their sins. 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 means whereby he will do it, I create the fruit of the lips; (my word in the speech and ministry of my servants, Mal. 2.7. The priests lips should keep knowledge, and they should seek the law at his mouth) peace, peace, to him that is far off, and to him that is near, saith the Lord, and I will heal him. God hath promised to work by the ministry of his servants in the hearts of his people abundance of peace and comfort (which cannot be without assurance of his favour) and to heal them of all that anguish of heart, which the doubting of his favour did breed in them. And no marvel 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 God's 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 fear what flesh can do unto me. 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 God's favour and to preserve it in us, and to recover it when it is lost; is the conscionable use of the holy Sacrament. We read of God's people that had received the Passeover with good hearts, that had prepared their hearts to seek 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 gladness. And verse 26. There was great joy in jerusalem. And that Sacrament we know, was the same in substance with our Lord's Supper. Certainly there is not more virtue in any ordinance of God, to confirm us in the comfortable assurance of God's 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, eat, this is my body which was broken for you. 2 He is offered to us as meat and drink to feed upon; and what is so nearly applied 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 seals to assure and confirm his covenant unto us; they are seals of the righteousness 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 God's favour in our hearts, & to recover it when we have lost it, is prayer. Ask, and you shall receive, (saith our Saviour, john 16.14.) that your joy may be full. This is one of the principal fruits of prayer, it breedeth full and sound joy in the heart; which necessarily presupposeth assurance of God's favour. This course David oft took to recover his assurance and comfort and found great success in it. When he made that prayer that is set down, Psal. 6. he was in great anguish of mind, through the loss of the assurance of God's 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 God's favour, that he bursteth forth into these pathetical 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 far that he said in his haste (verse 22.) he was cast out of God's sight; to recover it he betook himself to prayer and prevailed so thereby, that he cryeth out, verse 21. Blessed be the Lord for he hath showed me his marvellous kindness. As though he had said, The Lord hath given me again, a sweet and comfortable assurance of his favour. I do not deny but many (yea many of Gods own children) may use all these three ordinances of God, that I have named unto you, and use them often too, read, and hear, and receive, and pray, and yet never attain to this assurance of God's favour by them. Alas; this will never be obtained without great diligence in the use of all means 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, seek or aim at this, to get assurance thereby, that we are in God's favour; or if we do seek it, yet use we no diligence in the use of these means, that we might obtain that which we seek in them. But if we cannot obtain it by these means, there is a third thing to be done. Means. 3 Seek to be more humbled in thyself, in the apprehension of thine own wretchedness. Seek the Lord and his favour, with an humbled soul. When jeremy prophesieth of the comfort that God's people should find, upon their earnest seeking of his favour, before the end of their captivity, he speaketh thus of them, jeremy 50.4. Going, and weeping, they shall go and seek the Lord their God. When we can lament after the Lord, as Israel did, 1 Sam. 7.2. mourn for the loss of his favour, and go weeping to him to seek the recovery of it, we need not doubt of prevailing with him. God resisteth the proud (saith the Apostle james 4.6.) but he giveth grace to the humble. Specially this grace of a comfortable assurance of his favour, he useth not to give unto any, but unto the humbled soul. And thereupon the Apostle inferreth verse 10. Humble yourselves in the sight of the Lord, and he shall lift you up. The want of sound humiliation, is the chief cause we cannot attain unto sound assurance of God's favour. Never did any attain unto any great measure of assurance of God's favour, that had not first been deeply humbled in themselves. Neither doth God use to give the spirit of adoption to his people, till he have first given them the spirit of bondage, Rom. 8.15. God comforteth those that are cast down, saith the Apostle, 2 Cor. 7.6. Therefore the day of humiliation, wherein God's people did afflict their souls, is called the day of atonement, between God and them, Levit. 23.27, 28. Such God hath bound himself by promise, to speak peace unto. Blessed are they that mourn (saith our Saviour, Matth. 5.4) for they shall be 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, we will in our judgements value and prize God's favour in Christ, above all things in the world, and say with David, Psal. 63.3. Thy loving kindness is better than life. Show us the father (saith Philip to Christ, john 14.8) and it sufficeth us. This he spoke indeed out of ignorance and curiosity, but thus speaketh the humbled soul advisedly. Let me but see my heavenly father reconciled to me 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 soul doth say, that without this, though he 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 sound humbled, and never till then, we will hunger and thirst after Christ, and desire God's favour in him more earnestly and eagerly, than any thing in the world. It was the voice of an humbled soul that we read, Psal. 42.1, ●. As the Hart panteth after the water brooks, so panteth my soul after thee, o God, my soul thirsteth for God. And they that can thus thirst after God's favour, shall be sure to obtain the assurance of it. Blessed are they that hunger and thirst after righteousness (saith our Saviour, Matth. 5.6.) for they shall be satisfied. And what marvel is it then, that there be so few that attain to this assurance, (alas) there be few that prise it as they ought, few that thirst after it, because few that are sound humbled in themselves for their sins. Lecture LXXXIII. on Psalm 51.6. March. 4. 1627. THE fourth thing that they must do, Means 4. that desire to get and preserve in themselves a comfortable assurance of God's favour, is this, They must nourish in their hearts a constant care to please God in all their ways, and a fear to offend him in anything. For 1. None but such can possibly get or keep any true assurance of God's favour. 2. All such shall certainly attain unto it. For the first. You may hear some wicked men glory much in the assurance they have of their own salvation, and pronounce peremptorily of many a servant of God, that all their profession is no better than hypocrisy, because they are so full of fears, and so doubtful of their salvation. A wise man feareth (saith Solomon Prov. 14.16,) and departeth from evil (the godly man's doubts and fears keep him from many a sin, that otherwise he should fall into) but the fool rageth▪ and confident, he sinneth outrageously, and yet is confident. But this is but a vain presumption, this can be no true assurance certainly. It is not possible for any man that wittingly liveth in any known sin, to have any true assurance of his salvation, or of the favour of God. Let us draw near (saith the Apostle, Heb. 10.22. with a true heart in full assurance of faith (But how may a sinful man attain to this high privilege to be able to draw near to God, with that boldness 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 near to God under the ceremonial law) having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. As if he had said, without a man be both justified and delivered from the guilt of his sins by the blood of Christ, and sanctified and delivered from the dominion of sin by the spirit of Christ, it is not possible for him to draw near unto God, in full assurance of faith. Let the man that hath the strongest faith, and the most comfortable assurance of God's love, once give himself liberty to commit any gross sin, and he must needs lose his comfort and assurance of God's love. Certainly our iniquities (as the Prophet speaketh, Esay 59.2) will separate between us and our God, and our sins will cause him to hide his face from us. See the proof of this in David. Who ever had more comfortable assurance of God's favour, than he sometimes had? The Lord is my light and my salvation (saith he, Psal. 27.1.) whom shall I fear? But when he had once given liberty to himself to sin against his conscience in the matter of Vriah, see how all his comfort in the assurance of his salvation and of God's favour was quite lost. Restore to me (saith he, Psal. 51. 1●.) the joy of thy salvation. But what speak I of gross sins? Let a Christian but grow worldly and secure, let him but remit any thing of that watchfulness and care that was wont to be in him to take heed to his ways, of that fear to offend God in any thing, of his diligence to serve, and please the Lord, and his comfortable assurance of God's favour will be 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 withdrawn himself, and was gone; she lost the comfortable assurance of his love. How lost she it? Not by any gross sin, but merely by her laziness, and worldly 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 feet, how shall I defile them? As if she had said, I am now at ease and quiet, and by opening unto thee, by harkening and yielding unto thee in every thing, I should put myself to a great deal of trouble and labour, that I am now eased of. Thus lost she her sweet assurance of Gods love then, and thus doth many a soul lose it at this day. That exhortation therefore that the Apostle giveth to the Hebrews, 6.11. is necessary for every one of us. We desire that every one of you (saith he) show 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, ye have ministered unto the Saints, and yet do minister, but if you would have full assurance of your salvation, be diligent to do so still, even unto the end; if you grow negligent and careless in these duties hereafter, this full assurance of salvation, you will certainly lose? A full and well grounded assurance of our salvation and of the favour of God, will not be gotten in a day or two; without good proof and experience we have had of the work of God's grace in us, it will never be gotten; And when we have gotten it, we may easily lose it again, if either we give liberty to ourselves in known sins, or grow secure and careless in taking heed to our hearts and ways. But secondly. On the other side, A constant care to please God in all our ways, and a fear to offend him, will certainly bring to us a comfortable assurance of God's favour sooner or later, in one measure, and degree or other. See by how many promises the Lord hath bound himself to this. To him that ordereth his conversation aright (saith the Lord, Psalm. 50.13.) I will show the salvation of God. As if the Lord should say, I will cause him to see and know that he shall be saved. So when David had said, Psalm. 85 8. God will speak peace unto his people, and to his Saints; God will speak peace to the heart of every godly man; he addeth verse 9 Surely his salvation is nigh unto them that fear him. As if he had said, Certainly it will not be long before God give to every soul that truly feareth him, a comfortable assurance of his salvation, though he do delay it for a time, he will not do it long. To you that fear my name (saith the Lord to his people, Matth 4.2) shall the sun of righteousness arise, with healing in his wings. So that to every soul among you, that truly feareth God, I may boldly say; Though it be night with thee yet, thou seest no light nor comfort, thou art continually disquieted with fears and doubts of thy salvation, yet certainly, the sun of righteousness will arise upon thee with healing in his wings, thou shalt see the comfortable light of God's countenance, and have a sweet and full assurance of his favour. Light is sown for the righteous (as the Prophet speaketh, Psalm 97.11) and gladness for the upright in heart. Thou hast in thee the seed of comfort and assurance, and thou shalt surely see it spring, and taste of the fruit of it. Means. 5 Fifthly, and lastly. If by all these means we cannot get or recover the comfortable assurance of God's favour, there is yet one thing more to be done, one help more to be used, that hath more force to do us good this way then all the rest. We 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 God's favour. For what is faith else, but a full persuasion, and steadfast 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 needless fear and trouble of mind in many a good soul. For the better understanding therefore of this fifth and last point three things must be distinctly considered. 1. That assurance of God's 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 certainly breed assurance sooner or later, in one degree or other. For the first, That there may be true saith where there is no assurance, is evident in two examples to omit many more, that might be produced. When David cried out unto God, Psalm 22.1. Why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring? Doubtless he wanted the assurance of God's love and of his salvation. And yet even at that time, he had true faith, or else he could not have prayed as he did and said My God, my God. So when the Prophet cried, Psalm 88.14. Why castest thou off my soul? Why hidest thou thy face from me? his assurance was gone; yet if he had not had true faith at that time, he could not have prayed as he did, verse 1. O God of my salvation, I have cried day and night before thee. So that assurance of God's favour, and of the pardon of our sins is not faith itself, but only a fruit of it, and such a fruit of this tree it is, as is not to be found on it at all seasons. It is I say a fruit of faith, and such as none can attain unto till first he have faith. For 1. It is the spirit of adoption witnessing with our spirits that we are the sons of God, Romans 8.16. that breedeth this assurance in us; and that spirit we cannot have, till first we have faith, Galathians 4 6. Because ye are sons, God hath sent forth the spirit of his son, into your hearts. First we must be sons before we can have this spirit; and we must first have faith, before we can be the sons of God, Galathians 3.26. Ye are all the children of God by faith in Christ jesus. And john 1.12. So many as received him (even to them that believe on his name) to them he gave power to become the sons of God. So Paul telleth the Ephesians 1.13. that they were sealed with the holy spirit of promise after they had believed in Christ. 2. Assurance of salvation is ever accompanied with peace of conscience and joy in the Holy Ghost. Now neither of these can be in any heart till first it have true faith, they are the fruits and consequents of faith. Being justified by faith (saith the Apostle, Romans 5.1— 3.) we have peace towards God, and rejoice in the hope of the glory of God. And 15.13. The God of hope fill you with all joy and peace in believing. Secondly, If you would know wherein then the essence and being of true justifying faith consisteth, I answer, In four acts of the soul; 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 Gospel 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 sins, and to bring me to eternal life. For this the Gospel plainly revealeth to us, john 3.16. God so loved the world, etc. 2. That Christ, and all his merits are offered by the Lord to me as well as to any other: For God's servants and Ministers are commanded by him to proclaim in his name a general pardon, and to make this general offer of him unto all, to whom they preach without excluding any, Mar. 16.15. Preach the Gospel to every creature. And what is it to preach the Gospel unto them, but to say unto them as the Angel did to the shepherds, 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 jews, Acts 2.39. The promise is unto you, and to your children, and to all that are a far off, even as many as the Lord our God shall call. Yea that Christ is offered so unto me, as I am commanded to believe that he belongeth unto me. Come unto me (saith our Saviour, Matth. 11.28. that is, believe in me for so is that phrase expounded by himself, john 6 35.) all ye that labour, and are heavy laden, and I will give you rest. 3. I must know how and upon what terms and conditions, Christ is offered unto me in the Gospel; that is to say, If I will receive him as in a matrimonial covenant. For so is the covenant of the Gospel oft called in the holy Scripture, Host 2.19, 20. I wish betrothe thee unto me for ever, yea I will betrothe thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies; I will even betrothe thee unto me in faithfulness. In this respect also the preachers of the Gospel are called the friends of the Bridegroom, john 3.29. such as woe for him, and whose whole endeavour is, to make this match between 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 chaste virgin to Christ. Now in the matrimonial covenant we know the spouse. 1. Taketh her husband so, as she bindeth herself to forsake all others, and to keep herself only 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 only 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 herself 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 only for our Saviour, but our Prophet, yea our Lord and King, Psal. 45.11. john 20.28. and 3.35. Heb. 5.9. 3. She taketh him for better for worse, for richer for poorer, in sickness and in health, and bindeth herself 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 Gospel 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. john 17.3. Ephes. 4.13. The second act of the soul wherein the nature of true faith consisteth, is the assent, and credit that the mind giveth unto all this, that the Gospel 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 certainly belong to me, if I will receive him, upon those terms that the Lord offereth him on. When I can say with Paul, 1 Tim. 1.15. This is a faithful saying. So is the faith of the old fathers described, Heb. 11.13. They saw the promises a far off, and were persuaded of them. In respect of this second property faith is called a believing of Christ, john 3.36. And a believing of God, 1 joh. 5.10. Rome 4.3. Till Naaman could thus believe he could not be healed, 2 King. 5.11, 12. The third act of the soul 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 Gospel, not only for the undoubted truth, but for the incomparable goodness and excellency of it. When the heart accepteth of, and embraceth it, and saith with Paul, 1 Tim. 1.15. this is not only a faithful saying but worthy of all acceptation. So is the faith of the fathers described, Heb 11.13. At the least (though the believer find in respect of the sense he hath of his own unworthiness, much reluctancy and doubting, which hindereth this act of faith, yet) his soul unfeignedly desireth and longeth to receive and take Christ, in this matrimonial 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, joh. 1.12. sometimes a thirsting after him, Rev. 21.6. Where that promise is made to him that thirsteth, which none can possibly be partakers of but he only that truly believeth. The fourth and last act of the soul 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 eternal life. And indeed this is of all other the chief act of the soul 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 believing in or on Christ, and his name, john 3.16.18 36. 1 john 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 ourselves upon him, Esa. 50.10. a cleaving and sticking close unto him, Acts 11.23. believing in him and trusting in him are made all one, Psalm 78.22. He that findeth these properties of faith in him hath certainly true faith, though he want yet the assurance of God's 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 certainly true faith if it be exercised, and put forth, will breed this comfortable assurance of God's savour in the end. That man, that with an humbled and penitent soul can cast himself upon Christ, trust unto him alone, and rely upon him for favour with God, for pardon of his sins, and for eternal salvation shall certainly obtain assurance and comfort in the end. Alas (may some man say) how can I thus trust in Christ, Object. and rely upon him when I have no assurance, but so much doubting in me of the favour of God? To such I answer, Yes this is very possible. job did so. Though he slay me, (saith he, job 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 hear thy loving kindness in the morning, for in thee do 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 fearful 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, learn to do in the like case; though we have no assurance of God's favour, yet let us trust confidently in Christ through him to obtain 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 entreated of them, because they put their trust in him. And they that can do so need not doubt but that God will certainly 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 own though thou perceive it not. They that believe on the name of Christ (trust to him, rely upon him) have received him, he is their own as the Holy Ghost speaketh, john 1.12. Secondly, Having received Christ certainly thou hast God's favour, all thy sins are pardoned, thou hast just title to eternal 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 jesus. He that believeth on the son of God (saith the Apostle, 1 john 5.10.) hath the witness in himself; He hath that in himself that will witness for him, that he is in God's favour. And john 3.36. Thirdly and lastly, If thou canst wait upon God for assurance and look for it, it will certainly come. Do as David did, when he had lost his assurance of God's favour, Psal. 13.1. How long wilt thou forget me o 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 rejoice in thy salvation. As if he had said, My comfortable assurance of thy savour, and of my salvation will return again. And Psal. 42.5. Why art thou cast down o my soul and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his countenance. As if he had said, I shall for all this, see the light of his countenance again, and rejoice in it. Applic. So that (to conclude) I may say to every soul here (1 that desireth assurance of God's favour; and 2 seeketh it in a diligent, and conscionable use of God's ordinance; and 3 with an humbled heart; and 4 by a conscionable care to please God in all his ways; 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 counsel when he will give thee the comfort of this promise) but in the end it shall speak, and not lie, though it ●a●ry wait for i●, because it will surely come, and not ●arry one moment longer than God shall see it to be for thy good, and advantage. And whereas thou doubtest thine own strength, and fearest thou shalt never be able to hold out, and endure resting and waiting upon God till comfort do come; and criest with David, Psalm 69.3. Mine eyes fail 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 keep thee from fainting, and make thee able to hold out) wait I say, on the Lord. Lecture LXXXIV. On Psalm 51.6. March 18. 1627. The third property of true goodness and righteousness. THe third note to try our goodness and righteousness by, is the extent of it. True goodness and grace is of a large extent. 1. In respect of the subject of it, it reacheth unto and goeth thorough the whole man, 2. In respect of the object of it, it showeth itself, in a conscionable respect unto all the commandments of God, 3. In respect of the time, it showeth this conscionable care to please God in all things, at one time as well as at another. 1 The subject of sanctifying grace. For the first, If that grace and goodness that seemeth to be in any man, be true and unseigned it worketh a total change, a reformation in the whole man; in the inward man and in the outward man too; in the mind 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 four quarters only 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 only 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 only but in his soul too, and in every power and faculty of it; but it was also a type of the obedience of the faithful which are the members of Christ, as appeareth plainly by the allusion that is made unto it both by the Apostle, Rom. 12.1. and by our Saviour himself, Mar. 12.33. And thus you see a total obedience and sanctification, of the whole man is required of us; but I say more than so, this total change not only aught 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 lump 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 sanctify 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 attain unto it, but this is not possible to be attained unto in this life; mark therefore what followeth in the next words) and I pray God (saith he) that your whole spirit, and soul, and body, may be preserved blameless unto the coming of our Lord jesus Christ. As if he had said, Now your whole spirit and soul, and body is sanctified, you are sanctified throughout, and my prayer is, that this good work that is begun, may be increased, and that you may be preserved in this estate unto the end. Of the soul and spirit men will easily grant that they are capable of grace; yea, that the whole spirit and soul of the regenerate man may be sanctified; but mark that the Apostle affirmeth this of the body also, yea of the whole body that it is capable of sanctifying grace. And therefore also he calleth the very bodies of the faithful, the members of Christ. 1 Cor. 6.15. And verse 19 the temples of the holy Ghost. And saith of himself & the rest of his brethren, 2 Corinth. 4.10, 11. that the life of the Lord jesus (that is, his quickening grace) was mad: manifest in their bodies. In this respect also, he 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 he) the new man; it is a complete man, it hath all the faculties and powers of a perfect man in it. So speaketh he again. 2 Corinth. 5.17. If any man be in Christ (in the state of grace) he is a new creature, old things are passed 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 (Mark the perfect man, and behold the upright, saith David, Psalm 37.37.) because they have this perfection of parts, they are sanctified throughout, in all their parts. And as the children that we beget, are perfect men and women, so soon as ever they are borne, because they have the souls and bodies, and all the parts of men and women, though in great weakness; so is it with all the children of God much more. Men may beget children that are defective, and want some of their parts, we read of some that have been borne blind, john 9.1. and of some that have been cripples from their mother's womb, Acts 14.8. and of some that have been borne fools. 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 fear▪ 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 only 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 soul 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 he desired to come to them to perfect that that was lacking in their faith. Yea of himself he saith, Phil. 3.12. that he was not perfect. And if that great Apostle could say of himself, 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 complain, alas, how little spiritual light and knowledge have I in my understanding, how little sanctifying grace and goodness 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 ear, 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 soul, 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 faculty of their soul, and in every sense and member of their body. Purge out therefore the old leaven saith the Apostle, 1 Cor 5.7. As if he had said, This is a work wherein we must always be doing, and which we shall never make an end of while we live here. In which respect the regenerate man may fitly be compared unto the air 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 darkness in it also; and unto the water that is lukewarm, there is no part of it, but it hath some heat in it, nor any part but it hath some coldness 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 soul think there is no truth of grace in them, because that throughout in their whole spirit and soul, and body, they discern still so much corruption. From the sole of the foot (say they, as Esa. 1.6.) even to the head there is no soundness in me. This maketh them complain with job 40.4. Behold, I am vile. What a deal of ignorance and blindness have I in my understanding? how vain & wicked are my thoughts for the most part? how hardly can I forget any small wrong that hath been done me, and how apt am I to forget any good thing? how hard a heart have I, and unable to mourn for any of my sins, how apt to be overwhelmed with grief for the smallest cross that befalleth me? With what delight do mine ears listen to any evil I can hear of my neighbour, & how dull of hearing is it towards any thing that is good? how apt is mine eye to wander and to steal away my heart, when I should attend to the word, and how hardly can I keep it fixed upon any thing that might bring good to my soul? These we know are the complaints of the best souls. 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 itself abroad throughout the whole man, every faculty of the soul is sanctified, and every part of the body also, yet is not the work of grace therein so sensible and manifest, as is the corruption of our nature. The works of the flesh are manifest, saith the Apostle, Galathians 5.19. more manifest than the work of grace is. I cannot perceive (saith many a good Christian) any work of God's sanctifying grace at all in my memory, in sundry of my affections in my joy, and my anger, much less in the members of my body; and how can I say then, that there is any truth of grace in me? To such I say, there may be some sanctifying grace in thee, yea in every faculty of thy soul and member of thy body, though thou perceive it not. The little infant hath all the parts of a man's body, though there be sundry of them, thou canst discern no use he hath of them in any action; yea he hath a reasonable soul, and all the faculties of it, though it appear not in any operation at all. Three things thou hast in thee, that show 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 thyself for the corruption thou findest in thy thoughts, in thy memory, in thy affections, in thine eye and ear, and in every other part. And whence cometh this, but from sanctifying grace. 2. Thou mournest and art unfeignedly grieved for any corruption, any untowardness 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 unfeignedly desire & endeavour to be rid of that corruption that is in any faculty of thy soul, and part of thy body, to offer thyself unto God as an holocaust, a whole burnt sacrifice to be sanctified throughout, and canst say with David, Psal. 103.1. Bless the Lord, o my soul, and all that is within me (understanding, memory, conscience, will, affections) bless his holy name. And certainly that man that can thus unfeignedly 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 ear, 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 trial of our own 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 certainly it will appear by this doctrine, that many that glory much in the uprightness of their own hearts, have no truth of grace in them, because the grace they pretend to have, is not total, but partial, 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 be that persuade 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 needs judge them void of grace. 2. Yea they persuade themselves, it is utterly needless to restrain 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) profess 1 Corinth. 4.3. he passed very little for the judgement and censure of men? God saith 1. Sam. 16.7. he looketh not to the outward appearance men make, but to the heart. 3. Nay they shun all outward shows of goodness, specially of strictness 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 be too religious, because they see that is so odious a thing in the world, Concerning this sect (say the jews to Paul, Act. 28.22.) we know that every where it is spoken against. 4. Yea they hate those that are of any note, for more forwardness in religion then is in other men, and confidently pronounce of them (as their father the devil did of job 1.9, 10.) that they are all hypocrites, they cannot abide to make show of more goodness than is in them indeed, they hate hypocrisy 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 reform thy outward man as well as thy inward. To cleanse thyself from all filthiness of the flesh, as well as of the spirit, 2 Cor 7.1. To glorify 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 judged at the last day, not so much according to that that hath been 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 appear 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 glutton's tongue (the member that none abuse more than 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 than the hyprocrites, and God more dishonoured by it, so shall thy portion be more deeper in hell than his. They declare their sin as Sodom (saith the Prophet, Esay 3 9 they care not who hear them blaspheme and scorn religion, they care not who knoweth they are drunk) they hide it not▪ woe unto their soul. 3. If ever thou wilt be saved, thou must live so, as men may be witnesses of thy goodness. And those places that thou allegest out of 1 Sam. 16.7. and 1 Cor 4.3. are not to be understood simply, but comparatively only. Let your light so shine before men (saith our Saviour, Matth. 5.16.) that they may see your good works. With the heart man believeth unto righteousness (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 faithful 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 himself by the name of jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. And he that is ashamed to profess religion, even in the strictest manner (so that the strictness be no other than such as is grounded upon the word of God▪ not upon the fancies of men) certainly can have no hope to be saved. For so saith our blessed Saviour (that Amen, that faithful and true witness, Rev. 3.14.) Mar. 8.38. Whosoever shall be ashamed of me, and of my words, in this adulterous, and sinful generation, of him also shall the son of man be ashamed, when he cometh 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 be saved for all that. But the second thing I have to say to them, is this, that it is not possible there should be 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 than I have already said in the proof of the Doctrine. The second sort of men that are by this Doctrine discerned to be void of all truth of heart, are such as contenting themselves with this, that they are reform in the outward man (thou shalt never hear them swear, or lie, or talk either filthily or maliciously, thou shalt never see them drunk, or haunt evil company, they constantly perform religious duties, both publicly and privately) yet are they careless of the reforming and sanctifying of the inward man; 1. their understanding is blind, and blockish, and full of error; 2. their thoughts are most vain and wicked; 3. their memories are like brass, for the retaining 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 do they strive against them But to these men the time will not permit me to say any more than this, remember what you have now heard, if that grace that seemeth to be in us, be true and unfeigned, it will work a total change in us, a reformation of the whole man, at least in the unfeigned desire and endeavour of the heart. Lecture LXXXV. On Psalm 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 goodness and grace is exercised, it showeth itself in a conscionable respect unto all the commandments of God. He that hath truth of grace in him, maketh conscience of every commandment 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, poor and rich, weak and strong: as the Apostle, Col. 1.4. and else where oft noteth; and the faithfulness of the governor's of the Church, when they observe the rules of Church government 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 unfaithfulness of a Minister is chiefly seen in this, when he is partial in the law; that is, in the application of the law; as the Lord chargeth the Priests to have been, Mal. 2.9. some truths they would teach that were needful and profitable and some they would conceal; some men's sins they would sharply reprove, and some men's faults they would wink at; So doth the sincerity of our love and obedience unto God and his law appear in this, when we love and make conscience of all his commandments without preferring one before another; and the hypocrisy and falsehood of our hearts is seen in this, when we are partial in the law, when we will seem to esteem highly of some of the commandments of God with the slighting and neglecting of other some. And this is that which the Apostle teacheth, james 2.10. Whosoever shall keep the whole law, (outwardly he meaneth and in show) and yet offend in one point (that is, wittingly and giving himself liberty to break any one commandment) is guilty of all. So the Lord chargeth the wicked jews, jer. 32.23▪ that they had done nothing of all, that he commanded them to do. How could that be? Did they not circumcise their children, and offer sacrifices, and do many other things that he had commanded? Yes verily; but because that in some things they had wittingly transgressed God's commandment (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 do; and verse 30. that they had done that only that was evil before him. They do nothing with an upright heart, that do give themselves liberty in any one thing to transgress God's law, we must either keep all, or else we keep none at all. Therefore we shall find this oft noted by the Holy Ghost, for the property and mark of an upright hearted man, that he maketh conscience of every thing that God hath commanded, of one commandment as well as of another. This you shall see in that speech of the Lord unto Sololomon, 1 King. 9.4. If thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness to do according to all that I have commanded thee. He only walketh before God in truth of heart and in uprightness, 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 son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes (thy precepts of every kind) and to do all these things. Lastly, Thus is the uprightness of Zachary and Elizabeth described, Luk 1.6. They were both righteous before God, walking in all the commandments, and ordinances of the Lord blameless. The Apostle james 2.11. giveth two reasons for that which he had said, verse 10. (which to many might seem 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, do not commit adultery, said also, do not steal. Every commandment (even the least of them, one as well as another) hath God for the author of it. God spoke all these words, as it is said in the preface to the law, Exod. 20.1. So that every commandment ought to be of equal 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 commandment must needs be careful also to keep at the rest. Secondly, All the commandments 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 steal, etc. So that (as the Apostle inferreth, james 2.11.) if thou do not commit adultery, yet if thou kill, thou art become a transgressor of the law. Now because this is a point of manifold and daily use, and one of the principal and most sensible signs 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 certain cautions to prevent the misunderstanding 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 God's law in all points? That doth not walk in all the commandments and ordinances of the Lord blameless? Answ. 1. I answer, first, Yes verily, for else there were not one upright hearted man upon earth. In many things we offend all, saith the Apostle, james 3.2. Nay I say more the righteousest man upon earth, is so far from keeping all the commandments 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 God's people and putteth himself in the number, Neh. 1.7. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgements which thou commandedst thy servant Moses. Yea be hath certainly a false heart, no uprightness, no truth of grace in it, that saith in his heart of the commandments of God as that rich young man did, Mat. 19.20. All these things I have kept from my youth up; or that thinketh himself to be free from the transgression of any one of the commandments 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 satisfy the law, and to free himself 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 commandments 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 walk in my statutes and ye shall keep my judgements and do them. David did so as we have heard; Zachary and Elizabeth did so; yea the Apostle saith thus of all faithful, 1 john 3.22. Whatsoever we ask, we receive of him, because we keep his commandments and do those things that are pleasing in his sight. For 1 there is no one commandment but in his mind and judgement he consenteth unto it; and saith of it as Rom. 7.12. The commandment is holy, and just, and good: He can say of himself as David did, Psal. 119.128. I esteem all thy precepts concerning all things to be right. 2. There is no one commandment of God, that he doth wittingly dispense with himself 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 God's commandments. And with Paul, Rom. 7.15. That which I do (when I transgress any commandment) I allow not, for what I would that do I not, but what I hate that do I. As if he had said, I would fain keep every commandment of God, though I do it not; my desire is to do the will of God in all things; I dislike in myself and hate every transgression of the law of God. And he that doth thus approve in his mind, and set his seal unto every commandment of God; he that doth thus make conscience of and unfeignedly desire to do the will of God in all things, is certainly an happy man. Never did any hypocrite or natural man in the world go thus far. He is not thus subject to the law of God (saith the Apostle, Rom. 8.7.) ne●ther indeed can be. He cannot esteem (in his mind) all God's precepts concerning all things to be right, but he hath in himself 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 do the will of God in all things, but doth willingly dispense with himself in some things, and say with Naaman, 2 King. 5.18. In this thing the Lord bear with thy servant. No no, never could hypocrite go thus far; Thou that canst thus consent unto God's law and approve of Gods will revealed in his Word in all points, and dost unfeignedly desire to do every thing the Lord requireth of thee, thou hast certainly (notwithstanding all thy failings) an upright heart, yea thou art a righteous man in God's sight, not only by imputation of Christ's perfect righteousness unto thee, but by an inherent righteousness which the spirit of Christ hath wrought in thee. The righteousness of the law is fulfilled in thee, as the Apostle speaketh, Rom. 8.4. Thou dost keep all the commandments 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 do it; as if he had said▪ I am not a transgressor of the law. And verse 25. I myself serve the law of God; as if he had said, I do keep and observe God's 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 God's commandments then of other some? My answer to this question must consist of two parts. 1. I will show you how far forth an upright hearted man may and aught to show more respect to some of God's commandments then to other some. 2. How and wherein he doth and must show an equal respect unto them all. For the first, A man may have an upright heart and yet be more slack and careless in some duties then in other, Answ. 1. in his obedience to some of the commandments of God then in other, more apt to offend in some sins 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 jacob and the Patriarches who being most holy men in other things, yet made no conscience at all of Polygamy, because (though it was ever a sin, yet) it was not known by them to be so. 2. Sometimes from this that their tentations are stronger to some sins then to other, and their pull-backs stronger to withhold them from some duties, then from other. Of both these cases we have an example in jehosaphat. jehosaphat was as zealous as any King of judah for the planting of true religion throughout his kingdom, as you may see, 2 Chron. 17.6— 9 and yet in the abolishing of the relics of idolatry he showed nothing so much zeal as Hezekiah and josiah did. Alas, it was with him as with our good King Edward he did what he could, but was not able to do 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 backwardness of the people did hinder him, he could not do as he would. So in another case he that showed in all his other courses such a deal of piety and zeal; how great want of zeal and piety did he show in that league and affinity that he made with Ahab, and being so ready to help both him and after him his two sons jehoram and Ahaziah three as gross 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 sins. 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 been before, as you shall, see, 2 Chron. 19.2— 11. and being again after that reproved for helping Ahaziah more sharply, 2 Chron. 20.37. he could never be drawn to offe●d that way any more, 1 King. 22.49. You see then a man may have an upright heart though he do seem to make more conscience of some commandments, some duties and some sins then of others. But I say further, a man cannot have an upright heart if he do not show more care and conscience in some duties commanded, and in some sins that are forbidden, then in other some. Though all the commandments be equal in respect of the authority and sovereignty of the commander, yet in respect of the things commanded or forbidden, and in respect of the strictness of the charge laid upon us, by the Lord for the doing or not doing of them, some are greater than others are. Yea there is no surer note of an upright heart, than this, when we do make more conscience of those things that God hath laid most special charge upon us in, than we do of any others. If you ask me; Which are those? I answer, They are of three sorts. First, God hath given greater charge to us concerning the substantial points of piety, and charity, then concerning any matters of circumstance and ceremony. Christ calleth the inward worship of God prescribed in the first commandment, The first and the great commandment, Mat. 22.38. greater than any of the nine that follow. God delighteth much more in the inward then in the outward worship we do 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, Host 6.6.) and the knowledge of God more than burnt offerings. Yea he calleth mercy, and justice, and fidelity, which are substantial duties of the second table, the weightier matters of the law, Matth. 23.23. weightier than the matters of ceremony, and circumstances of Gods own worship, prescribed in the first table. Go ye and learn (saith our Saviour, Matth 9.13.) what this meaneth, I will have mercy and not sacrifice. Applic. It is therefore a certain 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 God's 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 been accustomed unto; but to come without all knowledge to discern the Lords body, to come without charity, without all preparation of heart, troubleth them not at all. What is this else but to strain at a gnat, and swallow a camel, as our Saviour speaketh, Mat. 23.24? Secondly, God hath given special charge to us concerning the duties of our particular callings that he hath set us in, more than of those that are general duties of Christianity belonging to all men; and every tree must be known by his own fruit, as our Saviour saith, Luk. 6.44. This we shall see in that direction john Baptist giveth to the Publicans and Soldiers, 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 sign of unsoundness, Applic. when men seem 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 do nothing that belongeth to their particular office. Thirdly and lastly, God hath given us more special charge to look to our selves to reform ourselves, then concerning other men. Examine yourselves, saith the Apostle, 1 Cor. 11.28. and 2 Cor. 13.5, prove your own selves. Gal. 6.4. Let every man prove his own work. Rom. 14.22. Have ●aith to thyself, before God. Therefore David professeth this of himself, Psal. 18.23. I was upright before him; and I kept myself from mine iniquity. It is therefore a great sign of unsoundness when a man busieth himself more with censuring, and seemeth to hate sin more in others, then in himself. This our Saviour noteth for the trick of an hypocrite, Mat. 7.3. that he beholdeth the mote that is in his brother's eye, but considereth not the beam that is in his own eye. Lecture LXXXVI. On Psalm 51.6. April 1● 1628. NOw it followeth that we proceed to the second part of my answer, Answ. 2. to the Question, and show you, How and wherein the upright hearted man doth, and must show an equal respect unto all the commandments of God. Now this doth appear in three points principally. 1. He desireth to know the whole will of God, in all things that concern him, in one point as well as in another. 2. He maketh conscience of every sin God hath forbidden 3. He maketh conscience of every duty, God hath commanded him. These three points I will speak of in order, and make application of them also as I go over them severally. For the first, The upright hearted man showeth thus farforth an equal respect to all the commandments of God, that he desireth to know the whole will of God in all things that do concern him to know, in one thing as well as in another. In all things (I say) that concern him to know. For it is no sign of sincerity but of the contrary, 1. When a man desireth to know more of God's will, than he is pleased to reveal, and to pry too far into his secrets. When the Lord was pleased to reveal his glory unto his people at the delivering of the law he set bounds unto them, and charged them upon pain of death (as you shall find, Exod. 19.12.21) not to pass those bounds to gaze and pry too far. 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 concern the duty of their Ministers and superiors and of their neighbours also? Like Peter, john 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 useful not fit to edify himself in faith and obedience unto God. For as it is an argument of a vain and unsound heart, in a Minister to teach any thing that tendeth not to the edifying of the people in faith and godliness; 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 back nothing that was profitable for them: So it is a sign of a vain and unsound heart, in an hearer, to desire to know more in religion then may be of use unto him for his own practice. The wisdom of the prudent (saith Solomon, Pro. 14.8.) is to understand his way; how he may walk 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 do 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 far 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 commandments; as if he had said; to know them that I might not break them. And thus he saith, Psal. 18.22, 23. that he approved to his own heart his uprightness 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 we see it is with wise men (specially with justices and officers) they will acquaint themselves well with the statutes, that they may do 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 do the will of God in all things, that is not careful to inquire and know what the will of God is in all things? So it is said of Ezra 7.10. that he had prepared his heart to seek the law of the Lord, and to do it. Thus David charged his Princes and Nobles and Commons in that great Parliament, and common Council 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, keep, and seek for all the commandments of the Lord your God. As if he had said, You cannot keep them unless first you seek to know them. Applic. If this be so; then is there certainly no truth of grace no uprightness of heart in many men. First, What truth of grace can there be in them that profess to all men by their despising the means, that they desire not the knowledge of the will of God (of which sort notwithstanding there be many, that are passing well persuaded of the uprightness of their own hearts) Of these men the Holy Ghost hath given sentence long since, job 21.14. They say unto God, depart from us, for we desire not the knowledge of thy ways. As though he should say, They that do not desire the knowledge of his ways (how honest men soever they seem to be) do certainly in their hearts say unto God, depart from us, they would have nothing to do with him by their good will. And Ps. 119.155. Salvation is far from the wicked; for they seek 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 far from salvation. Secondly, Such as though they seem to love the means and so to desire knowledge of God's will, yet never seek to know the will of God, in those cases that concern their own practice in particular. It is the ordinance of God ye know, Mat. 2.7. that his people should seek his law at the mouth of his messenger. And john's hearers did so, his ministry wrought fears and doubts in them, and both the people and the Publicans and the soldiers 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 drunk, and have made themselves beasts be lawfully gotten or no. No man asketh is God pleased with the gain that I get thus? Will God bless it to me and mine? Thirdly and lastly, Such also have cause to suspect the truth of their own hearts, that wittingly and purposely shun the knowledge of some parts of Gods will that concern their own practice, because if they should know them, and not do accordingly, their conscience would be disquieted, and if they should practise them, they must incur danger and trouble; and it is good sleeping (think they) in a whole skin. Let none that are such, flatter themselves in this, that they thank God, they do nothing against their conscience, they do nothing that they know to be evil, and displeasing to God. For if thou wilfully close thine own eyes against any part of God's will, that thou mayest not see it, as those jews did that our Saviour condemneth, Matth. 13.15. if there be any truth of God, concerning which it may be said of thee, as the Apostle speaketh of some wicked men in his time, 2 Peter 3.5. this thou art willingly ignorant of; certainly 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 be spoken of the first of these three points that I propounded touching the equal respect that the upright-hearted man beareth to all the commandments of God. He desireth to know the whole will of God in all things that concern him, in one point, as well as in another. Secondly. He maketh conscience of every sin 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 sins. The Pharisee you know could say, Luke 18.11. God I thank 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 uprightness, to make conscience of every known sin, of one as well as of another. Thus David describeth them that are undefiled in the way, Psal. 119.3. They also do no iniquity. As if he had said. Not wittingly, as giving themselves liberty in any sin. By this David approveth to himself, and to the Lord, the uprightness of his heart. Psalm 119.101. I have refrained my feet from every evil way. And by this property doth the Prophet describe the blessed man Esa, 56.2. He keepeth his hand from doing any evil. Let every one of us make trial of our hearts by this note. Applic. Do we make conscience of every sin? This may best be discerned, in three sorts of sins especially. First. In the conscience we make of our beloved, and darling sins; viz. such as our natural inclination, or custom, or the profit, or pleasure they yield us, have made dearer to us then other sins. jehu seemed in many things a very zealous, and good man, but there was one sin he could not leave, and the hypocrisy of his heart was discovered by that, 2 Kin. 10.31. But jehu took no heed to walk in the law of the Lord with all his heart (that is, with an upright heart. How did that appear, that his heart was unsound?) for he departed not from the sin of jeroboam. Why could he not leave that sin? Oh, that was a sin that the custom of his country had by long use made most familiar, and it was also a very profitable sin; he thought it may seem (and so did the rest of the Kings of Israel, as jeroboam did, when first he erected that idolatry, 1 Kings 12.26.28.) that if he should have abolished the idols of Dan, and Bethel, and let the people go (according to God's ordinance) to worship at jerusalem only, it would have cost him his kingdom. Herod's example also is notable to this purpose. How many good things are noted in him. Mar. 6.20. yet was the hypocrisy of his heart discovered in this, he could not leave his incest. Why not that as well as other sins, that john reproved? He was more strongly inclined by nature unto that sin, that sin yielded him more pleasure than other sins did, it was his darling sin. It is not the conscience a man maketh of some sins, that will assure him of the uprightness of his heart; but when thou canst make conscience of▪ hate and strive against the sin thou art most inclined to by nature, the sin thou findest most sweetness 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 uprightness of thy heart. Secondly. Try thy heart in the conscience thou makest of secret sins. A man that maketh no conscience of any sin, may yet be able to bridle himself from open sins. If one know them (saith job 24.17.) they are in the terrors of the shadow of death. The fear of shame, and discredit with men, hath great force to restrain them; but in secret they care not what they do. It is a shame even to speak (saith the Apostle Ephesians 5.12.) of those things which are done of them in secret. But he 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 evil, even at home in his own family, as well as abroad among strangers; and can say with David, Psalm 101.2. I will walk within my house with a perfect heart. 2. When a man maketh conscience of sin; even there, where he may do it so secretly, as no man can know of it; as joseph 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 sinful thoughts, which of all secret sins are most secret. The thoughts of the righteous are right, saith Solomon, Prov. 12.5. Thus job gathering together all the evidences he could, of the uprightness of his heart, doth mention this as one of the first and chiefest of them that he durst not give liberty to himself, no not in unchaste and unclean thoughts. I made a covenant with mine eyes, why then should I think upon a maid; saith he, job 31.1. And he that maketh no conscience of the wickedness of his thoughts, the vanity, maliciousness, worldliness of them, certainly hath no truth of grace in him. Evil thoughts are set in the first rank of those things that defile a man, and make him loathsome to God. Mat. 15.19. Thirdly and lastly. He that desireth to know, whether he do indeed make conscience of all sin, let him try his heart by the conscience he maketh of the smallest sins. Of foul, and gross, and palpable sins, there is no civil man nor hypocrite almost, but he seemeth to make great conscience; but they hate preciseness in trifles (as they call them) in matters of circumstance, and ceremony, and gesture, in small oaths, in merry talk, in restraining men of their Christian liberty, in matter of their attire, or diet, or recreations; this they say is gross hypocrisy. 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 do of the weightier points of God's law. But be not deceived, it is no sign of an hypocrite to make conscience of the least sin God hath forbidden, nay, he is certainly an hypocrite that doth not so, nay (I say more) it is a surer note of uprightness, to make conscience of the smallest sins, then of the greatest only. For there it will be hard to discern, whether the shame of the world, or the conscience of God's commandment only moved us. In this Davids uprightness of heart appeared. 1 Samuel. 24.5. His heart smote him for cutting off Saul's skirt. And Paul in the conscience he made of a private promise he had made to the Corinthians, to see them in his journey towards Macedonia. See what a protestation he maketh. 2 Corinth. 1.18. that he did not use lightness in making that promise, nor when he had made it was careless of his word, As God is true (saith he) our word to you was not yea, and nay; that is, light and wavering. And mark his reason, verse 19 For the Son of God jesus Christ, who was preached among you by us, even by me 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 speak nothing but the certain truth, so do I in my private speeches and promise also. If we that are ministers be vain and light persons in our private conversations, it is much to be feared (if the Apostles reason be good) that though we teach the truth, yet we do it not in uprightness 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 break one (one I say) of these least commandments (lest I say) and shall teach men so (there have been you see formerly as well as now, that have taught men, it is no matter to break Gods small commandments) he shall be called least in the kingdom of God (he seeketh applause and credit haply by teaching such things, but he shall certainly miss of his aim) but whosoever shall do and teach them (even these least commandments, lo we must be doers ourselves, before we can preach well) the same shall be called great in the Kingdom of God. As if he had said. He shall in the end lose no credit by it, but (though that be not the thing he may seek, or aim at, yet) he shall be sure to be the better esteemed for it in the Church of God. And thus much of the second point, wherein the upright hearted man's equal respect to all the commandments 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 duty God hath commanded him, of one as well as of another; not of the negative part only of every commandment, 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 sin that he doth give himself liberty to live in, so is there no one grace or good thing that God requireth to be in us, but he desireth and striveth to attain unto it. As ye abound (saith the Apostle, 2 Corinthians 8.7.) in every good thing,— see that ye abound in this grace also; that is to say, in mercifulness, and liberality. And he saith in the next verse, that he requireth this of them, to prove the sincerity of their love. As if he had said; There can be no sincerity in him that contenteth himself to have some good things in him, if he desire, and strive not after every grace. And again, 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 be any virtue, and if there be any praise, think on these things. Those things which ye have both learned, and received, and heard, and seen in me, do. Whatsoever good things they had heard of Paul, or seen in his example, they must strive to attain unto. But the Apostle Peter goeth further, 2 Peter 1. for he 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 add one grace to another (and eight several graces he nameth, verse 5— 7. that must be thus combined in us) but he saith plainly, ver. 9 that he 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 enjoineth them, will take and leave at their own pleasure. 1. They that are just in word and deed, but the other two duties that God enjoineth, Mic. 6.8. (mercy and humility towards God) they cannot, nay they strive not to attain to. 2. They that love preaching, and good preaching well, but there is a grace commended to them in David's 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 freecost. 3. They that are zealous in frequenting the public worship of God, but have no mind to that that is commended unto them in the example of joshua 24.15. As for me and mine house, we will serve the Lord; much less of that that Christ enjoineth, Matth. 6.6. When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father which is in secret. 4. They that are very forward in all other duties almost, and yet in one main duty that Christ enjoineth 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 go thy way, first be reconciled to thy brother, and then come and offer thy gift, they must be 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 himself, Acts 26.28. they are almost persuaded to be Christians. And as good never a whit, as never the better. If there be any commandment of God that thou canst not (at least in the unfeigned desire, and endeavour of thy heart) yield unto and obey, certainly thou art no true Christian. He that saith I know Christ (saith the Apostle, 1 john 2.4.) and keepeth not his commandments, is a liar, and the truth is not in him. Lecture LXXXVII. on Psalm 51.6. April. 15. 1628. 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. We must therefore know, that among the notes and properties of saving grace, that are given us in the holy Scripture (whereby we may every one of us try ourselves, whether there be in us that uprightness of heart, and truth in our inward parts, which David saith here the Lord so much delighteth in) this is one principal. That true saving, and sanctifying grace, extendeth itself unto the whole course and time of a man's 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 be well settled and grounded in, therefore before I come to the confirmation of it, I must first premise three things which are to be granted concerning this point, which if you mark them well, will both make our meaning in it plain unto you, and take out of the way all the main objections that are made against it. First. Then it cannot be denied, but that a man may seem to himself and to the Church of God to have true grace, and make a good profession of it, and yet fall quite away from that again. A man that is a righteous man (thus in profession, and in the judgement of men) may turn away from his righteousness (as the Prophet speaketh, Ezekiel 18.24) and commit iniquity, and do 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 shipwreck 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 righteousness and holiness, and of the true faith and religion, are called by the holy Ghost (and we may not teach him to speak) righteous men and believers, though there be no true righteousness or faith in them at all. So it is said, john 2.23, 24. Many believed in Christ's name, when they saw the miracles that he did. Had these men true and saving faith? No verily, as appeareth plainly by the next words, But jesus did not commit himself unto them, because he knew all men. As though the Evangelist had said; He 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, Acts 8.13. that he believed. Why had he ever a true justifying faith in him? No verily, for he was even then (though neither Philip, nor Peter perceived it till a little after) in the gall of bitterness, and in the bond of iniquity; as Peter testifieth of him verse 23. yet all that are baptised, are said to be regenerated, and borne anew; yea all the infants of the faithful are said by the Apostle, 1 Cor. 7.14. to be holy. Are all infants holy indeed, and truly sanctified? Are all men that are baptised, 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 believers, and righteous persons, that outwardly profess themselves to be such, till God shall be pleased to reveile and discover them to be 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 he was inwardly and in heart) was without all scruple admitted by Philip the Evangelist unto baptism, and so accounted a true believer. Acts 8.13. even for this cause, because he professed the true faith. So then the believers, the righteous, and regenerate persons that are such only by profession, and in the judgement of the Church, may quite fall away and lose all that goodness that seemed to be in them. Secondly. It cannot be denied, 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 lose them again, and fall quite from them. The hearer that is compared to the stony ground that receiveth the word, and believeth it, and findeth joy and comfort in it, yet may fall away, as is plain Luke 8.13. A man that hath been enlightened, and hath tasted of the heavenly gift (of Christ) and hath been made partaker of the holy Ghost, may so fall away (saith the Apostle, Heb. 6 4.6,) as it is impossible for him to be renewed again unto repentance. A man that hath escaped the pollutions of the world (forsaken all foul & gross sins) may be yet so entangled again, and overcome by them (as the Apostle teacheth, 2 Peter 2.20.) that his latter end may become worse with him, than ever his beginning was. And what shall we say of these men, and of the good things that are spoken of them? Were they such in show and profession only? No verily. They were indeed enlightened, they did indeed believe, they did indeed rejoice, and found comfort in the word; they did indeed, forsake the pollutions of the world. Yea these good things in them were the works and effects of the word and spirit of God, and not of nature only; that, that sprung up in them, came from the seed of the word that was sown in their hearts, Luke 8.6.13. It was the knowledge of the Lord and Saviour jesus Christ (as the Apostle speaketh, 2 Peter 2.20.) and the sweetness that they found in that, that made them to forsake all foul and gross 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 goodness & work 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 four sorts of hearers, had on honest and a good heart, there was no goodness 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 seem to others, and to himself also to have lost it utterly, and even to have quite quenched the spirit in himself. For 1. he may lose the comfortable sense and feeling of it, and not perceive in himself that he hath any grace in him at all. Lord why castest thou off my soul (saith the Prophet Ps. 88.14, 15) while I suffer thy terrors I am distracted. 2. He may lose the vigour and powerful operation of it; it may (like a spark of fire) be so covered and hidden in an heap of ashes, that neither himself nor any other, can by any light, or heat that cometh from it, discern any other but that it is quite dead and gone. If Nathan himself had come to David when after the committing of his shameful adultery, he was practising with all the cunning he had, the murder of Vriah, or if any of the Apostles had been with Peter, when he denied Christ so oft with such bitter oaths and execrations against himself, Mat. 26.74. what spark of grace could they have discerned in them? In these three points than you see how far forth it may be granted, that men may fall from grace. And yet is this that I have taught you a certain 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 expressly affirmeth of sundry particular graces, and fruits of the spirit of sanctification. I will instance but in three. 1. The fear of the Lord is clean (saith David, Psal. 19.9.) enduring for ever. 2. So speaking of the upright man, Psal. 112.2, 3. he saith his righteousness endureth for ever. 3. And the Apostle speaking of that meekness of spirit which Gods sanctifying grace worketh in the faithful, 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 expressly affirmeth of the whole habit and quality of renewed holiness, created and infused by the spirit of God into our souls, 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 grass, and all the glory of man is as the flower of the grass, the grass 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 natural 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, joh. 15.16. I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain. And lest any should say (as some do) that though God's sanctifying grace be in itself incorruptible and immortal (for it is called the divine nature, 2 Pet. 1.4) yet is it not so in respect of us; mark how the holy Ghost telleth us, that it is not so only in itself, but it is so in respect of us also. Whosoever is borne of God, (saith the Apostle. 1 john 3.9) doth not commit sin (that is to say, in that manner as he did before) for his seed remaineth in him. The seed of God, the grace of regeneration doth remain 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 durableness, and perpetuity made oft in Scripture an essential property of true and saving grace; Colossians 1.21.23. You hath he reconciled, if ye continue in the faith grounded and settled, and be not moved away from the hope of the Gospel. As if he had said; If ye continue not in the faith, ye are not in the state of grace, ye are not reconciled unto God, by the blood of Christ. So saith the Apostle Hebrews 3.6. Whose house we are, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. As though he should say, He 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 john 2.19. If they had been 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 esteem of it and prise it accordingly, yea seek it above all other things whatsoever. Two other strong motives there be to persuade you to this. First, By prising of grace thus and seeking it first, and above all other things we may be sure not only to get grace, but all other things too so far as they shall be good for us. Seek ye first (saith our Saviour, Matth. 6.33.) the kingdom of God, and his righteousness and all these things shall be added unto you. Whereas by esteeming so highly of earthly things, and seeking them above grace, we shall be sure to lose grace (as is plain by this, that our Saviour mentioning the cause that made Sodom so void of goodness and so full of sin 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 seek after. For godliness (and that only) 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 fear of the Lord, then great treasure and trouble therewith, Pro. 19.16. But secondly, The motive that the Doctrine we have now heard yieldeth us is most forcible, That whereas all other things riches and pleasure and credit are transitory, they do not only end with this life (which none of us can tell how short it will be) but even while we live here we may lose them we know not how soon; in which respect the Apostle calleth them uncertain riches, 1 Tim. 6 17. Grace is durable substance, as the Holy Ghost calleth it, Pro. 8. ●8. He that once hath it, all the power and cunning of the devil shall never be able to spoil him of it; The gates of hell (saith our Saviour, Matth. 16.18.) shall not prevail against it. And this is the motive that our Saviour himself useth to persuade us to seek for grace, john 6.27. Labour not for the meat which perisheth, but for that meat 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 own 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 David's care, Psal. 119.112. I have inclined my heart to perform thy statutes always 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 Paul's 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 Romans 11.20. Thou standest by faith: be not highminded but fear. 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 God's grace be incorruptible, yet a Christian may lose 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 withholding fuel 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 ourselves liberty to sin against our conscience, as in David's case; 2 or by resisting and smothering the good motions of it, as Stephen chargeth the jews to have done, Acts 7.51. 3 or by despising the means of grace, 1 Thess. 5.20. 4 or by neglecting to stir up and exercise the graces of it in ourselves; which the Apostle chargeth Timothy to do, 2 Tim. 1.6. 2. Secondly, Every regenerate man is of himself exceeding prone thus to quench the spirit, and to fall from grace; and it is the wonderful mercy and power of God only that doth keep us from falling quite away; if he should let go his hand never so little, we could be no more able to stand, than the little infant, which the nurse dadeth can do if she let go her hold she hath of it, or then your staff can do 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 we should be continually in fear of falling away. Work out your salvation (saith the Apostle, Philippians 2.12, 13) with fear and trembling, because it is God that worketh in you, both to will and to do of his good pleasure. 3. Thirdly, As God hath made an everlasting covenant with us that he will never forsake us, and that we shall not depart from him, jeremy 32. so the means whereby he in his goodness doth preserve us from falling away from him is by working in us by his spirit this fear of falling away, this care to persevere and hold out and grow in grace. And so he expressly speaketh, jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. So that he that findeth not in himself this fear of falling away, this care to nourish grace in himself, 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 inseparable 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 cutthroats and cheatours of your neighbours; thus much an hypocrite can do; but this is that that may give thee comfort when thou keepest thy heart in the fear of the Lord all the day long, as Solomon speaketh, Pro. 23.17. When thou canst say with Paul, Acts 24.10. Herein do I exercise myself to have always a conscience void of offence towards God, and towards men too. It is a small sign of grace for any of you to have some fits of remorse for sin and of good motions and desires when you have been 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 yourselves constant in the hatred of sin, and in performing good duties. Blessed is the man that feareth always to offend God, saith Solomon, Pro. 28.14. And Psal. 106.3. Blessed are they that keep judgement, and do righteousness at all times. When we can say with David, Psal. 119.117. I will have respect to thy statutes continually. Lecture LXXXVIII. On Psalm 51.6. April 29. 1628. THe fourth and last property of true obedience, The forth property of true goodness, and righteousness. of true righteousness and goodness, which will give us a comfortable assurance of the uprightness of our hearts, is the manner how it is performed, with what affection we do it, what ends we aim at in it. He that would approve the uprightness of his heart by the unblameableness and godliness of his life, must not content himself with this, that he escheweth evil and doth good, he abstaineth from all known sins, that God hath forbidden, and performeth all good duties that God hath commanded him to do, unless he be careful also to do this in that manner as God requireth. This I will 1 confirm unto you; and then 2 I will give you some directions, how to perform 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 do good duties, as that we do them in the right manner. It shall be our righteousness, (saith Moses, Deut. 6.25.) if we observe to do all these commandments before the Lord our God, as he hath commanded us. As if he had said, Say we should do all he hath commanded us, yet if we do it not as he hath commanded us, it is no righteousness in God's account. You shall see this also confirmed more particularly by instancing in duties of all sorts, 1 In those that are to be performed to men, 2 In those that, are done directly, and immediately unto God. No good thing we do, is of any account with God, unless it be done in a good manner. In the duty of servants toward their masters, this is the chief thing God requireth; he standeth not so much upon what they do as how and in what manner they do it; that is to say, with fear and trembling, (as the Apostle speaketh, Ephes. 6.5, 6.) in singleness 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 government 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 showeth mercy with cheerfulness. So though it were an excellent work of mercy of bounty and kindness that Gajus showed to the godly, of whom the Apostle saith, Rom. 16.23. that he was not his host only, but the host of the whole Church. Yet the thing that graced this excellent good work 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 john 5.) thou dost faithfully whatsoever thou dost both to the brethren, and to strangers. See this also confirmed in the duties of Gods own worship, which are greater than 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, unless he pray in the right manner, james. 4.3. Ye ask and receive not, because ye ask amiss. 2. Neither will the receiving of the Sacraments do us any good, unless we receive them in that manner as we ought to do. The Apostle speaking of the hypocrites that perished in the wilderness saith of them, 1 Cor. 10.— 4. They were all baptised unto Moses in the cloud, and in the sea, and did all eat the same spiritual meat, (that we do in the Lord's Supper) and did drink the same spiritual drink— 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 hear, not only that you hear, and what you hear, but even how and in what manner you hear also. 4 Lastly, T●e preaching of the Word though it be the greatest work 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 work the best of us may say as the Apostle doth, 2 Cor. 2.16. Who is sufficient for these things? Yet if this work be not done in the right manner, all the preaching, all the pains we take in our ministry, is nothing in God's account. If any man speak (saith the Apostle, 1 Pet. 4.11.) let him speak, at the Oracles of God. As if he had said, with that fear and reverence, with that preparation, with that judgement and discretion, with that zeal and affection, as it becometh the Oracles of God to be spoken with. See what a pattern we have for this, in our Lord jesus who is the chief Pastor (as the Apostle calleth him, 1 Pet. 5.4.) Whatsoever I speak (saith he, john 12.50.) even as the father said unto me, so I speak. As if he had said, Not for the matter only 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 spoke that a great multitude both of the jews and also of greeks believed. The success and fruitfulness of their ministry, is ascribed even to their manner of preaching. And the Apostle Paul who took more pains in his ministry then all the rest of the Apostles did as he saith of himself, 1 Corinthians 15.10. yet professeth, 1 Corinthians 9.16, 17. that all the pains ●ee took in preaching, did not yield him so much comfort, as this did, that his care was in preaching, to do it with that heart, and in that manner that he ought to do it. Though I preach the Gospel (saith he) I have nothing to glory of, if I do 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 uprightness of our heart, when in doing good duties, we rest not in this, that we do the deed, (for in that an hypocrite may match and excel the best of us all) but our care is to do it in the right manner, to do it so as we may please God in doing it. Let us have grace, (saith the Apostle, Heb. 12.28.) whereby we may so serve God as we may please him. That grace we should all labour for. Else if we do not good duties so, as we may please God in doing them, we lose all our labour. And God is so far from being pleased with the good duties we do, 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 sin we can commit against him. Incense is an abomination unto me (saith the Lord, Esa. 1 13.) the new Moons and Sabbaths the calling of assemblies I cannot away with, it is iniquity, even the solemn meeting upon public fasts and such like occasions. Applic. Let every one of us think this is spoken to ourselves, and be humbled for our loose performing of holy duties, and be afraid of formality in God's service; and take heed of that natural popery that is in every one of our hearts, I mean of resting in opere operato; and therefore also attend to the direction I shall now give you out of God's 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 showed to be rather the roots from whence all true obedience doth spring, than properties required in the manner of our obedience) 1 That we do them to a right end, 2 That we perform them not with the outward man only but with the heart, 3 That we do them in humility. For the first, Though a bad action cannot be justified by a good intent (for the jews that opposed and persecuted the Apostles had the zeal 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, joh. 16.2.) yet the best action that we can do is spoiled and made nothing worth, if the intent and aim of our heart in doing it be not right. That is the chief thing God looketh after, in any good thing we do what heart we do it with; As the Lord himself told Samuel, 1 Sam. 16.7. The Lord looketh on the heart. When the counsels of the heart shall be 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 only right when we do them chiefly to this end, that thereby we may please and honour God, and show our obedience and love to him. This is a main note of difference 'twixt the hypocrite and upright hearted man. The hypocrite, and natural man (even in the best services he seemeth to do unto God) serveth not the Lord at all but himself. He 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 bear with him the rather in other things as those hypocrites did, Esa. 58.3. Or 3 at the best he doth it to avoid God's wrath, as those did the Prophet speaketh of, Psal. 78.34. In seeming to serve the Lord he still seeketh himself only and not the Lord, in seeming to look directly upon the Lord he hath a squint eye upon some what else. When ye fa●●ed and mourned in the fifth and seventh month even those seventy years (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 eat and when ye did drink, did ye not eat for yourselves and drink for yourselves? As if he had said, Did you not in your fasting as well as in your feasting, seek yourselves only and not me? On the other side, The man whose heart is upright, whatsoever good thing he doth, he doth it to the Lord. And he that doth so, certainly 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 he 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 himself of the uprightness of his own heart, in every good thing he doth, if he do it to the Lord, if he serve God in that, that he doth, if he do it in obedience unto him, the intent of his heart be in it, to please God. If we did thus when we preach and hear, when we receive the Sacrament, when we pray, or sing Psalms there is never a one of these duties but would yield as much more comfort than they do. Thus did Paul in preaching. As we were allowed of God (saith he, 1 Thess. 2.4.) to be put in trust with the Gospel, even so we speak, not as pleasing men, but God, which trieth our hearts. Thus did God's people in receiving of the Sacrament, 2 Chron 30.19. They prepared their hearts to seek God in that ordinance; and so did josiah, 2 Chron 35.1. He kept a Passeover to the Lord. So the Apostle requireth us to do in singing of Psalms, Ephes. 5.19. make melody in your hearts to the Lord. Yea even in the duties we perform unto men, (in our almesdeeds, in the labours of our ordinary callings) we may get comfortable assurance to ourselves of the uprightness of our hearts, if we do them to the Lord, we respect and serve God in them, we do them in obedience and care to please him. Be not slothful to do service (saith the Apostle, Rom. 12.11. he meaneth one to another as appeareth verse 10.) servant in spirit, serving the Lord. As if he had said, even in the service ye do to men, serve the Lord. So in almsdeeds, Pro. 3.9, 10. Honour the Lord with thy substance, and with the first fruits of all thine increase; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. And 19.17. He that hath pity on the poor dareth unto the Lord. So speaketh the Apostle to comfort poor servants that had infidels unto their masters, Whatsoever ye do (saith he, Col. 3.23, 24.) do it as unto the Lord, and not unto men. As if he had said, look to God in it, do it in conscience and obedience unto him, content yourselves 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 he had said, Whatsoever good thing any man doth as a service unto God, he shall be sure to be rewarded for it, God will pay his servants their wages certainly. And in this respect, of all good duties that a Christian can perform those will yield 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 only, I will instance in three sorts of those duties. First, Of all kinds of liberality, that that is showed to the poor, will give us most assurance of our sincerity. When thou makest a feast (saith our Saviour, Luk. 14.13, 14) call the poor, 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 kindness, that is the surest sign of uprightness and truth of grace which we show to our enemies, and to such Christians as are poor and in whom we see sundry infirmities. I say unto you (saith our Saviour, Mat. 5.44, 45.) love your enemies, bless 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 yourselves to be) the children of your heavenly father. So Mat. 10.42. Whosoever shall give to drink unto one of these little ones (contemptible for their poor estate, contemptible for their infirmities) a cup of cold water only, 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 uprightness of his heart, than those will do that are performed in the sight and presence of others. When thou dost alms (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 door, pray to thy father which is in secret. The Prophet speaking of the sincerity and soundness of repentance that the Gospel should work in the faithful speaketh thus, Zach. 12.12. The land shall mourn every family apart, and their wives apart. True it is there be other respects for which it is not only lawful but fit, and necessary also for a man both to pray and give alms, and to mourn for sin so as others may take notice of it; but in this respect for giving us assurance of the uprightness of our hearts, they can never be so well done as in secret; nay they cannot be done in sincerity of heart, if they be done only openly, and not in secret also. Applic. O then (beloved) let every one of us examine ourselves oft in this point, and in every good duty we do ask our own hearts that question that our Saviour did Andrew and his fellow, john 1.38. What seekest thou? What aimest thou at? What end dost thou propound to thyself in doing these things? Let us all strive in our preaching and hearing, in our praying, and every other good thing we do, to do 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 believe in him) live unto themselves but unto him which died for them. And speaking of all the faithful he saith, Rom. 14.7, 8. None of us liveth to himself, nor dieth to himself; 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 ourselves, that none of us liveth unto himself, but to the Lord, for than we might be sure we should not die unto ourselves, but to the Lord. But what hope is there that he that hath lived only to himself, hath sought himself only, 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, certainly of most men's best works and duties that they have at any time performed, that may be said which the Prophet speaketh of Israel, Host 10.1. Israel is as an empty vine, he bringeth forth fruit to himself. As if he had said, In all good things he doth, as he doth them out of self-love so he seeketh himself only in them. The meanest work we do in our calling if we do it to the Lord and serve him in it will yield us assured comfort, and reward also; the best Sermon we can preach or hear if we do it not to the Lord, but to ourselves, will yield 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 brief. The second property required to the right manner of performing good duties is this, they must be performed not with the outward man only but with the heart. See this 1 in the general, and 2 in some particular and special duties. No obedience or service pleaseth God unless it be done feelingly and with the affection of the heart. That is the thing God calleth for principally. My son, give me thy heart, saith he, Pro. 2●. 26. Fervent in spirit serving the Lord, saith the Apostle, Rom. 12.11. As if he had said, No service pleaseth God, unless it be done with fervency of spirit. This was the thing that God so much commendeth in the obedience of jehoshaphat, 2 Chron. 17.6. that his heart was lift up in the ways of the Lord. As though he should say, He stirred up himself to walk in God's ways with zeal and affection. This also the Lord praiseth Hezekiah for, 2 Chron. 31 21. In every work that he began in the service of the house of God, and in the law, and in the commandments to seek his God, he did it with all his heart, and prospered. See this also in sundry special parts of our obedience and service unto God. First, No man's preaching pleaseth God unless he preach with affection and zeal. I serve God (saith Paul, Rom. 1.9.) with my spirit, in the Gospel of his son. Secondly, No man's hearing pleaseth God, or will do him any good, unless he hear with affection. If God open not your hearts as he did Lydias, Act. 16.14. and make you able to hear with affection, though you had as good preachers as Paul was, your hearing would be to no purpose. Thirdly, No man's praying pleaseth God or will do himself any good, though his words be never so many or so good, unless he pray with his heart with feeling and affection of heart. The effectual ●ervent prayer of a righteous man availeth much, saith the Apostle, james 5.16. As if he should have said, The most righteous man's prayer that is, will not be effectual, nor avail much with God, unless it be fervent. Fourthly, Our singing of Psalms pleaseth not God unless 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 perform to men in our callings, please not God unless we do them with affection of heart. Whatsoever ye do (saith the Apostle to the servant, Col 3.23.) do it heartily, as to the Lord. As if he had said, Else you serve not God in any thing you do, nor must look for any acceptance, or reward from him. Sixtly and lastly, The works of mercy that we do, though we should give all we have to the poor, please not God, unless they be done with affection and with a compassionate heart. Whosoever hath ability, and seeth his brother hath need, (saith the Apostle, 1 joh. 3.17.) and shutteth up his bowels 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 ourselves for the time will not permit me to do it. The third and last property required in the manner of that obedience and service we do to God is this; if we desire to do it in the right manner, we must do it in humility. In the best duties we do we must find cause of humbling in ourselves, because we have done them so poorly and so corruptly. When ye have done all those things that are commanded you (saith our Saviour, Luke 17.10.) say, we are unprofitable servants. As if he had said, Say this is nothing, to that that I should have done. Whatsoever ye do in word or deed, (saith the Apostle, Col 3 17.) do all in the name of the Lord jesus As though he should say, Acknowledge and feel the need you have of Christ, to make the best things that you do acceptable unto God. Thus did Nehemiah when he had done a better work and service to God than any of us are ever like to do while we live, yet see how he was humbled in himself, Neh. 13.22. Remember me, o my God, concerning this also, and spare me (pardon me) according to the greatness of thy mercy. Without this there can be no uprightness of heart in us, how good duties soever we perform. Behold (saith the Prophet, Hab. 2.4.) his soul which is listed up, is not upright in him. Lecture LXXXIX. On Psalm 51.6. May 13. 1628. The third sign of uprightness of heart. IT followeth now that we proceed to the third and last sign and note whereby uprightness of heart, and truth of saving grace, may be discerned and judged of; namely, The bent of a man's mind and will, the purpose and desire of his heart towards God. We must therefore know that one of the surest notes of uprightness of heart, and truth of grace is this, when (howsoever we fail in our practice and obedience) yet God hath our heart: Yea that is such a sign as a poor Christian may find comfort in, when he cannot in the most of them that you heard of before. In the handling of this sign I will (for the help of your understanding and memory) observe this order. 1. I will show you what I mean by it. 2. I will confirm it unto you. 3. I will answer that which may be 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 principal faculties of our soul; 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 esteem all thy precepts concerning all things to be right. And even in those things wherein (through our corruption and weakness) 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 commandment 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, o my God, yea thy law is within my heart, and 119.57. O Lord thou art my portion, I have determined to keep thy words, and to do nothing that might offend thee. The truth of grace is in us, and the uprightness of our hearts may be better discerned by this consent we give in our minds to God's law in all things; and by this unfeigned 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 proofs, 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 than in any other good thing that hath been in them. 3. In the high account the Lord maketh of this, more than 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 sum of all true piety, Thus speaketh the Prophet unto jehoshaphat, when he had much offended God in joining in affinity with Ahab. Nevertheless (saith he 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 than that) hast prepared thine heart to seek God, thy heart is set and bend to please God. Thus also doth Hezechiah describe the sincerity of them that communicated with him in the passover, 2 Chron. 30.18, 19 The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be 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 only. And Barnabas, of the Disciples in Antiochia, who were the first that were called Christians, Acts 11.23. He 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 bend of our mind, the unfeigned purpose and desire of our heart is for God. And so doth David describe an upright heart, 1 Chron. 28.9. Thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. And on the other side, we shall find, that men that were hypocrites, and void of all truth of grace, are described, not so much by any of their evil actions as by this, that the bend of their hearts, of their minds, and wills, was not for God. So it is said of the hypocrites that perished in the wilderness, Psalm 78.8. they are called a generation that set not their hearts aright. So it is said of Rehoboam, 2 Chron. 12.14. He did evil, because he prepared not his heart to seek 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 we can read of in Scripture, when they have been driven to search, and look out their evidences, for their spiritual estate, have found nothing so much comfort in any thing they have ever been able to do, as in this, that their mind and will hath been to do well. Thus did Paul comfort himself in his spiritual 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 myself serve the Law of God; As if he had said I obey it in my mind. I know that by the mind, there he 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? Certainly because the truth and power of regeneration is not so much seen in our actions, as in the renewing and sanctifying of our minds; according to that Rom. 12.2. Be ye transformed by the renewing of your mind. 2. He comforteth himself in the bent of his will, that his will and desire was for good, and against all evil, verse 15. What I would, that do I not, but what I hate, that do I. And verse 18. to will is present with me. As if he should have said. The constant desire, purpose, and endeavour of my heart, is to do the will of God in all things. What failings soever the regenerate man is subject to, yet will the work of God's sanctifying grace (if it appear in any thing) appear most sensibly in this will. The spirit indeed is willing (saith our Saviour Matth. 26.41.) but the flesh is weak. Even when the flesh showeth itself most weak, the spirit will show itself willing. It will stir up in us such desires as David expresseth. Psalm. 119.5. O that my ways were directed to keep thy statutes. Ye cannot do the things that ye would, saith the Apostle, speaking of the conflict that is in the regenerate, between the flesh and the spirit, Gal. 5.17. And this is that that Paul took comfort in, when he was much troubled with the sense of his inward corruption, To will is present with me, saith he. So speaketh he of himself also, Hebrews 13.18. that his will was to live honestly. Why (may you say) was that all that Paul could say for himself, 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 yielded him most comfort, that his will and desire was better than his ability; though he slipped and failed oft in his words, and actions, yet his will and desire was constantly bend to please God in all things. And in this also doth holy and zealous Nehemiah comfort himself, this he could be bold to say unto God of himself and his brethren, and this was all he durst say, Nehemiah 1.11. that they desired to fear his name. And so doth the Church, Esa. 26.8.9. The desire of our soul is to thy name, and to the remembrance of thee, with my soul 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 showed that weakness, that cost me so dear, yet my heart was for God, I did it not with the full sway of my soul. This you see every true hearted Christian can to his comfort say of every evil that (through infirmity) he hath slipped 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 he hath failed in, either for matter or manner, thus I should do, and thus with all my heart I desire to do. Now for the third degree of proofs for this point, See what high account the Lord himself 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. He accepteth the will for the deed. Even as he accounteth every wicked man guilty of that sin, which he purposed and desired to do, though he commit it not. He 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 john 3.15. Whosoever hateth his brother is a murderer. And as Solomon saith, Prov. 23.7. As he thinketh in his heart, so is he in God's account. So on the other side, the Lord accounteth every good thing as done, yea as perfectly performed by any of his servants, which he seeth them purpose and endeavour, and unfeignedly desire to do. If there be 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 showed himself 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 keep all God's commandments completely, 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, he took this for full payment, he accepted of the will for the deed. So when Zacheus had unfeignedly professed his willingness to make restitution, Christ saith of him, Lu. 19.9. This day is salvation come to thy house. So the Lord accounteth that soul a true believer that doth unfeignedly desire to believe. For Christ saith they are blessed that hunger and thirst after righteousness, Mat. 5.6. And him a true penitent sinner that doth unfeignedly purpose, and desire to repent, and turn unto God. When the Prodigal did but purpose to return, & humble himself to his father. When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. Lu. 15.20. And the Lord accounteth him a godly man, and an observer of all his holy commandments, that doth unfeignedly desire to obey him in all things. If ye be willing and obedient (saith the Lord, Esa. 1. ●9) ye shall eat the good of the land. Thus you see how God accepteth the will for the deed. But (secondly) he doth more than so. For in the best services we can do unto him, he 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 judea, as he did the willingness of their mind in bestowing. You have begun (saith the Apostle, 2 Cor. 8.10. not only to do, but also to be willing a year ago. Neither did God so much esteem of Paul's preaching (though that were excellent) as he 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 he feedeth the flock of God, not by constraint, but willingly. 1 Peter 5.2. And when the Lord biddeth Moses speak unto the children of Israel, that they should bring an offering for the making of the Tabernacle, he saith, Exodus 25.2. Of every man that giveth it willingly with his heart, ye shall take my offering; he esteemeth more of the willingness of the heart in offering, then of the offering itself. And this reason Paul giveth to Philemon, verse 14. why he would not retain Onesimus without his mind, that thy benefit (saith he) should not be as it were of necessity, but willingly; he knew God did most esteem of that. Thirdly and lastly. When God hath once wrought an unfeigned purpose and desire of heart to please him (for it is he only that worketh in us to will, as well as to do. Phil. 2.13.) he will reward it with an increase of strength, and ability to do well, and a chief cause why we have no more ability to do well, is because we no more desire to do well. For the Lord hath promised to fulfil the desires of them that fear him, Psalm 145 19) to fill thy mouth if thou open it wide, Psalm 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 uprightness of his heart, from the goodness of his will and desire, then from the goodness of his life, or of any actions he is able to perform. Let us now come to answer that which may be objected against this truth, which is the third thing that in my method I propounded, and promised to do. For this doctrine may seem to be too broad a way, and too open a door 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 we also have good desires, we would fain do well, we desire to believe in Christ, we desire to repent and leave our sins. And so we shall find in the word of sundry castaways, that have not only had desires to be saved, as Baalam. Numbers 23.10. Let me dye the death of the righteous, and let my last end be like his, and those foolish virgins that cried, Mat. 25.11. Lord, Lord, open unto us; but have had desires also to go in the way that leadeth unto life, desires to do well. Many I say unto you (saith our Saviour, Luke 13.24.) will seek to enter in at the straight gate, and shall not be 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 do, and will do; 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 poor Christians, be concealed for that; We may not indeed take the children's bread and cast it to dogs, as our Saviour speaketh, Mat. 15.26 but yet we must not withhold from God's children, their bread, because such dogs will be snatching at it. We are to have more respect in our ministry to the comfort of one poor Christian, then to the offence of an hundred such as these. And therein we are warranted by the example of our blessed Saviour himself Matth. 15.12— 14. 2. But secondly I answer. If there were indeed in these, whose lives are most wicked, such infeined desires to do well, and to please God, I will be bold to assure them in God's name, and by warrant of his word, that (notwithstanding all the wickedness 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 unfeigned, and sanctified desires to do well, nay he hath no true and unfeigned desire to be saved. Five notes of difference I will give you out of God's word, between the true saving and sanctified desires which are in the regenerate, and the natural, and counterfeit good desires that are in wicked men. First. The regenerate man's desire of salvation, or of any saving grace, is joined with a love and desire to the means of salvation and of grace. So it was with David, Psal. 119.174. I have longed for thy salvation o Lord, and thy law is my delight. The natural man hath no desire or love to the means of salvation and grace, to those means that God hath ordained to bring them to faith and repentance by, and therefore certainly he doth not unfeignedly desire to believe, or to repent, or to be saved. He that desireth not the knowledge of God's ways, doth say in his heart to God, depart from me, job. 21.14. he doth not desire God's favour, he doth not desire to believe in him, or to serve him, or to have any thing to do with him. Secondly. The regenerate man's desire of salvation, or of any saving grace, is constant and permanent. My soul breaketh for the longing that it hath unto thy judgements at all times, saith David, Psalm 119.20. and 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life. The natural man's good motions, and desires, be like the fits of an ague, or flashings of lightning sudden and vanishing, when the terrors of God are upon them. Their goodness is as the moring cloud (saith the Prophet Host 6.4.) and as early dew it goeth away; therefore they are counterfeit, they can have no comfort in them. Thirdly. The regenerate man's desire to do well, is not without endeavour to do what he can, and some ability also to do well. As Paul professeth of himself, Heb. 13.18. that he was willing in all things to live honestly; so he showeth the sincerity of his desire in this, Herein (saith he, Acts 24.6.) do I endeavour myself always, to have a conscience void of offence towards God, and towards man. He had not only a desire to live honestly but he did endeavour it also. So speaking of the Macedonians mercifulness towards the distressed Saints in judea, 2 Cor. 8.3. To their power (saith he) I bear them record, yea and beyond their power they were willing. They did what they were able, though their will was far above their ability. The natural man flattereth himself in this, that he hath good desires, he desireth to be saved, he would fain leave his sins, and believe, and do well, but he can take no pains, use no endeavour that he may be saved, that he may believe and reform his life he can leave no sin nor do any good duty. God knoweth my heart (saith he) I would fain do well, and there he resteth. The confidence he hath in his good desires undoeth him. The desire of the slothful 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 jews, Pilate was willing to release jesus, saith the Evangelist, Luke 23.20. He was determined to let him go, saith the Apostle Peter, Acts 3.13. But Pilat's good purpose and desire was counterfeit, and such as yielded him no comfort, because he did not what he might, and was in his power to do. Pilat gave sentence (saith the Text, Luke 23 24.) that it should be as they required. Fourthly, The regenerate man's 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 soul after thee o God, my soul thirsteth for God, for the living God. He desireth nothing so much as God's favour, as faith and grace to please him. He can say with David, Psal. 73.25. There is nothing (that sense the original will bear as well, as any other) on earth that I desire besides thee. Yea he so desireth God's favour, and grace as he is content to part with any thing for it. He counteth it a pearl 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 natural man's good desires are faint and cold, there be a thousand things in the world he desireth more than his salvation, or God's favour and grace, he will part with nothing for it. One that heard Christ speak 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 kingdom of God. But our Saviour to show him the vanity of such wishers and woulders as he was, uttereth the parable of the guests, ver. 18— 20 that rather than they would leave but for a while their profits pleasures, refused to come to the King's 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 God's favour and grace as he mourneth for the want of it. Hope deferred maketh the heart sick (saith Solomon, Pro. 12.12.) but when the desire cometh, 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 poor man, Mar. 9.24. so desired increase of faith as he wept for the want of it. But the natural man so desireth God's favour and grace as the want of it never troubleth him. woe unto you that are full (saith our Saviour of such, Luk. 6.25.) for ye shall hunger, Woe unto you that laugh now, for ye shall mourn and weep. Lecture XC. On Psalm 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 than 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 do serve God and are religious indeed. Applic. 1 And in my speech to the former I will show you, 1. That there be in the world yea in the Church of God, very many that do so, do refuse to be God's servants. 2. Why and upon what pretence they do so, their folly in it, and that they have no just cause so to do. 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? Do we not all profess the true religion? Do they not come to Church, and say their prayers, and receive the Sacrament? Alas, many that do 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 own advantage) to wear his cloth, and to wait on him now and then. But they will not live in his house, nor be his menial servants. There belongeth more to the proving of one to be the servant of God, than this to say he is his servant, and to wear his livery. He that is God's servant indeed, must 1 Depend upon him and put his trust in him. As the eyes of servants look to the hands of their masters (saith the Psalmist, Psal. 123.2.) so our eyes wait upon the Lord our God, until he have mercy upon us. 2. He must do him service, and daily service, he must do 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 do what he listeth● And so is God's servant described he must not only profess, but practise religion. This is the protestation of God's servants, josh. 24.24. The Lord our God will we serve, and his voice will we obey. And certainly God hath but a few such servants, even in his Church. He hath many retainers, but very few household servants; many professors at large, but few that will endure his yoke, the power and practise of religion. They profess they know God: (saith the Apostle, Tit. 1.16.) but in their works they deny him, being abominable, and disobedient, and unto every good reprobate. When it cometh to matter of practice and obedience than they renounce him, and say with those, Luk. 19 14. We will not have this man to reign over us, As if they had said; any rather than him. A strange and fearful thing it is to be spoken, and yet not so strange and fearful as true; as bad a master as the Devil is, men had much rather serve him, than the Lord. See the truth of this in three points. First, The Devil (we know) hath many more followers and servants, than the Lord hath; and may in that respect boast against the Lord (as Papists do against us) that universality and multitude is on his side. He is the prince of this world as our Saviour calleth him, john 14.30. And the way that leadeth to destruction is abroad way, (Matth. 7.13.) and many there be that walk in it; he can want no servants. Whereas (on the other side) and Lord hath but a few to serve him. He is fain to take one of a city, and two of a tribe, as he speaketh, jer. 3.14. His way, the way that leadeth unto life (Matth. 7.14.) is narrow, and but a few go that way. Secondly, All the services that Satan employeth his servants in, all the work that he hath for them to do (besides the hard reckoning that he will make with them for it when the day of payment shall come) is for the present full of vexation of spirit, the work and service itself is no better than most toilsome and base drudgery. That covetousness 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 drunkenness is so you may see, Pro. 23.29. And the like I might show you, of many other of the works that this master employeth his servants in. O what pains men are content to take in his service? How they toil and moil in it? They weary themselves to commit iniquity as the Prophet speaketh, jer. 9.5. And yet though this be so Satan can have servants enough. On the other side the places and works wherein the Lord employeth all his servants, are honourable services, and full of freedom 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 bondmen, they are all his freemen as the Apostle calleth them, 1 Cor. 7.22. He employeth them in no drudgery not base services, but taketh them near unto himself, to wait upon his own person. In which respect they are called, Psal. 148.14. A people near unto him. Nay he useth them as friends rather than as servants. Henceforth (saith our Saviour, john 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 do with all their endeavour shun his service, and bless themselves from it; they abhor it as if it were the greatest bondage in the world, to be truly religious, to be the servant of God. Israel would none of me, saith the Lord, Psalm 81.11. Of all masters they would none of him. Men had rather do 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 employ them in. Thirdly and lastly, The service that men do to Satan though it be never so toilsome a drudgery, yet they do it willingly and cheerfully, it is no trouble to them; The lusts of your father ye will do, saith our Saviour, john 8.44. But the service that most men do unto God, is most irksome unto them, they had rather do any labour in the world then that. You that fear God have oft I doubt not met with such servants as would be content to take any pains, to do 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 hear, to be kept in on the Sabbath; and certainly this is the disposition not of poor servants only but of the most men to the service of God; as the Lord complaineth, Mal. 1.13. Ye said also, what a weariness is this? What a toilsome thing this service of God, this practice 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 abhor the service of God, that it should be so odious a thing to be religious (which is the second thing I propounded to speak of) and we shall find (whatsoever they pretend) they have no just cause at all to do so. Certainly there is an evil report a slander 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 complain of my service?) and wherein have I wearied thee? Testify against me. He wondereth what should be the cause, why men think so hardly of him and of his service. It is good for us to inquire a little, upon what grounds this should rise. Six of the principal of them, which I have observed I will mention unto you. But the first five of them I will only name, and insist only a little upon the last, which doth concern the point, that I am to make application of. The first of them is this, They see few go that way. And they think it an absurd thing, that none should be saved but those few. Are there few that be 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 than they, they should be among their neighbours as an owl among the birds, and they would be neighbour like, they cannot abide to be singular. This tentation did (for a time) discourage Eliah himself, 1 Kings 19.14. ay, even I only 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 jews, Acts 28.21.) we know that every where it is spoken against. To be accounted a thief, 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 jesus, 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 himself, Psalm 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 discern in them that profess religion; at this many stumble. Woe be to the world because of offences, saith our Saviour, Matth. 18.7. A fifth cause of it is this, that the service of God and the practice of religion is spiritual, and therefore such as the natural man cannot savour, but counteth it a most foolish and ridiculous thing. The natural man receiveth not the things of the spirit of God, (saith the Apostle, 1 Cor. 2.14.) for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Any will-worship or superstition he can much more easily brook and like of though it be never so painful (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 spiritual and in that respect not suitable to the fleshly and corrupt nature of man. But the sixth 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 than flesh and blood is able to do. They cry out of many a duty, that God in his Word requireth of his servants, as the jews did of one of Christ's doctrines, john 6.60. This is an hard saying, who can hear it? And of the faithful Ministers of God, as if we were like the taskmasters of Egypt, Exod. 1.11. that afflict men with the burdens we lay upon them. Or like the Pharisees of whom we read, Matth. 23.4. that they bound heavy burdens, and grievous to be borne, and laid them upon men's 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 bear. Of us they exclaim principally, and say that we by our strictness and preciseness make the service and religion of God, more burdensome to men then ever God himself made it. Let us break their bands asunder (say those, Psalm 2.2, 3. who did indeed set themselves against Christ, though they pretended only to mislike his ministers) and cast away their cords from us. And certainly this conceit men have of God, and of his service, as if he 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 bear. We cannot be religious, but we must be abridged of all liberty in our mirth, and recreations, and good fellowship. We must spend the Sabbath in religious duties, we must spend so much time in hearing, we must pray so oft at Church, and in our families, and in secret too; and many such like things we must do; yea all this must be done, with our whole heart, or else all is to no purpose; yea we must be so mortified, we must crucify that flesh with the affections and lusts. Galat. 5.24. And who can do all this? We know there be some that profess, and pretend they do all this; but certainly they are all hypocrites that pretend this, it is impossible for flesh and blood to do so indeed. These are the conceits that men have of God's service; they think 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 ways and service of God. And we must say of it, as our Saviour doth of the tares that were sowed in God's field. Matth 13.28. The enemy hath done this. The devil hath raised this slander, and suggested it into the minds of men, to terrify them from God's service by it. There is no truth in it at all. For though indeed we must go under the yoke if we will be his servants, and obey his commandments; we may not be allowed to live as we list; yet if we can once humble ourselves to bear this yoke of Christ, we shall never have cause to complain of the hardness or uneasiness 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 bear any heavy burden, or to wear a yoke that would pinch and gall him; even to this man saith Christ, take my yoke upon thee, fear it not) for my yoke is easy, and my burden light? If this yoke do pinch or gall any man, the fault is not in the yoke, but in himself, because he taketh it not upon him, but like an untamed and unruly bullock, struggleth with it, and is unwilling to bear it. If any of Christ's burdens seem intolerable to any man, the fault is not in the burden, but in himself, he hath some bile or corrupt sore upon him, that maketh him unable to bear the lightest burden, that can be laid upon him. And thus speaketh the Apostle john also of all Christ's burdens and commandments, 1 john 5.3. This is the love of God that we keep his commandments (if we be his servants, and bear any love to him, we must indeed keep his commandments) but his commandments are not grievous, it is no bondage to be tied to keep them. In which respect also the Apostle calleth it the law of liberty, james 1.25. It is the greatest freedom and liberty in the world to be obedient unto God. Certainly no man hath just cause to complain of the hardness of God's service, nor to be afraid of it. There is no life under heaven so pleasant as the life of God's servant; there is no service in the world so easy and comfortable, as the service of God is. If men obey and serve him (saith Elihu, job 36.11.) they shall spend their days in prosperity, and their years in pleasure. This I know will seem to many of you a strange paradox; but if you will mark well what I shall say, I will make it evident that it is so, and that in three respects. Lecture LXXXXI. On Psalm 51.6. june. 17. 1628. FIrst I will show you that religion doth not so abridge men of their liberty in lawful delights, as is pretended. Secondly. That the tasks and duties that it imposeth upon men, are nothing so hard as Satan would make us believe. 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 do indeed restrain his servants from licentiousness, and liberty to do what they list; his servants must live under a law, under government, they must bear his yoke; Yet is his yoke even in this respect, a most easy yoke to all that can once humble themselves to bear it. For he doth allow to his servants liberty enough even in the comforts and delights of this life. Nay no man under heaven can with that freedom 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 meats, 1 Tim. 4.3. may likewise be said of all other lawful recreations, and delights. God hath created them to be received with thanksgiving of them which believe 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 ye have been called unto liberty, only use not your liberty as an occasion to the flesh. Religion doth not forbid the use of any lawful delight, but the abuse of it only. Secondly. The tasks that God sets to his servants, the burden he lays on them, I mean the duties and services that he requireth of them, are not hard and heavy, nay they are certainly light and easy to be borne; and in this respect also the service of God is no bondage nor drudgery, it is the most easy and comfortable life in the world, and it is nothing but the deceitfulness of Satan, and of our own naughty hearts, that causeth us to judge otherwise of it. Now if any man shall object, and ask me. Are all God's commandments easy indeed? Quest. Is it a matter of no hardness or difficulty to observe them? For answer unto this, I will show 1. How, and in what respect they are hard and difficult. 2. How and in what respect they are light and easy to be performed. Answ. 1 For the first. The commandments of God, and burdens he layeth upon men, are hard and heavy in three respects. First. To every wicked and natural man, the commandments of God are not only hard, but impossible; he can do nothing that God requireth, in that manner that God requireth. I know well, that many things which such men do, may seem to other men and to themselves also to be very good works. All these things (saith the young man, Mat. 19 20.) have I kept from my youth up. But indeed this is utterly impossible, every unbeliever is reprobate unto every good work. Titus 1.16. How can ye being evil (saith our Saviour, Matth. 12.34.) speak good things? that is, constantly, and conscionably▪ Can the Aethiopian change his skin, or the Leopard his spots? (saith the Lord, jeremy 13.23.) then may ye also do good, that are accustomed to do evil. And that which our Saviour saith of the covetous man, (Luk. 18.25.) may also truly be said of the fornicator, and of the drunkard, and of the proud man, and of every wicked man, It is easier for a camel to go through a needle's eye, then for such a one to enter into the kingdom of God, or to keep any of those commandments, that are against his sin. Secondly. To every regenerate and godly man, the commandments of God are not only hard, but impossible to be kept, in that manner that the law requireth. In that respect the Apostle Peter professeth, Acts 15.10. that the law was such a yoke, as neither their fathers (none of the holy patriarchs, nor prophets) nor they (none of the elect Apostles themselves) were able to bear. Now if a Papist (who holdeth and believeth that this is not only possible, but very easy also for every regenerate man to keep all the commandments of God so perfectly as he may be justified thereby in God's sight, and merit also eternal life, if such a one I say) shall object against this proof, that the Apostle speaketh not there of the moral, but of circumcision, and of the ceremonial law. I answer, He calleth circumcision and the ceremonial law, an intolerable yoke, not in respect of itself (for the ceremonial law was much more easy to be kept, than the moral was) but because by urging the observation of the ceremonial 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 moral law, and to seek salvation by it. This the Apostle plainly teacheth us, Galat. 5.2.3. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every one that is circumcised, that he is a debtor to do the whole law. The observation therefore of the moral 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 bear. 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 fear and quake, and all God's people were in that terrible fear, that they entreated (as the Apostle saith verse 19) that the word might not be spoken to them any more; that they might hear no more of it in that manner; and the reason is given verse 20. why they were in this horrible fear For they could not endure that which was commanded saith the Apostle, The commandments of God in that manner that the law enjoineth them, have nothing but terror in them, the perfect observation of them is so intolerable a yoke, as Moses himself was not able to bear. Thirdly and lastly. To observe the commandments of God, even in such a manner as the Gospel requireth; that is, to say in truth and sincerity of heart, is a very difficult and painful thing to the best of God's servants, in respect of those relics of natural corruption that do remain in them, besides the manifold and strong pull-backs, and oppositions they shall be sure to receive from Satan, and the world. This the faithful find to be too true by daily experience. The same combat and war that they find oft in themselves, in every good duty and service, they would do unto God, between 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.) certainly putteth them to no less pain than Rebecca was in, when the two children struggled together within her, Genesis 25.22. and as the pain she was in then, made her cry out in a sudden fit of impatiency, If it be so why I am thus? would I had never conceived, would I had never married. So doth the pain that this intestine war putteth them in, make the best of God's servants often times, not only to sigh, and groan, and cry out with Paul Rom. 7.24. Oh wretched man that I am; but even to entertain such motions as Rebecca did. If it be so, why am I thus? If it be so hard and painful a thing to serve God, would I had never entered into his service, but contented myself to live as other men do. This tentation we know the Prophet himself was subject unto, when he cried, Ps. 73.13. Verily I have cleansed my heart in vain, and washed mine hands in innocency. Let papists say what they will, how easy a thing it is for a regenerate man to keep all the commandments of God, and to keep them perfectly; it is certainly a painful thing for such as the best of us are, that have so much flesh and corruption remaining in us, to do any service unto God, even in that manner as the Gospel requireth of us; without labour and pain, no service can be done to God acceptably. That which the Apostle saith of prayer, Strive together with me in prayer, saith he, Rome 15.30. faithful prayer can never be well made, without striving and labour; the same our Saviour saith of all the ways of God that lead to life (faith, repentance, love, keeping of the Sabbath, every other good duty and service) Lu. 13.24. Strive to enter in at the straight gate. As though he should say, every way of God is straight and uneasy 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 commandments of God are not so hard, the service he requireth of us is not so difficult and painful, as need to discourage any of us, or make us afraid of it. For First. Though the commandments of God be impossible to the natural and wicked man, to the regenerate and true believer, they are possible enough. All things are possible (saith Christ, Mar 9.23.) to him that believeth. Nay as it hath been truly said of the wicked man, he cannot possibly keep them, he cannot but break them; so may it be as truly said of the regenerate man, he cannot but keep them, he cannot break them as the other doth. How can I (saith joseph, Gen. 39.9.) do this great wickedness and sin against God? Whosoever is borne of God, sinneth not (saith the Apostle, 1 joh. 3.9.) and he cannot sin, because he is borne of God. Secondly. Though the commandments of God, and the observation of them as Moses enjoined them, be an intolerable yoke, even to the regenerate themselves, yet as Christ enjoineth 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 perform; yet Evangelicall obedience to the commandments of God, an unfeigned love to them all, and endeavour to keep them (which is all that the Gospel requireth) is no more than the weakest Christian is able to perform. For so saith our Saviour to the poor Christian, that is most wearied, and over-burdened, and brokenhearted, Matth. 11.30 My yoke is easy, and my burden light. Thirdly and lastly. Though to the best of the regenerate, the commandments of God, even as Christ enjoineth them, be difficult, & cannot be performed without labour and pain, 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 easy and sweet, I delight in the law of God (saith the Apostle, Rom. 7.22.) after the inward man. And for this we have not only the express testimony of the holy Ghost, 1 joh. 5 3. His commandments are not grievous. But we have also the experience of the faithful in all ages, who have been so far from finding of that hardness in the yoke of Christ, as was in the yoke of Moses, that terror in the law of Christ, as was in the law of Moses, that they have found more sweetness in it, then in any thing else in the world. And by how much the more, the inward man and grace of regeneration hath grown and increased, and as the flesh and corruption hath decayed, and been weakened in them, by so much the more easy, they have found the commandments of God to be, by so much the more sweetness and delight they have felt in them. We know how plentiful and pathetical David is in expressing this, Oh how love I thy law, saith he Ps. 119.97. & ver. 143. Thy commandments are my delights. As if he had said, they are to me in stead of all delights & pleasures in the world. And thus the Prophet professeth jer. 15.16. Thy word was to me the joy & rejoicing of my heart. And whence cometh this strange alteration and difference between the people of God; Moses quaked at, and found terror in the Law, David joyed, and felt sweetness in it; all God's people at the delivery of the law desired they might hear no more of it, Paul and jeremy delight, & rejoice 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 kill letter; See the difference betwixt Christ and Moses, betwixt the law and the Gospel. And thus have I finished the second part of my answer, and showed you that the Lord setteth no such hard tasks to his servants, as Satan pretendeth. The commandments and duties that God enjoineth 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 complain of the commandments of God, and repine at the yoke of Christ, as we use to do. Now come we 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 show you that it is so far from being a bondage and drudgery, that it is the most happy and comfortable life in the world. And for proof of this I will lead you no further then unto the consideration of the person, that we do 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 be desired in that respect, as the Lords is? Who would not fear thee (saith the Prophet. jeremy 10 7.) o King of nations? for to thee it doth appertain. As if he had said; All greatness and Sovereignty, all power and Majesty belongeth unto thee. But when unto greatness, and power, goodness also, and graciousness of disposition is added; when men can say of a man, that he is not only a great man, but he is also one that useth to be good, and bountiful to his servants; this hath wonderful 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 think, they can never do too much. And certainly, if we knew the Lord well, and how gracious and good he is towards his servants, there is none of us here, but would desire and long to be in his service. And that which David saith, Psalm 9.10. of putting our trust in him, may also be 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 than by this, that he persuadeth 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 than they are able to perform. 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 four points especially. First. His aptness to wink at, and pass by our offences. Whereas we can do no work he setteth us about so well, but we shall offend many ways in it, and find cause to cry him mercy for it, as good Nehemiah did, Nehem. 13 22. the Lord is not apt to mark and observe strictly, every thing that is done amiss, but useth to wink at, and is ready to pass 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 son that serveth him. If thou Lord shouldst mark iniquity (saith David, Psalm. 130 3, 4.) o Lord who shall stand? As if he had said, Who could endure thy service? But there is forgiveness with thee: that thou mayest be feared. As if he had said, That aptness 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 aptness to accept of that little we are able to do. That whereas we are oft so untoward unto good duties, that we find ourselves unable to do any thing, To will, is present with us (as the Apostle speaketh, Rom. 7.18.) but we find no ability at all, to perform that that is good; we have nothing in us but an unfeigned desire to do well, and a grief that we cannot do it; this good Lord and master of ours, is apt to take even that in good part, if we but do what we can, and accounteth that, as perfectly performed by us, which he seeth us unfeignedly desire and endeavour to do. If there be 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 we, when we have done our work best, are apt to be ashamed, and discouraged in ourselves, because we have so slubbered it over, and done it so ill-favouredly, 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 he is apt to delight in them, and to praise us for them. Our spiritual sacrifices (the Apostle telleth us, 1 Pet. 2.5.) are acceptable to God by jesus Christ. And let me see thy countenance (saith Christ to his Church, Cant. 2.14) let me hear thy voice; for sweet is thy voice, and thy countenance comely. And well done good and faithful servant, saith the Lord to him, Matth. 25.23. that had but two talents. And who can complain of such a master? Nay who that knoweth and believeth this, would not be glad to serve such a master, as is so ready to accept of, and delight in, to commend and applaud such poor service, as we are able to do unto him. Thirdly. Observe how ready he is to help his servants in the work that he setteth them about. Whereas the Lord is sometimes pleased to enjoin his people duties and services, of more than ordinary hardness, and difficulty (he presseth them with affliction out of measure above strength, as Paul saith he was, 2 Cor. 1.8. He bringeth them to the fiery trial 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 own hand to the work, in an extraordinary manner, and to help his poor servants that they may be able to go through with it. It is said, 1 Chron 15.26. that God helped the Levites that bore the ark of the covenant of the Lord. And the Apostle speaking of the great trial of affliction that God's servants are sometimes brought unto, telleth us, Rome 8.26. that in that case the spirit itself helpeth our infirmities. The greater that the trial is, that God shall be pleased to exercise us by, the greater degree of strength will he minister unto us, for the bearing of it. And what need the weakest of God's servants fear the heaviest burden that can be laid upon them, when he hath such a one to help and support him? When those everlasting arms that Moses speaketh of, Deut. 33.27. are underneath him? Nay, why may we not in all dangers secure our hearts in this, and say, Lord give thou strength to bear it, and lay on me what thou wilt. The things that are impossible with men (saith our Saviour. Lu. 18.27. to his Disciples, when they were astonished out of measure with a Doctrine he had taught, as Mark 10.26.) are possible with God. So when Paul prayed thrice (that is often) unto God to be delivered from that messenger of Satan, that buffeted him so (as it may be some of you have done against those blasphemous thoughts, whereby you are buffeted) he received this answer from God, 2 Cor. 12.9. My grace is sufficient for thee. As if he had said, Fear him not, I will warrant thee, thou shalt be strong enough for him, he shall not be able to overcome thee, my grace and help will be sufficient enough for thee, in this very case to uphold and strengthen thee. And this made Paul speak so confidently. Phil. 4.13. I can do all things through Christ that strengtheneth me. Fourthly and lastly. Observe what wages God giveth to his servants. He is many ways good unto them besides their wages (as all good masters are) they have many avails (as we speak) from him, even in this life many are the privileges of God's servants. First. If we be his faithful servants, we shall have his countenance and favour. When David had spoken of the happiness of them that dwell in God's house, he mentioneth this for one part of it, Psal. 48.11. For the Lord God is a sun to such, the light of his countenance useth to shine upon them. And this is such a privilege as is worth all the pains we can take in his service, though it were a thousand times more. 'Cause thy face to shine (saith the Church. Psalm. 80.19.) and we shall be saved. As if she had said, We have even enough. Secondly. If we be Gods faithful servants, we may be assured of protection and safety in times of greatest danger. For what master is there that will not defend and bear out his servants, specially in the service they have done unto him. And this also David reckoneth for another part of their happiness that dwell in God's house, and serve him. Psal. 84.11. the Lord will be a shield unto such. Thirdly. If we be Gods faithful 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 own, especially those of his own house, as the Apostle speaketh, 1 Tim. 5.8 And this David reckoneth for a third part of the happiness of those that dwell in God's house, Psal. 84.11. No good thing will he withhold from them that walk uprightly. Fourthly and lastly. If we be Gods faithful servants, we shall be sure when the time of payment cometh (that is not till the even be come as our Saviour speaketh, Matth. 20.8. till our day be done, till this life be ended) to receive such a reward of our service, as no tongue can express, no heart can conceive how great it shall be Our Saviour speaking of the reward of such of God's servants, as had done but little service unto God, even so little as themselves took no notice of it, saith, he will say thus to them at the day of judgement, Matth. 25 34, 35. Come ye blessed of my father, inherit the kingdom prepared for you, for I was an hungered, and ye gave me meat, I was thirsty, and ye gave me drink. Alas, what was that that they had done, to be rewarded with a kingdom? Certainly there is no proportion between 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 employ us in all our life long, either in doing or suffering, were never so hard and painful; yet the certain hope we have of this reward in the end, were sufficient to make it easy unto us, yea to make us cheerful and comfortable in it, and even to sing at our work, as Paul and Silas did, even at midnight, when they had been grievously scourged, and were then in a dungeon, and their feet fast in the stocks, as you shall read Acts 16.25. And what was it that made Moses not only willing to forsake the pleasures of sin, and all those wicked liberties and delights that worldly men dote so much upon, but to betake himself to the service of God, and join himself to the people of God, even then when they were in greatest affliction and reproach, yea to account their life a far more happy and comfortable life, than the life of any courtier, or of Pharaoh himself, but only this, that he had respect to the recompense of reward; as the Apostle telleth us, Hebr. 11.26. For this cause we 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 God's service, and in his holy law increaseth daily) for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Rejoicing in hope (saith the Apostle, Rom. 12.12.) patient in tribulation. As though he should say, The hope of this reward is able not only to make you patient in any tribulation (how great soever it may be) but even comfortable and joyful in it also. Applic. O that all this that we have heard, might (through God's gracious and mighty working with it) become effectual to make us all in love with God's service. O that we could count it our happiness and honour to be admitted into it, and think 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 household 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 thanksgiving. As if he should say. I will praise thy name for this so long as I live. Lecture XCII. On Psalm 51.6. june 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 show the dangerous estate that they are in that do so, to reprove and terrify all wicked men, specially such as live in the Church, and under the means 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 certainly 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 natural men, to take all excuse from them, and to make them ashamed of themselves. For what goodness 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 fly from the wrath to come? And surely thus it is with every wicked man that liveth in the Church, and under the means of grace; to that man I may boldly say, thou canst not repent nor leave thy sins, because thou dost not desire to repent and forsake thy sins; thou hast no grace because thou dost not desire grace; thou canst not believe, because thou dost not desire to believe; thou shalt perish everlastingly, because thou hast no true desire nor will to be saved. Wicked men are apt and ever have been 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 do 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 help it? And of their present estate, if God would give me the grace, I should be better than I am, and till then how should I mend? Thus did our first father plead for himself so soon 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 eat. As if he had said, I may thank 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 plead for himself, Matth. 25.14. I know thou art an hard ma●, reaping where thou never sowedst. As though he had said, Exacting fruit of holiness 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 own 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. Certainly as God is not the cause of any man's sin, but himself as the Apostle teacheth us, jam. 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 sin for a man to say) when he is tempted (or moved to any sin) I am tempted of God, for God cannot be tempted of evil, neither tempteth he any man; but every man is tempted when he is drawn away of his own lust, and enticed. So neither is God the cause of man's destruction but himself. It is the fruit of his own way, as the Holy Ghost speaketh, Pro. 1.31. And as of every temporal cross that befalleth a man in this life (of what kind soever it be) a man may justly smite himself upon the breast, and say to his own heart as the Lord speaketh, jer. 2.17. Hast thou not procured this to thyself? He may truly say, Whatsoever hand, God, or man had in this evil that is befallen me, I am sure I was the chief cause of it myself; so may it truly be said to every wicked man of his spiritual and eternal death and destruction, as the Lord speaketh to Israel, Host 13.9. O Israel thou hast destroyed thyself, but in me is thy help; that is, though thou canst not save thyself nor work any goodness in thyself, that must come wholly from my mere grace (By grace are ye saved, through faith (saith the Apostle, Ephes. 2.8) and that not of yourselves; it is the gift of God) yet thou hast destroyed thyself, thou art thyself the cause why thou hast no grace, why thou canst not repent, nor leave thy gross sins, why thou canst not believe 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 himself, but shall clear the Lord, he shall cry guilty and acknowledge himself to have been the only cause of his own destruction. The books shall be opened (as the Apostle speaketh, Revel. 20.12. the books of every man's conscience) and men shall be judged according to the things that are written in those books, according to their works. Every man's own book, his own conscience will plead for God against himself, at that day. At that day it will appear that not the Lord but every wicked man himself is the only cause of his own destruction; that he is not saved, because he had no desire nor will to be saved, he 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 himself. In that day the Lord will say to every wicked man as he saith to jerusalem, 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 means of grace did I give unto thee; how often have I showed myself willing by such and such a Sermon, by such and such an affliction to have changed thy heart, but thou wouldst not? Certainly 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 four things that may be observed in them. First, They will use no means nor take any pains to escape damnation, to obtain grace and to get to heaven, as they would do to escape any great danger they desire to avoid; or to obtain any good thing they desire to have. Salvation is far 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 means, nor labour to get it. Secondly, When they may have the means 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 show no desire to them, but say in their hearts to God as those wretches did of whom we read, job 21.24. Depart from me, for we desire not the knowledge of thy ways. 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 jews did, Acts 7.51. They hold the truth in unrighteousness, as the Apostle speaketh, Rom. 1.18. They violently withstand and oppose these good motions and will not yield to them. Fourthly and lastly, (which is the root of all the rest) They do in their hearts basely esteem of, and despise grace and salvation, and the means thereof, and prefer 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 else to do or think of, than they will think of heaven. So that as it is said of Esau that he despised his birthright, Gen 25.34. because he sold it for one morsel of meat, for one meal's 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 prefer before it. And so the Holy Ghost expressly speaketh, Pro. 11.33. He that refuseth instruction despiseth his own soul. 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 averseness and unwillingness to go to heaven, or to walk in the way that leadeth thither. Now if any man shall object against this and say, How can this be? seeing the spirit speaketh expressly in the holy Scriptures. 1. That man hath by nature no freedom of will to any thing that is good but is dead in trespasses and sins as the Apostle speaketh, Ephes. 2.1. He cannot desire to have grace or to be saved, no more than a dead man can desire to live; nay he cannot accept of God's grace when it is offered, 1 Cor. 2.14. The natural man receiveth not the things of the spirit of God for they are foolishness unto him; he cannot choose but be unwilling and averse from good things. 2. That the matter of man's 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 showeth 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 counsel of his own will, saith the Apostle, Ephes. 1.11. 3. God's grace is irresistible and able to overcome and subdue this unwillingness and averseness that is in our nature. God is able of these stones to raise up children unto Abraham, as john Baptist speaketh, Matth. 3.9. And that in these three respects it should seem 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 sins, but himself only: he killed himself, and deprived himself of this spiritual 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 do 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 spiritual life; So that even in this respect, that standeth good which you heard out of Host 13.9. O man, thou hast destroyed thyself. Secondly, 2. Though God be able to restore to every wicked man this spiritual life again, and to quicken him by his grace, yet is he not bound to do it, he doth no man wrong if he do it not. Is it not lawful for me (saith the Lord, Mat. 20.15.) to do what I will with mine own? Who hath first given to him (saith the Apostle, Rom. 11.35. who hath made God a debtor to him) and it shall be recompensed to him again? Thirdly, 3. Though every natural man be dead in trespasses and sins so as he can do nothing that is spiritually good and pleasing unto God, nothing that he can save himself by. Yet may every natural man do much more than he doth, to further his own salvation. He is not so dead but there is enough left in him to make him without excuse as the Apostle plainly teacheth, Rom. 1.20. He may do more than he doth to avoid damnation, he may do more than he doth to further his own salvation, and because he will not do what he may therefore he is inexcusable, therefore he is the cause of his own 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 curb and restrain himself from all gross sins, from drunkenness, and whoredom, and such like sins, yea and from haunting of lewd company that may draw him to such sins; he may forbear these things if he will; he hath enough left in him to make him able to live a civil 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 thank 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 do many good works, I mean works that are materially and morally good. He can (if he will) make restitution of that that he hath gotten unjustly, and do works of mercy also to the poor. Else would not Daniel 4.27. have spoken thus to such a man as Nabuchadnezzar was, Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. And that which the young man saith of the outward observation of all the commandments 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 only but of the three latter commandments of the first table also (so far forth as the letter and external observation of them) all these have I kept. Thirdly, 3. He can (if he will) frequent the ministry of the Word, the plainest, and most powerful ministry and that constantly. When thou wert young (saith our Saviour to Peter, john 21.18.) thou girdest thyself, and walkedst whither thou wouldst. So much freedom of will every man hath by nature, so much power (even by that general and common grace and assistance that God communicateth unto all men) that he may go to Church if he will; yea he may (if he will) ride or go many miles to a Sermon ordinarily as well as he may to an market so far. The Lord speaking of such as were no better than natural men telleth the Prophet, Ezek. 33.31. They come to thee as the people cometh, and they sit before thee as my people, and they hear thy words. 4. Fourthly, He may (if he will) so seriously mark and observe the Word that is preached unto him, and the judgements of God which he seeth and feeleth, as he may bring himself thereby unto legal repentance; even to such a sight and sense of his sin and of the wrath of God as may make his heart to quake and judge himself to be in a most miserable estate. Of them that were no more than natural men we do read, Esa. 58.3. that they did use in the time of God's judgements upon them, to fast and afflict their own souls. 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. rend his clothes, put sackcloth upon his flesh, fasted and humbled himself 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 own miserable estate) not only to desire the prayers of others, as Pharaoh did, Exod. 10.17. and jeroboam, 1 King. 13.6. but even himself also to cry importunately and pray to God for mercy. So it is said of the mariners, jonah 1. that in the extreme fear they were in through the apprehension of God's wrath they cried not only every man unto his God, verse 5. but unto the Lord also unto jehovah, verse 14. So it is likewise said of Saul, Acts 9.11. Behold, he prayeth. When our Saviour exhorteth the hypocritical jews in an allegorical 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 yourselves judge ye not what is right? As if he had said, You have so much light and judgement in yourselves, even by nature, as to discern 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 own fearful condition) to desire reconciliation with God, and to cry earnestly for it. Quest. Now if any man shall ask me; and what is all to the purpose that you say a natural man is able to do, seeing none of all this, is any thing worth in the sight of God, or pleasing unto him? seeing there is no true goodness in any of this, that a natural man doth; Without faith it is impossible to please God, Hebrews 11.6. Answ. 1. I answer, First, That though this be so, yet I may say to the natural man that doth these things, that doth thus what in him lieth, as our Saviour said to the Scribe, Mark 12.34. Thou art not far from the kingdom of God; such a man is nearer to heaven then any other natural man in the world is. 2. Secondly, That though by doing all this that lieth in his power 1 he cannot deserve (neither ex condigno, nor ex congruo as the Papists speak) that God should save him or give him his grace (for God's grace is free, he worketh in men both to will and to do, of his own good pleasure, as the Apostle speaketh, Phil. 2.13.) 2 He can have no certain assurance when he hath done all this, that lieth in him to do 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 natural man be greatly encouraged to do thus what lieth in him, to fly 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 goodness) to show mercy on him. And these grounds he hath out of God's Word for his encouragement therein. 1. Because the Lord hath revealed himself in his Word to be so infinite in mercy and goodness, Exod. 34.7. and hath sworn, Ezek. 33.11. that he hath no pleasure in the death of the wicked. 2. Because God seeketh to the vilest sinner in the ministry of his word, 2 Cor. 5. ●0. and beseecheth him by us, that he would be reconciled unto God. Commandeth us to offer Christ to every wicked man that heareth us (upon condition that he will believe, and obey) and to proclaim a general pardon without excluding any. Preach the Gospel (saith he Mark 16.15.) to every creature. And what cause then hath such a man that hath gone thus far to doubt of finding mercy? 3. Because God hath been pleased (out of his infinite goodness) to show respect even to such poor stuff as natural men out of the strength of nature, have been able to do. Christ loved the young man, of whom we read, Mark 1●. 21. even for that morality that was in him. And God showed much respect even unto Ahab● humiliation. 1 Kings 21.29. and to jehoahaz prayer, that in the sense of his misery he made, jehoahaz besought the Lord (saith the story, 2 Kings 12.4.) and the Lord harkened unto him; and to that prayer which Saul out of his legal humiliation before his conversion did make unto him. Acts 9.11. Thirdly and lastly. 3. I may confidently affirm of all such, as do not their endeavour thus, and what in them lieth 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 own damnation. 2. That they make themselves worse and worse thereby, and more unable to repent. As the Apostle plainly reacheth, Rome 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 unrighteousness, and verse 21. when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, therefore verse 4. God gave them up to uncleanness through the lusts of th●ir own hearts. 3. That their damnation shall even for this, be far greater in hell, they shall become twofold more the children of hell, as our Saviour speaketh, Matthew 23.15. This is plain by that Christ saith of Capernaum. Matthew 11. ●4. It shall be more tolerable for the land of S●dom, in the day of judgement, then for thee. Lecture XCIII. On Psalm 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 unfeignedly fear God. For though it be the least part of them that hear 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 hear spoken, for the comfort of God's people) yet are we bound in our ministry of all other our hearers, to have most respect to those few that are brokenhearted. This was the first and chief charge that was given to Christ (the chief pastor, 1 Peter. 5.4.) when he came to be a preacher. He hath sent me (saith he Esa. 61.1, 2.) to bind up the broken hearted, and to comfort all that mourn in Zion. And this was the first and chief charge that Christ gave to Peter, and so to all us his servants, and ministers, he chargeth him indeed to feed all his sheep, but the first and chief charge he giveth him, is concerning his lambs, the weakest and tenderest of his flock. If thou love me (joh. 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 he omit this, if he do not apply his doctrine to the comfort of such as stand in need of it. Therefore when the Prophet Esay beginneth to speak of the ministry of the Gospel, he bringeth in the Lord giving this first of all in charge to his servants, and ministers, Esay 40.1, 2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to jerusalem. As if he had said. Whatsoever ye do else, neglect not this duty of your ministry. Now of all the things that do deject the hearts of Gods poor people, and cause them so to droop as they do, this is the principal, that they cannot be persuaded of the uprightness of their own hearts, they cannot be persuaded that they are any better than hypocrites. Yea, they are so far from finding any comfort in those signs of uprightness of heart, that I have given you out of God's word, that even from thence they are apt to conclude strongly against themselves, that all the goodness that is in them, is no better than hypocrisy. And I nothing doubt, but many of you while you have heard me speaking of them, have been apt to say within yourselves, alas, I can take no comfort in any of these signs and notes that the Scripture giveth of an upright heart, for I find no such thing in me. If these be the marks whereby the truth of the heart is to be known, woe be unto me, how far am I from truth of heart, what can I be but an hypocrite? For 1. The evil abstain from, and the good I do, I do it not in obedience to the word, that is not the only rule that I follow; but I make custom, and example my guide, rather than it; and for many things I do, I never inquire for warrant and direction from the word for them, I never say to mine own heart before I do them, as Luke 10.26 What is written in the law? how readest thou? What hath God in his word directed me to do in this case? 2. I do that I do, more out of a slavish fear of God's wrath, then out of any true love to God; and am like to those of whom the Lord speaketh, job 41.25. by reason of break, they purify themselves. When my heart is broken with terrors, then am I careful to do well, but never else. 3. I do not that that I do in faith, out of a comfortable assurance of God's love to me in Christ. This could I never yet attain to. And without faith (I know and have learned, Heb. 11.6) it is impossible to please God. 4. God's grace, where it is in truth, is like to the leaven that leaveneth the whole lump, 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 total change in me, in some of these I can discern no work of God's grace at all. 5. He that hath an upright heart, will be universal in his obedience; he will obey the will of God in one thing as well as in another. And thus we have heard God describeth the uprightness of David's heart, 1 Kings 9.4. He walked in integrity of heart, and in uprightness, to do according to all that God commanded him. Now alas (saith the poor Christian) I cannot say it is so with me. Some commandments and duties I do 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 always, Proverbs 28.14. that doth righteousness at all times, Psal. 106.3. But alas, the goodness that is in me, is like the morning dew; as the Prophet speaketh, Hosea 6.4. there is no constancy nor durableness in it. I am extremely inconstant in good things, and cannot continue in a good temper and disposition of my soul for any time, 7. Lastly. No man hath truth of grace, that contenteth himself with this, that he abstaineth from evil, and doth good, unless his care be to do all this in the right manner, unless he do it to the Lord, that is, with an intent to please and honour him. Whatsoever ye do (saith the Apostle, Coloss. 3.23.) do it as unto the Lord, unless he do it with his heart, and spirit, and not with the outward man only, and can say with the Apostle, Rom. 1.9. I serve God with my spirit, unless he do it in humility, and can discern cause to be humbled, even in his best actions. Behold (saith the Prophet, Hab. 2.4.) his soul which is lifted up, is not upright in him. Now though I do good things sometimes, yet do I never any thing in that manner that I should. For 1. The end that I aim at, is not so much to please the Lord, and to honour him, but I have by respects to myself 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 do not walk 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 myself in it. In a word, all the signs of sincerity mentioned in the word of God, make against me, and are unto me as so many signs and evidences of the falsehood, and hypocrisy of mine own heart. These are the usual complaints of the best of God's people, and there is no tentation wherewith they use to be more troubled, both in life and in death then with this, that there is no truth of grace in them, they are no better than hypocrites. Now I have three things to say for the comfort of these poor souls, and in answer to this first and main objection that they make against themselves. First. Admit all this be true that thou sayest against thyself, this will prove indeed, that there is hypocrisy in thee, yea and much hypocrisy too it may be; but this will not prove that thou art an hypocrite. It is not the having of hypocrisy, 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 reigning of hypocrisy and wickedness in him. No man doubteth but Moses, Samuel, job, and all the holiest men that ever were, had wickedness in them; (For who could ever say, as it is Prov. 20.9. I have made my heart clean, I am pure from my sin.) And yet to say, that either Moses, or Samuel, or job were wicked men, were to open our mouths in blasphemy against them that dwell in heaven, as the spirit speaketh, Revel. 13.6. So that a man may have sin in him, and as other sins, so hypocrisy, and much hypocrisy too, and yet be in the state of grace for all that, so long as it reigneth not in him. That which the Apostle saith of sin in general (1 john 1.8.) may be said of this sin in particular. If we (the best of the Apostles or Saints of God) say, we have no hypocrisy in us, we deceive ourselves, and there is no truth in us. How oft shall you find Master Bradford, and other of the holy Martyrs, complain to God of their hypocrisy, and crave pardon for it. And certainly David would not have cried 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 himself subject to unsoundness; and to hypocrisy, and much troubled with it. I know our Saviour, joh. 1.47. describeth the true Israelite to be one in whom is no guile; and David the justified man, the man to whom the Lord imputeth no sin. Psalm. 32.2. to be one in whose spirit there is no guile. But these places are no otherwise to be understood, then that of David, when speaking of godly men he saith, Psalm. 119.3. They do no iniquity; and that of the Apostle, 1 john 3 9 Whosoever in borne of God, doth not commit sin, nay he cannot sin, because he is borne of God. Was there ever godly man, of whom it could be truly said, that he did no iniquity, that he did commit no sin? No verily. But this is the meaning of the holy Ghost in those phrases, he that is regenerate, doth not commit any iniquity, nor can do it ordinarily, and willingly, with the full sway of his soul, or in that manner as the unregenerate man doth, so he that is justified and sanctified, hath no guile, that is, no reigning hypocrisy in him. So this is the first thing I have to say for thy comfort, though by this which thou objectest against thyself, it may appear there is hypocrisy 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 dear child of God for all that. Secondly. By this it is evident, that though there be hypocrisy in thy heart, yet it reigneth not in thee, thou art no hypocrite; because thou discernest thine own hypocrisy, thou feelest it, and art so troubled with it. It is not corruption, but grace, that maketh a man able to discern his corruption, specially so hidden and secret a corruption as hypocrisy is. There be thousands in the world, that are indeed in that state that thou suspectest thyself to be in, that are hypocrites indeed, and they discern no such thing in themselves, they think passing well of their own estate. But what speak I of others? Thou thyself 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. Ye were once darkness (saith he Eph. 5.8.) but now ye are light in the Lord. While we were in the state of nature (which the Apostle calleth darkness) we saw not a deal of naughtiness and corruption, which now we discern in ourselves. This discerning of our secret corruptions, is a blessed sign, we are no longer darkness, but light in the lord All things that are reproved (saith he▪ Ephes. 5.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things whereof we are convinced in ourselves, that they are sins) are made manifest by the light, for whatsoever doth make manifest, is light. Before we had saving grace wrought in us, we were dead in trespasses and sins, as the Apostle speaketh, Ephesians 2.1. and the dead man we know discerneth not, nor hath any feeling of his own estate, sense is a sign of a living, not of a dead man. This the holy Ghost expresseth by a different phrase he useth, when he speaketh of the sinfulness of the natural, and of the regenerate man. Of the natural man he saith, he is in the flesh, Rom. 8 8. he is in his sins. 1 Cor. 15.17 he is in the bond of iniquity, and in the gall of bitterness, Acts 8.23. plunged over head and ears in sin. But of the regenerate man he saith, Rom. 8.9. he is not in the flesh, but in the spirit; sin 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 hogsheads or tuns, he feeleth not the weight of it, it is no burden to him at all; but let him be out of the water, four or five gallons of water will be a burden unto him. This therefore is a blessed sign thou art no longer in thy sins (though much sin be in thee) thou art not in the state of nature, under the reign or dominion of thy hypocrisy or any other sin, because thou dost discern and feel it to be a burden unto thee. The third and last thing I have to say for thy comfort and help against this tentation, is this, that though thou can take no comfort at all in any of those other notes and signs of an upright heart, that have been mentioned and handled before, yet in this last thou mayest. Thou canst find thus much in thyself (that notwithstanding all that hypocrisy 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 do his will. And if thou hast but thus much in thee, certainly (as thou hast heard it proved sufficiently out of God's 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 he that wanteth all the rest of the notes of uprightness, take comfort in this? How are they then given for signs and notes of uprightness, if he that wanteth them all may have an upright heart nevertheless? Answ.. To this I answer, That if it were possible for him that wanteth all the other signs of an upright heart, to have in him this only and no more, he could certainly 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 thyself) thou hast in thyself every one of those signs of uprightness, which thou hast heard delivered unto thee out of the word of God. This 1. I will declare and explain unto you by instancing in every one of them particularly. 2. I will confirm it unto you. For the first. 1. Thou dost make the word of God, the only 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 evil and do good, rather out of love to God, then out of slavish fear, because as thou knowest thou shouldst do so, so thou consentest in thy mind to this that thou oughtest to do so, and thou dost also unfeignedly desire and endeavour and strive to do so. 3. Thou hast true justifying faith, and assurance of God's favour in Christ, because thou dost in thy mind consent to the promise of the Gospel, and dost also unfeignedly desire, and endeavour to believe, and thirstest after nothing so much as the favour of God in Christ. 4. Thou hast a total 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 be so, and is so in all that are truly regenerated, so thou dost in thy will unfeignedly desire, and endeavour to be sanctified throughout, 5. Thy obedience to God, is universal in one thing as well as in another, because thou dost in thy mind approve of every commandment of God, and dost not allow thyself in any sin, and thou dost also in thy will, unfeignedly desire, and endeavour to forsake every sin, and to do every thing that God hath commanded thee. 6. The goodness 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 evil, and thou dost also in thy will, unfeignedly desire, and endeavour to 〈◊〉 constant in good things. 7. Lastly. Thou not only 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 unfeignedly desire, and endeavour 1. to do them, to that end only that thou mayest please, and honour God thereby, without all by respects to thyself; 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 proof of all this in three points. First. In the comfort that God's best servants have taken in this against all their defects and failings, when they have found that their mind and will hath been set to please God in all things. Three notable examples we have for this. The first is david's, who when he had said, Psal. 119.4. Thou hast commanded us to keep thy precepts diligently; He breaketh forth in the next words, verse 5. into an expression of his unfeigned, and vehement desire to do so. Oh that my ways were directed to keep thy statutes. As if he had said, o that I could in all my ways walk precisely, and keep thy precepts diligently. And then in the next words he answereth, and satisfieth his own soul in this manner. Then shall I not be ashamed, when I have respect unto all thy commandments. As if he should say. Though I cannot keep 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 unfeignedly, and endeavour to keep 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 fear God's name. The third example is the Apostle Paul's, who desiring the prayers of God's people for himself, Heb. 13.18. mentioneth this for their encouragement therein, and for his own comfort, that he had a good conscience in all things, desiring to live honestly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, Rom. 7. he professeth verse 20 It is no more ● that do it, he did not transgress God's law. Why so▪ Because (as he saith ver. 15) he did not in his mind allow himself in any evil, that which I do, I allow not. And because whatsoever evil he did, was against his will, verse 16 I do that which I would not, And verse 19 The evil which I would not, that I do. and verse 15. What I hate that do I. So on the other side, he professeth verse 25. that he himself did serve the law of God, he kept God's law. How could that be, when he confesseth verse. 18. that he found no ability in himself to perform that which is good? Yes he telleth us how he kept the law for all that Because 1. in his mind he did consent to the law, that it is good, verse 16. and verse 12. The law is holy, and the commandment is holy and just, and good, and verse 25. With the mind I myself serve the law of God. 2 In his will he did desire to obey God in every commandment, To will is present with me, saith he, ver. 18. and ver. 19 The good that I would, I do not; and verse 21. When I would do good, evil is present. Certainly these holy men would never have made such mention of the goodness of their minds, and desires, if they had not held this a certain evidence that they were in the state of grace; if they had not believed that no sin shall be imputed to us, which we do not allow ourselves in, and which we commit against the desire and purpose of our hearts; if they had not believed, that that man hath truth of grace in him, that doth unfeignedly desire grace; he doth truly believe; that doth thus desire to believe; he doth truly repent, that thus desireth to repent; he doth obey God in all things, and lead an holy life, that doth thus unfeignedly desire to do so. But see a second proof of this in the sentence and testimony that God in his word hath given of such men. Of this sort I will allege but two only. The first, is that of the Apostle, 2 Cor. 8.12. If there be first a willing mind, a man is accepted; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If a man have a mind unfeignedly willing to do good, he is accepted of God; and that that is said of doing good, may be said likewise of believing, of repenting, and of every other grace, if a man have a mind unfeignedly willing, and desirous to believe, to repent, to love, and fear God, he is accepted of God. And how could he be accepted of God, if he 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 righteousness. And how could they be blessed that hunger after righteousness, if they be not righteous? how could he that hungreth after faith, or any other saving grace be a blessed man, ●f this unfeigned desire were not a certain evidence that there is truth of saving faith, and grace in that man? The third and last proof is taken from the reasons and grounds of this, and those are two. First. Because this unfeigned desire of grace, cannot grow from nature (seeing while we were in the state of nature, we were like to him which had a spirit of an unclean Devil, who cried out with a loud voice, saying, Let us alone, what have we to do with thee, thou jesus 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 work of God's sanctifying spirit. It is God that worketh in us (saith the Apostle, Phil. 2. ●3) to will as well as to do, and that of his good pleasure, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his special favour and love. Secondly. This is a special 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 he 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 book of the law, to do them. Christ by performing in his own person this exact obedience to the law for us, hath procured that our poor and imperfect obedience, (which standeth more in an unfeigned desire and endeavour, to do 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 poor souls 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 unfeigned desire of grace, than I had truth of grace in me indeed; I had all the signs of uprightness in me, if I did indeed unfeignedly desire them. But alas, the good desires that seem to be in me, are most hypocritical and unsound. If I did unfeignedly, 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 fulfil the desires of them that fear him. Psalm 145.19. He filleth the hungry with good things. Luke 1.53. To this I answer. Take heed of denying the work of God's grace in thyself. It is an high degree of unthankfulness to do so. Answ. But take these for certain 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, than ever worldling, or Epicure did in his wealth or pleasure. Secondly, Thou allowest not thyself, but strivest against every sin and corruption thou findest in thyself, and feelest in thyself that blessed combat that Paul speaketh of, Galath. 5.17. The spirit lusteth against the flesh. Thirdly. Thou seekest by prayer and all other good means, to get more grace, and criest with that poor man, Mark 9.24. Lord help mine unbelief. Lord help my impenitency, my worldliness, etc. Yea even when thou hast hardest conceit against thyself, that thou art but an hypocrite, but a castaway, yet thou criest, and prayest still to God for grace as David did, Psalm 31.22. Fourthly and lastly. Thou mournest and grievest unfeignedly, that thou hast no more faith, no more grace. Thou dost as that poor man, Mark 9.24. he cried out of his infidelity, and watered his prayers with his tears. He said with tears, Lord help my unbelief. Certainly this lamenting after the Lord as they did. 1 Samuel 7.2. is a certain sign thou art in the state of grace. None but the children of the Bride-chamber can thus mourn when they miss the Bridegroom, as our Saviour speaketh, Matth. 9.15. Certainly thou art in a blessed state that canst thus mourn; for so saith the truth itself, Matth. 5.4. Blessed are they that mourn (for the poverty of their spirits he meaneth) for they shall be comforted. Lecture XCIIII. On Psalm 51.6. August 12. 1628. Use 2. IT followeth now that we proceed to the second and last use of the Doctrine, and that is for exhortation to stir us all up, to seek above all things for this uprightness a●d truth of heart, which God so much delighteth in, if we want it, and to make much of it to maintain to strengthen and increase it, if by the mercy of God, we 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 persuade us to labour for this soundness, and uprightness of heart; secondly, I will show you the means whereby it may be 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 shows of goodness, he looketh for truth of heart, in every service we do 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; he esteemeth highly of the smallest measure of grace, and will bear 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 do in good part, if our hearts be not upright. These are certainly most effectual motives, if we could consider them well, and weigh them in our minds to make us afraid of resting in shows of goodness, and to make us labour for uprightness, 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 work that any of his servants can do, as to the uprightness 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 general promises that God hath made unto this. Truly God is good to Israel (saith the Prophet, Psal. 73.1. Who meaneth he by Israel? That he telleth you in the next words, the same which Christ doth, john 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 ways of men, and the worst men seem to prosper most, and the best to be most miserable in this world (for that was the tentation he had struggled withal, and out of which now he had recovered himself) yet I am sure of this, God is, and will be good to all them that have true and upright hearts. So Psal. 125.4. Do 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 weaknesses and frailties be, yet if they be true in their hearts, they are good men, God will certainly be good unto them (for that prophetical prayer is in the nature of a promise) he will do them good. And Psal. 18.25. With an upright man, thou wilt show thyself upright. As if he had said, To him that is in his heart true to thee, thou wilt show thyself (so as himself 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 general God will be good to all them, that are upright in heart. If thy heart be upright, though thou be never so weak in grace, though thou have many infirmities and strong corruptions in thee yet if no hypocrisy reign in thy heart, if thy heart be true to God, certainly thou shalt find God will be good and gracious unto thee. But how or wherein will he be 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 corporal and earthly blessings, he hath promised to be good to them four ways. 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 job speaketh, job 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 careful be thou to walk 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 walk 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 be good for thee, thou shalt have credit, No good thing will he withhold from them that walk 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 special sort, careful of and good unto them that are upright in heart. They shall not be ashamed in the evil time (saith the Prophet, Psal. 37.19.) and in the days of famine they shall be satisfied. Thou tremblest at the thought and consideration of those evil 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 arm thyself against the expectation and fear of evil times, as to look to thy heart, to make sure that that be found and upright. The Lord is a sun and shield (saith the Prophet, Ps. 84.11. but mark what followeth in the latter end of that verse as I told you even now) no good thing will he withhold from them that walk uprightly. If he see that to be good for thee he will be a shield to thee when the evil day shall come, In the time of trouble he will hide thee in his pavilion, 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 divers when he sent his destroying Angel 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 Angel to smite our land with the bloody sword, if it please him; Nay thus he will hide thee if he shall see that good for thee, he will be a shield unto thee, Pro. 2.7. He is a buckler to them that walk uprightly. But if he will not be a shield he will certainly be a sun unto thee, he will be a comforter to thee in that day. Unto the upright there ariseth light in the darkness, saith the Prophet, Psal. 112.4. As when there was palpable darkness 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, certainly God will be a sun to them that walk uprightly; to the upright there shall arise light in darkness; they shall find comfort in God even in that day, yea more than, then ever before. Thus you have seen how God will do 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 special blessings of this kind he hath promised them. First, Such shall never fall away nor lose his favour and grace. O continue thy loving kindness (saith the Prophet, Psal. 36.10. and a prophetical prayer hath the nature of a promise as I told you before) unto them that know thee, and thy righteousness to the upright in heart. And Psal. 112.6. Surely he shall not be moved for ever. Thou art oft much disquieted with the fear of this, that thou shalt never be able to hold out to the end; thou fearest that thou mayst fall, that thou shalt fall before thou diest; labour to be upright in heart, and God will continue his loving kindness 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 forwardness and zeal, mayst become a Papist before thou diest and a persecuter of that truth which thou now professest; and thou that seemest to be most reform and sanctified in thy life, mayst prove a most profane and debaushed man. The Prophet speaking of those Israelites that perished in the wilderness, who though they had made a most zealous profession, as you may read, Deut. 5.27. Speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it, and do it; yet afterward became some of them gross Idolaters, some of them beastly adulterers; the Prophet I say giveth the reason of this, Psal. 78.37. why they were not more steadfast 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 steadfast with God: even then when they made the best shows, their heart was never right. Thou canst not be sure to be preserved from any sin (how foul soever it be, and how much soever thy heart seemeth now to abhor it) pay thou shalt be sure to fall fearfully one way or other, if thy heart be not upright, 2 Chron. 12.14. He did evil, because he prepared not his heart, to seek the Lord; that was the cause of all Rehoboams' lewdness, he professed the true religion and made excellent shows of goodness for three years, 2 Chron. 11.17. but he fell fearfully, he had no care of his heart, his heart was never right. The Apple that is rotten at the Core, though it seem never so beautiful, will quickly putrify; and so will every professor that is unsound at the heart. But if thy heart be upright, fear not, certainly 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 trial 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 show himself strong in the behalf of them, whose heart is perfect towards him. When thou thinkest of the fiery trial that all God's people may be brought unto thou tremblest much and fearest that so weak a wretch as thou art shall never be able to endure it. But look thou to thy heart, that that be upright and sound and certainly though thou be so weak, God will show himself strong in thee when that trial shall come. What a measure of strength and courage shall we find in the book of Martyrs that a number of weak and simple women and children did show in the time of that fiery trial? More a great deal (it is to be feared) then would be found now if the like trial should come. We have much more knowledge now then they had, but they had better hearts than we have. Fear not thine own weakness, if thy heart be upright. For as it is not any strength that is in thee that can make thee stand in such a trial, In his own 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 only and in the power of his might, as the Apostle speaketh, Ephes. 6.10. so the sense we have of our own weakness, is no hindrance to the Lords strengthening of us but a furtherance unto it rather, His power is made perfect in weakness, 2 Cor. 12.9. As if he had said, it useth to show itself most, in them that have most sense of their own weakness. Out of weakness (saith the Apostle of the Martyrs in the time of Antiochus, Hebrews 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 joyful deliverance out of all their tentations. Mark 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 spiritual desertions that maketh thy life wearisome and burdensome unto thee. Thy well-beloved is gone, thou hast no sense of God's favour. Thou art apt to say with Zion, Esa 49.14. The Lord hath forsaken me, Thou art troubled with strong and fearful tentations unto desperation. Well for all this, if thy heart be upright (though thou perceive it not) nay if ever it were upright, certainly they shall end in joy. Mark the perfect man, and behold the upright, (As if he had said, It is our great sin 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 sown for the righteous; and gladness for the upright in heart. And 126.5. They that sow in tears, shall reap 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 privileges belonging to them that are upright in heart, let us not any longer content ourselves with shows of goodness, with professing, and thinking we are Christians, we fear God, we serve him; But let us be ashamed of, and bewail, and strive against our hypocrisy and our halting with God; Let us labour to attain to that uprightness of heart, which we have heard at large described to us out of God's Word, and which the Lord our God so much delighteth in. And for our help herein I will show you some of the principal means which God hath in his Word directed us to use, for the obtaining of it. And I will pass 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 soul which is listed up, is not upright in him. It must be humbled before it can be upright. As when a bell is cracked, it can never be mended, till it have been first broken in pieces, and melted, and cast a new; so before the heart of man that is so full of cracks and unsoundness can be made sound and whole, it must first be broken. David could not rid himself of that guile that was in his heart, till he took this course, till with an humbled soul he did acknowledge against himself his wickedness to the Lord, as is plain, Psal. 32. 2-5. Secondly, Means. 2 He that would have an upright heart must labour for a true faith, for assurance of God's fatherly love to him in Christ. Let us draw near (saith the Apostle, Heb. 10.22.) with a true heart, in full assurance of saith. For it is faith only that purifieth the heart (as the Apostle speaketh, Acts 15.9.) as from all other corruptions, so from that falsehood and hypocrisy 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 means whereby he was brought unto and preserved in this integrity, verse 3. For thy loving kindness is before mine eyes; when we once know that the service we do is unto our father that hath so dear loved us this will make us serve him heartily and unseignedly. Thirdly, Means. 3 He that would have, and keep an upright heart must take heed of living in any known sin, of doing any thing against his conscience. Keep thy servant from presumptuous sins (saith David, Psal. 19.13.) let them not have dominion over me, then shall I be upright. The end of the commandment 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 think oft of this and keep it in his mind that God's eye is upon him wheresoever he is, and whatsoever he goeth about. This the Lord himself prescribeth unto Abraham, Gen. 17.1. as a mean to breed and preserve uprightness of heart in him. Walk before me (saith he) and be thou upright. By this means Paul kept his heart upright in his ministry (and so may we do now) from seeking his own 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 speak we in Christ. By this means Noah kept himself 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 practice of men, but set the Lord always before him, and walked as in his sight and presence, and that kept him upright. By this means the Church and people of God, kept themselves upright in times of extreme trouble and persecution (and so may we do 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 falsely in thy covenant, our heart is not turned back. 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. Certainly a secret Atheism that lodgeth in our breasts whereby either we believe not, or remember not, that God's eye is upon us, is a chief cause (as of all other foul sins; according to that, Ezek. 9.9. The land is full of blood and the city full of perverseness: for they say, the Lord hath forsaken the earth, and the Lord seeth not; so is it a chief cause) of all that falsehood and hypocrisy that is in our hearts. Means. 5 Fiftly and lastly, He that would have an upright heart must diligently observe the falsehood and hypocrisy 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 soul for it, complain much to God of it, and beg help of him against it. By this means 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 help against this falsehood of his heart, verse 10. Create in me a ●leane heart, o 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 certainly one chief cause why hypocrisy so much prevaileth that increaseth in our hearts, is, because we observe it no more, nor take ourselves with it, we feel it no burden, nor trouble to us, we complain not more to God of it, nor cry more earnestly to him, for help against it. We have not, because we ask not, as the Apostle speaketh in another case, jam. 4.2. LECTURES ON PSAL. LI. 6. Lecture XCV. On Psalm LI. 6. August XIX. MDCXXVIII. And in the hidden part thou hadst made me to know wisdom. WE have already heard that David suing unto God for mercy in the pardon of those heinous sins he had fall'n into, doth make humble confession of his sin and accuse himself before God for it; not only in gross and general, 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 evil in thy sight. 2. He aggravateth his sin by four arguments; that is to say, 1. From the consideration of the person against whom he had sinned, verse 4. Against thee, thee only have I sinned, and done this evil in thy sight. 2. From the consideration of the fountain 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 sin did my mother conceive me. 3. From the consideration of that delight the Lord taketh in the truth and uprightness of the heart, which he found his corrupt heart so far from specially in the committing of these foul sins, in the beginning of this sixth 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 sins; in these last words of the sixth verse, And in the hidden part, thou hadst made me to know wisdom. For so I read the words. 1. Because the original will bear this sense as well as the other; as might be showed 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 latin, Pagin, Vatablus, Tremellius, Calvin, Bucer, the Geneva translators) 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 sin, and in professing his humiliation, and sorrow for it. The sum then of these words is an aggravation of his foul sins from the consideration of that sound conversion, and truth of grace that God had wrought in him before he did thus fall. And in the words there are these three principal things to be observed. 1. The description David maketh of his own true conversion and regeneration, In the hidden part he had known wisdom. 2. The author and worker of this his conversion, In the hidden part thou hadst made me to know wisdom. 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 sin 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 Wisdom? Answ. I answer, By wisdom he meaneth true religion and piety, the knowledge of the right way how to serve God and to save our own souls. This only the Holy Ghost calleth true wisdom. Unto man he said (saith job 28.28.) the fear of the Lord, that is wisdom. Teach us so to number our days, to be so persuaded of and to think of the uncertainty of our lives (saith Moses in his prayer, Psal. 90. 1●.) as we may apply our hearts unto wisdom. As if he had said, As we may seriously study and endeavour to please thee, and provide for the salvation of our own souls. But wisdom is justified of her children, saith our Saviour, Matth. 11.19. As though he should say, Though the right way of salvation which john Baptist and I do 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 himself expoundeth it, job 38.36. Who hath put wisdom 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? jer. 17.9. Thou even thou only (saith Solomon, 1 King. 8.39.) knowest the hearts of all the children of men. Quest. 3. Thirdly, And how is he then said here to have known wisdom in the hidden part? Answ. I answer. He did not only see and discern 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 only right and saving knowledge. This was the knowledge of Christ that the Apostle made so high account of. Doubtless (saith he, Phil. 3.8.10.) I count all things but loss, for the excellency of the knowledge of jesus 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 ways thus in their heart, but in their brain only, know him not aright. As it is said of the Priests Elyes sons, 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 principal work of God's grace in the conversion of a man. See the proof of this Doctrine in three points. First, In every one whom God doth convert and regenerate he worketh saving knowledge & spiritual understanding. This is the tenor of the new covenant, jer. 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 sin no more. Every one whom God receiveth into covenant and to favour, whose sins he forgiveth, even the least, the weakest of them all, shall have an understanding heart given unto him, he shall not be only taught by men, God himself will be his teacher, God will write his law in his heart. Secondly, This is the first work of God's grace in the regeneration and conversion of man. As in the first creation, this worldly and natural light was the first work that God made, Genesis 1.3. so in the regeneration of man, which is a second creation this spiritual and supernatural light is his first work. After two days will he revive us, (saith the Church, Host 6.2, 3. speaking of their true conversion and turning unto God) in the third day he will raise us up, and we shall live in his sight, then shall we have knowledge and endeavour ourselves to know the Lord. As if she had said, So soon as ever he hath begun to revive us, we shall have knowledge. So when God sendeth Paul to convert the Gentiles he mentioneth this as the first work and fruit of his ministry, Acts 26.18. he saith he sent him to open their eyes, and to turn them from darkness unto light. As if he had said, To deliver them from their blindness and ignorance and to breed knowledge in them. So speaketh the Apostle of the jews, 2 Corinthians 3.16. Nevertheless (As if he had said, Though there be now a veil upon their heart) when it shall turn to the Lord, the veil shall be taken away. As though he should say, So soon 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. Be ye transformed (or changed saith the Apostle, Romans 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 certainly renewed, become a new creature, hath God's image stamped upon him. After ye were illuminated (that is, after ye were effectually called and converted saith he to the Hebrews 10.32.) ye endured a great fight of afflictions. To be enlightened with this knowledge and to be converted and effectually called, he maketh all one thing. And as the state we were in by nature, and all the misery we were subject unto in that estate, is called darkness and consisted chiefly in the blindness and ignorance we then lived in; so the estate of grace, and all the comfort and happiness we enjoy in it, is called light and consisteth chiefly in the spiritual knowledge and understanding that we do enjoy in it. Ye were once darkness (saith the Apostle, Ephes. 5.8.) but now are ye light in the Lord. So speaketh the Apostle, 1 Pet. 2.9. Show forth the praises of him that hath called you out of darkness into his marvellous light. God's saving grace in the heart of man, his effectual calling and conversion, is seen in nothing more than in delivering him out of that darkness, that blindness and blockishness 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 wisdom, 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 zeal, our repentance be grounded upon sound knowledge, than they will last, and abide as the house that is built upon a rock. But if these graces, or any other holy affections seem to be in us in never so great a measure, certainly they will be of no continuance, unless they be grounded upon knowledge. See this instanced in three particular graces. First, Our zeal and love to God and goodness, will never hold out unless 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 ye may continue, and increase in this grace, but that can ye never do, unless 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 unless we be well grounded in the knowledge of it. The Apostle telleth us, Ephes. 4.12— 14. that the function of the ministry was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Son of God, that we might be no more children tossed to and fro and carried about with every wind of doctrine, by sleight of men, and cunning craftiness, whereby they lie in wait to deceive. As if he had said, 1 The Church of God will never want seducers and false teachers; and 2 they are very cunning, and will be ready to cheat us with their false dice; and we 3 are naturally like little children easily cozened, or like ships upon the sea that have no anchor, 4 we shall never be able to hold the truth, and keep ourselves from being deceived and seduced by them, unless by living under a sound and constant ministry, we ground ourselves 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. Unlearned 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 endured 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 immediately with gladness, they were somewhat too hasty in receiving the truth, if they had first taken pains to examine well the grounds of it (as those Bereans did, Acts 17.11.) before they had received it, they would not so soon have fallen from it. Certainly no constancy in religion can be 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 trial shall come, unless it be well grounded upon knowledge. This is plain 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 be filled with the knowledge of his will in all wisdom, and spiritual understanding, that ye may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Strengthened with all might according to his glorious power, unto all patience and long suffering with joyfulness. Mark 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 means whereby all other graces that were in them, were to receive their strength, specially the grace of patience to bear the cross 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 trial with comfort, unless you be filled with the knowledge of God's Word, in all wisdom & spiritual 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 own experience in many passages of the 119. Psalm. That Psalm appeareth plainly to have been 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 he thus cry for knowledge? Certainly he knew nothing was able to support and establish his faith and hope, his patience and comfort in his affliction but only this. If any man shall object against this, Object. That many of the Martyrs were most constant in their profession and showed 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 little better than an idiot, Pag 2232. of another who in a letter of his doth admire this, himself, that knowing himself 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 certain knowledge out of God's Word of those truths 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 means and capacity that God had given them; and the least pot may be as full, as the greatest vessel that is. 3. That little knowledge that they had was saving and spiritual, they were taught it of God; in the hidden part God had made them to know wisdom; or else 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 do grow; it is the means 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 stern in the soul of man. A man can neither love nor hate, desire nor fear, rejoice nor● mourn for any thing, but according to the apprehension he hath of it first in his understanding. But see the proof of this out of the holy Scripture in these two points. 1. God doth never ordinarily work 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 be multiplied to you through the knowledge of God, and of jesus our Lord. Knowledge is the means to bring us to the sense of God's 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 pertain to life and godliness, through the knowledge of him that hath called us to glory and virtue. Knowledge is the means whereby God giveth and worketh in us every other grace also No man can attain to true saith till he have knowledge. How shall they believe in him of whom they have not heard? Rom. 10.14. And Esa. 53.11. By his knowledge shall my righteous servant justify many. No man can pray aright or do any other service unto God, till he 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, Psalm 119.171. As if he had said, Till than I can never do it. Be more ready to hear, (saith Solomon, Eccles. 5.1.) then to give the sacrifice of fools. Till by hearing of the Word we have gotten knowledge, all our prayers and services we do unto God are but the sacrifice of fools, they are not the fruits of God's grace and spirit, nor acceptable unto him. To conclude this first proof. God will have all men (his elect of all sorts saith Paul, 1 Tim. 2.4.) to be saved and to come unto the knowledge of the truth. This knowledge of the truth, is the means whereby all those shall be 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, john 4 10.) and who it is that saith unto thee, give me to drink, 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 prise him above all the world. If a man did rightly know and were persuaded of the comfort that is to be found in godliness 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 practice of that he knoweth if his knowledge be sound and saving. Give me understanding, and I shall keep thy law: (saith David, Psalm 119.34.) yea I shall observe it with my whole heart. 3. It will effectually restrain from sin and reform the life of him that hath it. They shall not hurt nor destroy in all my holy mountain: (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 reign. If ye have been taught by him, (saith the Apostle, Ephes. 4.21, 22.) as the truth is in Christ jesus, that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts. As though he had said, Whosoever hath been 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 sin, calling all the sins which are pardonable, and for which sacrifice was to be offered by the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignorances, Hebrews 9.7. the lusts we had when we were in ignorance, 1 Peter 1.14. and works of darkness, Ephesians 5.11. Yea he ascribeth all the ungraciousness and wickedness 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 seek peace with God? Surely their brutish ignorance is the cause of it. Why are men in their hearts and lives so alienated from all goodness? The Apostle will tell you the true cause, Ephes. 4.18. They have their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness 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 days of light than it did in times of greatest darkness and blindness; and in what places now is all outrageous sin 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, Romans 3.4. Yet let God be true and every man a liar. Certain it is, because God hath said it, that not knowledge but the want of knowledge, is the cause of all the wickedness of these days, of these places, of these persons that you speak of. 1. Many that live in these days 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 darkness of Egypt. They love darkness more than the light, yea they hate the light, as our Saviour speaketh, john 3.19, 20. For this cause God giveth them up unto vile affections, as the Apostle speaketh of the Gentiles, Romans 1.26. And mark what he addeth, verse 28, 29. As they regarded not to know God, God gave them up to a reprobate mind, to do those things that are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, etc. And if God were so severe against them that regarded not but despised the light of nature, what must he needs be against them that regard not but despise the light of his glorious Gospel. Marvel not though such men be more outrageously lewd (or at least more senseless and obdurate more hardly moved and brought unto repentance) than any other men in the world. 2. Though it cannot be denied but many a wicked man hath knowledge (For so the Apostle speaketh of the hypocritical jew, Romans 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 form 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 we may say as the Apostle doth, 1 Corinthians 8.2. He knoweth nothing yet as he ought to know. Their knowledge is not true, saving, and spiritual knowledge. They were never taught of him, as the truth is in jesus, as the Apostle speaketh, Ephesians 4.21. Their knowledge swimmeth in their brain, it soaketh not into their heart. In their hidden part God never made them to know wisdom as he did David here. But of this we shall say more when we come to the uses of this Doctrine. Lecture XCVI. On Psalm 51.6. Septemb. 2. 1628. IT followeth now that we proceed to show you what uses this Doctrine may serve us unto. And they are principally two. First, To exhort and stir us up unto a duty we owe both unto others and to ourselves. Use 1. Secondly, To reprove us for neglect of duty in this kind. That which we are here to be exhorted unto is, First of all a duty that we owe unto others, Secondly, a duty that every one of us oweth unto himself. And for the first Branch of this Exhortation it concerneth three sorts. 1. All of us in general. 2. Such of us as are masters of families. 3. Lastly, Such of us especially as are Ministers of the Gospel. For the first, Seeing (as we have heard) knowledge is both the foundation and the seed of all other graces; we are bound to desire and procure (so far as in us lieth) that all men may have the means 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 jews and Papists of the most dissolute and profane men; we are bound I say to pity their estate, and unfeignedly to desire and pray for their salvation. I exhort (saith the Apostle, 1 Tim. 2.1.) that first of all, supplications, prayers, and intercessions be made for all men. And that prayer which the Church maketh, Psalm. 67.3. and (to express the vehemency of her desire therein) repeateth again verse 5. should (doubtless) be the prayer of every good soul. Let the people praise thee o God, yea let all the people praise thee. As if she had said, Oh that all people, even the worst men that live upon earth, might be brought to honour and worship thee aright. And the very sum 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 known, 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 becometh thy subjects and servants to do. So that he that doth not heartily desire this, did never yet know how to pray aright. Now if any of us do indeed pity the estate of wicked men, and desire that they may be saved, let us then pray (and procure for them so far as in us lieth) that they may have the means of knowledge. For this is the way, yea this is the only 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 be properly meant of any that shall perish) God will have all men to be saved, and to come unto the knowledge of the truth. As if he had said, Look whom God will have to be saved, them he 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. she prefixeth this, as the means whereby that was to be effected, and brought to pass, verse 1, 2. God be merciful unto us (to the whole catholic Church, to the whole number and company of his Elect, for so that prayer is to be understood) God be merciful unto us, and bless us, and cause his face to shine upon us, that thy way may be known upon earth, and thy saving health among all nations. As if she had said. This is the greatest mercy and blessing, the greatest fruit of God's special favour unto a people, when he giveth them the means, whereby they may know his ways, how to serve and please him, and his saving health, how to attain unto the eternal salvation of their own souls, and till this mercy be 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 God's mercy and goodness towards men of all others, when he giveth them able, and faithful teachers, to bring them unto knowledge. As the Apostle also teacheth us, Ephes. 4.8. When Christ ascended up on high, and led captivity captive (went up in his triumph after he had conquered Satan upon the cross) he gave gifts unto men. And what were those gifts which that great King and conqerour at such a time when he would express 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 work of mercy and love in God towards man; so is it certainly the greatest work of mercy and charity in man towards man; to provide for them the means of sound knowledge and instruction. The Papists glory much of their good works, and think they have therein a great advantage against us. And if their religion were indeed more fruitful in good works than 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 works whereby they teach men they may merit most at God's hands Surely to give largely to the Church. To what end? Was it to provide thereby that the people might be taught and instructed how to know God, and to worship him aright? No, no, the whole endeavour of their Church hath been to take from men the key of knowledge, as our Saviour speaketh, Luk. 11.5, 2. that is, the means of knowledge, whereby (as by a key) men are to have their entrance into the kingdom of heaven; all that was given to their Church (wherein (as their forefathers the Pharisees did) they teach men to put such confidence) was to maintain a sort of idle fellows to say masses, and sing dirges for their souls. And what goodness (I pray you) was there in these works? No, no, blessed be the Lord our God, the Papists have no just cause of glorying against the Gospel in this behalf. 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, do honour God with their substance, as the holy Ghost telleth us, Prov. 3.9. they are bound to do, and that even with the first fruits of all their increase. As if he had said, God should have the first part of all. Though we have many (I say) that are too straithanded and hearted this way, that being of great ability, give nothing to God, (or at lest nothing proportionable unto their estates) that when they make their wills, and find they have hundreds, and thousands to dispose of, yet never think of God, give nothing (to speak of) unto pious uses, all is too little they think for their children and kindred; (And shall their children and kindred prosper the better for this think you, when God is robbed of his part? No, no, the sentence of God shall stand, which he pronounceth of the man that is bountiful in the works of charity, Psalm. 37.26. He is ever merciful, and dareth, and his seed is blessed; his children shall be never the poorer for that) Though we 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 works, as much as Popery doth) this is only the fault of these carnal, and worldly minded professors of our religion, having a show of godliness, but denying the power of it, as the Apostle speaketh, 2 Tim. 3.5. these are spots in our Church, as the Apostle speaketh, jude 12. they blemish and shame our religion. But though we have too many such, yet is it (thanks be to God) notorious to the world, that the Gospel hath been more fruitful in all sorts of good works (that have been good works indeed) then ever popery was. More hath been given in this land within these threescore years to the building and increase of hospitals, of Colleges, and other schools of good learning, and to such like works as are truly charitable, then were in any one hundred years, during all the time and reign of popery. But this is a good work, passing all other, wherein the Gospel glorieth and triumpheth against popery, that the Gospel hath made men careful, and liberal to provide for the souls of God's people, to provide means of knowledge, and sound instruction for them; That there have been so many good Lectures founded of late; That there hath been 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 merciful unto them that were the hinderers of so honourable, and pious a work) that out of every impropriation in the land, there should be 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 Gospel, 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 works, of all works of charity that any man can do, this is the best, and that that will yield him most comfort, when he hath been the instrument to provide the means of knowledge and instruction for a people, to settle and establish a sound ministry among them that had none before, and to maintain (and so to give encouragement) to an able and conscionable minister, that is already settled and placed among a people. It is said of good jehoshaphat, 2 Chron. 7.6 that his heart was lift up in the ways of the Lord. As if the holy Ghost had said thus of him. He did most zealously seek to promote and advance the true religion of God. And how did he most show his goodness and zeal? That you shall see in the three next verses, He provided carefully, that all his people might be 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 ministry. And this is noted for one of the best works that ever Hezechiah did 2 Chron 30.22. He spoke comfortably to all the Levites that taught the good knowledge of the Lord, 1. he encouraged and heartened (he spoke to the heart saith the original of) all the Levites, 2. he encouraged them because they were able, and conscionable teachers, because they taught the good knowledge of God to the people. And he did not so himself only, but it is said further of him, 2 Chron. 31.4. He commanded the people (to do the like) to give the portion of the Priests and the Levites, that they might be encouraged in the Law of the Lord. He knew they could never do their duty with any heart and encouragement, if due maintenance were withheld from them. See yet a third example for this, in King josiah, of whom we read also, 2 Chron. 35.2, 3. that he encouraged the Priests and Levites to the service of the house of the Lord. No good work we can do, will better argue that we are truly religious, and fear God indeed, than the kindness and bounty we show to God's faithful ministers. Obadiah feared God greatly (1 Kings 18.34. and mark the reason is given to prove this) for when jezebel cut off the Prophets of the Lord, Obadiah took an hundred Prophets and hid them, and fed them. And it is worthy further to be observed in the example of jehoshaphat, 2 Chron 17.7. that he is said to have sent his princes to teach in the cities of judah. They were not preachers certainly, he sent them only to countenance and encourage the Levites, and even for that cause they are said to teach in the cities of judah. And so all you that do encourage the ministers of God, that do comfort, and protect them in their ministry, are yourselves doers of this blessed work. So saith our Saviour, Matth. 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward. A Prophet's reward is due to him that doth the work of a Prophet, but every one that doth entertain and encourage the faithful ministers of the Gospel any way, doth the work of a Prophet for he shall receive a Prophet's reward. Applic. I know well this is a great paradox to many now a days, 1. they think they may bestow their bounty twenty ways better, then in placing, and maintaining of able ministers; 2. they think there is no want of preaching, there are preachers enough and too many too every where, 3. they think it a great privilege to give nothing to the maintenance, or to increase the maintenance of a preacher, 4. they are so far from encouraging the minister by any free gift for the increase of his maintenance, that by spoiling, and withholding from him that which is his due, they discourage him in his ministry, all that they can. But to these men I have four 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 maintain able ministers, is a chief good work, a principal work of mercy above all others. Secondly. That notwithstanding the plenty of teachers they talk of, yet there be still a great number of congregations that want able teachers, whose case is extremely to be pitied, think of their case, and judge of it by the Prophet's words, Now for a long season (saith he, 2 Chron. 15.3.) Israel hath been without the true God, and without a teaching Priest, and without law. Thirdly. That the want of sound knowledge, and instruction, is the chief cause of all the wickedness in the land, and that so many perish in their sins, as appea●reth by that complaint the Lord maketh, Host 4.6. My people perish for want of knowledge. Fourthly and lastly. To him that is still resolved (notwithstanding all that hath been said) it is no good work, no deed of charity, to place and maintain able ministers, it is no sin at all to show no kindness, to give no encouragement that way to his teacher, no nor to withhold from him what he can, I can say no more but what the Angel of God saith. Revel. 22.11. He that is unjust, let him be unjust still. But let him withal blot out of his Bible, (and so his own name also out of the book of life) that express commandment 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 we owe unto other men, we are bound to desire, and procure (so far as in us lieth) that all men may have the means of knowledge. Secondly. If knowledge be both the foundation, and the seed also of all other graces (as we have heard it is) than such of us as have charge of others, (as all we that are parents and governor's of families have) are bound to use our best endeavour, to bring them to knowledge that are under our charge. It is a vain thing for us to hope that either by correction, or example, or by any other means of civil education, they can be brought to grace, till the knowledge of religion be first wrought in them. This is plain by that direction the Apostle giveth unto parents, Ephes. 6.4 and that that he saith to parents of their children, may as well be said to masters of their servants. And ye 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 ourselves bound to teach them ourselves. God established a testimony in jacob, (saith the Prophet, Psal. 78.5.) and appointed a law in Israel, which he commanded our fathers that they should make them known unto their children. All parents you see are commanded to instruct their children themselves, in the law of God. 2. We are bound to bring our children and servants with us, to the public means 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 been 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 been from their childhood brought up thus in the knowledge of religion, for the present seem 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 senseless 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 beforehand, though it will not burn till fire be put to it. So that knowledge which the jews learned of john 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 help unto their faith, john 10.41, 42. Thirdly and lastly. Seeing knowledge is both the foundation and seed of all other saving graces, we that are ministers, must be exhorted to make it our first and chief care to bring the people to knowledge, to ground and establish them in it. True it is, this is not all that we have to do, we must apply, as well as teach. He that prophesieth (saith the Apostle, 1 Cor. 14.3.) speaketh unto edification, and exhortation, and comfort. We must labour to work upon the heart and affection, as well as upon the understanding; Speak to the heart of jerusalam, saith the Lord, Esay 40.2. Yet is this our first and chief work, to open the eyes of God's people, and to turn them from darkness to light, as the Lord told Paul, Acts 26.18. to work upon their understanding, and to bring them to knowledge. As he is said to be a pastor according to the Lords own heart. jeremy 3.15. that feedeth the people with knowledge and understanding. That is that, that feedeth the soul. The Preachers chief care must be to teach the people knowledge. Eccl. 12.9. The minister then that hath taken the charge of souls upon him, and would approve himself to be a pastor, according to Gods own heart and liking, must do these things. First. He must hold himself bound to catechise, as well as to preach, and count catechising a chief part of his ministry. The Apostles (the great master builders) took this course, they taught first the chief principles of religion, and laid that as a foundation to all their preaching, Heb. 6.12. The Romans had a form of Doctrine (a catechism) delivered unto them this way, Rom. 6.17. And so had other Churches also, that the Apostles did plant. Hold fast the form of sound words (saith the Apostle. 2 Tim. 1.13.) which thou hast heard of me. Secondly. He must not content himself to teach diligently, but hold himself bound also to teach plainly, that the people may understand the text that he 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 he laid before their faces, all the words that the Lord had commanded him, Exodus 19.7 He made all things most plain, and evident unto them. Thirdly. We must lay a good foundation of Doctrine, for all our exhortations and reproofs, and deal substantially, and sound in our ministry. 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 pains for our sermons. It is said of Ezra. 7.10. that he prepared his heart to teach in Israel, statutes, and judgements, he studied much. Because the preacher was wise (saith Solomon, Eccles. 12.9, 10.) he still taught the people knowledge, yea he 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 between that preacher, and the best of us, for he spoke and wrote by divine, and immediate inspiration, but that addeth much to the strength of the proof I bring from this place. For 1. If he gave good heed to that he taught, and sought out, and set in order his parables, was careful both to find out good matter, and to deliver it in a plain and good method, if he had such need to take these pains? If Paul the Apostle, 2 Timothy 4.13. had such need of books, and of his parchments too (which may appear to be note-bookes of his own making; the Syriak translateth it, the bundle of writings folded up together, for they used then, parchment to write in, as we do paper now) how much more need have we (who may expect no immediate inspirations as they had, but must attain all the knowledge we have, by reading, and meditation, and prayer to God for his blessing upon these ordinary helps) both to have books to read, and note-bookes, and common-place books of our own, and to study hard, that we may be well furnished, and prepared for this work? 2. His reasons concern us as much as him. For 1. we must still teach the people knowledge; strive to teach them more than they knew before; and be 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 hear us. 3. Yet not by humouring them, but by words of truth. And this cannot be done without study. Lecture XCVII. On Psalm 51.6. Septemb. 9 1628. WE proceed now unto the second branch of the exhortation, which is to stir us up unto a duty that every one of us oweth to his own soul. And that is no other than that very exhortation the holy Ghost giveth us, Pro. 4.5. Get wisdom, get understanding. And verse 7. Wisdom is the principal thing, therefore get wisdom, 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 persuade you unto these two things. First. That you would not rest nor content yourselves with any other good thing that may seem to be in you, so long as you remain ignorant, and want knowledge, not in this, that your life is civil, and honest, and virtuous, that you are just and merciful too, and do many good deeds, but, join to your virtue knowledge, saith the Apostle, 2 Peter. 1.5. An unblameable and a virtuous life will not serve the turn without knowledge, no nor this neither, that you have a good meaning and desire to do well, that you are devout, and given much to prayer. For the Apostle beareth record, Rom. 10.2. that they had the zeal 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 fain persuade you, not to rest, nor content yourselves with some smattering or small measure of knowledge, but seek to be rich in knowledge, to increase and abound therein, to attain unto a settled 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.) be not children in understanding, in malice be ye children, but in understanding be ye men of ripe age. Let every man be fully persuaded in his mind, saith he, Rom. 14.5. Even in the least matter of conscience and practice, a Christian should seek for certainty▪ and full assurance of understanding. And this none of us can attain unto, unless 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 speak distinctly of it, and observe this method in the handling of it▪ 1. I will show you what this knowledge is, that we are bound to seek for, above all other things, and to be at such cost and charge for the obtaining of it, ●. I will give you Motives that may provoke us thus to seek it. 3. I will show you the means we must use for the obtaining of it. For the first. It is certain, 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. We know that we have all knowledge. As if he had said. That is no such great matter to be 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 seek me daily (saith the Lord of those hypocrites, Esay. 58.2) and delight to know my ways. 2. It cannot be denied, but many an hypocrite and graceless man, hath much excelled many of God's dearest servants this way. judas no doubt, had more knowledge than a great number of Christ's best hearers had. Yea, Satan himself the prince of darkness, knoweth the truth much more clearly and certainly, than many of Gods Elect do, and could say to Christ, even then when he was unknown to the greatest part of the Church, Mark 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 bar and impediment unto grace, and maketh men more wicked and uncapable of grace, than otherwise they would be. Thy wisdom and thy knowledge (saith the Lord, Esa. 41.10.) it hath perverted thee, and thou hast said in thy heart, I am, and none else besides me. In which respect it hath been observed in all ages, that there hath been more grace and power of godliness, in the common sort of simple people ofttimes, then in the greatest scholars. The common people heard Christ gladly, saith the Evangelist, Mark 12.37. But of the most learned men that were in those days, it is said john 7.48, 49. Have any of the rulers, or of the Pharisees believed 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 we should so desire, and make such high account of? Surely such knowledge as David here speaketh of, In the hidden part thou hadst made me to know wisdom; such knowledge as the spirit of God worketh in the hearts of such, as he doth effectually convert, saving knowledge, sanctifying knowledge. This is called the good knowledge of God. 2 Chron. 30.22, the other will do a man no good at all, unless it grow unto this. Of all the knowledge that is in natural, and unregenerate men, that may be truly said which Solomon speaketh, Eccles. 1.18. He that increaseth knowledge, increaseth sorrow; the more thy knowledge is, unless it be for the present, or (at least) prove in the end, a sanctified knowledge, the more shall the sorrow and anguish of thy soul be one day. Nay, this only 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 we should seek, and make reckoning of. Teach me good judgement and knowledge, saith David. Psalm 119.66. Though we have but a little knowledge, yet if we can find, that little knowledge we have, is sanctified knowledge, the knowledge of the holy, we may take more comfort in it, than the greatest Clerks in the world can do in all their learning. The want of this knowledge should humble the best of us, that though we have much light and knowledge, we 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 than any man, and have not the understanding of a man, I have not learned wisdom, nor have the knowledge of the holy. As if he should say, Till I have the knowledge of the holy and regenerate, till I find I have sanctified knowledge, I am brutish, and void of understanding. Every unregenerate man certainly (how great a clerk soever he be) hath no true light in him, but is in darkness even until now, as the Apostle speaketh, 1 john 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 be not so with us. Take heed (saith our Saviour, Luke 11.35. that the light that is in thee, be not darkness. Take heed lest that knowledge that is in thee, be no better then natural and carnal knowledge, that that is in hypocrites and castawaies, and in the devils themselves. If the light that is in thee be darkness: (saith Christ, Mat. 6.23) how great is that darkness? Examine thy estate even by the nature and quality of that knowledge that is in thee. And for our help herein I will show you the signs and notes whereby sound and saving knowledge, such as is the work not of nature, but of God's 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; he that hath it, hath gotten it out of this book, loveth it, delighteth in it, studieth it, esteemeth more of it then of all the books in the world. He that hath gotten his knowledge out of other books more than out of the holy Scriptures, affecteth and delighteth in other books more than in them, hath just cause to suspect he hath no saving knowledge in him. By thy precepts (thy Word) I get understanding, saith David, Psalm 119.104. and verse 99 I have more understanding than all my teachers; for thy testimonies are my meditation. Thus got he his knowledge. And the knowledge he got thus he esteemed the only knowledge, and such as he took 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 known the holy Scriptures, which are able to make thee wise unto salvation. As if he had said, That is an excellent knowledge indeed, that is able to make a man wise unto salvation; and no knowledge can do this, but the knowledge of the holy Scripture only. Secondly, Though the whole Scripture be the object of saving knowledge, and he 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 he may receive from the Word. We are present before God (saith Cornelius, Acts 10.33.) to hear all things that are commanded thee of God; Yet the special object of saving knowledge, are those parts of the Word that are most useful and profitable, that concern ourselves. 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 he know not and desire not to know above all things, the things that concern his own practice, his own salvation, he hath no sound or saving knowledge in him. The wisdom of the prudent is to understand his way, saith Solomon, Pro. 14.8. That is sound wisdom and knowledge, to know how things stand at home between God and his own soul, to understand his own way whether it be right or wrong. Let the word of Christ dwell in you richly in all wisdom (saith the Apostle, Col. 3.16.) teaching and admonishing your own selves (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) As if he should have said, if you cannot teach and admonish your own selves, the word of Christ dwelleth not in you in wisdom: there is no saving knowledge in you This is saving knowledge for a man to know his own sins, the evil of his own ways. Make me to know my transgression and my sin, saith job 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 jesus Christ, and him crucified. This is saving knowledge to know how we may walk in our whole conversation; to please and honour God. Cause me to know the way wherein I should walk, saith David, Psal. 14●. 8. This was that, that the people and publicans and soldiers (when God had effectually touched their hearts by john's ministry) desired to know, and learn of john, Luk. 3.10, 12, 14. (though doubtless 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 far off nor discern these things that belong to his future estate he 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 drunkenness, his usury, or his idleness, is a sin, certainly he hath no saving knowledge in him. The properties of saving knowledge The second sort of signs, is taken from the property the quality and nature of saving knowledge; And those are also two. For first, Saving knowledge is a clear and certain 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 clearly and certainly then others of God's servants do; yet every one that is taught of God, hath (in his measure) a clear and certain 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 ministry 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, john 6.69. We believe and are sure, that thou art that Christ the son of the living God. And with Paul, Rom. 14.14. I know and am persuaded, 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 speak, behold it is I. And he that knoweth himself thus to be 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 be able to draw him from it. The sheep follow him (saith our Saviour, john 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 spiritual (taught of God) judgeth all things, (saith the Apostle, 1 Corinthians 2.15. he hath judgement to discern of that that is taught) yet he himself 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 been 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 attain to any certainty in religion, but are like children tossed to and fro and carried about with every wind of doctrine (as the Apostle speaketh, Ephes. 4.14.) certainly were never taught of God, had never any saving knowledge in them. Secondly, Saving knowledge hath no fullness nor satiety in it, but the more any man hath of it, the more he still desireth to have. A wise man will hear (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 ear of the wise seeketh knowledge. David may be a notable example for this, who though he had attained to that measure of this knowledge, as he excelled all his teachers, yet seeketh still to God for more knowledge, as if he had been the most ignorant man in the world, Psalm 119.27. Make me to understand the way of thy precepts; verse 73. Give me understanding that I may learn thy commandments; verse 125. I am thy servant, give me understanding that I may know thy testimonies; verse 144. The righteousness of thy testimonies is everlasting, give me understanding and I shall live. They then that think they have knowledge enough, and feel no need they have to learn any more, that wonder at and deride the folly of them, that think they can never hear enough, or read enough, certainly were never taught of God, nor have any saving knowledge in them. woe unto you that are full, (saith our Saviour, Luke 6.25.) for ye shall hunger. Lecture XCVIII. On Psalm 51.6. Septemb. 16. 1628. THe third and last sort of the signs of saving knowledge, The effects of saving knowledge is taken from the effects of it; and those are four principally. First, Whereas carnal knowledge even of heavenly things (I mean such a knowledge of them, as a man by the strength of his own wit in hearing or reading or study even of the Word of God attaineth unto) will puff 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 himself was apt to be exalted above measure with the abundance of revelations, he had received above other men as himself 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 think more lowly of himself, than ever he did before. See this is james 3.13. Who is a wise man and endued with knowledge among you? (saith he) let him show out of a good conversation hit works with meekness of wisdom. As if he had thus said, If he have true and saving knowledge and wisdom indeed, let him show it by his meekness and humility in his whole conversation. The meek will he guide in judgement: (saith David, Psal. 25.9.) and the meek will he teach his way. As if he had said, Those that are taught of God, will be meek 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 himself. All things that are reproved (evil and reprovable saith the Apostle, Ephes. 5.13.) are made manifest by the light This experience showeth us in the best of God's servants, and such as have most saving knowledge in them. None complain so much of their ignorance, none so much humbled, in the sense of their own corruptions, as they are. Nay themselves before their conversion, when they had far less knowledge and less goodness than now they have, never thought so basely of themselves, as now they do. 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 been in them. Let every one of us by this note, try his own knowledge whether it be the good knowledge of God, Applic. such as will do us good, whether it be the work of God's spirit and grace or of nature only. 1. Seest thou no matter of shame and humbling in thyself, no ignorance and blockishness, no sluttish and foul corners in thine own heart that thou never discernedst before? Nay art thou not indeed humbled oft for these things? Certainly this light of saving knowledge never yet shined in thy heart. The first work of it wheresoever it cometh is the discovering of ignorance and corruption, and the humbling of the heart for it. 2. Art thou well persuaded of thine own knowledge, and proud of it; doth it puff 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, john 7.49. This people who know not the law are accursed (a fault that many of our young professors do much dishonour the Gospel by) certainly (thou mayst 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 think he knoweth any thing, (if he be conceited and proud of his knowledge, if it make him swell and puff 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 floateth aloft in the brain only, of him that hath it, but it soaketh and sinketh down to the heart, it worketh upon the heart and affections of a man. And a God is said to know them only whom he doth affect, and love and care for; as he saith to his people, Amos 3.2. You only have I known 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, unless his heart be affected with that which he knoweth. Thus speaketh joshuah of the knowledge of God's people, josh. 23.14. Ye know in all your hearts, and in all your souls. As if he had said, Ye know the truth of God in his promises, not speculatively only but feelingly, comfortably, and experimentally. So speaketh the Lord of his people's knowledge, Esa. 5●. 7. Harken unto me ye people that know righteousness, in whose heart is my law. As though he should say, No man knoweth righteousness and religion indeed, and with a saving knowledge, unless the law of God and that that he knoweth in religion, be in his heart and affection, as well as in his brain and understanding. O taste and see (saith David, Psalm 34.8.) that the Lord is good. As if he had said, You can never see nor discern and understand it well, unless ye taste and feel the sweetness of it in your own hearts. So the Apostle saith, 2 Cor. 2.14. that by his ministry God made manifest the savour of his knowledge, in every place. That knowledge of God which the faithful got by his ministry, 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 glow-worm, or like the light that the Moon giveth, which glittereth and shineth but hath no heat in it at all; but it is like that of the Sun yea of the spring or summer sun which doth not only give light unto the world, but it warmeth also and quickeneth every thing. Therefore is this light called the light of life, joh. 8.12. No man knoweth God aright with a saving and sanctified knowledge, but he must needs fear him, and love him, and put his trust in him. The spirit of knowledge is called, Esa. 11.2. The spirit of the fear of the Lord. These graces go always together. So speaketh the Apostle likewise of love, 1 john 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 seek thee. No man knoweth himself or his own sins both of nature and practise aright, with a knowledge of the holy spirits working, but he must needs loathe himself in his own sight, as the Prophet speaketh, Ezek. 36 31. No man can know Christ aright, know him to be his Saviour, but he must needs be affected with it, and joy more in it then in any thing in the world beside. So speaketh the Apostle, 1 Pet. 1.8. In whom though now ye see him not, yet believing in him, (knowing that he loved you and gave himself for you) ye rejoice 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 taste? Yea sweeter than honey unto my mouth. And verse 50. Thy Word hath quickened me. As if he should say, It hath not been a dead and senseless knowledge that I have gotten by it, but such as hath enlightened me and bred holy affections in me. Now if we would examine ourselves by this note, Applic. we should find that many of us that make a goodly show in the Church of God, after all these means 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 deal of it, many of us. But we are not affected with that we know, it worketh not upon our hearts; we have a great deal of light in our understanding, but it is but like as the Moonshine or the glittering of the glow-worm, it warmeth not our hearts at all, but they remain still as cold and dead as any stone. We have the knowledge of God and of all his attributes, his holiness, his justice, his omniscience, his power, his goodness; but what affections doth this knowledge work in our hearts? What reverence, what fear 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 ourselves are sinners, and that if we be not still, yet certainly we were under this curse; yet all this that we know, never maketh our hearts to quake, worketh no fear, nor sorrow, nor humiliation in them. We say we know Christ not only 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 blood was shed for us, but we are not affected with this at all, we taste no more sweetness in Christ, then in a chip, we rejoice not in him. In a word we have knowledge in the Scriptures and increase in it daily, by reading and hearing we learn more and more, but nothing we read or hear or learn affecteth or moveth us, or if it work any motions in us, they are but sudden flashes that vanish quickly; and can this be saving knowledge? No no, beloved deceive not your own souls; the knowledge that God's spirit worketh, resteth not in the brain 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, mourn for this that thy heart is so senseless and dead. Know that as good affections without knowledge will yield thee no comfort, no more will knowledge without good affections. It will do you no good to know God, unless you fear 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 fear) the same is known (and approved) of him. It will do you no good to know yourselves to be sinners, and to be able to make large confessions of them, unless you can mourn and be humbled for them. When Christ had said, Matth. 5.3. Blessed are the poor in spirit; he addeth verse 4. Blessed are they that mourn. As if he had said, Without this, the other will never make us happy. It will do us no good to know Christ, unless we can rejoice in him. We are the circumcision (saith Paul, Phil. 3.3. the true people of God) which worship God in the spirit, and rejoice in Christ jesus. It will do us no good to read and hear much and so to increase in the knowledge of the Word, unless we be affected with that we hear and learn. These words which I command thee this day (saith the Lord, Deut. 6.6.) shall be in thine heart. If ye will not hear (saith the Prophet, Mal. 2.2.) and if ye will not lay it to heart. As if he had said, As good not hear at all, as not lay that to heart, and not to be affected with that we hear. The third effect of saving and sanctified knowledge is this; It will reform the heart and life of him that hath it; it is an operative, a powerful and effectual knowledge. It will make the man that hath it a godly man. In physic, and law, and other sciences a man may attain to a good understanding and sound judgement in them, though he never practise them himself. 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 profess yourselves to be Christians and yet to live lewdly still) if so be that ye have heard him, and have been taught by him, as the truth is in jesus. Why? What is it to be taught by Christ as the truth is in Christ jesus? That he 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 mind: and put on the new man which after God is created in righteousness and true holiness. 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 we 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 godliness; that is to say, both in eschewing of evil, and in doing of good. For the first, Hear what the Lord saith, job 28.28. To depart from evil is understanding. As if he had said, This is the only right knowledge, sanctified and saving understanding, that hath power in it to kill sin in a man, to make him forsake all known sins. Yea the knowledge of God's Word, if it be a Gods teaching, will make a man not only to eschew evil, but to do 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 sin increaseth likewise. See this also in the other part of godliness, In doing of good A man of understanding, walketh uprightly, saith Solomon, Pro. 15.21. If we know any duty God requireth of us, with a sanctified knowledge, we cannot but make conscience of the practice of it, yea practise it with uprightness and sincerity of heart. A good understanding (saith David, Psal. 111.10.) have all they that do his commandments. As if he had said, That and that only is good understanding, sanctified and saving knowledge, that draweth a man to obedience, to the practice of that he doth know. So the Lord speaketh of the knowledge that was in good josiah, jer. 22.16. He judged the cause of the poor 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 wisdom that cometh from above (as the Apostle speaketh, james 3.17. this knowledge that is of Gods teaching) is first pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits. Applic. Let me now make some application of this in two points. First, To stop the mouths 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 profess it most, and have most knowledge in it; that cry out against all profession and following after the means of knowledge, because many that know most are worse men than 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 profess it be most lewd and wicked men. For so was the religion that Christ and his Apostles taught, though judas who was both a professor 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 licentiousness, the doctrine of predestination, of conversion by grace only, of justification by faith alone, of certainty of salvation, of final perseverance) is so holy, such an enemy to all sin, so effectual to reform the heart and life of a man; as it is not possible for him that truly understandeth and believeth it, but his heart and life must needs be reform by it. Even such a religion as the Apostle describeth and calleth, 1 Tim. 6 3. A doctrine which is according to Godliness. Thirdly, That such professors of it at whose lives they stumble so, what show so ever they make of knowledge in it, though they profess it, yet they do not indeed understand and believe it, they have no true and sound knowledge in it; for they are sensual, and not having the spirit, jude 19 And it is not flesh and blood 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 known sin, 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 commandment and duty that God hath enjoined him in his general 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 joh. 2.4.) and keepeth not his commandments, is a liar, and the truth is not in him. Secondly, Let me apply this by way of exhortation unto every one of you. Labour to feel the knowledge thou hast gotten out of God's Word, to be a powerful and effectual knowledge in thee; that it ruleth and mastereth thee so, as thou darest not go against it, darest not but obey it. Not only in gross and great sins but even in smallest; even to the reforming of thy choler 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 cool spirit. Else 1 thou canst have no comfort in all thy knowledge, if it be not powerful to restrain thee, to reform thee, john 13.17. If ye know these things, happy are ye, if ye do them; As if he had said, not else. It is no happiness to have knowledge, carnal knowledge, natural knowledge, that is not sanctified, not effectual. 2. The more thou hast of it the more it will increase thy sin, james 4.17. He that knoweth to do well, and doth it not, to him it is sin. And (consequently) the more thou hast of it, the more extreme shall thy condemnation and torment be. You know the saying of our Saviour, Luke 12.47. The servant that knoweth his marsters will and doth it not, shall be 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 than any man's; 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 devils believe and tremble saith the Apostle, james 2.19. The certain 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 reform thee; but tremble to think 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 man's knowledge increaseth (if it be spiritual, and sanctified knowledge) so shall his strength to resist any tentation increase likewise. When wisdom entereth into thy soul (saith Solomon, Pro. 2.10, 11.) and knowledge is pleasant unto thy soul, Discretion shall preserve thee, and understanding shall keep 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 counsel 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 weak as water to resist any tentation; can both eschew evil and do 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 carnal and natural, it is no sanctified nor saving knowledge. Certainly God did never yet in his hidden part make him to know wisdom, 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 principal 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, certainly is still in the state of nature, he is still in his sins. Lecture XCIX. On Psalm 51.6. October 7. 1628. NOw we proceed unto the Motives that may persuade us to seek 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 useful unto men, yet doth it not concern all men, to be skilful in them. There is great use of knowledge in law and physic, and in many other liberal arts and sciences, yea even in husbandry and in sundry handicrafts. And this skill many have even in handicrafts, 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 concern all alike, men and women, old and young, poor 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 claim a common interest in God; and therefore it concerneth one as well as another (the Tradesman as well as the Preacher, the Ploughman 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 think himself 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, josh. 22.24, 25. What have ye to do with the Lord God of Israel? Ye children of Reuben and of God, ye have no part in the Lord. And indeed that which the Apostle saith of jews and Gentiles, Rom. 3. ●9. may fitly be applied to all the several sorts and conditions of men. Is he the God of preachers, of rich men of great men only? Is he not also the God of husbandmen and tradesmen and poor men? Yes of these as well as of the other. Upon whom doth not his light arise? saith Bildad, job 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 bountiful unto all men? That the Apostle telleth us, verse 27. That they might seek the Lord; that is to say, seek 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 happiness hereafter, why should any man think 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 Ox knoweth his owner, and the ass his master's 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 we cannot live or subsist one moment, is certainly more than brutish stupidity, in any man. See how this consideration prevailed with David, Psal. 119.73. Thy hands have made me, and fashioned me, give me understanding that I may learn thy commandments. 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 me 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 be ignorant of his will. Secondly, All God's people men and women rich and poor have equal right and interest in the holy Scriptures, one as well as another. They were written for the use not of scholars only and learned men, but even of the simplest and poorest of God's people; and therefore it concerneth all to be well acquainted with them to be skilful in them. Those things which are revealed (saith Moses speaking in the name of all God's 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 God's 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 learn it, to be instructed in it. I have written to him (saith the Lord, Host 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 own, wherein he may challenge a propriety to himself, than the holy Scriptures. It is therefore called his inheritance. Moses commanded us a law (say God's people, Deut. 33.4.) even the inheritance of the congregation of jacob. 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 man's own then his inheritance is? Or who would not be desirous to know his own inheritance, yea and every parcel, every foot of land, that doth belong unto it? The second sort of Motives to persuade us to seek knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischief of ignorance. Motive 2 This we shall see in four points. First, Knowledge is a duty commanded us of God, and that in the first and greatest commandment of his law. Every man is bound to know God and his will revealed in his Word, as well as he is bound to fear God, or to love him, or to believe in him, or to perform any other duty, of service or worship unto him. And thou Solomon my son (saith David, not as a father only, 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 means) and to seek 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 plain and direct commandments 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, jer. 4.22. My people are foolish they have not known 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 ye not yet, neither understand? Have ye your hearts yet hardened? And how doth the Apostle, Heb. 5.11.12. rebuke them for being such dullards under the means of knowledge, that they had so long enjoyed? Yea he threateneth them, Heb. 6.1— 4. that if they did not stir up themselves and endeavour to grow to greater ripeness and perfection in knowledge, they would be in danger to fall quite away from God even into the unpardonable sin. Certainly God will be angry even with you that are his own people, if you profit not in knowledge, according to the means he giveth you. What will he then be with them that have no spiritual knowledge in them at all, nor any desire of knowledge? Let no man think it an advantage to him to be ignorant of the will of God when he may have the means of knowledge, or that such ignorance will be any excuse to his sin. To such the Lord will say as Abiah the King of juda said to Israel, 2 Chron. 13 5. Ought ye not to know; whether thou knowest my will or no, that is neither here nor there, but oughtest thou not to have known, is it not thy sin that thou art so ignorant of it? Say not thou before the Angel (before Christ the Angel of the covenant saith Solomon, Eccle. 5.6.) it was an error (it was out of mine ignorance that I made such a vow) wherefore should God be angry at thy voice, and destroy the work 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) certainly 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 ways. 1. In corporal 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 own families and persons, that there is so much ignorance so little desire of knowledge among men. 2. In spiritual judgements. The people that doth not understand shall fall, Host 4.14. Certainly God punisheth the wilful ignorance of many men, and their contempt of knowledge, by giving them up unto many foul 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 do those things which are not convenient. 3. With eternal judgements. It is a people that do err in their heart: (saith the Lord, Psal. 95.10, 11.) and they have not known my ways; unto whom I swore 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 God's rest there, and not the land of Canaan only as is plain by that application the Apostle maketh of this place, Heb. 3. & 4.) because they have not known my ways, saith the Lord. Certainly men shall be damned not only 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 form them, will show them no favour. Let no man plead for his ignorance, that yet his punishment in hell shall not be so great as theirs that have had much knowledge, and yet have done as bad as he. His ignorance will be some privilege unto him; For so saith our Saviour, Luke 12. ●8. He that knew not his masters will, and did commit things worthy of stripes, shall be beaten with few stripes. For 1. No heart can conceive how great and intolerable his misery shall be, that shall have the fewest stripes, that shall have the least portion in those torments, where the worm shall never dye, and the fire shall be never quenched, as our Saviour speaketh oft. Mark 9.44.46.48. 2. Though the ignorance of that man that wanted either means, or capacity, may find some mitigation of torments in hell▪ yet is there no hope that thy ignorance that is wilful should do so. Secondly. Knowledge (I mean sanctified knowledge, such as you heard described unto you the last day) is a certain sign a man is the elect child of God, and in the state of grace. To speak distinctly of this point. 1. It is a sign of a man's election. So Ananias speaketh of it, as of an high favour of God unto Paul, and sign of his election. Acts 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 Kingdom of heaven, but to them it is not given. As if he had said, It is a special favour and gift of God. And verse 16. Blessed are your eyes, for they see, and your ●ares, for they hear. Surely it is a great blessing of God, or else Christ would not have said so. Yea, he rejoiceth in his spirit (on their behalf for this, and said, Luke 10.21.) I thank thee o 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 o father, for so it seemed good in thy sight. Certainly it is a singular favour and blessing of God, that our blessed Saviour made such high reckoning and account of. 2. It is a sign, a man is in covenant with God, reconciled to him in Christ. So we shall find it promised as a favour peculiar to them that are in covenant with God. jeremy 24.7. I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be 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 he had said. They shall not be taught of men only, nor rest upon this outward and ordinary means of knowledge, I will be their teacher myself) 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 will remember their sins no more. It is a sign that God hath received thee into covenant, that he hath forgiven thee thy sins, and is reconciled to thee in Christ, when he hath given thee an heart to know him, to understand what thou hearest and readest in the matters that concern God, and their own salvation. 3. It is a special sign of an honest and good heart; a false and naughty heart cannot attain to this. What man is he that feareth the Lord? (saith David, Psalm 25 1●) him shall he teach in the way that he shall choose. So speaketh the wisdom of God likewise, Proverbs 28.5. Evil men understand not judgement (they have no judgement in the things that belong to God and their own salvation) but they that seek 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 clear and settled judgement in religion, it may be a comfortable testimony to thy conscience, that thy heart is upright, and that thou dost indeed seek the Lord, and fear him in truth. On the other side, 1. It is a great judgement of God, and sign of his reprobation, when having the means of knowledge, he can learn nothing, nor profit by them. This our Saviour giveth for the reason why many of the jews profited not, either by his miracles or ministry. john 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 be converted, and I should heal them. A sign it is, God never decreed to save them, whom he so blindeth, that they cannot understand and learn nothing. 2. This is a sign of a man that remaineth still under Satan's government, and is in his power to be led which way pleaseth him. For he is the ruler of the darkness 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 turn them from darkness to light, and from the power of Satan unto God, Acts 26. ●8. Therefore also you shall find in the parable of the sour, Mat. 13.19. that of all the three sort of bad hearers, he that understandeth and learneth nothing, is the worst, and most under the power of Satan, The wicked one cometh, and catcheth away that that was sown in his heart. 3. Lastly. This is a sign of an ungracious and wicked heart, when a man under good means, can learn nothing, nor get any knowledge. None of the wicked shall understand, saith the Prophet, Daniel 12.10. he meaneth feelingly, and savingly. And the Apostle speaking of certain 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 sins, and led away with diverse lusts. A wicked and naughty heart is certainly the chief cause, why many enjoying excellent means, and frequenting them also diligently, yet can never attain to any clear, and certain, and savoury knowledge of the truth. Thirdly. He that hath knowledge, and a well grounded and settled judgement, will be constant in religion, and not wavering, he will hold fast the truth, and not hearken unto, or be 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 enticing words. As if he had said. The only means to preserve you from being beguiled by false teachers, that will seek to draw you from the sincerity of God's religion, and worship, is to get knowledge, and to ground yourselves well that way. On the other side. They are children (in understanding) are apt to be 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 been wont most to prevail withal, 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 profess in religion, will be apt to pin their conscience upon other men's sleeves, and to be carried away, even as they are led (as the Apostle speaketh, 1 Corinthians 12.2.) and according to the opinion they have of their teacher's gifts. Certainly, this Motive should be of great force with us in these days, wherein we are in such danger to be seduced, and drawn into error. For our land swarmeth, not only with Papists, those grievous Wolves that the Apostle speaketh, Acts. 20.29. that spare not the flock, but even of our own selves (as he speaketh in the next words, verse 30.) do men arise, speaking perverse things, to draw away disciples after them. They want disciples poor men, they are not followed so much as they think themselves worthy to be. I do not persuade you all to seek for that measure of knowledge, that you may be 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 do this. But that measure of knowledge is not to be looked for in all Christians. Nay, God requireth it not of every Christian, to dispute, and reason with seducers. He forbiddeth it rather. Avoid them (saith the Apostle, Rom. 16.17. Turn away from such, 2 Tim. 3.5. As if he had said, reason not with them, read not their books. But even this you will never be able to do, you will never with that detestation as ye ought, avoid, and turn away from such as seek to pervert you, unless you have knowledge, unless you be upon good grounds assured, that it is indeed the truth of God, which ye have learned, and received, and professed all this while. And this is that which Solomon teacheth us, Proverbs 19.27. Cease my son, to hear the instruction which causeth to err from the words of knowledge. As if he should say, Reason not with him, hear not that man, read not that book that would draw thee from the truth of God, from that which thou knowest thou hast learned out of his word. Fourthly and lastly. He that hath knowledge, walketh boldly, confidently, and comfortably; whereas, he that wanteth knowledge (unless he be also senseless) must needs be full of doubts and fears continually. When thou goest (saith Solomon, Proverbs 4.12. speaking of this benefit of knowledge) thy steps shall not be straitened, and when thou runnest, thou shalt not stumble. As if he had said, When a man knoweth himself to be in the right way, and that he hath good warrant in God's word for that which he holdeth or practiseth, he may be bold to run in that way, he need not fear being too forward, or zealous in it. And he giveth a good reason for this, Proverbs 22.12. The eyes of the Lord preserve knowledge. As if he had said, The Lord will have a special eye to him that doth that which he doth upon knowledge, to preserve and protect him from whatsoever danger he may incur for doing of it. On the other side. He that is ignorant, walketh at all adventures, and must needs be in doubt, and uncertain whether that he doth please God or no. He that walketh in darkness (saith our Saviour, john 12.35) knoweth not whither he goeth. And consequently he must needs be full of fear. If a man walk in the night, (saith our Saviour, john 11.10.) he stumbleth, because there is no light in him. Lecture C. On Psalm 51.6. Octob. 14. 1628. IT followeth now that we proceed to direct you unto the Means whereby this found and sanctified knowledge may be attained. Means to attain to sound knowledge. This than we must now understand, that God hath appointed means whereby the simplest of his people may attain unto knowledge in religion, yea unto a clear, and certain, and sanctified knowledge, if they shall use them diligently. For this we have Gods express 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 than any other thing) then shalt thou understand the fear of the Lord, and find the knowledge of God. And Host 6.3. Then shall we know, if we follow on to know the Lord. As if he had said, If we give not over the diligent use of those means, that God hath sanctified to breed and work it in our hearts, we shall certainly attain to a clear, and certain knowledge of God, and of his will. Now these means 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 attain to saving and sanctified knowledge in the matters of God, must first discern his own ignorance and blindness in these things. This is the Apostles rule, 1 Cor. 3.18. Let no man deceive himself, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. As if he had said, He must first become in his own sense and apprehension, a fool, he must discern how ignorant a fool he is, that he may become wise. These are the only persons whom the Lord calleth and receiveth to be his scholars to be taught of him. Prov. 9.4. Who so is simple, let him turn in hither. And these are the only persons that are capable of heavenly and spiritual knowledge. The testimony of the Lord is sure (saith David, Psalm 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 do discern, and feel their own ignorance, and want of understanding, in heavenly things. Let no man then that is in this case, be discouraged, or despair of attaining unto knowledge; Nay, let him comfort himself in this, that though it cometh from the corruption of his nature, that he is so ignorant; yet the sight and sense of his ignorance cometh from grace, and not from corruption, and maketh him more apt to be taught of God, than another man is. On the other side, The conceit that most men have, that they have knowledge enough, is a main hindrance of their salvation, and bar unto saving knowledge; As is plain by that speech of our Saviour unto the Pharsees that had asked him, Are we blind also? john 9.40, 41. If ye were blind (saith he) ye should have no sin, but now ye say, we see, therefore your sin remaineth. Why, were they not blind and ignorant? Yes verily, and so our Saviour calleth them, Matth. 23.26. but he saith here, they were not blind, because they discerned not their own blindness, and therefore their case was so fearful; So that I may conclude this first point, with that speech of the Apostle, 1 Cor. 8.2. If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. As if he should say, If any man be conceited of his own knowledge, and cannot discern, and bewail his ignorance, certainly he neither hath any saving knowledge at all, nor is capable of it. Means 2 Secondly. He that would attain 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 own sins, they can never attain unto any clear, and certain, and comfortable knowledge in the matters of God. That which is said in general of all grace, james 4.6. God giveth grace to the humble, must needs be true of this, God useth to give the saving knowledge of himself and of his will, unto the humbled soul, and unto it only, God will teach sinners in the way, saith David, Psalm 25.8. that is, such as know, and feel themselves to be sinners. And in the next words, verse 9 The meek (that is, such as by sight, and sorrow for sins are made meek and humble, as our Saviour also describeth the meek, Matth. 5.5.) will he guide in judgement. As if he had said, Unto such God will give a good, and sound judgement to guide them by, in their whole conversation. As the earth cannot receive the seed till it be ploughed up; no more can the heart of man receive the seed of the Word, till the Lords plough have first been in it. It is the comparison that the Lord useth, jer. 4.3. Break up your fallow ground, and sow not among thorns. Mark two things in this speech of the Prophet. 1. It is to no purpose to sow good seed among thorns, to hear, and read, and use the best means of knowledge, while our sins remain in us unrepented of. 2. That these thorns will never be gotten out till our hearts be ploughed, and broken up, by an effectual sense and sorrow of heart for sin. A kind of knowledge I will not deny, 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 mean, but a clear and settled, a sanctified and comfortable knowledge of religion, was never known to be in any such man. See an example of this in the woman of Samaria mentioned in the fourth of john verse 10— 29. How ignorant did she show herself, yea how blockish and uncapable of any thing Christ had said, till Christ did effectually discover unto her the foul sin she had so long lived in? Yea the main cause why she was so blockish, and unable to understand the words of Christ, was because she lived securely in so gross a sin; 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 believe whatsoever Christ taught her. And certainly this is a chief cause at this day why most men are so ignorant and unsettled in religion, because there are so few to whom the Lord did ever yet effectually discover their sins and give them hearts to be truly humbled for them. The soft and tender heart, is the only teachable heart, the heart that is secure and senseless can never be capable of heavenly and sanctified knowledge. Perceive ye not, neither understand (saith our Saviour to his own Disciples, Mark 8 17.) have ye your heart yet hardened? As if he had said Even Gods own children unless they be careful to keep their hearts soft and tender, shall never be able to understand well what they read and hear, nor to profit by the best means of knowledge that they do enjoy. Thirdly, Means. 3 He that would attain unto sanctified and saving knowledge must attend diligently and conscionably upon the sound ministry 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 attain unto it, that loveth instruction, which is the means to bring him to it. Therefore the Holy Ghost having earnestly exhorted God's people, Pro. 4.5— 12. to get understanding and heavenly wisdom, addeth this as the chief means of it, verse 13. Take fast hold of instruction, let her not go, keep her, for she is thy life. As if he had said, Forsake not in any case, be not drawn away, neglect not this means of knowledge. And Chap. 15.32. He that refuseth instruction despiseth his own soul. As if he had said, He hath no care of his own soul, but neglecteth and despiseth it, careth not what becometh of it, that careth not for instruction. As there is no art, and science that a man can get knowledge and skill in, unless he have some to teach him; so may no man hope without teachers and instructours, to attain to this knowledge, this heavenly and supernatural knowledge especially. But though he have never so good capacity and natural 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 ministry of the Word preached? Object. May not a man have help enough in good Commentaries and printed Sermons, to guide and instruct him in the meaning of the holy Scriptures, though he hear no Sermons? I answer, Answ. It is very true that God giveth his people (in this age especially) much help 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. Hear instruction (saith the Holy Ghost, Pro. 8.33.) and be wise, and refuse it not; yea by hearing and attending constantly upon the public ministry of the Word, as appeareth in the next words, verse 34. Blessed is the man that heareth me (saith Christ the wisdom of God) watching daily at my gates, and giving attendance at the posts of my doors. The frequenting of the house of God to hear 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 clearly and effectually as he doth in his house in the public ministry. Thy way O God, is in thy Sanctuary saith David, Psal. 77. 1●. As if he should say, It is no where so clearly and comfortably seen and learned as there. There David learned to know and understand aright the doctrine of God's providence, of his wisdom and righteousness in ordering all things that fall out in the world, when he could learn it no where else, nor by any other means. When I thought to know this (saith he, Psal. 73.16, 17.) it was too painful for me, until 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 stir up one another to seek the true knowledge of God and of his ways, Many people shall go and say, Come ye and let us go into the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. There is I confess a kind of knowledge in religion, which a man may attain unto, and to a great measure of it also by his own study and reading, though he never frequent God's Sanctuary, nor regard the public ministry of the Word at all; but a sanctified and saving knowledge that man shall never be able to attain unto. That which the Apostle saith of faith, Rom. 10.17. Faith cometh by hearing; he saith in another place of every saving grace of God's sanctifying spirit, and consequently of saving knowledge, Gal. 3.2. This only would I learn of you, received ye the spirit by the works of the law, or by the hearing of faith (that is, the doctrine of faith) preached? The ministry of the Gospel 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 God's mighty work in the conversion of a man who was by nature both blind and deaf, he useth to join these two works together the opening of the eyes, and opening of the ears too, Esa. 35.5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Yea he oft putteth the opening of the ear, before the opening of the eyes. In that day shall the deaf hear the words of the book (saith he, Esa. 29 18.) and the eyes of the blind shall see out of obscurity, and out of darkness. And 42.18. Hear ye deaf, and look 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 ears he doth not also open and make both willing to hear, and able also to hear profitably. 2. That he usually openeth the ear first and maketh a man a hearer, a conscionable hearer before he open his eyes, and bring him to any clear and saving understanding of his will. Certainly even we that are preachers (though we have greater helps to bring us to knowledge then other men) yet shall we never attain to a clear, a certain, a sanctified knowledge of the things we teach, if we despise the ordinance of God; if God have not as well opened our ears, as either our eyes or our lips; if he have not made us both willing and able to hear 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 ministry▪ that they might be continual and constant hearers of his Sermons, as well as eye-witnesses of his works and miracles, of his passion and resurrection, and saw it good even by this means, 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 ministry, Hebrews 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 be given for this why the frequenting of a sound ministry is the chief 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 effectual 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 withal. As if he had said, There is not the meanest faithful Minister in the Church, but some gifts of God's spirit do manifestly appear to be in him; which as he 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 we may profit by hearing of the meanest of our brethren, if the fault be not in ourselves. Secondly, But the chief reason of the point is this, that God hath been pleased to ordain this to be the means whereby he will work all saving grace (and consequently this) in the hearts of his elect; and to promise to work with and bless this above all other. It hath pleased God (saith the Apostle, 1 Cor. 1.21.) by the foolishness of preaching, to save them that believe. And even as God under the law promised his people that he would meet them in the Sanctuary, and declare himself 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 soul thirsted to see God so as he had seen him in the Sanctuary; So hath God promised to be present in a special manner in the public ministry of his Gospel, and meet his people there. I will be with you (saith Christ, Matth. 28.20) to the end of the world. And to bless them in their hearing, Pro. 8.34. Blessed is the man that heareth me; and Esa. 55.3. Hear and your soul shall live; and Mar. 4.24. To you that hear, more shall be given. And these promises of God, every conscionable hearer that cometh so prepared to this ordinance of God, as you have heard, with sense of his own ignorance, and with an humble heart, may and aught to believe and expect the performance of them, to himself and even claim and challenge them at the hands of God. And although, alas, many that hear much (because they come not thus prepared nor hear conscionably) receive no good by it at all, and so discredit this holy ordinance; yet wisdom is justified of her children, Luk. 7.35. and daily experience proveth that the only men that attain to a sound and settled knowledge of the truth, whom no Papist nor other seducer can pervert, are they that have been constant, and conscionable frequenters of a sound ministry. And of them that have been seduced it may be said for the most part, as the Prophet speaketh, Ezek. ●4. ●. they were scattered (and divided from the rest of the flock) because there was no shepherd, they had no sound and ordinary ministry to depend upon. This being so, Let me exhort every one of you beloved. 1. To know your own happiness, Applic. such of you as do enjoy the benefit of a sound ministry, prise it, be thankful 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 solemn and public assemblies, count yourselves happy men. 2. Resolve with yourselves 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 God's house, where you may not enjoy the comfort of a sound ministry. 3. While ye enjoy this blessing, make your best use of it. When the Apostle had said, james 1.18. Of his own 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 ministry of the Word. He inferreth, verse 19 Wherefore my beloved brethren, Let every man be swift to hear. For who can tell how soon this blessed liberty will have an end? And though I cannot say to you as our Saviour did to the jews, john 12.35. Yet a little while is the light with you, I cannot certainly say you shall enjoy it but a little while; yet his next words I may boldly apply to you, Walk while ye have the light, lest darkness 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 four other means whereby saving knowledge is to be attained, I will but name only because of the time. Means. 4 The fourth means to come to this knowledge by, is the reading of good books and of the holy Scriptures especially; As is evident by the commandment given to the King not only for the private reading of it, Deut. 17.19. but also for the public reading of it unto all the people, Deut. 31.11, 12. and the reason given for the commandment in both places. Means. 5 Fiftly, Meditation and serious thinking and considering with ourselves, of that which we have heard and read is a special means to breed knowledge, and without it indeed neither hearing nor reading will do 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 men's 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 Christ's Disciples (by his direction no doubt) took for the increase of their knowledge, john 16.17— 19 first to confer among themselves of that which they heard, and then also to move their doubts to Christ himself. Means. 7 Seventhly and lastly, Prayer is a principal means to make all other means of knowledge effectual to do us good, Pro. 2.3, 5, 6. If thou criest after knowledge, and liftest up thy voice (to God he meaneth) for understanding, Then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding. The use of reproof I purposely omit, because the sum of it is intermingled with this use of exhortation. Lecture CI. On Psalm 51.6. October 28. 1628. WE have heard that in these words, there be three principal things to be observed. 1. The description that David maketh here of his own conversion and regeneration, In the hidden part he had known wisdom; that is, his mind was enlightened with the sound and saving knowledge of God's true religion, of the right way how to serve God and to save his own soul. 2. Who was the author 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 wisdom. 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 heinousness 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, he had truth of sanctifying grace in him, he was enlightened 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 wisdom. 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 only unto God, and to the mighty work of his grace. Two branches (you see there are of the Doctrine that must be distinctly handled. 1. That any man is truly converted, it is to be ascribed only 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 only; yea both these are to be ascribed to the mighty work of God's grace, In the hidden part, thou hast made me to know wisdom. 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 ministry of God's 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 plain by the Apostles speech, Rom. 10.14. How shall they believe in him of whom they have not heard? And how shall they hear without a preacher? Then there is an inward calling also by the spirit of God, without which no man can be converted, Of which the Apostle speaketh, Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified. Now the glory of both these is due to the Lord alone, nothing in either of them unto man himself. For the first, You shall see it made evident unto you in three points. 1. The means of grace that are sufficient to convert a man are God's gift, and no man can have them but by his special favour. 2. This is no common gift, and such as God vouchsafeth to all men, to have sufficient means 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 only it is, that any man doth enjoy the outward means of grace, the sound ministry of the Word. I know God useth means, in bringing the ministry of his Word to any people, as he doth also in all other the ordinary works of his providence; but in this the Lord himself hath a special hand, more than in other ordinary works of his providence he hath. Of this the Lord speaketh as of a special gift of his, jeremy 3.15. I will give you Pastors 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 he did at the first in the Primitive Church, not only send forth his Apostles his chief labourers into his harvest, but did also appoint them the special field, and part of the field where they should work. Go 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 go rather to the lost sheep of the house of Israel. And after when he did send them to the Gentiles, to work in that field, he still had a special hand in appointing them, what part of the field they should work in. He forbade them to preach the Word in Asia, Acts 16.6. and verse 7. He suffered them not to go into Bythinia; and verse 10. he called and commanded them to go into Macedonia, and to preach the Gospel 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 special hand in disposing the ministry of his Word, who shall enjoy it, and who shall want it, how long it shall continue where it is, and when it shall be removed from thence. It is he that holdeth the seven stars (that is, all the stars of the Churches) in his right hand; as our Saviour speaketh of himself, Revel. 2.1. he disposeth of them as it pleaseth him. And he also protecteth and maintaineth them, no man shall be able to pluck them out of his hand, or to remove them, till they have done the work, that he hath appointed them to do, and he lay them down himself. And so the Lord speaketh of his two witnesses (that is, of that competent number of faithful teachers that God said he would raise up to his Church, to discover and oppose Antichrist. Revel. 11.) not only that the just period of time even to a day was determined by him how long they should prophesy, verse 3. even a thousand two hundred and threescore days; 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 bottomless pit, should not make war against them, nor overcome and kill them. Applic. Let no man impute it either to chance or to the goodness or policy of man, that the Gospel 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 special hand and goodness towards our land, and towards ourselves in this, and let him have all the glory of it. Certainly if we had hearts rightly to consider and weigh this with ourselves, we 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 certainly, and of his special goodness, that any man doth enjoy the benefit of a sound ministry whereby he hath his outward calling unto grace, and which is the ordinary means 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 means of grace to all such as do enjoy them, it is of his gift and goodness only that they have them; so is this a special and rare favour of God, not common unto all men. All men have not means 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 error to think, that God doth in this respect love and desire the salvation of all men alike; that he giveth to one as well as to another without difference, the means to bring them to grace and salvation. These two things indeed cannot be denied. 1. That God doth vouchsafe the means of saving grace, yea as excellent means, to many a reprobate, as he doth to any of his elect. When the sour went forth to sow, Matth. 13.3— 8. there fell every whit as good seed upon the highway side, and upon the stony and thorny land, as upon the good ground. But his main aim 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 means of grace, some means to convert them, and bring them unto repentance. Christ lighteth every man that cometh into the world, saith the Apostle, john 1.9. Every man hath received from him the light of nature, and doth in many things know what is good, and what is evil; and that which may be known of God (saith the Apostle, Rom. 1.9. that is to say, that there is a God, and that he is to be feared, and worshipped) is manifest in them (in their very hearts and consciences) for God showed 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 be denied to have means given them of God, to bring them unto grace and unto repentance. Nay the Apostle teacheth us, Rom. 2.4. that the goodness of God (whereof all men living do taste) leadeth them unto repentance, is a notable means to turn and convert their hearts unto God. Yea, he telleth us, ver 15. that the Gentiles have the work of the law (that is to say, that which the law requireth) written in their hearts, and that thereupon they do by nature the things contained in the law, verse 14. But all this that men have by nature, these helps that God thus vouchsafeth unto all men, are not sufficient means of grace and conversion. They are sufficient indeed to make them without excuse, and to that end they serve as the Apostle expressly teacheth us, Rom. 1.10. By giving unto all men this light, and these means God hath not left himself without witness against them, as the Apostle speaketh Act. 14.17. But to breed saving grace, and to work 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 work of the law that is written in all men's hearts, but the Gospel only that is a sufficient means of grace and conversion. The Gospel is the ministration of the spirit, as the Apostle calleth it, 2 Corinth. 3.8. And therefore he 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 known to them by the Gospel, they could have no hope at all to be saved. Nay, it is the preaching and ministry of the Gospel, that is the only sufficient means of conversion, the means that God hath ordained to work 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, john 6 45, cometh unto me. No man can come to Christ, till he be taught of God, and drawn by him unto Christ. And the means God useth to teach and draw men by, is the hearing of his Gospel preached; which made the Apostle say, Rom. 10.14. How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? Now sufficient means I call the Gospel, and the preaching thereof, because 1. It is the means God hath ordained to work by. 2. Because no other outward means are needful for the effecting of this work. The means which is the only sufficient means of conversion (as you have heard) the only means God hath ordained to work saving grace by, God did never vouchsafe unto all men, never I say. For 1. before Christ's coming, God denied his word to the greatest part of the world, and made it the special prerogative of the jews, that to them were committed the Oracles of God; as the Apostle speaketh, Rom. 3.2. He showed his word unto jacob (saith the Prophet, Psal. 147.19, 20.) his statutes, and his judgements unto Israel, he hath not dealt so with any nation (No not so clearly may some say, not so plentifully; nay saith the Psalmist) as for his judgements (in his word and statutes) they have not known them. In those days he suffered all nations to walk in their own ways, as the Apostle speaketh. Acts 14.16. 2. In Christ's own time this restraint continued, and the Gospel was still denied to the Gentiles. Go not into the way of the Gentiles (saith he to his Apostles. Mat. 10.5.) and into any city of the Samaritans enter ye not. 3. Though after Christ's ascension this partition wall between the jews and Gentiles was broken down, and the Gospel went into all the world, as the Apostle speaketh, Col. 1.6. and was preached to every creature, as he saith verse 23. that is, to the Gentiles as well as to the jews, without difference. Their sound (of the Apostles Doctrine and ministry) went into all the earth (as he saith, Rom. 10.18.) and their words unto the ends of the world. There was no nation or language, in which the Gospel was not then preached. Yet neither at that time was the Gospel preached to all men; God did not vouchsafe this mercy to every village or city, much less to every person, no not in that age. But even as the Lord sometimes disposed of the material rain, as he saith, Amos 4.7. I caused it to rain upon one City, and caused it not to rain upon another City, one piece was reigned upon, and the piece whereupon it reigned not, withered; Even so did he then of this heavenly rain, the ministry of his Gospel, some places he bestowed it on, and some he denied it unto. The Apostles (notwithstanding the general charge to go and teach all nations, Mat. 28.19) yet were forbidden of the holy Ghost to preach the word in Asia (as we read Act. 16.6, 7.) and when they assayed to go into Byt●inia, the spirit suffered them not. Applic. Now let every one of us consider well this second point. One chief cause why we do so much under-vallue the Gospel, we rejoice not in it, we are unthankful for it, is this that though we think it a gift and blessing of God, yet we account it but a common gift; and the common blessings of God, though they be never so great, affect us but a little. Think therefore well of this that thou hast heard, and let me say unto you as our Saviour saith unto his Disciples (though to another purpose, john 4.35.) Behold, I say unto you, lift up your eyes, and look upon the regions. Consider that God hath denied his Gospel to the greatest part of the world by far; that a thick and palpable darkness is over all Egypt, as Exodus 10.21— 23. and that England and a few places more, are the only Goshen, where the light remaineth; Consider how many places are still denied this mercy of a sound ministry 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 God's Elect thyself, or at least that in the place thou livest in, God hath some of his Elect yet to be gathered. The Lord of the harvest never sent forth his labourers to work in any field, when he had no corn to get; Consider these things (I say) and consider them well, and thou wilt no longer account the ministry of the Gospel, a common blessing, thou wilt esteem even the outward calling thou hast by the ministry of the word, as a rare and singular favour of God; thou wilt admire God's mercy in it, and be more thankful for it. Thirdly and lastly. As to have the means 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 do, can deserve that God should give him his grace, or so much as sufficient means, to bring him unto saving grace. The good use that the Lord seeth any have made of the light of nature, the moral and civil lives that they have led, he hath no respect unto in this case; neither is he moved thereby to give them the means of grace, rather than unto others. He 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 works, but according to his own purpose and grace; nothing but his own free grace and good pleasure moved him to do it. And the experience of all ages hath proved this to be true, that the Lord passing by such as have best used the light of nature, hath given his Gospel, and the means of salvation, unto far more wicked people than 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 harkened 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 hardhearted. And of judah it is said, Ezek. 5.6. that she had changed God's judgements into wickedness more than the nations, and his statutes more than the countries that were round about her; and yet unto judah God gave the means 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 plain by Christ's speech, Matth. 11.21. and yet unto them the Gospel was preached by Christ himself and denied unto the other. The Gentiles that lived after Christ's ascension and unto whom the Apostles did preach, were nothing so moral men, nor were comparable in the right use of the light and law of nature unto Socrates and Aristides, unto Cato and Scipio and diverse 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 diverse lusts and pleasures, lived in malice and envy and that they were odious men. And of some of them it is said, 1 Cor. 6.9— 11. that they had been not only thiefs, and drunkards, and extortioners, and adulterers, but even effeminate persons, and buggers, abusers of themselves with mankind. And yet to these God vouchsafed his Gospel and denied it unto the other, that were not only free from these foul vices, but were also for moral virtues and for the use they made of the light and law of nature, most rare and excellent men. And may not we all (to conclude) set our seal to this truth from our own experience? Applic. Is our nation, or are those towns in our land where the Gospel is most plentifully preached? Or were many of ourselves before our calling, better people than any of those are to whom the Lord still denieth the light of his Gospel? No no, the Lord knoweth and our own hearts know it is not so. The Lord in giving us his Gospel had no respect at all to any goodness he saw was in us; Nothing moved him to it but his own free grace and good pleasure towards us, we did nothing at all to further and procure so much as our outward calling; All is to be ascribed unto God alone. Lecture CII. On Psalm 51.6. November 4. 1628. IT followeth now that we show 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 appear unto us, in these three points. 1. It is of God only that the means of grace become effectual to the conversion of any man. 2. The work of God's 〈◊〉 making the means of grace effectual in any, is no common work. 3. The work of God's spirit in making the means of grace effectual 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 be by answering a question or two, that may be moved touching the sufficiency and power that is in the Word, and the ministry thereof to work the conversion of man. First, Quest. 1. Doth not the Scripture speak great things and ascribe much to the Word itself in this case and to the preaching of it? 1, The Word itself is said to be lively and mighty in operation, sharper than any two edged sword, Heb. 4.12. Is not my Word like as a fire saith the Lord? (jer. 23.29.) and like a hammer that breaketh the rock in pieces? And the Apostle calleth it the incorruptible seed whereby we are borne again, 1 Pet. 1.23. Yea the Prophet expressly saith, Psal. 19.7. That the law of the Lord is perfect converting the soul. 2. Of the faithful 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 jesus, he had begotten them through the Gospel; and 9.1. that they were his work in the Lord. Yea Philem. 19 Thou owest to me even thine own self. Answ. 1. To this I answer, First, That these places are not so to be understood, as if there were any natural virtue or power inherent in the Word itself, or the ministry thereof, given unto it of God; as there is in the fire to warm 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 speak, and to ascribe thus much unto the Word and the ministry thereof is, that he might dignify this ordinance of his, and work in his people an high esteem of it; And to show them. 1. It is that noble instrument, that he hath ordained to work the conversion of man by, and without which he useth not to work the conversion of any. It pleased God by the foolishness of preaching (saith the Apostle, 1 Corinthians 1.21.) to save men. And we are the Ministers by whom ye beeleeved (saith he, 1 Cor. 3.5.) even as the Lord gave to every man. And Rom. 10.14. How can they believe in him of whom they have not heard? and how shall they hear 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 always even to the end of the world. This made the Apostle to say and to praise God for it, 2 Cor. 2.14. that he did make manifest the savour of his knowledge by them in every place. God never placeth the faithful ministry of the Gospel in any place, but he useth to make it savoury and fruitful unto some. 3. To show us the high account the Lord himself 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 ministry so far as to make it effectual, to the conversion of men, yet even there also our ministry is never the less acceptable to God, but he joieth and taketh pleasure in it. Answ. 3. Thirdly and lastly, I answer to this first Question that the virtue and power that the Word and ministry thereof hath to convert and work grace, is not in itself, 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 itself 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 means it is of God only. Of his own will begat he us by the Word of truth, saith the Apostle, james 1.18. As though he 〈◊〉 ●ay, We were indeed begotten again by the Word, but it was God alone that begot us by it. This made that Convert mentioned, 1 Corinthians 14.24, 25. when he had felt in the hearing of God's Prophets and Ministers, the searching and piercing power of the Word in his heart to fall down on his face, and to worship God, and to profess God is in you of a truth. As if he had said, Certainly God is in your ministry; it is not in the words that I have heard you speak, nor in your manner of uttering and delivering of them, that my heart hath been 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 spoke in him, who to them-word was not weak, 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 spoke 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 ministry thereof in itself but as a dead instrument or tool that God worketh by? Is it but as a trunk through which Christ speaketh? Is there no more virtue and power then so in the Word itself? My answer to this Question must have two parts. For 1. I must show you what virtue and power the Word hath in itself. 2. What virtue and power it hath not. For the first, Answ. 1. It cannot be denied but that there is some virtue and power in the Word itself, and in the ministry thereof. For First, There are in the Word most strong and effectual arguments to move and persuade 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 spoke concerning Christ, Acts 26.28. Secondly, Some doctrines that God's Ministers teach out of God's Word, are more effectual to persuade and move and work upon the affections, than other some are. Which maketh the Apostle give special 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 speak 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 God's servants are men of so excellent gifts (such as Apollo's was said to have been, Acts 18.24, 25. so eloquent men and mighty in the Scriptures, and fervent in spirit) that no man almost can hear 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 soul of any man, lieth neither in the excellency of any teacher's gifts, no not in the Doctrine and Word of God itself, but in the spirit of God only that worketh by these means. 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 work; interpreteth himself in other places. He ascribeth all the power that was in his ministry (though both his doctrine doubtless and his manner of delivering it, his ministerial gifts were most excellent yet) he ascribeth all (I say) to the work of God's spirit only. 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 seen 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 ministry) 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 ministry to pull down strong holds, and cast down imaginations and every high thing, that exalteth itself 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 himself in this work of converting men to God, by his ministry. I will not dare (saith he, Rom. 15.18.) to speak 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 think it was my doing; I dare not for a world say so; No no, it was Christ and he alone that did work it by me as by his poor instrument. Nay when he had said, 1 Cor. 3.6. that he (as an Apostle and master workman) had planted, and Apollo's (as an Evangelist and under workman) had watered the plants that he had set, he addeth not only that it was God that gave the increase, all the success 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 he 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 work, the whole glory of it was to be ● given unto the Lord alone. And thus have you seen the first point I propounded confirmed unto you, that it is of God only that the means of grace become effectual unto the conversion of any man. And now let us come to the second point which I propounded unto you for the proof of the Doctrine, This work of God's spirit in making the means of grace effectual in them that enjoy them, is no common work. This powerful and effectual grace is not given of God to every man to profit by the Word, unto his conversion. For first, It is expressly said of some, john 6.41— 45. that this was the cause why they profited not by Christ's ministry but murmured against him, and his Doctrine, because his father did not draw them, because they were not taught of God. And john 12.38. They believed not, that the saying of Esaias the Prophet might be fufilled, which he sp●ke, Lord who hath believed our report, and to whom is the arm of the Lord revealed? 1. The arm of the Lord was not revealed to them, no not in Christ's ministry, the mighty spirit of God did not work with the Word in their hearts. 2. That was the cause why they did not believe, and profit by the Word. 3. That the only 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 expressly said that God's 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 he 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 hardhearted. What was the Lord's intent then in sending him unto them? That is expressed, Ezek. 2.5. Yet they shall know that there hath been 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 jerusalem the Gospel should be preached in all the world, he declareth that the intent of God in sending his Apostles to preach to all nations, was for a witness to all nations, that is, to make them without excuse. And our Saviour himself speaking of his own ministry saith, john 9.39. For judgement am I come into this world not only that those that see not might see but also that they which see, might be made blind. Thirdly and lastly, It is expressly said that this grace of God's spirit whereby men are made to profit by the means, to repent, and believe, is peculiar and proper to the elect of God, and not common to all men. As many as were ordained to eternal life, believed, saith the Holy Ghost, Acts 13.48. And Rom. 8.30. Whom he did predestinate them he also called; that is to say, with an inward and effectual calling. And 11.7. The election hath obtained it, and the rest were blinded. And thus you have seen also the second point proved, that every man to whom God giveth the ministry of the Word, hath not so powerful and effectual grace given him as whereby he shall be converted. Now let us come to the third and last point I propounded for the proof of the Doctrine, namely, That the work of God's spirit whereby he maketh the means of grace effectual to the conversion of any, is most free, it proceedeth merely from God's free grace and good pleasure. The son quickeneth whom he will, and whom he will he hardeneth. Of his own will (saith the Apostle jam. 1.18.) begat he us by the word of truth. So when our Saviour fell into an admiration at the work of God in this case, that he should hide the mysteries of his kingdom from the wisest men in the world, and reveal them to babes, Luke 10.21. he could find no other reason of it, but only the good pleasure of God, Even so o father (saith he) 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 believe in Christ (saith the Evangelist, john 1.13) are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. This will appear clearly to us in two points. First. Nothing that is in man before his conversion, can move or procure God to convert him. He hath called us with an holy calling (saith the Apostle. 2 Timothy 1.9.) not according to our works, but according to his own purpose and grace. Even when we were dead in trespasses and sins, he quickened us (saith the Apostle, Ephesians 2.5.) and addeth these words upon it. By grace ye are saved. As if he should thus say. Nothing but God's free grace could be the cause of the conversion of a man, that had no goodness in him to move God to it, but was dead in trespasses and sins. Secondly. Nothing that is in man before his conversion, can hinder God's work in his conversion. True it is, the best of God's Elect, have been apt to draw back and to resist God's grace in the work of their conversion, and even of them the Lord may complain, as Rome 10.21. All the day long have I stretched out my hands to a disobedient, and gainsaying people. But when God is pleased to convert them, he doth by his grace overcome this rebellion that is in their will, that they resist no longer. Yet doth he not convert any man against his will, nor force the will of man to obey his call, but he changeth the will of man, and taketh from it that frowardness and rebelliousness that was in it by nature, and maketh it heartily willing to yield 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 be resembled by the change that God wrought in the heart of Esau, toward his brother jacob. Esau's heart and will was most strongly bend against jacob, he came against him with a great power, and with a most cruel mind, Genesis 32.6. yet when he met him, he had no power to hurt him; what was the cause of this? Did God by force restrain him, or bind him from hurting jacob? No verily, God changed his will and heart, that he was naturally affected towards him, Gen, 33.4. He ran to meet him, and embraced him, and fell on his neck and kissed him, and wept in kindness over him And even so is it in this case. The Lord in converting of a man, doth not only persuade him by effectual arguments out of the word, to repent, and turn to God, nor only give a man so much grace, as he may be able to repent and turn to God if he will himself, but he doth also infuse, and work the grace of repentance in him, he doth so change his will, that he 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 walk in my statutes, and ye shall keep my judgements, and do them. And so saith the Apostle of Christ, Act. 5.31. God hath exalted him to be a Prince, and a Saviour (not only to persuade 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 work this change in their hearts. So that you see the work of man's conversion, is wholly to be ascribed to the grace of God, to his will and good pleasure; not to the natural will of man at all. It lieth not in man either to further, or absolutely to hinder it. In which respect we shall find it is compared to the work of creation, 2 Cor. 5.17. and to the work of raising men from death, john 5.25. and to the work of generation, john 3.5. And what use had man of his own will in any of these works? What power was there in him, either to further or to hinder any of them? And if the efficacy 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 be 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 judas, that when they had both fallen, the one truly repent, the other did not? Surely if this were so, Peter might have said, not the Lord, but I made myself to differ from judas; 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 God's grace, as I did, and that was it that made the difference between him and me. Lecture CIII. On Psalm 51.6. Novemb. 11. 1618. Branch 2 IT followeth now that we proceed to the latter branch of the Doctrine, namely to show, That the sound and saving knowledge of the truth that is in any man, is to be ascribed only to the work of God's grace and holy spirit, not unto any power and ability that is in man himself, In the hidden part (saith David here) thou hadst made me to know wisdom. See this confirmed unto you in three points. 1. No man is able without the supernatural grace of God's spirit, to attain unto that knowledge of the truth, as is sufficient unto his salvation. 2 This supernatural grace of God's spirit, is not common, nor actually vouchsafed unto all that do enjoy the means of instruction. 3. No cause can be given why this grace should be vouchsafed unto one, rather than unto another, but only the good pleasure, and will of God. For the first of these points, I can no way better confirm it unto you, then by answering two objections that may be made against it. 1. Concerning the clear and evident manifestation of the truth in the word, and the ministry thereof. 2. Concerning the great measure of knowledge, that many a man by his natural abilities, without any supernatural work of God's grace, hath attained unto. Object. 1 For the first. It cannot be denied, that all those truths, the knowledge whereof is necessary unto salvation, are not darkly, and obscurely, but plainly, and clearly set down in the holy Scriptures. Thy word (saith David Psal. 119.105.) is a lamp unto my feet, and a light unto my path. And the Apostle, 2 Peter 1.19. calleth the word of prophecy (the Scripture of the old Testament) a light that shineth in a dark place. An evident demonstration of the plainness, and easiness of the holy Scripture to be understood, is this, that it was written for the use (not of the learned only, but) of all God's 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 been written so obscurely, and darkly, that they could not be understood by them? So our Saviour speaking to the multitude, to the common people. john 5.39. commandeth them to search the Scriptures; that is, to read, and study them diligently; and giveth this for his reason; For in them (saith he) you think to have eternal life, and they are they that testify of me; which he would never have done, if he had thought the Scriptures had been so dark 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 he had known the holy Scriptures; nor noted it to the praise of his grandmother and mother, that they had trained him up so, if he had not known that the holy Scriptures are so plain, that even children may be able to understand them. Certainly they are so plain (in those points the knowledge whereof, is necessary to the obtaining of eternal life) as no man, no woman, no child, need to be discouraged from the reading and study of them. Yea, it was purposely written by the holy Ghost in that manner, that it might be 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 commandment of the Lord is pure, enlightening the eyes. And 119.130. The entrance of thy words (saith he, or the door of them, as it is in the Original) giveth light, it giveth understanding unto the simple. As if he had said, So soon as they do but open the door, 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 down in the word of prophecy, in the Scripture of the old Testament, how much more in the new, wherein all things are plainer than they were in the old, and which doth open and interpret those things that were more darkly 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 commandment of the everlasting God, made known to all nations for the obedience of faith. And if all necessary truths be so plainly set down, and delivered in the written word, how much more in the ministry of the word preached. For this is a chief work and duty of the ministry, to open the Scriptures, and make the meaning of them plain 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 plainness delivered in the word and the ministry thereof, why may not any man having the use of reason, and judgement, and being attentive in reading, and hearing, without the help of any supernatural grace, attain to the sufficient knowledge of them, nay, how can he choose but do it? To this I answer. Answ. The whole truth of God that is necessary to be known unto salvation, is indeed plainly and clearly revealed in the holy Scriptures: there is in the word and ministry thereof, a bright and shining light; But (alas) every man by nature is blind. He 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 anoint our eyes with that eyesalve that Christ speaketh of, Revel. 3.18. and cure us of this blindness; till he open our eyes, till he by his spirit enlighten the eyes of our understanding, as the Apostle speaketh, Ephes. 1.18. all the light and clearness that is in the holy Scripture, will do us no good at all. An this is therefore spoken of, as a principal work of the spirit of Christ in our conversion, Esa. 35.5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then, and never till then, that we be converted, and regenerated by the spirit of God. That which the Apostle saith of the jews, 2. Cor. 3.15, 16. Even unto this day, when Moses is read, the veil is upon their heart, nevertheless, when it shall turn to the Lord, the veil shall be taken away; may be said of every man while he is in his natural estate, when the word is read, or preached unto him, the veil is upon his heart, and till he be regenerate and converted, the veil will never be taken away. A little child that wanteth capacity, though you teach him any thing never so plainly, cannot possibly learn. And such are we all by nature, we have no capacity for heavenly and spiritual things. The natural man receiveth not the things of the spirit of God (saith the Apostle, 1 Cor. 2.14. he is not capable of them) for they are foolishness unto him, neither can be know them, because they are spiritually discerned. Till the Lord do renew us in the spirit of our minds, as the Apostle speaketh, Ephes. 4.23. give us new minds; till he give us an understanding, that we may know him that is true, as the Apostle 1 john 5.20. saith, we 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 lightsomness of it, telleth us who they be to whom it is so clear, and easy to be understood, Proverbes 8.9 They are all plain to him that understandeth saith he. A strange manner of speech this is, but the meaning of it, is no more but this. The Scriptures are plain indeed, but to whom are they plain? Not unto all, but to them only, whose eyes God hath opened, from whom God hath taken the veil that was upon their heart, whom he 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 work of God's spirit in the opening of our eyes, and curing our natural blindness, in the renewing of our minds, and enlightening of the eyes of our understanding, shall the measure of our knowledge in heavenly things be, shall the meaning of the holy Scriptures be plain and easy unto us. For we must understand, that this cure of our natural blindness, is not perfected in any man in this life. The best of God's servants may say with the Apostle, 1 Corinth 13.9 We know but in part. He that hath the clearest sight in spiritual things, shall have cause while he liveth here, to cry unto God with David, Psalm 119.18. Open thou mine eyes. Wonder not that every one of God's servants doth not see the truth in some points, that to thee are most clear and evident, though they hear 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 blindness shall be perfectly cured, the darkness 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 judgement 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 natural man hath attained to the knowledge of the truth, yea unto a great measure of it also, so as they have been able sound to teach it unto others. The Scribes and Pharisees sat in Moses chair, that is, taught the doctrine of Moses so sound and substantially, that our Saviour commandeth the people, Mat. 23 2, 3. to observe and do, whatsoever they (sitting thus in Moses chair) 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 means of instruction (though they have no grace) may easily, yea, cannot choose almost but attain unto. We know (saith he) that we all have knowledge. Answ. To this I answer. That a natural man may indeed understand the literal sense and meaning of the holy Scriptures, so as he may be able sound to discourse, dispute, and write of them. But this knowledge is not sufficient, there is another manner of knowledge than 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 signs of saving knowledge. 1. Such a knowledge, as hath in it full assurance, and undoubted persuasion of the truth, full assurance of understanding, as the Apostle calleth it. Col. 2.2. 2. Such a knowledge as is spiritual, Paul prayeth, Col. 1.9. that they might be filled with the knowledge of Gods will in all wisdom, and spiritual understanding. Such a wisdom as worketh upon the heart, and breedeth love and care to practise that we 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 he) and the power of his resurrection. And thus we should all desire to know, every thing that we know in religion, to know, not only the clear and certain truth of it, but to know it with an experimental knowledge to know the goodness, the sweetness, the life, and power of it also. A man may have the literal and historical knowledge of the truth, and yet want this saving and sound knowledge. 1. He may be void of assurance and full persuasion of the truth of that he knoweth, as they that are compared to the stony ground were. Mark. 4, 17. 2. He may be void of spiritual understanding, and have no feeling, no love, no conscience of the practice of that he knoweth, but scorn that, and hate it, and count it foolish preciseness. 1 Cor. 2.14. 2 Tim. 3.5. And such is the knowledge that all natural men have, they are not fully persuaded of the truth and goodness of that they know; their knowledge is not spiritual, they feel no sweetness, no life and power in it. Now this assurance of understanding, this spiritual knowledge (which only deserveth the name of true knowledge, and which only is sufficient unto salvation) no man with the best abilities he hath by nature, without the supernatural grace of God's spirit, is able to attain unto. Of this knowledge Elihu saith, job. 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 blood 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 jesus was Christ the son of the living God. And could not this be known without the inspiration of the Almighty? Why Satan himself knew thus much, as you shall find, Mark. 5.7. Yes, but he knew it only with a literal and historical knowledge, he knew it not with that full assurance, with that spiritual understanding, he knew not the goodness, the sweetness, 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 been taught by him. Though he have heard, and been taught by the best preachers in the world, if he have not heard Christ by his spirit, speaking to his heart, if he have not had this inward and powerful teacher, he can never know Christ aright. And that is it which our Saviour also speaketh, john 6.45. It is written in the Prophets, and they shall be all taught of God, every man therefore (saith he) that hath heard, and learned of the father, cometh unto me, and none but he. And thus have I finished the first point I propounded for the proof of the Doctrine, No man is able without the supernatural grace of God's spirit, to attain unto that knowledge of the truth, as is sufficient unto his salvation. Now for the second point. That this supernatural grace of God's spirit, is not actually vouchsafed unto all that enjoy the means of instruction, all are not thus taught of God, is alas so evident in daily experience, that it were folly to spend time in proving of it. This as it is a miraculous and extraordinary work of God; God who commanded light to shine out of darkness (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 jesus Christ; As mighty a work, as the creating of light at the first, when there was nothing but darkness upon the face of the deep, Gen. 1.1, 2. as mighty and miraculous a work, 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 began (saith the man that had been blind, john 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 work of God; so is it a rare work also, To you it is given (saith our Saviour to his Disciples. Matth. 13.11.) to know the mysteries of the Kingdom 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 himself. What man is he that feareth the Lord (saith David, Psal. 25.12.) him shall be teach the way that he shall choose. As if he should say, He will teach none but such as by his holy spirit he doth also effectually convert and sanctify, such, and none but such, shall ever attain to a certain and spiritual understanding of God's truth. The secret of the Lord (saith David, Psalm 25.14.) is with them that fear him, and he will show them his covenant. The mystery of God (saith the Apostle, Col. 1.16.) is now made manifest (as clear as the light, but to whom? to his Saints saith he, and to none but them. Certainly the Lord himself hath nothing so many hearers, nothing so many scholars, as we his poor servants have. Many are called, but few are chosen, saith our Saviour more than 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 than to another, but only the good pleasure and will of God▪ That he denyeth this mercy to the most, yea, if he had denied it to all men, there had been cause and reason enough to be found for that in man himself; But that he vouchsafeth it to some, rather than to others, of that no reason at all can be found in man himself, 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 known to us the mystery of his will, according to his good pleasure, which he had purposed in himself. Lecture CIIII On Psalm 51.6. Novemb. 25. 1628. Now it followeth that we 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 goodness, whatsoever soundness of knowledge is in any man, must be ascribed wholly to God's grace, and nothing to man himself, that remaineth to be enquired into. And we shall find in the holy Scriptures, two principal reasons given of this; the one of them respecteth man, and the other the Lord himself. Reason 1 For the first. Every man by nature is not only utterly void of all true goodness, of all sound knowledge and understanding, but unable also, either to do 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 repel it when God is pleased, thereby to enlighten and convert his heart. For in all these respects, he is neither better nor worse than a dead man. Thus speaketh the holy Ghost, not only of such as have been notorious and gross sinners, of such as by their lewdness, may be thought to have extinguished in themselves, that light and goodness that was in them by nature. Such a one was the prodigal, of whom his father saith, Luk. 15.24. This my son was dead. And those widows the Apostle speaketh of, 1 Tim. 5.6. She that liveth in pleasure (in wantonness he meaneth as appeareth ver. 11.) is dead while she liveth. But of all natural 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 been most civil and moral men, that have lived most unblamably, in whom the light of nature and the remnants of God's image that any natural man can have, did most abound, even of them (I say) the Holy Ghost speaketh thus; that in their natural 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 righteousness which is in the law had been blameless, as himself speaketh, Phil. 3.6. yet was he before his conversion but a dead man, For you shall find he putteth himself in that number, Even when we were dead in sins, saith he, Ephes. 2.5. Of all men (you see) it is said that they are by nature not only half dead, as the man that went from jerusalem to jericho and fell among thiefs, as Luk 10.30. but stark dead. And therefore the work of our conversion is called by the Holy Ghost not the healing of a wounded man, or the curing of a sick man, but the giving of life unto, and raising up of a dead man. God when we were dead in sins hath quickened us, and hath raised us up, saith the Apostle, Ephes. 2.5, 6. It was certainly a mighty work of Christ, when upon his saying to the Leper, Matth. 8.3. Be thou clean, immediately his Leprosy was cleansed. But it was a far mightier work of Christ when upon his saying unto jairus daughter, Matth. 5.41, 42. Damsel (I say unto thee) arise, straightway the damsel arose and walked. And such a mighty work of Christ as this, is the conversion of every man. To every soul 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 sleep of death, Psalm 13.3.) and arise from the dead and Christ shall give thee light. The dead shall hear the voice of the Son of God (saith our Saviour, john 5.25.) and they that hear shall live. Certainly 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 own resurrection, then may it be granted that there is in a man by nature, some power to further the work of his own conversion; but not else. I know well, Object. what is objected against this reason that there can be no strength in it. 1. Because it is taken from such sayings of the Holy Ghost, as are not proper but similitudes only, figurative and borrowed speeches, and that from similitudes nothing can be taught or concluded demonstratively. 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the natural man is in all respects like unto a dead man, because it is evident every natural 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 error as strongly improved and convinced by those places of holy Scripture as are set down 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 clearly and convincingly taught unto the faithful 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 he, Host 12.10.) and I have multiplied visions, and used similitudes, by the ministry 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 ministry, and he taught them doctrine by parables. And when he had taught Nicodemus this very doctrine, that we have now in hand, joh. 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 natural generation (a similitude which men now a days can as ill abide should be pressed in the handling of this doctrine, as they can this of a natural man's being dead in trespasses and sins) he sharply reproveth him, ver. 12. for his blockishness and frowardness in not understanding and believing this truth, that was taught him in so plain 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 believe not, how shall ye believe if I tell of heavenly things? If I should teach you, in a more heavenly manner. And surely I am afraid Christ will be as angry with many now a days, as he was then with Nicodemus that will not believe man is by nature utterly void of freedom 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 plain and sensible comparisons and said that we were all by nature dead in trespasses and sins; that our conversion is a regeneration, a new creation, a resurrection from the dead, yet they will not believe it. Answ. 2. Secondly, Whereas they say that the natural 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, john 1.4. In him was life, and that life was the light of men. The Ability that the natural man hath to do sundry things that are morally good (the Gentiles do by nature the things contained in the law, saith the Apostle, Romans 2.14.) argueth there is some life in him. A natural life I confess▪ he hath as well in his soul as in his body whereby he is able to live unto himself and unto men; but spiritual life whereby he might live unto God, he hath none at all. In respect of any ability is in him, to further his own conversion, of any ability to do, or think, or desire any thing that is truly good and pleasing unto God, of any freedom of will to accept of God's grace in Christ when it is offered to him in the Gospel, in respect of this spiritual life (I say) he is stark dead. He 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 only evil continually, as the Lord speaketh, Gen. 6.5. No man hath any jot of spiritual 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 spiritual life, the natural man is truly said to be dead in trespasses and sins; 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 be ascribed wholly unto God, there is nothing in man himself to further or help forward this work, but that which the Scripture speaketh to abase and vilify man, may be applied to this case principally. Cease ye from man whose breath is in his nostrils (saith the Prophet, Esa. 2.22. talk 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 less than nothing, and vanity. Now the second reason and ground of the Doctrine, Reason 2 respecteth the Lord himself. For if we will consider the hand that the Lord hath in the work of man's conversion we shall easily discern good reason why this work must needs be wholly ascribed unto the Lord and neither in whole nor in part unto man himself. For first, Object. If any man shall say, It is absurd and against all reason to say that the grace of God in man's conversion is so powerful 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 work) is such as no man can withstand. If God be pleased to show his power in this work who shall resist it? I will work and who shall let it? saith the Lord, Esa. 43.13. He 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 show his almighty power in the conversion of a man, but to work it only by his Word, and by the sweet motives and persuasions that are contained in it. But to this I answer, Answ. Yes God showeth 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 works. When a strong man armed keepeth his palace (saith our Saviour, Luke. 11.21, 22.) his goods are in peace, till a stronger than he come upon him, and overcome him. Certainly while we were in our natural estate, Satan like a strong and armed man had us in his possession, if a stronger than he had not come, if the Lord himself had not showed his almighty power in delivering us, we had never been converted any of us. Therefore the Apostle saith, 2 Pet. 1.3. that God by his divine power hath given us all things that pertains to life and godliness. True grace was never wrought in any, but by a divine power. Yea the Apostle plainly telleth us, Ephesians●. 19, 20. that no man is brought unto true faith, but by the working of God's mighty power; yea he calleth it the exceeding greatness of God's power that worketh faith in a man; yea he saith God showeth and exerciseth no less power in this work, than he did in raising Christ from the dead. And therefore the grace of God in man's conversion must needs be most powerful, there is great reason (you see) for it, why it should be so. Secondly, Quest. If any man shall ask me a reason for this, Why God should give the means of grace to one, and deny them unto another, why to one that enjoyeth the means he should give effectual grace to profit and be converted by them, and not unto another; why he should give the means and grace to such as have been worse men, and deny it to such as have been 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 sovereign, and hath a supreme and independent power to dispose of his own gift, as seemeth best unto himself. Is it not lawful for me to do what I will with mine own? saith the Lord of the vineyard, Mat. 20.15. In respect of this his sovereignty it is that Elihu speaketh thus to job, job 33.13. Why dost thou strive against him? for he giveth not account of any of his matters. As if he had said, He is not bound to give a reason of any thing that he doth, and therefore it is madness 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 enjoined him his way? (or prescribed him a law and rule to work by, saith Elihu, job 36.23.) or who can say, thou hast wrought iniquity? If God should have denied the means of grace or in giving the means should have denied grace to profit by them, to all men he had done them no wrong at all. For who hath deserved that he should do this for him? Nay who hath not deserved the contrary? Who hath first given unto him, and it shall be recompensed to him again, saith the Apostle, Romans 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 means of conversion, or the grace of conversion unto any, but only his own holy will, and good pleasure; according to that of the Apostle, Romans 9.18. He hath mercy on whom he will have mercy, and whom he will, he hardeneth. Secondly, Consider why God doth thus, why he doth not give this effectual grace to profit by the means of grace to all men, but to a few in comparison; why he denieth this mercy to such as may seem 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 he might make that free grace and mercy of his towards his elect, the more glorious and the more admirable. For as it is certain that the main end the Lord hath aimed at in all his counsels and in all his works is his own glory. The Lord hath made all things for himself, 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 works, is the happiness and glory of his elect. All things are for your sakes, to further and increase your happiness, saith the Apostle to the faithful, 2 Cor. 4.15. And as the glory that God hath principally sought and aimed at in all his counsels and works is the glory of his mercy. He delighteth in mercy, saith the Prophet, Mic. 7.18. He hath predestinated us to the adoption of children by jesus Christ unto himself (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 means of conversion and the grace of conversion to many people he hath had respect to this, even to glorify his mercy, the more towards his own people. The Apostle telleth us, 2 Thess. 1.10. that at the day of judgement God shall be made marvellous in all them that believe. As if he had said, His mercy toward the faithful in electing them to life, in redeeming them, in calling them effectually, in justifying, and sanctifying them, shall be admired and wondered 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 far better than themselves, then will this mercy of God towards them seem (as it is indeed) admirable in their eyes. If this mercy had been universal to all men, God could not have been so glorified in it in this world, if the Lord should have given this grace or means alike to all men; the glory of his special mercy and free grace had not been so manifested as in this it is. Thus the Apostle speaking, Romans 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; he doth not say that he did it only to show his wrath and to make his power known upon them; but that the Lord even thereby might make known the riches of his glory upon the vessels of mercy. The reprobates are fitted to destruction, effectual grace is denied unto them; that the riches of God's grace and mercy towards his elect to whom he 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 hour (saith the Evangelist) jesus rejoiced in spirit, and said, I thank thee o father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and hast revealed them unto babes. Did he rejoice in the judgement of God upon the wise and prudent? No verily, but so far forth only as it served to set forth the mercy of God towards those babes. This made him to admire and magnify 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 Psalm 51.6. December 9 1628. IT followeth now that we 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 confirm us against those errors which in this great work of man's conversion, do derogate from the glory of God's free grace, and give too much unto man himself. Secondly, For exhortation to work upon our affections and stir us up unto sundry duties. For the first, Use 1. This doctrine serveth notably to establish our hearts in the truth of that holy religion which we do profess, and to assure us that it is the only 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 falsehood and vanity of all other Doctrines and religions whatsoever, how fair a show soever of truth and holiness they do bear, or whatsoever the persons be that do hold and profess 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 man's salvation unto him alone, but giveth some cause of boasting and glorying unto man himself, certainly that cannot be the true Doctrine and religion of Christ. It is not that wisdom that Doctrine and religion that descendeth from above, as the Apostle speaketh, james 3.15. See this distinctly proved unto you in these three points. 1. All the glory of man's salvation is due to God alone, and no part of it unto man. 2. All the glory of man's salvation is to be ascribed only to the free grace and mercy of God, and not unto any thing in man himself that might move God to it. 3. The ascribing of the whole glory of man's salvation to the Lord alone and to his free grace, is the chief rule whereby the true Doctrine and religion of God is to be tried and judged of. For the first, This hath ever been the profession of God's true Church and servants to give all glory to God alone, specially in this great work 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 he had said, It is enough for men that through Christ their peace is to be made, God's good will and free favour is to be purchased for them, though they have no part of the glory of this work ascribed unto them, that is wholly due unto the Lord alone, Glory to God in the highest. This was the profession of the whole Catholic Church, Revel. 4.9— 11. When those four beasts (representing the whole Church under the New Testament) gave glory, and honour, and thanks to him that sat upon the throne; the four and twenty Elders (representing the whole Church under the Old Testament) fell down before him that sat on the throne, and cast their crowns before the throne, saying, thou art worthy o Lord to receive glory. As if he should say, Though they had crowns and Christ had made them Kings and Priests unto God, to reign ev●n on the earth (that is, to vanquish and overcome their own corruptions and the tentations of Satan and of the world, as themselves say, Rev. 5.10.) yet they cast down their crowns▪ they disclaim all honour that may seem to be due unto themselves, they ascribe all the honour and glory of whatsoever goodness was in them unto him that sat upon the throne, unto the Lord alone. All the glory of man's salvation you see is due to the Lord alone. Secondly, All the glory of man's salvation is to be ascribed only to the free grace and mercy of God. This hath also ever been the profession of God's true Church and people. Thus the blessed Apostle (though he had doubtless as great help 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 spiritual house and Church of God) should be built by Zerubbabel, this should be the general acclamation of all God's 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 God's house, this whole spiritual building to the grace of God alone, and to nothing else. By grace ye are saved (saith the Apostle, Ephes. 2.5.) and not contenting himself to have said so once, he saith it again, and saith it most emphatically, verse 8, 9 By grace ye are saved through faith, and that not of yourselves, it is the g●●t of God; not of works, lest any man should boast. Mark three points in this Doctrine which the Apostle doth thus earnestly press upon God's people. 1. He contenteth not himself to say, We are saved by grace, (but he addeth not by works. What needed this superfluity of speech may some say? O he knew there were then and ever would be in the Church erroneous spirits that would seem to ascribe much to grace in this work of man's salvation, and yet they wou●d give somewhat also unto works, somewhat unto that man himself (being helped a little by God's 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 works (saith he, Rom. 11.6) otherwise grace is no grace. As if he had said, ascribe never so little to works to that that a man himself is able to do as any cause of his salvation, and ye renounce God's grace utterly. Whatsoever glorious words you give of God's grace you do indeed and effect deny you are saved by grace. 2. Observe that he addeth, Not of ourselves. Ourselves have no hand at all in this work, as of ourselves, all is to be ascribed unto God's grace. 3. He giveth this for the reason, why God would not have us to be saved by our works, but by faith only, why he so ordained that we ourselves should have no hand at all in this work, 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 means 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 wisdom, righteousness, 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 be given unto man. His main drift in his Word and works is to abase man, to pull down his pride, to make him even to despair in himself; and on the other side to advance and magnify the glory of his own free grace. He that glorieth let him glory in the Lord, saith he, and in him alone. We are the circumcision (saith the Apostle, Phil. 3.3) that rejoice in the Lord jesus, and have no confidence in the flesh. They only are the true Israel of God that make Christ the only 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 do. 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, john 7.18. He that speaketh of himself, seeketh his own glory (humane doctrines do 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 unrighteousness in him. As if he should say, That teacher that in his Doctrine giveth no glory to man at all, but all unto God alone, he is the only true teacher, that is the only 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 only, 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 works? 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 rejoicing or comfort in himself but only in the Lord, that must needs be the true doctrine of God; that that leaveth unto man any matter of boasting at all that must needs be an earthly and false Doctrine. Let us now make some application of these three points. 1. Unto such erroneous, and false teachers as trouble and oppose this doctrine. 2. Unto ourselves. For the first, Applic. 1 There are two sorts of false teachers that do most oppose this doctrine, the Papist I mean and the Pelagian. Both these do 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 believed; their doctrine of justification by works, of merit, of satisfaction to be made by ourselves, 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 seem to ascribe much to God's grace in the work of man's conversion, but it hath been the ancient practice of most dangerous seducers as the Apostle teacheth us, Rome 16.18. by good words and fair speeches, to deceive the hearts of the simple. If they that hold damnable opinions should not make some show of truth and piety few would be deceived by them. They shall speak lies in hypocrisy, saith he, 1 Tim. 4.2. But mark how they express themselves, and you shall find that for all their good words and fair speeches they are indeed adversaries of the grace of God, and hold and teach that that doth greatly derogate from the glory of God's grace, and doth give much matter of boasting and glorying unto man himself. I will not stand to prove this from their other Doctrines touching our election, our redemption, our justification, and perseverance to the end (the main 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 God's grace, and give too much unto man. But I will insist only upon that which they teach touching the work of God's 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 work, unto man himself. For first, They teach that all that God doth upon the will of man in the work of his conversion is no more but this, He doth by his Word off●r Christ unto us, and show us what obedience he requireth of us; and he doth also by his Word with most strong and effectual arguments persuade us unto faith and obedience; but he doth not confer or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ, and to yield obedience unto God; but leaveth it absolutely unto it own liberty whether it will receive Christ, and yield obedience unto God, or not. Whereas the Scripture expressly teacheth, that God by his grace doth much more than so, he actually inclineth reneweth and changeth our wills, or we could never be converted. This was that work of God's grace that David prayed for, Psal. 119 36. Incline 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 walk in all his ways. This is that which God promiseth to work 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 work of man's 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 judas and for them that are now damned in hell, as for Peter or any of the Saints that are now in heaven, he loved all men before their conversion with an equal love, his grace is universal, and he giveth it to one, as well as to another; Whereas (as you have heard it 〈◊〉 in the Doctrine) the Scripture expressly teacheth, That he doth more for them that are converted than he doth for any other, he did more for Peter than 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 known his judgements. To you it is given (saith our Saviour, Matth. 13 ●1.) to know the mysteries of the kingdom 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 special love. The Apostle speaking of that love of God whereby he was moved to quicken and convert his people, Ephes. 2 4 calleth it his great love; ●e saith he showed himself 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 kindness towards us. This is a fruit of that love which is in a special manner borne unto his elect, As many as were ordained to eternal life, believed, Acts 13.48. Whom he predestinated them he called, Rom. 8.30. All that the father giveth me (saith our Saviour, joh 6.37.) shall come unto me; that is, believe in me, as he had expounded himself, ver 35. None but those that are given to Christ can believe in him; and all such shall certainly believe. Ye believe not because ye are not of my sheep (saith our Saviour, john 10.26, 27.) my sheep hear my voice. Thirdly, and lastly, they teach, That as no man can convert himself without the help of God's grace, so God's grace doth not convert any man without his own help; 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 man's own will, whether the grace of God shall be effectual to his conversion or ●o, he is able of himself either to accept of it, or to reject it, so that in very deed they do ascribe more to man himself in the work of his conversion then unto the grace of God. God (say they) doth offer us his grace, he persuadeth and stirreth up our stupid will to receive it, but man of himself (whereas he could reject it if he list) doth not reject it; God maketh us able to believe, to turn unto God, to repent, and obey if we will, but man doth of himself a 〈◊〉 convert, and believe, and repent, and obey, which is more. Whereas the Scripture expressly teacheth that man in the first act of his conversion is a mere patient no agent at all; God in the work of our conversion doth not only offer his grace, but cause us to accept of it, doth not only make us able to convert, to believe, to obey, if we will, but he doth cause us actually to convert, to believe, to obey, he doth all in all, in this work. Turn thou me, and I shall be turned, saith Ephraim. jer. 31.18 Christ turneth every one of us from our iniquities, saith the Apostle, Acts 3.6. He giveth repentance unto Israel, Acts 5.31. I will cause you to walk in my statutes, and ye shall keep my judgements, and do th●m, saith the Lord, Ezek. 36.27. It is God that worketh in you, both to will, and to do. 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 me make some application of it to ourselves 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 he thus testify? Surely that that was the true grace of God, wherein they did then stand. And so do I testify, and confidently avouch and protest unto you, that that Doctrine and religion which hath (through the marvellous goodness of God) been taught in this famous, and Orthodox Church of England, now by the space of these seventy years, and in the profession whereof we all now stand, is the only true Doctrine and religion of Christ. Because it only giveth the whole glory of man's salvation unto God's 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 doubtless, the same that Paul and Barnabas used, Acts 13. ●3. They persuaded them to continue in the grace of God; that is, in the Doctrine of grace, which they had taught them. And so do I earnestly exhort, and beseech you all, in the name of Christ, to continued constant in this holy Doctrine and truth of God, to hold it fast, and not to suffer it by any meanus to be wrested from you. For though (thanks be to God) these errors that you have heard of, do not trouble us in these parts, yet have we all just cause to judge, that this exhortation is as needful now, as ever it was. We have all cause to fear, that as heresy hath been the scourge, whereby God hath formerly plagued, and vexed his Church, for the contempt of his blessed Gospel; so that heresy shall be the way whereby again he will correct us, and by which Satan intendeth to make way for Apostasy, and to bring ruin and desolation upon the Churches of Christ. We have therefore all need to be exhorted to continue constant in the faith which we have received. It is the exhortation that the Apostle giveth unto the Hebrews, 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 we have heard any of you teach; whatsoever we and others in the Church and time wherein we live have received (as it were by tradition) for a truth? No verily, we 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 credit 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 touchstone that I have now delivered unto you out of the word. But when you have found that which hath been taught you to have been well grounded upon the word, when you have felt God's spirit persuading you of the truth of it, and yielding you comfort in it (And such a teacher certainly all the faithful have. They shall be all taught of God, saith our Saviour, john 6.45. The same anointing teacheth you all things, saith the Apostle, 1 john 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 be resolute in it. Stand fast in the saith (saith the Apostle, 1 Cor. 16.13.) quit ye like men, be strong. 2. To love it, and joy in it, and be 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 Psalm 119.104.) therefore I hate every false way. 4. We should not desire nor be willing to hear what may be said against it, but shun the familiarity of such as are seducers. I speak not of shunning all familiarity with all that differ in opinion from you, or are unresolved in the truth, that yourselves do believe, but I speak of such as are seducers, and persuaders unto error, such as secretly seek to discredit 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 shun them. The sheep of Christ will flee from a stranger, as he telleth us, john 10.5. It is certainly a dangerous sign, for a man to be wavering, light of belief in the matters of his faith and religion, ap● to hearken unto seducers, and to be corrupted by them, and drawn from the truth. See how earnest the Apostle is in warning the Thessalonians of this, 2 Thess. 2.1, 2. Now we beseech you brethren, by the coming of our Lord jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind. By our constancy in the truth, we shall approve unto our own hearts, our election and calling, and by our variableness, and readiness to hearken unto seducers, we shall discover the contrary. If ye continue in my word (saith our Saviour, john 8.31.) then are ye my Disciples indeed. And one chief end (doubtless) that God always hath respect unto, in sending or permitting seducing spirits, that with some show, both of learning, and piety, do oppose the truth, and trouble the Church, is to make trial of his people this way. There must be also heresies among you (saith the Apostle, 1 Cor. 11.19.) that they which are approved (and truehearted) may be made manifest among you. Lecture CVI On Psalm 51.6. Decemb. 30. 1628. Use 2. IT followeth now, that we proceed to the second use of the Doctrine which is for exhortation to work 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 we may not, nor dare say, that all they are damned that live without the ministry of the Gospel (which as we have heard) is the only sufficient, and ordinary means to bring men to grace) because the Lord is not tied to any means, but can without means (if it please him) work grace in his elect, as is plain by Heb. 11.31. that he did in Rahab while she lived in jericho, and by Matth. 2.12. that he did in the wisemen while they lived in the East, among Pagans and Infidels; yet may we confidently say, that the present estate of such men is most fear full, and such as if themselves could discern it, they could not choose but tremble at it. And though they cannot do it, because this is hid from their own eyes (as our Saviour speaketh of jerusalem, Luke 1●. 42.) yet ought we that have heard this Doctrine, and do, believe it, to be deeply affected with their estate, and even weep over them as our Saviour did over jerusalem, Luke 19.41. And that out of there two considerations. First Because we cannot find in all the word, any one ground of certain hope, that such shall ever be saved, but many grounds of fear, 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 Gospel unto them (though they were all jews and members of the true visible Church, yet) till this light sprung up among them, they sat all in the very region, and shadow of death. As if he had said, They were in a damnable estate. And though no doubt may be made, but God can save such, yet that he will do it, we have no ground at all, nay we have great cause to fear the contrary. Whosoever shall call upon the name of the Lord, shall be saved, wheresoever he live, whatsoever his former course of life hath been (saith the Apostle, Rom. ●0 13, ●4) But how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? Are not these fearful 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 pity them, and tremble for them. But then consider secondly, Whose doing this is, and then you shall see yet a further cause of fear then this. I do not doubt, but men themselves have an hand in this judgement; and that their own sins are a chief cause, why they want the means 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 destroyed thyself But that is not all. The Lord himself (as we have heard proved in the Doctrine) hath also a chief hand both in giving, and withholding the means of grace; it is he, it is he, that in his wrath withholdeth the ministry of his word, from them that do thus want it. That which the Lord saith of the material rain, whereby the earth is made fruitful unto us? Amo● 4 7. I have withheld the rain from you, when there were yet three months to the harvest, and I caused it to rain upon one city, and caused it not to rain upon another city; the same he saith likewise of the spiritual rain (the ministry of his word) whereby his vineyard is made fruit full unto him, Esay 5.6. I will also command the clouds, that they rain no rain upon it. It is the hand of God and his wrath upon a people, that keepeth his word from them. Yet such people never look 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 jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? And Esa. 43 ●8. I have given jacob to the curse. And Esa 9.19. Through the wrath of the Lord of hosts, the land is darkened It is the Lord, that for their sins giveth over a people to this curse; it is through the wrath of the Lord, that any people do abide in this darkness, that the light of the Gospel is denied unto them. And even as it is a sign, that God hath determined the temporal ruin and destruction of a people▪ when he taketh from them the ordinary means 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 statesmen, and counsellors, and of valiant and expert captains and soldiers, as you may read. Esa. 3.2, 3. and Obaediah 8.9. that the desolation of judea in the Babilonish captivity, was prognosticated by this sign; even so is it certainly a fearful sign, that God hath determined the eternal destruction of a people, when he depriveth them of the ordinary means whereby they might be saved. Where there is no vision, the people perish, saith the holy Ghost, Prov. 29.18. And is there not then just cause of fear and trembling (think ye) for these men? If they should be long without the material rain in the spring or summertime, so as they could see no hope of grass for their cattle, or corn for themselves, they would easily acknowledge God's hand in it, they would be deeply affected with it, and ready even with fasting and prayer, to beg it of God. But they have no sense at all of God's wrath, in withholding from them this spiritual rain, without which, their souls can never bear fruit unto God. Oh though they cannot themselves take this to heart, let us do it for them, let us beg this mercy of God for them. Let the same mind be in us, which was in Christ jesus, Phil. 2.5. who when he saw multitudes of people that were like sheep scattered abroad having no shepherd, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Evangelist, Mat. 9.36. he had compassion on them, and pitied their case, even from his very bowels, 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 concern, are such as do enjoy the ordinary and sufficient means of knowledge, and grace, but cannot profit by them. And there be two things that I must exhort these people unto. 1. That they would take notice of, and become sensible of their own dangerous, and fearful estate. 2. That they would use their utmost endeavour to come out of it. And before I speak 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 ministry of the word, doth not concern all that they think they profit by it. For there are many of the best of God's servants, of the best proficients in the School of Christ, whom you shall hear complain of nothing more, than this, that living under excellent means of grace, they profit not at all by them. To these poor souls I have three things to say for their comfort. First. Thou mayest have profited by the means of grace, and be a fruitful hearer, though thy profiting come far short of many others that thou knowest have enjoyed no better means than thou hast done. The seed bringeth forth fruit, in some an hundred, in some but sixty, in some but thirty fold, as we read, Mat. 13.8. yet all good ground, all elect, and profitable hearers. Secondly. Thou mayest be the elect child of God, though thou be very dull of understanding in heavenly things, and though thy memory be very weak 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 ministry, Luke 9.45. john 12.16. So were they whom our Saviour calleth fools, and slow of heart to believe 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 marks that thou art an elect hearer, that thou hast profited by the means. 1. Because thou hast learned to fear God, and that little knowledge thou hast gotten, keepeth thee from sin; thou darest not do 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 job 28.28.) the fear of the Lord, that is wisdom, and to depart from evil, is understanding. 2. Thou discernest thy nonproficiency, and art troubled, and grieved for it, thou unfeignedly desirest to profit more. And so long as thou canst do thus, thou art in a blessed state. For so saith our Saviour. Mat. 5.3.4, 6. Blessed are the poor in spirit, blessed are they that mourn, blessed are they that hunger and thirst after righteousness. Nourish these things in thyself, and thou art safe enough. These non-proficients that I am to speak of, are such as enjoying, and frequenting also the means, can obtain 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 means, and been 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 be 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 harkened unto my counsel. For God may be pleased hereafter, to make the means effectual unto them, though he have not done it yet; and we know by Matthew 20.6. that he hath sometimes called them at the eleventh hour, that had stood idle all the day. But this I say, that the present estate of these men is most dangerous and fearful; yea, the more excellent the means have been which they have enjoyed, the more dangerous and fearful their estate is, if they cannot profit by them. And to persuade you of this, consider these three things. First. How fearful a sentence ●hrist hath given of them that do not receive and profit by the means of grace. Whosoever shall not receive you, nor hear your words (saith he to his Apostles, Matth 10.14, 15. and that which he saith of their ministry in that place, he would have to be understood of the ministry of any other, whom he sendeth to teach his people, job. 13.20.) verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement, then for that city. Yea (wilt thou say) they that refuse to hear God's ministers, are in this danger I grant, for that is an high contempt done to the word indeed; But I thank God I am none of those, I am willing to hear. True, but thou art in the danger Christ speaketh of here, unless thou receive the Word, and profit by thy hearing, unless thou hear it, and receive it, and bring forth fruit, as our Saviour speaketh of the good hearer, Mar. 4.20. Thou wilt say again, I thank God I do not only hear, but profit too, I get some knowledge by my hearing. True, but thou art in the danger Christ speaketh of here, unless thou profit unto repentance, unless thou be humbled and reform by that thou hearest. So our Saviour expoundeth himself in the next chapter. Why should they of Capernaum be in worse case at the day of judgement than they of Sodom, as he saith, Mat. 11.24. He telleth us ver. 20. Because (having such means of grace) they repented not. Secondly. Consider, that if the ministry of the word convert thee not, thou canst have no hope that any thing else will ever be able to do 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 fear and trembling in thyself. I do not deny but thou art a chief cause of it thyself. 1. Thou hast not done what lieth 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 been straitened in me, but thou hast been straitened in thine own bowels. I have not been wanting to thee, but thou hast been wanting to thyself. 2. Thou hast wilfully hindered the fruit of the Word in thine own heart. When our Saviour speaketh of that fearful sentence that God had pronounced against the wicked jews, Matth. 13.14. Ye shall hear 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 people's heart is waxed gross, and their ears 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 sour, and showing how many of them that hear the word are never the better for it, he giveth this for a cause of it, Luke 8.14. that when they have heard, they go forth and are choked with cares, and riches, and pleasures of this life. 3. Thy former sins have provoked the Lord in his judgement, to give thee up to this blockishness, and hardness of heart, that no means can do thee good. As they did not like to retain 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 chief cause of this thyself, that thou canst not profit, thou canst not be converted. But that is not all, there is more in it then so; We have heard in this Doctrine whereof we are now making use, that the Lord himself hath a chief hand, as in giving and withholding the means of grace; so in making or not making them fruitful, in them that do enjoy them. To have the means, and to have grace denied thee of God to profit by them, is a fearful sign that God loveth thee not, that he regardeth thee not, that he never ordained nor appointed thee unto life. You know who it is that said, john 8.47. He that is of God, heareth Gods words, ye therefore hear not, because ye are not of God, and 10 26. Ye therefore believe not, because ye are none of my sheep. What (will you say) are we all reprobates that are never the better for your preachings? No, I say not so; for they may do thee good hereafter, though they have not yet. But this I dare boldly say, that if thou die in this estate, thou shalt carry with thee to thy grave, as fearful a mark, and note of reprobation, as any we can find in the whole book of God. I told you even now, that it is a dangerous sign, when God denyeth unto a people, the means of grace, but it is a far worse sign to enjoy them, and to be never the betterr but the worse rather for them. Therefore john Baptist compareth the ministry of the Gospel. Mat. 3.12. unto a fan, when Christ maketh use of this fan amongst a people, it will appear who among them are wheat that shall be gathered in the Lord's garner, and who are chaff that shall be cast into the unquenchable fire. Applic. Oh consider this I pray you, and lay it to heart, ye that do enjoy the ministry of the word. And if you have been unprofitable hearers hitherto, think 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 do these three things. First. Neglect not the means, though you have been hearers thus long, and got no good by it, God hath not been pleased to work with his word in your hearts, yet you must be hearers still. If ever God purpose to work grace in thy heart, he will work it by this means. Do therefore as those poor impotent persons did, john 5.3. Come to the pool of Bethesda, and lie there waiting for the moving of the water, Use the means, and wait for the good hour, when God shall be pleased to work with his word in thy heart. That which Solomon saith of the works of mercy, Eccle. 11.6. In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not whether shall prosper, either this or that; As if he had said, Whether shall do most good; that may be fitly applied to this case. Hear the word in the morning, in thy youth, and withhold not thyself 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 he will do it by? Though he have showed no sign of his eternal love toward thee all this while, but of his wrath rather, yet I may say to thee, as the Prophet doth in another case, joel 2.14. Who knoweth whether he will return and repent, and leave a blessing behind him; for (as he saith ver. ●3.) he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Secondly. Seeing it is so dangerous a sign to remain blockish, and senseless, and a non-proficient under the means of grace, therefore content not thyself to hear, but as our Saviour saith to his hearers, Luke 8.18. so say I to you. Take heed how you hear. Harken diligently unto me, saith the Lord, Esay 55.2. Prepare thyself before, keep thine eye, and ear, and mind, attentive when thou hearest, meditate, confer, use all the means thou canst to make thy hearing profitable unto thee. Thirdly and lastly. Rest not in, nor ascribe too much to the means, nor to any thing thyself can do to make them profitable to thee. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, saith the Apostle, Rom. 9.16. Think not thou canst receive, and profit by the Word, when thou listest, thou canst repent when thou listest, Say not, o if I lived under such a man's ministry, 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 join prayer with thy hearing, and beg earnestly of God, that he would work with his word in thy heart. If thou criest after knowledge (saith Solomon. Prov. 2.3.5.) and listest up thy voice (criest heartily and earnestly) for understanding, then shalt thou understand the fear 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 concern, are such as have obtained of God, not only the means of grace, the ministry 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 be sufficiently thankful unto God for this singular mercy. First. It is a great mercy, a great sign of his special and eternal love, that he giveth thee the sound ministry of his Word. And I may say to thee, as they did to blind Marke●0 ●0. 49. Be of good comfort, arise, h●e calleth thee. Even this outward calling on thee by his Word, is a great sign he loveth thee, and would have thee to be saved, it is a just cause of hope and comfort unto thee. Look abroad in the world, and thou shalt find it is no common mercy, he hath not dealt so with every nation Psal. 147. ●0. That the place where thou livest, should be as Goshen (enjoy the light, Exod. 10.21— 23.) when as so many other places remain in palpable darkness, 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 hear that that you hear, would count it their happiness to enjoy the means that you do, where you dwell, and cannot. This is a great mercy that you enjoy the means. But (secondly) it is yet a far 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 do as that poor convert did when he had felt this power of God in his ordinance, 1 Cor 14.25. even to fall down upon thy face, and to worship, and praise God for it. From hence thou mayest conclude infallibly (and so canst thou no● from all 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, jere. 31.3.) with an everlasting love, therefore in loving kindness have I drawn thee. If God have showed thee that mercy, that loving kindness, 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 thyself to be so much the more subject to scorn and contempt in the world, yet art thou an happy soul. We know (saith the Apostle, Rom. 8.28.) that all things work together for good, to them that love God, to them that are called according to his purpose. If thou find thyself to be thus effectually, and inwardly called, certainly every thing that befalleth thee shall tend to the increase of thy happiness. O look about thee (I beseech thee) look upon many of thy neighbours, yea, look upon sundry that are nearer unto thee, who all enjoy the same means that thou dost, and yet never felt any sweetness, never felt any power in them. Let the hardness of heart, and profaneness that thou seest in others, draw thee to an admiration of this goodness and mercy of God towards thyself. That the dew of God's grace should fall upon thy heart (as the material dew did upon Gideons' fleece, judges 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 wonderful mercy? O consider it, and admire it, and say with the Apostle jude, john 14.22. Lord how is it, that thou wilt manifest thyself 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 far than I, better in state and calling, better in capacity and understanding, nay, better in life, more unblameable, more civil, free from sundry gross sins that I was given unto. Take notice of this mercy of God, thou that hast received it, and rejoice in it, and be thankful for it. But take heed thou be not puffed up by it, so to think better to thyself for it, as to despise others to whom God hath not yet been so merciful this way as he hath been to thee. But say oft to thy soul, 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 between him and Saul, 2 Sam. 6.22. I will be more vile than thus, and will be base in mine own sight. And we shall see great reason for it, if we consider well what our Saviour saith, Luke 12 48. Unto whomsoever much is given, of him shall be much required. Lecture CVII. On Psalm 51.6. january 6. 1628. WE have already heard that these words do contain the fourth and last argument, whereby David doth aggravate and set forth the heinousness of his foul sins, taken from the consideration of that truth of grace and saving knowledge God had wrought in him, before he fell thus fearfully. And that there are three principal things to be observed in them. 1. The description that David maketh here of his own true conversion and regeneration. In the hidden part he had known wisdom. 2. The author and worker of this his conversion; that is to say. The Lord himself, In the hidden part thou hadst made me to know wisdom. 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 we 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 regenerate man, he had truth of grace and saving knowledge in him before he fell into these sins; we learn. That the sins that a man committeth that is truly regenerate, Doct. 23 are in sundry respects much more heinous and dangerous, than the same sins committed by another man. In sundry respects I say, but not in all respects. This Caution I must needs 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 be something large, both because it is a point that may be of great use unto you, and because I have not handled it before, nor know when I may have hereafter so fit opportunity to speak 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 heinous 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 heinous in themselves; and that in these two respects. First. There is one heinous sin that no regenerate Elect child of God can possibly fall into. He cannot commit the sin against the holy Ghost, as he that is unregenerate may do. There is a sin unto death, saith the Apostle, 1 joh. 5.16. by which he meaneth not, that there is a sin that deserveth death (for so every sin 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 heinous 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 heinously as many an unregenerate man doth, and as every unregenerate man may do. He may indeed fall into such sins, as are for the matter and substance of the fact, every whit as heinous as any other man's sin can be. david's and Peter's examples prove that to be too true. But he cannot commit them so heinously, that is, in so heinous a manner as the other doth. Their spot (saith Moses, speaking of the rebellious jews, 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 foul spots too; but there is a great difference between the spots of the lewd and unregenerate men, and the spots of God's children. And as the Lord gave to the Priest under the law, direction, how he might distinguish, and put a difference between 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 discern the spots of lewd and wicked men, from the spots of his children. Of the one it is said, jude 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 do. The adultery that David committed was (doubtless) great filthiness, and yet there is certainly a great deal more wickedness in the whoredoms of many other men, than there was in his. In thy filthiness is lewdness, saith the Lord to the wicked jew, Eze. 24.13. Was there not so (you will say) in David's, & in every other man's whoredom? 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 lewdness, than there was in david's So the Apostasy of Peter was (out of doubt) a most heinous sin; yet was it not committed so heinously, with so bad an heart, as the Apostasy of many a one hath been, that yet did never deny Christ with such oaths and execrations as Peter did. Be not merciful unto all that transgress maliciouslly, saith David, Psalm 59.5. Peter tansgressed, but not maliciously, he did unfeignedly love Christ in his heart, even then, when he did so deny him. No regenerate man committeth any sin so sinfully, with so bad an heart, as the unregenerate man doth; nay he cannot sin with the full sway and consent of his will. Whosoever is borne of God (saith the Apostle, 1 john 3.9.) doth not commit sin, for his seed remaineth in him, and he cannot sin because he is borne of God. As though he should have said, He cannot sin as the other man doth. In every sin 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 certainly, though it be sometimes so weak, as the party himself can scarcely be able to discern it. So that you plainly see, that though in respect of the outward act of sin there be no apparent difference to be discerned between the regenerate & the wicked man, yet certainly in the manner and inward disposition of their hearts in sinning, there is a great & wide difference between 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 own nature so great and heinous, 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. Four notable differences there are in this respect between their sins. First. Whereas the least sins of the wicked and unregenerate man shall be laid to his charge, and he 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 speak (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 jam 3.2.) we offend all; such as either through ignorance or frailty they are apt to slip into; such as themselves discern, and bewail, and strive against) the Lord is so far from entering into judgement with his servants for such, as that he will never impute them, or take notice of them. Of these sins it is, that David speaketh, Psalm 130.3. If thou Lord shouldst mark iniquities: o Lord who shall stand? And the Prophet, Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? And the Lord himself, Mal. 3.17. I will spare them as a man spareth his own son that serveth him. Secondly. Whereas none of the sins of the unregenerate, if he so continue, shall ever be pardoned. He that believeth not (saith our Saviour, john 3.18.) is condemned already; because he believeth not in the name of the only begotten son of God. The most gross and heinous sins 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 jesus. And 1 john 2.1, 2. If any man sin we have an advocate with the father, jesus Christ the righteous, and he is the propitiation for our sins. Thirdly. Whereas no regenerate man can be assured that he shall ever be able to repent of the sins he hath committed. For 1. He hath in himself no principle of repentance. I mean, hath in himself nothing that may help him to recover himself when he is fallen; repentance is not in his own power, but is the special gift of God. Christ is he only that giveth repentance to Israel, and forgiveness of sins, as the Apostle speaketh Act. 5.31. 2. He hath no certain promise that God will 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 do with them, as the Apostle speaketh, Ephes. 2. 1●. It is far otherwise with the regenerate man. No such child of God being regenerate, can fall so fearfully or dangerously, but he shall certainly rise again, and be renewed again by repentance. Of him that may truly be said that David speaketh in another sense, Psalm 37 24, Though he fall he shall not be utterly cast down. For 1. He hath in him the principle of repentance, that that will help him to recover himself, The seed of God remaineth in him, as the Apostle saith, 1 john 3 9 That seed, that habit of grace, is immortal 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, john 4.14 2. The Lord (whose only work it is to raise up them that are bowed down, as David singed to his praise, Psalm 145.14.) hath promised that he shall not dye in his sins, but he will restore him, and raise him up by repentance. I will heal their back sliding (saith the Lord. Hosea 14▪ ●. and again verse 7) they that dwell under his shadow (that ever were in his favour, if they happen through frailty to go astray from God, they) shall return, they shall revive as the corn, which though it seem (sometimes by water, sometimes by frosts) to be quite dead, yet in due time it reviveth again, and becometh fruitful. The unbeliever shall dye in his sins, as our Saviour speaketh, john 8 24. but so can he never do that truly believes. I am the resurrection and the life (saith he, john 11 25, 6) he that believeth in me, though he were dead, yet shall he live, and whosoever liveth and believeth 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 spiritual life and resurrection also. Mark three things (I beseech you) in this speech of our blessed Saviour. 1. Whosoever believeth in me (saith he) shall never dye. As if he had said, that spiritual life, that life of grace which he hath received from me, is permanent. ●. That he saith, He that believeth in me, though he were dead, yet shall he live, As if he had said, If it were possible for such a one to become stark dead, utterly to lose the life of grace; if this (I say) were possible, yet shall he live, and be revived again. 3. Lastly. Mark the reason that Christ giveth for it. I am the resurrection and the life, saith he. As if he should say, I am able to raise and restore unto life, both the body and the soul, yea, it is mine office, and honour to do it. He that assured Peter before his fearful fall, Luke 22 32. (not to make him less fearful of falling, but that it might be an help to his repentance after he was fallen, and as it were a cord for him to catch at, and take hold of, to keep him from sinking in the guise of despair, and to draw him out of it) he (I say) that did then give assurance unto him that his faith should not fail, nor utterly dye in him, but he should certainly find mercy with God, to rise again by repentance (for so his words plainly import. When thou art converted, strengthen thy brethren) he hath given the same assurance to every elect and believing man, that his faith shall never utterly fail, but he shall certainly find mercy with God, to rise again by repentance. For he prayed so for every believer as well as for Peter, as is plain, john 17.15.20. And he hath said of every true believer, john 5 24. Verily, verily, I say unto you, he that heareth my word, and believeth 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 between the falls of the wicked, and of the regenerate man, in respect of the danger of them, is this, That whereas wicked men being the people of God's 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 sin they commit, is accursed unto them, and tendeth to make their state worse and worse, and to make them more and more apt to sin, more and more unable to repent. They yield themselves servants to iniquity, unto iniquity, as the Apostle speaketh, Rom. 6.19. As if he 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 been the cause why the Amorites were spared so long, Gen. 15.16.) they might heap up wrath, as Elihu speaketh, job 36.12. against the day of wrath. It is quite contrary with the regenerate. For as they are called to be heirs of blessing as the Apostle speaketh, 1 Peter 3.9. so all things shall work 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, than otherwise they would have been. Insomuch as that which David saith of his affliction. Psal. 119. 7●. It is good for me, that I have been afflicted, that both David and all the faithful have cause to say of their grievous falls, God's grace turning them to matter of greater repentance, it is good for me, that God did leave me to myself. Object. 2 This is an incredible thing, and dangerous also to be taught (you will say) for this seemeth to give great encouragement unto the committing of any sin, and what need men be afraid of sin, their sins shall do 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 do evil, that good may come of it. And who will therefore desire, and run into any affliction or misery, because he hath heard that it shall be good for God's children, that they have been afflicted. It is no natural effect of sin, to do any man good that committeth it, nay nothing is more contrary to the nature of sin, than this is, sin is a most deadly poison, and the most natural effect of it is to destroy him that committeth it, and to make him miserable everlastingly. The good that cometh to the faithful this way, is to be imputed, not unto their sins, but to the infinite power of God, that was able to make the light to rise out of darkness, as the Apostle speaketh, 2 Cor. 4 6. And to the wisdom, and goodness of our heavenly Physician that maketh a sovereign medicine of this deadly poison. This he is able to do, and this he doth to all his children, he sanctifieth unto them their falls, and maketh them means of their good, and that sundry ways. First. By this means he humbleth them more sound, and so maketh them more capable of comfort, and of every other grace. For as none do ever attain to any comfortable communion with Christ, or great measure of any other saving grace, that have not first been humbled in sense of their own sins. (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, james 4.6.) So the Lord knoweth that many would never be sound humbled, if he 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 we read he did, 2 Chron. 32.31. and he fell in that height of pride that provoked God highly, not only against himself, but against all his kingdom, as we read verse 25. this fall of his, had more force to humble him, and did him more good that way, than that great affliction he had had a little before, either through the extreme fear he was in of the host of Senacherib, verse 1.2, 20. or through that mortal sickness whereby the Lord had visited him, verse 24. was able to do; and so the holy Ghost saith verse 26. Hezechiah humbled himself for the pride of his heart. And so was it also with David here; He was more sound and deeply humbled by this, when God left him to himself, to fall into these fearful sins, then by all the afflictions he 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. until now. Secondly. By this means God maketh his servants more fearful to offend him, more watchful over their ways, more careful to please him, to love him, and to cleave close unto him, than otherwise they would have been, if they had never so fallen. The burnt child (we say) will dread the fire. And as Paul saith of Onesimus, Phil. 15. Perhaps he therefore departed for a season, that thou shouldest receive him for ever. As if he should say, It may be God in his providence so disposed of his sin in running away from thee, and absenting himself from thee for a time, that even this sin of his, his former unfaithfulness, will be a mean to make him a better servant unto thee, and so thou shalt have more cause to love him, and take comfort in him while he liveth. So may it be truly said of many of God's 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 been, if they had not so fallen. Because Mary Magdalene had been so great a sinner, therefore she showed more love to Christ, than any other did, who had not fallen so grievously as she had done. Her sins, which were many, are forgiven (saith our Saviour, Luke 7.47.) for she loved much. As if he had said, She could not love me so much, if she had not had so many, and so foul sins forgiven her. Certainly it was so with Peter, whose fall by denying Christ, made him to love Christ more dear than any other of the Apostles did, as is plain by Christ's ask of him, john 21.15. not only whether he loved him, but whether he loved him more than his fellows did. And therefore also we shall find that he was more bold and zealous ever after, more void of fear in the confession of Christ, than any other of the Apostles were. Thirdly and lastly. By this means the Lord maketh his children more meek 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 speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men, Titus 3.2. He prescribeth that, as a preservative against that corruption verse 3. For we ourselves also were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful and hating one another. If God had not let Paul feel the thorn that was in his own flesh, whereby (as by a messenger of Satan) he was buffeted, and abased, he was in danger to have been exalted above measure, and to have grown proud, and insolent with the abundance of revelations he had received, and therefore twice in one verse, 2 Cor. 12.7. he saith, this thorn in the flesh was given him, lest he should be exalted above measure. And this good Peter also got by his fearful fall, that whereas before he was conceited, and proud, and stood upon terms of comparison, Matth. 26.33. Though all men shall be offended because of thee, yet will I never be offended; He thought better of himself, then of any other man. After his fall he was of another temper. For when Christ asked him, john 21.15. Simon, son of jonas, lovest thou me more than cheese? (which Christ knew well that he did) he durst not answer, Yes Lord, unto that demand, but only thus, Lord thou knowest that I love thee. As if he had said, I dare not say more than any other, not more than the meanest of thy servants, but yet Lord thou knowest that I love thee, though it be poorly, and wearkely, yet I love thee. And thus have I showed you that the sins of the regenerate are not, nor can be in all respects, either so heinous in themselves, or so dangerous in respect of the consequents and punishment of them, as the sins of wicked and unregenerate men are, or may be. Now should I come to the confirmation of the Doctrine, and show you that the sins that a man committeth, who is truly regenerate, are in sundry respects much more heinous and dangerous than the same sins are, being committed by another man. But this (because the time is passed) I must defer till the next day. Lecture CVIII. On Psalm 51.6. Ianu. 20. 1628. Proof. IT followeth now, that we proceed unto the proof and confirmation of the Doctrine, and show you, That the sins of a man that is truly regenerate, are in sundry respects much more heinous and dangerous than the same sins are, being committed by another man. Two sorts of witnesses there are to confirm this. 1. The conscience of the regenerate themselves. 2. The Lord who is greater than 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 heinous 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 sin by this argument. And in the hidden part, thou hadst made me to know wisdom. As if he had said, This, this is that that maketh my sins intolerably heavy to my conscience, that thou hadst given me saving knowledge, I was in the state of grace, when I yielded to these tentations, when I fell into these sins. And see how near he was unto despair, how much ado he 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 soon 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 deep he sank in sorrow; how near he was unto despair; how much a do he had to recover his comfort and assurance of God's 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 again to comfort him, more than for all the rest of the Apostles. He appointed an Angel to send word to Peter by name, of his resurrection, Mark 16.7. Tell his disciples and Peter. And he showed himself first to him. 1 Cor. 15.5. He was seen of Cephas, then of the twelve; And by encouraging him so earnestly, and so pathetically, john 21.15.17. not to give over his ministry, but to feed his lambs, to feed his sheep for all that. But to these two, I will add one example more; and that is of that poor 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 sin (for he was a member of that Church of whom the Apostle saith, 1 Cor. 1.2. that they were sanctified in jesus Christ, they were called to be Saints) so it is evident, that when he came to see what he had done, he judged his sin to be so heinous and intolerable, that he was brought even to the brink of desperation. Insomuch as the Apostle was fain to write unto the Church earnestly, 2 Cor, 2.7, 8. that they would comfort him and confirm their love toward him, for fear he were even swallowed up with overmuch sorrow. See by these three examples how the regenerate themselves have judged of their falls. Object. Now lest any man should object against the strength of this proof, and say, Alas, it was the weakness of these men to grieve as they did, and to be so troubled in their minds for their falls, they were distempered in their brains, either with melancholy, or Satan's tentations (as experience showeth us daily, that many good souls are) which made them judge worse of their estate, than they had just cause to do. If they had been their own 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 sin (whatsoever it were, how heinous soever) could not have dominion over them, Rom. 6.14. They had not sinned, nor could possibly sin, as other men did, with the full sway of their soul, the full consent of their will. For the seed of God remaineth still in them, as the Apostle speaketh, 1 john 3.9. They should not be damned for any sin, 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 sins, but they shall certainly 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, john 13.1. To these men that shall thus object (as doubtless too many are apt to do, Answ. too many are apt to think, that all God's people whom they see humbled, and much perplexed in mind for their sins, are distempered in their brains, or at least are but silly weak creatures, void of all judgement) to these men I say, that those three persons, whom I have brought for witnesses to confirm this truth, were all in their right minds, they were not mad, they were not distempered in their brains, either through melancholy o● tentation (though I confess, many of God's people are so often times) they judged not otherwise of their falls then they had just cause to do; they were no more troubled for their sins then they had just cause to be. And to prove this, I will produce my second witness, that I told you I would bring for proof of this truth. The Lord himself (who is greater than the conscience) doth thus judge of the foul sins that regenerate men fall into. For (notwithstanding all that hath been said, or can possibly be said out of God's word touching the unchangeableness of God's 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 clearly declared how he judgeth and esteemeth of the sins that his own people fall into. And the two testimonies God hath given concerning this matter are these. 1. That he can no better brook 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 proof of the first of these two testimonies in three points. First. Of the sins of the regenerate, of Gods own people it is said, that God will not pardon them. He is an holy God, he is a jealous God (saith joshua to Gods own people, josh. 24.19) he will not forgive your transgressions, nor your sins. And even of Christ jesus, 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 mark 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 do 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 jesus Christ his son, cleanseth us from all sin, as the Apostle saith, 1 john 1.7. But in those fearful sentences that I mentioned to you, two things are to be understood. 1. That God will not wink at: Christ himself (because he is God) cannot brook nor bear with the sins of his people, he cannot count them innocent, nor think well of them, till they have repent. 2. That though ever since they first believed, and were converted, they have had a pardon upon record in heaven, that can never be revoked nor canceled; yet if they fall again into gross sins, they shall have 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 show, and plead it in the Court of their own conscience. Secondly. Of the regenerate of Gods own people, it is said, that (though they be not eternally damned for their sins, yet) the Lord will take vengeance 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 nevertheless; how to continue his fatherly affection towards him, and yet to show extreme detestation to his sin. If they break my statutes, and keep not my commandments (saith the Lord, Psalm 89.31— 34.) then will I visit their transgression with the rod, and their iniquity with stripes, nevertheless, my loving kindness I will not utterly take from him, nor suffer my faithfulness to fail; my covenant will I not break, nor alter the thing that is gone out of my lips. And again, Psalm 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their inventions. Though the regenerate man hath a general pardon, and all his sins be so forgiven him, as they shall never be imputed to his condemnation; yet if he give himself liberty to sin, he cannot hope to be exempted from any of God's 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 sharp, 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, jeremy 50.25. O how terrible hath the Lord showed himself to many of his dear servants this way. He is apt indeed (as we heard the last day) to pass by the frailties, and infirmities of his servants, such as they discern and bewail in themselves, but wilful sins, scandalous sins, nay sins of negligence, and carelessness, such as themselves make no conscience of, he is not wont to wink 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 Psalm, with what changes and armies of sorrows and plagues (as job speaketh, cap. 10.17.) he followed him ever after, all the days 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 showed, the one in numbering the people, the other in showing all his treasures to the Ambassadors of the King of Babel? O how severe was God in his judgements 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 sin, there was wrath upon him, and upon judah, and jerusalem. But you will say also that this was a presumptuous sin. O that we would learn yet from this example, how unable God is to brook, or bear with presumptuous sin, (though it be but in heart) in his dearest 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 speak only to the rock, and promised that it should yield water enough for all the camp, did but doubt a little, and stagger at that promise, and instead of speaking only to the rock, smote it twice (you shall see the story, Numb. 20.8— 1●.) and Moses in a passion spoke unadvisedly with his lips, as the Psalmist speaketh, Psalm 106.33. Certainly this was but a frailty in them, no presumptuous sin; and therefore you shall find the Prophet there, Psalm 136.32, 33. layeth that fault on the people, rather than on them; and so doth Moses himself 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 means be entreated to let them go into the land of promise; though Moses earnestly besought him, he would not hear him. The Lord was wroth with me (saith he, Deut. 3.26.) and would not hear me, but charged him to speak no more unto him of that matter. O but (you will say) though this was but a sin of frailty, yet it was a scandalous sin. True, it was so indeed; And the Lord allegeth that for the cause, why he was so provoked by it, because it was done openly to the scandal of the people, Numb. 20.12. Then learn 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 son; to old Elyes bearing too much with his lewd sons; and the faithful Corinthians, going to the Communion without care to prepare and examine themselves before? Certainly these were but sins of carelessness and negligence. And yet see how severe God was in his judgements against them even for these sins. The Lord met Moses in the Inn, 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 broke his neck, 1 Sam. 4 18. but he plagued his whole house and posterity for ever for that sin, in a most fearful manner, 1 Sam. 2.31— 33 and cap. 3.11.14. The Lord sent a pestilence and mortality among the faithful Corinthians, even for this sin. For this cause many are weak and sickly among you, and many sleep, saith the Apostle, 1 Cor. 11.30. Behold how God hateth, and will punish his own people, even for their negligences and carelessness, if they judge not themselves for it, and make conscience of it. But yet there is a third degree, that showeth much more how odious the sins of his own people are unto the Lord. For of the regenerate, of Gods own people, it is said, that they may so sin, as they may make their very persons odious and hateful 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 wilderness) therefore he was turned to be 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.) he was wroth (saith the Psalmist, Psalm 78.59.) and greatly abhorred Israel. Though the Lord can bear with many sins in his people; or though he bear not with them, yet can correct them only for them, and love them never the worse (as you know parents ofttimes do) yet may God's 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 witness, 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, jer. 31.3.) with an everlasting love. Answ. I answer. That is most true. Yet may his children so provoke him, that though he do not quite disinherit them, or cease to be a father to them, yet will he show them no countenance or fatherly affection at all; As David so loathed Absalon for murdering 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 turn to his own 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 loathe him, as it may be he shall never have good countenance of him again, 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 unto heaven, the comfort I say of all these, and of all the privileges, the 〈◊〉 he might make of them, he shall lose. As Vzzia when he fell into a leprosy, lost not his kingdom the right & title he had unto it thereby; but he lost the use and execution of his regal authority, to the very day of his death, as we read. ● Chron. 26.21. Of Asa we read, that though he died 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 days; and also by the testimony 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 sins he 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 appear by that report the holy Ghost maketh of his last days, 2 Chron. 16.10 12. A fearful, 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 Psalm 51.6. Ianu. 27. 1628. THE second testimony that I told you the Lord himself hath given in this case, is this. That he showeth in this life, more hatred to the sins of his own people, than he doth to the sins of any other men in the world. And this he hath in all ages, and doth still declare four ways, 1. He afflicteth in this life all his own people for sin, so doth he not all wicked men. 2. When he doth intend to bring general judgements on the world, or upon a nation, he useth to begin with his own people. 3. When he will make any an example unto others of his anger against sin, he useth to make choice of his own people for this purpose, rather than of lewd and wicked men. 4. His judgements are wont to be more heavy and sharp upon his own people, than those are which he useth to inflict upon wicked men. For the first of these, It is wonderful to observe what difference God putteth between 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 be 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 be outrageous, yet God plagueth them not. job speaketh of some (job. 24.12.) that were cruel oppressors, and played the tyrants, and yet (saith he) God laid not folly unto them. As if he had said, He no way layeth it to their charge. 4. The Lord letteth them run riot, and do what they list, and never stoppeth them in their course. He suffereth them to walk in their own ways, 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, Psalm 50.21. 6. Nay, he seemeth not to see them, but to wink 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 privileged persons, they go under a protection, as we read, Gen. 4 15. that Cain did, no man might touch Cain. On the other side, Look upon the estate of God's children in this life, and you shall find, it is far otherwise with them, they have no such privilege. For 1. Every godly man shall be sure to be afflicted in this life, in one degree or other. Whom the Lord loveth, he chasteneth (saith the Apostle, Heb. 12.6.) he scourgeth every son whom he receiveth. And verse 8. If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. 2. The Lord useth not to wink at his children's faults, but he observeth them strictly; and if they fall into presumptuous, and scandalous sins, yea, or into sins of secure carelessness, and negligence, they shall be sure to hear of him, and to taste of his rods. If I sin (saith job 10.14) thou markest me, and wilt not acquit me from mine iniquity. His fire is in Zion (saith the Prophet Esa. 31.9.) and his furnace in jerusalem. As if he had said. They that sin there, cannot escape the furnace of affliction, as the same Prophet speaketh and interpreteth himself, Esay 48.10. 3 Lastly▪ God useth not, nor may any child of God expect that he should show such patience and forbearance towards him when he hath sinned, as he useth to do towards many a lewd man. See this in that speech of Phinehas, and the Princes, unto the two tribes, and the half, josh. 22.18. It will be (saith he) seeing ye rebel to day against the Lord, that to morrow he will be wroth with the whole congregation of Israel. That wise and holy man (you see) expected present judgement would fall upon God's people for their sin, he had no hope that God would forbear them for any time, if ye rebel to day, to morrow God's 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 pass through a nation, or place, as the Lord calleth it, Esa. 28.18. his manner hath been, to begin with his own Church and people, judgement must begin at the house of God, saith the Apostle, 1 Pet. 4.17. Begin at my sanctuary, saith the Lord to the destroying Angel, Ezek 9.6. He is wont first to scourge his own people for their sins, before he begin with the world; and to make their misery and trouble, a forerunner of the common and general destruction. I took the cup at the Lords hand (the cup of God's fury, saith the Prophet jeremy 25.17.) and made all the nations to drink (that is, prophesied, that they should certainly drink of it) unto whom the Lord had sent me. But who were to drink first of this cup? He telleth us verse 18. jerusalem, and the cities of juda, 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 showeth in the verses following. So when our Saviour had prophesied, Luke 21.10, 11. that before the destruction of jerusalem, Nation should rise against nation, and kingdom against kingdom, and great earthquakes should be in diverse 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 been wont to make his own people, examples and spectacles of his wrath against sin unto other men. Thus the Prophet spoke of his times, Esa. 8.18. Behold, I and the children the Lord hath given me, are for signs and for wonders in Israel; from the Lord of hosts, which dwelleth in mount Zion. As if he 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 Ark in a cart, which by his ordinance should have been carried on the Priest's 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 God's law in that point. Was God displeased with Vzza only, or had he respect to his sin only in that judgement? No verily. For because ye did not carry the Ark at the first (saith David to the Priests, 1 Chron. 15.13. because ye set it on a cart) the Lord our God made a breach upon us. All the congregation were as deep in that sin, as Vzza, the Lord was as much displeased with them all, as with him: only 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 deal with the young Prophet, that we read of, 1 Kings 13 24. he made him an example to jerohoam, 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 God's severity, than this poor man? I answer. Greater sinners there were many, we may not doubt but that Prophet was a good man, and Gods dear child, though (being deceived by the old Prophet) he did eat and drink in Bethel, contrary to God's commandment, and so did justly deserve to dye. Neither had the Lord in that judgement so much respect to the sin of that good man, as to the sin of jerohoam and all Israel; that by his severity toward his own servant for so small a sin, they might either learn how much more was due to them for their gross idolatry, and so fear, and repent, or else by the fall and inconstancy of the Prophet, be brought to esteem the less of his prophecy against them, and so be further hardened in their sin. And that the Lord had this respect in his judgement on the Prophet, may appear 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) jeroboam returned not from his evil way, but made again 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 certainly, thus are we to judge of the marvellous severity God hath of late showed towards his people in the Palatinate, and other parts of Germany, and towards the poor Rochellers; think not (beloved) that they were greater sinners than any other, or then we are. Only 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 only wise, who is righteous in all his ways, and holy in all his works (as the Prophet speaketh Psalm 145.17.) to make his dear servants spectacles and examples of his severity against sin rather and oftener, than 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 show more hatred to the sins of his own people, then of any other men is this. That though he doth in this life execute his judgements also, upon some wicked men as well as upon his own, God is angry with the wicked (saith the Prophet, Psalm 7.11. and pla●ueth one or other of them) every day. Yet are not his judgements (usually) when they do fall, so heavy, so sharp, and extreme upon them, as they are upon his own people. God is very terrible in the assembly of his Saints, in his true Church, among his own people, saith the Prophet, Psalm 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 own people, it may be said, as it is, of the misery and oppression the people endured under Solomon, compared with that they should suffer under Rehoboam, 1 Kin. 1●. 11 He chasteneth them with whip●, but his own people with Scorpions. Therefore when the Lord threateneth extreme affliction, he expresseth it thus. Micab 6.16. Ye shall bear the reproach of my people. As if he should say, I will so afflict you, as I use to afflict my people when they provoke me. See an experiment of this in both the destructions of jerusalem. Never did any people in the world endure so great miseries, as God's 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. Under the whole heaven it hath not been done (saith Daniel. 9 12.) as both been done upon jerusalem. And such a destruction the Lord himself foretold it should be, as never came upon any other people; such as all other nations should even wonder to see, and hear 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 proverb, and a byword 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 do in thee, that which I have not done, and whereunto I will not do any more the like. And of the latter destruction of jerusalem, our Saviour prophesieth, Mar. 13.19. In those days shall be 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 heinous and dangerous than 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 own testimony, he can as ill abide sin in his own people, as in any other, yea, he hath showed more hatred in this life to their sins, then to the sins of any other men. Let us now come to inquire into the reasons of this. And first let us inquire what should be the reason, why the Lord is so severe against them, above all other men. For it may seem strange, that having freely pardoned the sins of his people, and being fully reconciled to them in Christ, and loving them dear with an everlasting love, God should yet deal more severely, and sharply with them in this life, then with any other. And indeed the Lord himself 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 heat of this great anger? Yea Gods own choice servants have stood amazed at it, and been troubled exceedingly, because they could not discern any reason for it. Even when I remember it, I am afraid (saith job 21.6.) and trembling taketh hold on my flesh. And David Psal. 73.16, 17. When I sought to know this, it was too painful for me, until I went into the sanctuary of God. Let us therefore go into the sanctuary of God, and inquire there into the reason of this. And we shall find it may be referred unto three principal heads. For the Lord doth this out of a respect he hath. 1. Unto the regenerate themselves whom he doth thus correct. 2. Unto other men whom he maketh them an example unto. 3. Lastly. Unto the quality and degree of his people's sin, whom he doth deal thus sharply with. Reason 1 First. The Lord is thus sharp and severe in correcting his dearest children out of the respect he hath to their persons, out of that eternal and unchangeable love he beareth unto them. Because he would keep them from sinning as others do, and from perishing as others shall, therefore he correcteth them so sharply as he doth. He meddleth not with the thorns and briars, 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 ye up (saith our Saviour, Matth. 23.32.) the measure of your fathers. He loveth them not so well, as to correct them always when they offend. I will not punish your daughters when they commit whoredom, 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 own people, because he loveth them, he will be sure to correct them when they do amiss. You only have I kowne (saith he, Amos 3.2. that is, loved and made choice of to be my peculiar people) of all the families of the earth, therefore I will punish you for all your iniquities. job admired the goodness of God in this. What is man (saith he, job 7.17, 18, 19) that thou shouldst magnify 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 he should say, It is a sign 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 keep them from sinning outrageously, and so from perishing eternally, he would never deal thus with them. Behold I will melt them and try them (that is, correct them, and correct them sharply, saith the Lord, jeremy 9.7.) for how shall I do for the daughter of my people? As though he should have said, How should I keep them from perdition, if I should not cast them into the furnace 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 looseness and carelessness in his service, we would be apt to grow as profane and lewd, as other men, and so cast ourselves into everlasting perdition. And thus have the faithful themselves judged of the Lords severity towards them. It is good for me (saith David, Psal. 119.71.) that I have been afflicted; and verse 75. I know that thou in faithfulness hast afflicted me. Lecture CX. On Psalm 51.6. February 17. 1628. IT followeth now that we proceed unto the second reason of this severity of God towards his own people, Reason 2 of his correcting them in this life, more sharply, than 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 only or some of their nearest friends are sensible of, but he bringeth them oft upon the stage, he whippeth them openly, and publicly, of purpose that other men, yea, that wicked men may take notice of it. He striketh them as wicked men (as Elihu speaketh, job 34.26.) in the open sight of others. As if he should say, One would think 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 own people; not only when their sins have been public, and scandalous; As in the case of judah, of which the Lord speaketh, Ezek. 5.14. I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by. But even when the sins of his people have been secret, and closely committed. Thou didst it secretly (saith the Lord unto David, 2 Sam. 12. 1●.) but I will do this thing before all Israel, and before the Sun. Yea, such of his people as have so lived, that neither others could note them, nor they have been privy to themselves of any enormous 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 stock (saith the Apostle to the faithful, Hebr. 10.33.) both by reproaches and afflictions. Now if any man shall ask, Quest. alas, why doth the Lord so? Were it not more for his glory, when his children do offend him, to take them into a corner, and to whip them in secret, then to do it thus in the market place, and in the sight of all men? Wicked men will but rejoice 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 slain, had not been so public, that it had been 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 rejoice, lest the daughters of the uncircumcised triumph. To these I answer. Answ. That there be two ways whereby the Lord getteth glory from wicked men, by these examples of his severity towards his own 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 effectual to bring them to a serious consideration of their own dangerous estate, and so to help forward their repentance. 2. In some others (even in desperate and incorrigible sinners) he seeth these examples will be most effectual to harden them, and make them worse than they were before. That the Lord herein hath respect to both these effects we shall find, Ezek. 5.15. So it shall be a reproach and a taunt, and an instruction, and an astonishment unto the nations that are round about there, when I shall execute judgements in thee, in anger, and in fury, and in furious rebukes. As if he should say, The nations when they see my fury toward thee, shall be diversely affected with it. 1. Some of them being astonished at it, will receive instruction, and be the better for it. 2. Some of them again, 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 again, Ezek. ●8. 19. All they that know thee among the people, shall be astonished at thee, and thou shalt be a terror. As if he had said, When they shall see and consider, how the Lord dealeth with thee, this shall teach them what they must look for themselves, this shall make them to tremble and quake. The examples of God's severity upon his own children, will have more force to awaken the conscience of such wicked men as belong to God, than all his judgements they see in the world upon lewd men can possibly have. Every man's conscience in whom the light of nature is not quite extinguished will be apt to infer upon the sight of these examples the very same conclusions which the holy Ghost doth, Prov. 11.31. Behold the righteous (I see) shall be recompensed in the earth, how much more the wicked and the sinner, such as I am? Weep for yourselves, weep not for me (saith our Saviour, Luke 23.28) and mark the reason, ver. 31. For if this be done to the green 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 be of them, that obey not the Gospel of God? As if he had said, If God be so sharp and severe toward such as these be (who are far more righteous than we are) what vengeance may we look for, what cause of fear and trembling, and weeping have we? But yet there are some men so desperately 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 own glory, in their just confusion. He knoweth well how to gain glory to his own name, even from these desperate sinners. He hath made all things for himself (saith Solomon, Proverbs 16.4.) Yea even the wicked for the evil day. For the experience of all ages, hath proved this to be most certain, that the strange afflictions that they have seen good men subject unto, hath had marvellous force to harden the hearts of wicked men, in the liking of their own ways, and in the hatred of the ways of God. This is evident by the complaint, the faithful so oft make unto God of this, as of a thing that did greatly aggravate their afflictions, Psalm 42.10.79.10.115.2. joel 2.17. Mic. 7.10. that they could be in no kind of misery, but the wicked would be ready strait 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 forwardness, and running after sermons? And certainly this is a chief cause why some good souls have fallen into strange afflictions, some in one kind, some in another (some live in continual pensiveness, and fears, some fall into strong fits of desperation; yea, and into frenzy also, some have been so far left of God in these fits, as they have sought even to make away themselves) even that God might make of these good souls, his dear 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 own perdition. I will lay stumbling blocks before this people (saith the Lord, jeremy 6.21.) and the fathers and the sons together, shall fall upon them, the neighbour and his friend shall perish. And thus you have seen the second reason of that severity God showeth in this life towards his own people, even the respect he hath unto other men, whom he is pleased to make them examples unto. Reason 3. The third and last followeth, which is indeed the chief of all, even the respect the Lord hath to the quality and degree of his people's sin. No marvel though God do in this life, show more hatred and indignation against the sins of his own people, then of any other, for their sins are in sundry respects, greater & more heinous than the sins of other men. One dead fly (saith Solomon, Eccl. 10.1. For so some of the best interpreters read it, and so both the verb of the singular number, and the Apodosis or application of the comparison showeth 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 wisdom and honour. As if he had said, One dead work, 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 sin make him to be both unto God and men. As the greatest candle and that that gave the most light, will yield the filthiest savour if it go 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 fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one not to keep company, no not so much as to eat with him; which he expressly permitteth to do, verse 10. with the fornicators and other lewd men of the world, that were not brethren. And the Lord that commandeth his children to show more detestation to the foul sins that Christians fall into, then to the sins of other men, doth himself doubtless loathe them more, than he doth the sins of other men. If you ask me the reason of this, why the sins of the regenerate are more heinous than the sins of other men; I answer. The reasons of this are four principally. First, The regenerate sin against greater means of knowledge and obedience, than other men do, and therefore their sins are greater, more heinous and odious unto God than the sins of other men. True it is that all wicked men do sin against the means, and that is that that doth aggravate the sin of every man, and will make him inexcusable (as the Apostle speaketh, Rom. 1.20) that he sinneth against the means God hath given him to keep him from sin. But God's people that live in his Church (in the valley of vision as the Prophet calleth it, Esa. 22.1.) under the ministry of the Gospel, enjoy far greater and stronger means than 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 greatness and excellency of the means, that God vouchsafeth to any to keep him from sin, is the greatness and heinousness of his sin, in the sight of God. All men shall find one day that even the having of a sound ministry of the Word whether they profit by it or profit not, even the having of such means, will greatly increase the heinousness of their sins. Whether they will hear, or whether they will forbear (saith the Lord, Ezek. 2.5.) yet they shall know, that there hath been a Prophet among them. As if he should say, They shall know, what it is to have had excellent means, and not to be bettered by them. So saith our Saviour of the jews that enjoyed his ministry, john 15.22. If I had not come and spoken unto them they had not had sin, (that is, their sin had been nothing in comparison of that that now it is) but now they have no cloak (no excuse) for their sin. 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 sins of Capernaum were more heinous and odious unto God than the sins of Sodom, because they were committed against greater and stronger means than the other were. Secondly, The regenerate sin against greater knowledge, than other men do, and therefore their sins are greater and more heinous than other men's are. True it is, that all wicked men do sin against their knowledge and conscience; for by the light of nature they know many things that they do to be evil, john 1.9. Rom. 2.15. And this sinning against their knowledge and conscience is that that greatly increaseth the sin of every natural 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 only do the same, but have pleasure in them that do them. This shall stop the mouth of all iniquity (as the Psalmist speaketh, Psal. 107.42.) at the day of judgement, when the books of conscience shall be opened, and men shall be judged according to that that is written therein. Revel. 20.12. But all that live in the Church, sin more against knowledge, sin against a far greater light than any other man doth. The light men have by nature, is but a dim light; they that seek God by that light, do but grope after him, as the Apostle speaketh Acts 17.27. The word is a far clearer light, and they that are instructed by it, have a far clearer knowledge, then by any other means a man can have. The commandment is a lamp (saith Solomon, Pro. 6.23.) and the law is light. And yet they that are inwardly enlightened by the spirit of God (as all the regenerate are) have a far clearer light, and knowledge of God, than any man can have that enjoyeth the outward light of the word only; when in the hidden part the Lord hath made a man to know wisdom, as David speaketh here. For though the word be a most clear light, yet every natural man hath such a veil over his heart, as he cannot clearly discern it: but when the heart is once turned to the Lord, and converted (as the Apostle teacheth, 2 Cor. 3.15, 16.) that evil is taken away. The regenerate man's knowledge is far greater and clearer than any other man's can be, and consequently his sin must needs be also greater than any other man's. 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, jam. 4.17.) to him it is sin. What? and to no body else? 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 own knowledge and conscience. If you were blind (saith our Saviour, john 9.41.) ye should have no sin; that is, nothing so much sin, so heinous sin, as now ye have. The servant that knoweth his Lords will (saith our Saviour, Luke 12.47.) and prepared not himself, nor did according to his will, shall be beaten with many stripes. And no marvel, 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, than other sins are; as appear by that opposition that is made between 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 kindness, they have received from God, than other men do, and therefore their sins are greater, and more heinous than the sins of other men. True it is, there is no wicked man but he hath received much mercy and kindness from God. The Lord is good to all (saith the Psalmist, Psalm 145.9.) and his tender mercies are above all his works. And his sinning against this goodness 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 showed to any wicked man, are nothing if they be compared with that, which he hath showed to every regenerate soul. They are but common mercies, they are but as the crumbs that fall from their master's table, as that poor woman speaketh, Matth 15.27. Remember me o Lord (saith David, Psalm 106 4) with the favour that thou bearest unto thy people. The Lord hath showed another manner of favour and love to his own people, he hath done more for the poorest wretch that is regenerate, he hath given him more than all the world beside. He hath given them his own son. To us a son is given, Esa. 9.6. He hath given them a full and free pardon of all their sins. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin, saith David, Psalm 85.2. He hath given them his holy spirit. Because ye are sons (saith the Apostle, Gal. 4.6) God hath sent forth the spirit of his son into your hearts. He will give them the kingdom. Fear not little flock (saith our Saviour, Luke 12.32.) For it is your father's good pleasure to give you the kingdom. Yea (which addeth much to all his former favours) he giveth them to know, that he hath done all this for them, We have received (saith the Apostle in the name of the faithful, 1 Cor. 2.12.) the spirit which is of God, that we might know the things that are freely given us of God. He hath given them the comfortable sense, of this his special 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 goodness and bounty that the Lord hath showed unto any, must the greatness and heinousness of his sin needs be. If a man be treacherous and unfaithful to his dearest friend, to his master, to his own 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 be required; and to whom men have committed much, of him they will ask 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 own sin. Do ye thus requite th● Lord, o ye foolish people and unwise? Is not he 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 than the sins of other men; and therefore their sins are greater and more heinous than the sins of other men. First. The evil example of one Christian of note, doth more encourage and harden wicked men in their sins, than twenty examples of lewd men can do. If any man see thee that hast knowledge, sit at meat in the idols temple (saith the Apostle, 1 Cor. 8.10 and that which he saith of that one sin may be said of others) shall not the conscience of him that is weak, be emboldened to eat of meats offered unto Idols? So the Lord saith, Ezekiel 16.54. that the jews were a comfort to them of Sodom and Samaria. As if he should say, It is a comfort to lewd men, to see professors as bad as themselves. And this is that that greatly aggravateth their sin, & will make it lie heavier on their conscience, even when they have repent, that they have been the means of the damnation of others. And thus God aggravateth the sin of the jews, jere. 6.28. They are all corrupters. Secondly. There redoundeth more dishonour to God from the sins of the regenerate, then from the sins of any other man. Ye shall keep my commandments and do them (saith the Lord, Levit 22.31, 32.) neither shall ye profuse my holy name. As if he had said, If ye do not, my Holy Name will be profaned. All the sins of professors, specially of men of chief note for piety, will be 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, fail any way in his duty to his master, the name of God and his doctrine will be blasphemed, saith he, 1 Timothy 6.1. When Simeon and Levy had dealt so lewdly against the Shechemites, jacob telleth them, Genes. 34 30. they had made him to stink among the inhabitants of the land. Alas, he had no hand in their sin; he did show his utmost detestation to it, so soon as he knew of it; True, but the world is wont for the sin of one or two of God's people to open their mouths against all of their profession, yea, to loath and abhor them all, and Gods holy religion itself for it. In which respect it may be said of Gods own people, as our Saviour speaketh of the Scribes and Pharisees, Matth. 23.13. that by their foul and scandalous sins, they do even shut up the kingdom of heaven against men, they do utterly alienate the hearts of men from entering into the way that should bring them to heaven. And this, this is that that above all other things, doth make their sins out of measure sinful. The sin of Elies' sons 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 David's charge, even after he had repent, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme. O that is an heavy thing. Lecture CXI. On Psalm 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 fitness and falls of other of God's people, which we see or hear 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 relation unto our own sins, who profess ourselves to be the people of God and in the state of grace. Use 1. For the first, The Doctrine we have heard teacheth us, how we should judge of, and be affected with the foul and scandalous sins that we see or hear that the professors of the Gospel and servants of God do fall into. And reproveth three sorts of men that offend much this way. The first are such as rejoice in the falls of God's children. 1. Most wicked men are of this humour, they have no better sport, nothing that they do so heartily rejoice in, as in seeing or hearing or talking of the falls of such as have been of note for piety and religion. Hear me (saith David, Psal. 38.16) lest they should rejoice over me; when my foot flippeth, (and I catch a fall) they magnify themselves against me. 2. Yea they rejoice not only in the sins that God's people do indeed fall into, but (out of the pleasure they take in it, and that they may not want matter of rejoicing 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 be devised against such men, will go for currant every where, and be believed as Gospel. The words of a tale-bearer (of a slanderer in this kind especially) are as flatter (saith Solomon, Pro. 18.8. as your old translation readeth it; that is, please a man as much as it doth to hear himself flattered) and they go down to the bowels 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 God's people. But o that thou wouldst see thy sin and danger that art of this humour. First, This argueth that there is no love in thee to God's people; nay this argueth the height of malice against them to rejoice in their sins. Charity rejoiceth 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 john 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 devil, whosoever doth not righteousness, is not of God, neither he that loveth not his brother. And so he proceedeth to show to the end of verse 15. that the chief fruit of righteousness, that manifesteth a man to be God's child is the love of the brethren; and the chief sin that manifesteth a man to be the child of the devil, is the hatred of the brethren. But secondly (which is worse) this argueth that thou rejoicest 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 sins of his own people then by the sins of any other men. And if thou canst rejoice in the shame and dishonour that redoundeth to God, be thou sure God will also rejoice in thy confusion. I will also laugh at your calamity (saith the Lord to such men, Pro. 1.26.) and mock when your fear cometh. But let us leave them to God. Let us that fear God learn, That it is our duty (out of these two respects) to mourn when we see or hear of the falls of any of God's people. Paul blameth the Corinthians, 1 Cor. 5.2. because they did not all mourn for the incest, that one of that Church had fallen into. See how himself was affected with it, 2 Cor. 2.4. Out of much affliction and anguish of heart (saith he) I wrote unto you with many tears. Nay we should be grieved at the heart to hear the slanders, to hear of the faults that God's people, are even unjustly charged with. Remember (Lord) the reproach of thy servants: (saith the Psalmist, Psal. 89.50, 51.) how I bear in my bosom the reproach of all the mighty people; wherewith thine enemies have reproached o Lord, wherewith they have reproached the footsteps of thine Anointed. Observe five points in the words. 1. The mighty men, men of chief place and power in the country were wont to reproach and slander, and cast odious aspersions upon God's 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 do this. Princes did sit and speak against me, saith David, Psal. 119.23. 2. They that did so were God's enemies, though they pretended to dislike only a sort of precise fools that will needs be holier than all their neighbours and not for their holiness neither but for their hypocrisy, yet in very deed they that take such pleasure in reproaching Gods servants, bear more spite to God, than they do to them, they are Gods enemies. Ye shall be hated of all men, for my name's 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 else 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 bear the reproaches of God's servants in his bosom, he took them to heart, he was much affected and troubled with them. 5. Lastly, he desireth the Lord to remember him for this; he took comfort in this even before the Lord, that he could do 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 be reproved by this Doctrine. The second are worse than these; And those are they that impute all the sins of God's 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, do but swerve from their duty any way (though but a woman, though but a servant as I showed you the last day out of 1 Tim. 6.1. and Tit. 2.5.) the name of God and his doctrine shall straightway be blasphemed by these men. These are your professors, (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 professors unto their religion, nor blame their religion for it. For 1. All professors are not such persons. But there are many (thanks be 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 professors were naught, yet is the religion that they profess 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 God's Word, and that alloweth of no sin. All the words of my mouth are in righteousness (saith the Lord, Pro. 8.8.) there is nothing froward, or perverse in them. If any professor be covetous, or malicious, or proud, or censorious, or unfaithful, 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 deny all ungodliness and worldly lusts, and to live soberly, and righteously and godly in this present world▪ No professor of the Gospel dares justify himself in the least of his corruptions, much less in gross crimes; by the rules of his religion, but will be ready to clear his religion and lay all the blame upon himself as the Apostle doth, Rom. 7.12. The law is holy, and the commandment is holy, and just, and good. And verse 14. We know that the law is spiritual: but I am carnal sold under sin. Secondly, I must say to thee that railest thus against religion, that hatest it thus for the sins of them that profess it, as Gamaliel spoke to the Council, 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 bend not against God's poor servants so much, as against the Lord himself. And so the Prophet telleth David, 2 Sam. 12.14. that those that would take occasion by his sin to blaspheme & speak reproachfully of his religion, were the enemies of the Lord. No man will hate religion and blaspheme it for the faults of such as profess it, but such as are the Lords enemies, such as hate the Lord himself. Thirdly and lastly, Think seriously with thyself, what it is to blaspheme God, to bear malice and spite against him. Who hath been fierce against him, and hath prospered; saith job 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 godliness; to the religion that himself professeth, and holdeth to be 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, women the Doctrine reproveth that do not judge rightly of the falls of God's 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, do embolden and harden themselves in their sins. The sins of juda 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 sins, that they have the examples of Gods own people, that have done as bad things as they. For thus they are apt to reason in this case, I may be God's child and be saved though I be drunk now and then for Noah was so, though I commit adultery for David did so; and were not these God's 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, james 3.2. Thus they strengthen themselves in their wickedness▪ as the Prophet speaketh, Psalm 52.7. Three things I have to say to these men to convince them of their sin, and discover to them their danger. First, Thou wrestest the holy Scripture unto thine own destruction (as the Apostle speaketh, 2 Pet. 3.16.) that makest such inferences from the falls of God's 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 down to that end, that they might be warnings to us and means to make us afraid of falling, to keep us from sinning as they did. That which the Apostle saith of the judgements that fell upon men for sin, 1 Cor. 10, 11. may be said likewise of the falls of God's 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 sin by these things? Yet among many nations was there no King like unto him, who was beloved of his God, nevertheless even him did outlandish women cause to sin. As if he should say, If Solomon were drawn from God by marrying with Idolaters, how much more cause have you to fear apostasy if you do so? This is the use God would have us to make of all the falls we see or hear God's people have taken. If such a man as Noah by taking too much wine made himself a beast, Gen. 9.21. If such a man as David by giving himself to idleness, and neglect of his calling, by giving liberty to his wanton eye and neglecting his watch, fell into so shameful adultery, 2 Sam. 11.2. what cause have we that are so far short of them in grace, to fear such or greater falls, if we give ourselves the like liberty? If such and such as I have known myself, (should every man say) to be men of far more knowledge far more grace than ever I had, have taken foul falls, what cause have I to look to my feet? And indeed there is great force in these examples to make a man afraid to sin. 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 than he doth; or that such a one riding through such a foard had much a do to escape drowning though he were better horsed than he is; would not that traveller be afraid to go that way? Would he not either turn back again, or go some other way (though it were a great way about) rather than he would so far endanger himself? This then is the first end God aimed at in making known to thee, the falls of his Saints to make thee afraid to sin; and dost thou pervert it to a quite contrary end even to make thyself more bold to sin? Secondly, The Lord hath set down the falls of his choicest servants to this end, that it might be an help to poor humbled sinners, to raise them up by repentance when they are fallen. And our gracious and wise God; though the credit of his faithful servants be most dear 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 sins; and Ezek. 33.16. that none of their sins that they have committed shall be mentioned. Yet hath he seen it necessary, in this respect that many foul crimes of sundry of his principal servants should be left upon record in his Word, and so kept in everlasting remembrance. Yea the Lord hath been so careful of this, as he contenteth not himself to mention them once only, 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 be sure to observe and remember them. He would needs have David's foul sins recorded not only in 2 Sam. 11. & 12. but here again in this Psalm. And in this Psalm he doth not only mention it again, but commendeth this Psalm to the chief Musician, to be sung oft in the Temple. How oft are the abominable sins of Manasses mentioned not only 2 King. 21. and 2 Chron. 33. in the story of his life, but long after his death too, 2 King. 24.3. and jer. ●5. 4. And Peter's fall God would have to be mentioned not by one or two, but by all the four 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 poor humbled sinners that it should be so; surely because he saw how apt his poor children would be (partly through the corruption of their own heart, and partly through the subtlety of Satan) when they had fallen into gross sins, to despair of mercy, to think their sin is greater than can be pardoned, that there is no hope of finding mercy with God if they should turn unto him and repent; that there was never child of God, that sinned as they have done. For their sakes it is, to keep them from despair, to encourage them to rise out of their sins, and to turn to God by repentance, the Lord would needs have these foul sins of his dearest servants recorded, who though they sinned as grossly as any humbled sinner can possibly now do, yet upon their rising again by repentance, and turning unto God, did find mercy with him. And that this was a main end God respected in this, the Apostle plainly telleth us, 1 Tim. 1.16. He fell so grievously and yet obtained mercy that God might make him a pattern to all his poor servants, that should come after him: of his readiness 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 again, and dost thou pervert it to a quite contrary end, even to embolden and encourage thyself to fall? These examples which the Lord intended only for the help 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 do with them, dost let Satan use them, as a cord to pull thee into the water, and to keep thee there to thine own perdition. And this is the first thing I have to say unto these men. Secondly, Thou hast no cause at all to comfort thyself in thy sins by the falls of any of God's people thou readest of in the Scripture, or observest in thine own experience; For none of all their sins are like unto thine. If thou wert such a sinner as they were, thou wert an happy man. They committed more h●inous sins then ever thou didst it may be, yet were they not so heinous sinners in God's 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 main differences are to be observed between 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 sin, yea that the measure of his humiliation, was proportionable to the measure of his sin David was deeply humbled for his sin as appeareth in the 8. verse of this Psalm. He watered his bed with his tears, Psal. 6▪ 6. Manasses humbled himself 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 far otherwise with thee. Secondly, None of them after their repentance did ever fall into those foul sins again. Noah was never drunk 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 gross and scandalous crime) all the days of his life, save only 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 foul sin, but it was against the purpose of his heart, I have said, that I would keep thy words, saith David, Psalm 119.57. this was his resolution, and the settled purpose of his heart. A wise m●n feareth (saith Solomon▪ Pro. 14.16) and departeth from evil; he purposeth, not to fall into sin. And therefore the Apostle calleth the falls of God's child an overtaking 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 devil 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 keep God's commandments and to resist tentations; or if thou do, yet thou hast no care to perform thy vows and promises of obedience, thou dost sleight and despise the ways 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 embolden thyself to sin by their example, if thou wouldst consider well, how they smarted for their sins. It is true indeed Gods own 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 sins, as he hath done them. And if thou couldst well weigh with thyself how dear they paid for their sins, thou wouldst be loath to purchase the pleasure or profit that any sin can yield thee, at so dear a rate. And therefore it is to be observed that as the sins of God's people are recorded in the Word so are the fearful judgements also recorded, that followed them for these sins. Noah's drunkenness is recorded and so is the fearful curse also that (by occasion of that sin) fell upon his son 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 sin were a scourge to God's people for many generations as you may see Psal. 83.8. Solomon's 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 sins 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 sin of theirs I may say to thee as Abner spoke to joab in another case, 2 Sam. 2.26. Knowest thou not that it was bitterness in the latter end? Lecture CXII. On Psalm 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 own Church and people. Use 2. The Doctrine which we have heard, teacheth us how to judge and how to be affected with the strange severity the Lord hath showed for these sundry years, and doth yet show towards all the Churches almost upon earth, that profess his Gospel. And it serveth to reprove two great faults that we are all too much inclined to in this case. The first is an over heavy & rigorous censure we are apt to pass, upon the persons of such as we see the Lord afflicteth, in an extraordinary manner. The second is an overlight esteem of the judgement itself, 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 do. For the first, We are all apt to judge them greater sinners than other men, whom we see the Lord doth afflict and plague more than other men; we are apt to think that rare and extraordinary judgements do always argue rare and extraordinary sins in them, on whom God inflicteth them. Natural and wicked men have been wont always to judge so. When Shimei saw the strange judgement that fell upon David how his own son sought both his kingdom and life, he cryeth out, 2 Sam. 16.7, 8. Come out, thou bloody man, thou man of Belial; the Lord hath delivered thy kingdom into the hand of Absolom thy son, and behold thou art taken in thy mischief, because thou art a bloody man. And this he 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 poor man, john 9 34. that he was altogether borne in sins (that is, a greater sinner even by nature, than any other) because he was borne blind. And the Barbarians, Acts 28.4. when they saw the Viper hang on Paul's hand concluded no doubt this man is a murderer. And it is no marvel though wicked men judge thus of the poor 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 numbered with the transgressors; 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, smitten of God, and afflicted. They esteemed him to be hated and abhorred of God, for his own iniquities, when they saw the extreme misery that he did endure. But this is not the censure and verdict of natural 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, joh. 9.3. Master who did sin, this man, or his parents, that he was borne blind? Either himself or his parents they were persuaded were guilty of some extraordinary sin, or else such a judgement sure would never have befallen him. And jobs 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 wickedness great, (saith Eliphaz to him, job 22.5.) and thine iniquities infinite? Yea though they (being his inward and special friends as they are called, job 2.11.) had been (doubtless) witnesses of the piety and integrity he had showed in his whole conversation; yet now they thought all that had been but in hypocrisy. And so Eliphaz twitteth him with it, job 4.6. Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? As if he should say, We may see now what all that goodness was thou madest such a show of. And mark in the next verse, job 4▪ 7. the premises whereupon they infer 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 goodness in him in truth, if he were not notoriously wicked? And I nothing doubt but this sentence hath been passed by many against God's poor Churches in Germany and Rochel. The strange hand of God that hath been upon them all this while, that we have enjoyed such peace & plenty; hath made us apt to think that they have been greater sinners than we; that the Lord loveth and liketh much better of us than he did of them, or else he would not have kept us so free from all the miseries that have been upon them. So that the examples of God's severity we have seen 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 ourselves than we did before. Quest. You will ask me then, Is it unlawful 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 Physicians do by seeing the Urine, 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 show you, 1. How far forth this is lawful to be done. 2. How far forth it is unlawful. It is lawful for us (first) to judge every man to be a sinner whom we 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 sin. A man may safely conclude with the Apostle, Rome, 5.14. that infants are sinners, because they do dye, and are (besides) subject to so many pains and miseries. And of job himself, a man may be bold to say he was a sinner, because he 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, job 11.6. (how extreme soever their afflictions be) know thou that God exacteth less of thee, than thine iniquity deserveth. The holiest man that is, hath by his sins deserved much more affliction and misery, than he doth endure. Secondly. Where the gross sins of any have been notorious, and manifest unto us, before ever we saw God's judgements upon them (such as the Apostle speaketh of, 1 Tim. 5.24. Some men's sins are open beforehand, going before unto judgement) specially such sins as God hath threatened to punish with such judgements. In this case, it is not unlawful for us to judge, surely for these and these sins, God hath thus and thus plagued them. Thus David saith, Psalm 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 himself in his wickedness. 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 talk of it. And doubtless, so should the judgements of God, that we see upon such as have been notoriously wicked, for whoredom, for oppression, for hatred of religion, the judgements (I say) that we see upon them and their families, should keep their sins in our remembrance, and cause us oft to think and speak of them. Nay, for as much as those poor Churches of Christ in the Palatinate, and Germany, and Rochel, have been notoriously known, to offend generally in the ordinary profanation of the Sabbath; the sin that God saith was a chief cause of the jews captivity, Ezekiel 20.13. In the contempt of the ministry, of whom the Lord hath said, Deut. 12.19. Take heed to thyself, that thou forsake not the Levite, as long as thou livest upon the earth. Forasmuch as I say, they have been notoriously known to offend generally this way (besides the looseness of their lives in drunkenness, and lasciviousness, professing outwardly religion, having a form of godliness (as the Apostle spreaketh, 1 Tim. 3.5.) but denying the power thereof) it is not unlawful for us to impute all this marvelous severity of God towards them unto these their sins. But then I answer secondly, Answ. 2. that there be two ways whereby we 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 tax their conversation any way. As it was in jobs case. This I say is a great sin. For it is evident by the scripture, that the holiest of all God's servants have been most sharply afflicted. Such, as of whom the world was not worthy (as the Apostle speaketh, Hebr. 11 37, 38.) were stoned, and sawn asunder, were tempted, were slain with the sword, they wandered about in sheepskins, and goatskins, being destitute, afflicted, and tormented. And God doth not always 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 heaviness (saith the Apostle, 1 Peter 1.6, 7.) through manifold temptations; that the trial of your faith being much more precious than gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of jesus Christ. And sometimes he doth it for other causes, which he keepeth secret unto himself, and which the wisest, and holiest men under heaven have not been 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 ways, and holy in all his works, every faithful man hath ever been ready to acknowledge, Psalm 145.17. jeremy 12.1. But the wisest and holiest of God's servants have oft been astonished at the beholding of his judgements, and unable to discern his meaning in them; but have been constrained in a holy reverence, and admiration, to cry out, as Esa. 45.15. Verily thou art a God that hidest thyself. And Romans 11.33. O the depth of the riches both of the wisdom, and knowledge of God, how unsearchable are his judgements, and his ways past finding out! As if he had said, His judgements are so deep and unsearchable, that no man is able to found them, to find out the ground and reason of them. The second way whereby 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 greatness, and strangeness of their afflictions, judge them to be no better than hypocrites, or greater sinners than ourselves, 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 afflict his own dear children for sin more sharply in this life, than he doth any other. It was a strange judgement that fell upon old Ely, that he should with a fall break his neck, and dye, 1 Sam. 4.18. and (doubtless) his sin in bearing too much with his children in their profaneness, was the cause of it; yet he were a madman that would doubt whether he were a good man, and died in God's favour for all that; or that would think he was a greater sinner than any other in Israel, because of that. So it was a strange judgement that befell the young Prophet, 1 Kings 13 24. and certainly his sin was the cause of it. And yet the old Prophet (by his mourning for him, and charging his son's verse ●9— 31. that when he died, they should bury him in his grave) declared that he was undoubtedly assured that he was Gods dear child, & died in his favour for all that. O take heed therefore of judging of those poor Churches that have so strangely perished, or of any other persons to have been hypocrites, and void of true grace; or to have been greater sinners, either then ourselves, 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 wickedness, and danger also of this humour. First. That God hath expressly 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 himself, verse 2. Suppose ye (saith our Saviour, Luk. 13.2, 3. and to show the certainty and necessity of this truth, he repeateth it again, and giveth another instance of it, verse 4, ●.) Suppose ye 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 hear 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 God's 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 poor. And he mentioneth six special blessings, wherewith God will bless that man. The sum 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 far from despising, or thinking the worse of any for his afflicted estate, as that we can pity and love him the more, esteem the better of him, and show the more respect unto him even for this. Certainly, it is our duty so to do; not the magistrates duty only (whose special care must be to do so, as we see, Psalm 82 3, 4.) but every Christian man's also, as is plain by many places of scripture, job 6.14. Prov. 29 7. and 31.9, And in this we shall resemble our heavenly father, He doth not 〈◊〉 nor abhor the affliction of the afflicted, nor hide his face from him, as David speaketh, Psal. 22. ●4. no more ought we to do, 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 jobs three friends, for the censure they passed upon him. My wrath is kindled against th●e (saith the Lord to Eliphaz. job 42.7, 8.) and against thy two friends, for ye have not spoken of me the thing that is right, as my servant job hath, therefore go and offer up for yourselves a burnt offering, and my servant job shall pray for you, lest I deal with you after your folly. Observe in the words two things. 1. That God was highly offended with, and threateneth to take vengeance on these three good holy men, even for judging so hardly of job, by reason of his afflictions, though they were strange and wonderful, greater than ever we read any other mere man did endure. 2. That the Lord chargeth them, they had not spoken of him, the thing that was right. Why? what did they speak against God? All that they spoke was for God, for the clearing of his justice, and out of zeal to his glory, and so job chargeth them, 13.7. Will ye speak wickedly for God? and talk deceitfully for him? All the bitter censures they passed against job, was out of their zeal to God. But yet the Lord saith, that misinterpreting his judgements, and thinking he always hated them most, whom he doth most afflict they spoke 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 esteem too lightly of the judgement itself, and be much less 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 Prophet's phrase. 1. The people of God are not only taken away, but they perish▪ (Abad, is the word he useth, even the very same that Eliphaz useth, job 4.7.) they are cut off by most violent kinds of death, by most strange and extraordinary judgements, 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 God's 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 carcases were torn in the midst of the streets (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 heinousness and danger of our sin in this our senselessness, will the better appear by discovering to us four duties that the Lord looketh for at our hands in this case. First. We should by the best means we can, inform ourselves how it fareth with the Churches of God. We are too inquisitive after news, behold, this is the news we should inquire after. When God's people were in battle against the Philistines, and had the Ark 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 harkening how Gods people sped; and the reason is given. For his heart trembled for the Ark of God; and therefore he sat in that place, watching, that he might hear with the first, what became of it. So when there came one to David out of the camp of Israel, 2 Sam. 1.3.5. see how inquisitive David was to know how it fared with the Lords host. How went the matter? (saith he) I pray thee tell me? And when he had told him that Saul and jonathan was slain, see how desirous he was to know the certainty of it. How knowest thou (saith he) that Saul and jonathan be dead? The same spirit you shall see in Nehemiah 1.2. so soon as Hanani was come to him, the first question he asked, was concerning the state of the people of God that were at jerusalem. 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 than this, for when he was in the height of his honour and greatness in Pharaohs court, he did not content himself 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 do as Moses did, we cannot go out unto our brethren, and behold with our own 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 inform ourselves of the estate of the Church; and certainly if our hearts trembled for the Ark of God, if we had any care of the cause of religion, we could not choose but do so. Nay we would look on their burdens, think oftener and more seriously of their miseries then we do. Come and see the works of God (saith the Psalmist. Psalm 66.5) he is terrible in his doings toward the children of men. But alas we do not so, but we are like to those the Prophet complaineth of, Esa. 5.12. The Harp, and the viol, the Tabret, and the Pipe, and wine are in our feasts, but we regard not the work of the Lord (in this his marvellous severity towards his people) neither do we consider the operation of his hands. While we enjoy our delights in all fullness, we care not a rush what becometh of the Church of God. But mark how we provoke God against us by our profane stupidity. Because they regard not the works of the Lord (saith David, Psalm 28.5.) nor the operation of his hands, he shall destroy them, and not build them up. We cannot take a readier way for the hastening of our own ruin, then to be thus careless, and senseless of the judgements of God upon his people. Lecture CXIII. On Psalm 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 unfeigned grief and sorrow for them. Certainly none of us can have any comfort in our estate, till we can heartily grieve for the miseries of our brethren. It is our duty we know to condole any man that we see to be in misery. job took great comfort in his greatest affliction, in this that he had done so. Did not I weep (saith he, job. 30.25.) for him that was in trouble? Was not my soul grieved for the poor? And if we must be thus affected with the miseries of all men, then much more with the miseries of God's people. Three sorts of proofs 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 foresee by the spirit of prophecy, the troubles and afflictions that should befall the Church, they have been wont to be exceedingly affected and grieved for it, though they were not to happen until many years 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 steadfastly upon Haza●l, the man of God wept. And when he asked him why he did so; Because I know (saith he) the evil that thou wilt do 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 bloody Papists have done to many of God's people where they have come. The second example is of the Prophet Esay. I will weep 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 spoil made of God's people in all his time, in the days of Vzzia, jotham, Ahaz, and Hezechia, in whose times he prophesied, as you may see, Esa. 1.1. No, but he did foresee by the spirit of prophecy, a day of trouble, and of treading down (as he saith verse 5.) and of perplexity by the Lord God of hosts, in the valley of vision, breaking down the walls, a day of crying in the mountains. The thinking upon the miseries that the valley of vision, the true Church of God should endure from the Chaldeans (which was to be above an hundred years after his own death) and considering that this was to be done by the Lord God of hosts, it was to be the Lords doing, and a fruit of his wrath, I say, the consideration of this, made the holy man to weep bitterly, and refuse to be comforted. The third example is of Daniel, Dan. 8. who when he did foresee the miseries that God's people were to endure under Antiochus Epiphanes (which was not to be before above two hundred years after his own death) how Antiochus should take away the daily sacrifice, verse 11, 12. and by reason of the transgression of God's people, should cast down the truth to the ground; how both the sanctuary of God and the host (and armies of God's people) should be given unto him, to be trodden under foot, as it is verse 13. how he should destroy wonderfully the holy people, and prosper in it, as it is verse 24. When (I say) he did by the spirit of prophecy foresee these miseries that should befall God's people, it is said verse 27 that he even fainted and was sick of grief for it certain days. What would these holy men have done, how would they have mourned, if they had lived in the times wherein all this had been fulfilled, which they did prophesy and foretell? If all these evils had fallen upon the Church in their days, as they have done in ours? Alas, we have seen a day, a long day of trouble, and of treading down, and of perplexity, by the Lord God of hosts in the valley of vision. We have seen, and known the daily sacrifice (the true worship of God) taken away from many Churches. We have seen the truth of God cast down to the ground in many places, and abominable heresies, and false doctrine set up in the room of it. We have seen and known both the sanctuaries of God, and the hosts, and armies of his people given of God to the enemy to be trodden under foot, and trampled upon. We have seen the days, wherein the proud enemy hath destroyed, and made havoc of the holy people wonderfully, and prospered in it. Certainly those holy men that were so affected with the evils they did foresee, would befall the people of God, would have been much more grieved for them, if they had fallen out in their days. And it is therefore promised as a great favour and mercy to josiah, 2 Chron. 34.28. that he should be gathered to his grave in peace, neither should his eyes see all the evil, that God would bring upon judah and jerusalem. The Lord knew well how much it would have affected good josiahs' heart, if he should have lived to see (though he had been out of the gunshot himself) all the evils and miseries that God's people did endure, in the captivity of Babylon. Let me give you also four famous examples of this, how the servants of God that have lived in such times as these are, have been 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 poor city (jabesh 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 we know that the Papists have to the poor Christians in the Palatinate and other places, offered far worse and more reproachful articles, and conditions of peace than 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 God's people (As alas we have heard of a great many overthrows that within these few years' 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 soldiers, though many of them hated Saul mortally and one would have thought that the cutting off of that wretched man, in that battle should have mitigated much their sorrow, for the loss of all the rest) yet it is said there that David and all the men that were with him rend 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 judaea were in great affliction and reproach, and that the walls of jerusalem were broken down, and the gates thereof were burnt with fire (no worse news than we have often heard of late of many of the Churches of Christ) When I heard these words, (saith he, verse 4.) I sat down, and wept, and mourned certain days. 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 excel in skill all the musicians that have been in the world. Of them we read five remarkable things in that Psalm. 1. Verse 1. By the rivers of Babylon they sat down and wept, when they remembered Zion. The pleasantness of the country could not make them forget Zion, nor keep them from grief, nor from weeping when they remembered 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 music, all that while that they remembered 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 doubtless 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 o jerusalem, if I do not remember thee. Mark 1 the change of the number, they had spoken all the while before in the plural number, and expressed so the joint affection of them all in this case, now they speak in the singular number, every man in his own person so say I, and so say I 2 Mark the reason why they would not obey their masters in this, alas (saith every one) if I should now give myself to mirth and music, it would be an evident sign I remembered not what case jerusalem is in, I had quite forgotten the miseries of God's 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 jerusalem's misery, If I forget thee o jerusalem, if I do not remember thee. As if they had said one by one. If any thing make me forget jerusalem and her distresses, nay if (as well as I love mirth and music, 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 myself of it, for jerusalem's sake, let some strange curse of God, fall upon me. And these are certainly 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 roof 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 dumb and loose the use of his tongue as Zachary did for a time, these are certainly great and strange judgements. In all these examples we see (beloved) how the holy servants of God, have been affected with the afflictions of joseph, and how they have mourned for them. And I doubt not also but you see that we all ought to be 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 work of supererogation, I will show you now (which is the second proof 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 sin whereby he was provoked to it, was apparent and notorious to all the people; yet see what a commandment is given concerning this, Levit. 10.6. Let your brethren, the whole house of Israel, bewail 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 years and burneth still outrageously, and hath consumed not two of God's servants only, but many whole Churches of Christ and ought not then the whole house of Israel, all God's people much more to bewail such a burning as this which the Lord hath kindled? But let us see the reason why this aught to be; which is the third proof 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 sign that they are true & living members of Christ's mystical 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 wooden leg, or an artificial 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 profess 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 jew, nor Greek, bond nor free (saith he, Gal 3.28.) but we are all one in Christ jesus. I believe one Catholic and Apostolic Church, saith the Nicene creed. The true Catholic Church is but one body. If thou be not a member of the same body, that all those afflicted Churches are, certainly thou art no living member of any true Church. And how canst thou be 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 yield 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 (jer. 31.16. to his people that mourned for the captivity and affliction of his Church) refrain thy voice from weeping, and thine eyes from tears (mourn not immoderately, as they that are without hope) for thy work shall be rewarded, saith the Lord; he repeateth this twice in one verse, for the undoubted certainty of it, Certainly God will not fail to reward this, as a singular good work when he seeth any of his people mourn in secret, for the miseries of his Church I will restore comforts (many comforts abundance of comfort) to him (saith the Lord again, Esa. 57.18) and to his mourners. They that have been partakers with the Church in her sufferings, and have mourned for her shall be partakers also with her in her comforts, and none but they. Applic. Now to make some application of this to ourselves, Alas how few are there of us, to whom these comforts do belong. We hear and talk 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 news, but are no more affected with it, than Merchants use to be when they hear of the casting away of a ship, that themselves have no share in. No man abateth aught of any of his delights for this matter; but we are even as senseless in this case, as if we were rather mere professed enemies to the Churches, than their friends, and members of the same body with them. The King and Haman (saith the holy story, Est. 3.15.) sat down to drink when the whole city Shu●shan was perplexed. We drink, and quaff, we flaunt it out in all kind of bravery, we run into all excess of riot, nevertheless for this, that the whole city of Shushan is perplexed, that all the Churches of Christ are in so extreme distress. Our long peace and plenty, the delights and pleasures of all sorts that we glut ourselves withal, make us void of all compassion of the miseries of our brethren; Like unto those of whom we read, Amos 6.6. They drink wine in bowls and anoint themselves with the chief ointments, and they are not grieved for the afflictions of joseph. But mark what followeth in the next words, verse 7, 8. and tremble at it. Therefore now shall they go captive with the first that go captive, the Lord hath sworn by himself saith the Lord the God of hosts, I abhor the excellency of jacob, 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 joseph, 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 original readeth it) that no man is sorry for the affliction of joseph. For I nothing doubt but there are in this land many, and even among you some, that have been wont sometimes in secret to think of, and grieve for the afflictions of joseph; whose eyes (with the Prophet, jer 13.17.) have sometimes in secret wept sore, and run down with tears, because the Lords flock, is carried away captive; that have sometimes abridged themselves of their lawful delights, even for this cause. And blessed be God that hath put it into the heart of the King, to proclaim a public and general fast to be kept on friday next for this cause principally (as it hath pleased his Majesty to express himself in his royal Proclamation) that we might altogether profess 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 show of keeping a fast for them, and be not at all humbled for them, nor touched in heart with a fellow-feeling and grief for their miseries, we shall but play the part of hypocrites, & be in danger to do them no good at all, and ourselves much hurt by our fast; No temper and disposition of the soul, doth so well beseem 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 ourselves. 4. For the Churches of Christ, whose case we are to commend to God in our prayers. Remember the fearful sentence of God against that man that shall keep a fast, without this sorrow and humiliation of soul, Levit. 23.29. Whatsoever soul it be that shall not be afflicted that same day, he shall be cut off from among his people. God's curse will be upon him. And to keep you from this curse, to help both myself and you to this humiliation of soul upon the day of our fast, I have thus enlarged my meditations in this point. In the other two that remain I must be the briefer. Thirdly. We ought in such times as these are, not only to inform ourselves by the best means we can, how it fareth with the Churches of Christ, and to mourn 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, jer. 51.50. as blessed be God we have hitherto done) stand not still (be not idle, but do what you can) remember the Lord afar off, and let jerusalem come into your mind. Though we be a great way from them, yet may we not forget them, but remember them, and put the Lord in mind of them, in our prayers continually. Ye that are the Lords remembrancers (saith the Prophet Esay 62.6, 7. For so I read it, and so it is in the margin of your Bibles) keep not silence, and give him no rest, till he establish, and till he make jerusalem a praise in the earth. He hath for many years, made jerusalem his poor Churches a reproach, and an hissing to the whole world; we that are his remembrancers, and solicitors (as all the faithful, all that have the spirit of prayer are) should (like the importunate widow in the Gospel) give him no rest, till he have established and settled his poor Churches in peace, and given them beauty and glory again, even upon earth, and in the sight of their enemies. Thus did Nehemiah (though a great man) testify his compassion of the Church's miseries. Nehemiah 1.4. he sat down and wept, and mourned certain days, and fasted, and prayed for them. And even by this means he relieved them greatly, as appeared by the success he had in the next chapter, in his suit he made unto the King for them. And certainly so might we even the poorest and meanest of us all, help our poor brethren much this way if we could do this for them, in that manner as we ought to do it. Oh let it be our care so to prepare ourselves to the fast, to pray so for our brethren, as we may do them good by our prayers, and prevail with God for them. When I cry unto thee, then shall mine enemies turn back, (saith David, Psalm 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 foil and overthrow. When Moses held up his hand, Israel prevailed (Exod. 17.11.) when Moses let down his hand, Amalek prevailed. Certainly the heaviness of our hearts, and hands this way, hath been a chief cause why Israel hath had so many foils, 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 fear the like towards ourselves. When we see God executeth strange judgements even upon most wicked men, it should work fear in the best of us. For who is so good, but he knoweth there is matter enough to deserve Gods fierce wrath even in himself also? All Israel when they saw Korah and his company swallowed up (Numb. 16.34.) cried, and were afraid that the earth would swallow them up also. The righteous shall see and fear (saith David, Psal. 52.6.) when they see Gods strange judgement upon Doeg. But these strange judgements of God upon his own people, give us much more just cause to fear ourselves. Observe I pray you these just causes we have to fear ourselves, and our own estate. First. The manner of the Lords proceeding hitherto, and the strange success he hath given unto the enemy all this while, and the conveying of the cup of his fury from Church to Church, from nation to nation, these many years, may give us just cause to fear that he hath given a charge to his sword of vengeance, to go through all the Churches in the world, that profess his Gospel. And that he hath said of all his Churches, as once he spoke of all Israel, Ezek. 21.4, 5. My sword shall go forth of his sheath against all fl●sh (against all Israel) from the South to the North; that all flesh may know, that I have drawn forth my sword out of his sheath; it shall not return any more, till it have gone through all Israel. Secondly. The very same sins whereby God hath been 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 privilege more than they. Go ye now (saith the Lord, jeremy 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 wickedness of my people Israel. As if the Lord should say to us all, Go 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 fear, and general security under all these examples of Gods so marvellous severity upon them, may (above all other things) give us most cause to fear, that there are greater plagues in brewing for us, than any that they have endured; that they have drunk but the top of the cup of God's fury, that the bottom and dregs of it are reserved for us. Oh if we could but learn by all these examples, and by all other the signs of God's indignation against us to fear, if our hearts were tender, and we could humble ourselves as josiah did, 2 Chron. 34.27, 28. we should be safe enough as josiah was. But our general senselessness in such times as these are, is a most dangerous sign of some fearful ruin determined against us. It was of the Lord (saith the holy Ghost of the Canaanites, josh. 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 joseph; therefore now shall they go captive, with the first that go captive. Lecture CXIIII. On Psalm 51.6. Mar. 31. 1629. Use 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 own sins, that profess ourselves 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, we 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 own doings. And as it is an use of great necessity at all times, so never of greater than at such a time as this is; And that in these two respects. First. Because we all know, that we have cause daily to expect an evil day, a day of great trial and affliction, wherein it standeth us upon, to have all our evidences in a readiness, and to take to ourselves 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 custom of our Church, are to renew our covenant with God at his holy table; and no Doctrine we can hear, is more fit and effectual to prepare as thereunto, than this that teacheth us how to be affected with our own sins. And I am now to direct my speech, not to such of you as have only a form of godliness, but deny the power thereof, (such as I fear the greatest number of you are, to whom my brother spoke worthily the last day out of 2 Timothy 3.5.) which will needs have a form of godliness, they will be Christians, and have as good a part in Christ and his merits as the best, they will be Protestants, they will profess 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 profess, should have any commanding power, to restrain them from any sin they have a mind to, be it never so gross, from swearing, from drinking, from filthiness, or any other sin, that they deny, that they scorn as an intolerable slavery and bondage, and cry out of it, as Psalm 2.3. Let us break 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 think well of that which my brother spoke the last day touching their estate. But to you (beloved) I am to direct my speech at this time, that have more than a form of godliness, that have felt the life and power of it in your own hearts, to every one of you, that can say with David here unto the Lord out of the feeling and experience of his own soul. In the hidden part thou hast made m●e to know wisdom. To every one that is such, I have two words of exhortation to speak 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 be afraid to sin, as the child of God, as the regenerate man hath. O fear the Lord, ye his Saints, saith David, Psalm 34.9. As if he had said, Though you be his Saints, in the state of grace, and in his favour, yea, because ye are his Saints, in his favour, and in the state of grace, therefore you must fear him; none have more cause to fear him then ye. But to speak distinctly of this point, I will show you 1. How far forth this fear of sinning must extend. 2. Reason's why the regenerate, the child of God hath more cause to fear sin, than any other man. For the first. The extent of this fear 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 durableness of it. For the first of these (for the help 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 gross and scandalous sins; As joseph was, when he was strongly tempted to adultery, and might have committed it most secretly, and securely, yet he durst not do it. How can I do this great wickedness (saith he, Genesis 39. ●) and sin against God? And David when he was as strongly tempted to take revenge of his mortal enemy, and had such opportunity also, as flesh and blood would never have let slip (insomuch as Saul himself wondered at it, 1. Samuel 24 18, 19) yet he durst not do it. And why durst he not do it? Was it out of baseness of mind, because he was a coward? No, no, he was as valiant a man, as ever drew sword. Why then durst he not do it? Surely he durst not sin, nor do that that would so offend God. Who can stretch forth his hand (or offer to do such a thing, saith he, 1 Sam. 26 9) against the Lords anointed, and be guiltless? These were gross sins you will say, and he can be no better than an hypocrite, that is not afraid to do such things. I say therefore secondly. If thou be God's child, be thou afraid to do the least thing that might offend God. Daniel was afraid of the King's meat. Dan. 1.8. Because it was such as God in the ceremonial law had forbidden, he knew it would have defiled his conscience. Nay thirdly. If thou be God's 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 speak amiss, but even to think evil, 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 year, the year of release is at hand. Fiftly. If thou be a Christian, thou hast cause to be afraid of doing good duties loosely, perfunctorily, carelessly. Serve the Lord with fear, saith David. Ps. 2.11. Yea sixthly. Thou hast cause to be afraid even of standing at a stay, and not growing better under the means of grace. Work out your own salvation (saith the Apostle, Phil. 2.12.) with fear and trembling. As if he should say, If the work go not forward, if it be not forwarder than it was many years since, you have cause of fear and trembling, even for that. Nay seventhly and lastly. If thou be God's child, be thou afraid to do any thing that thou seest is of evil report, and will cause thy religion and profession to be evil spoken of, though thou know never so assuredly, that the thing in itself is not sin, but lawful enough. Dare any of you having a matter against another (saith the Apostle, 1 Cor. 6.1.) go 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 unlawfulness 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 thyself seek the benefit of law before an unbeliever, when thou didst appeal unto Caesar, Act. 25.11. Yes might the Apostle say, But though the thing in itself be never so lawful, yet because it exposeth your religion to the scorn and reproach of the unbelievers, you that fear God may not dare to do it, saith he. All things (all such kind of things as he there speaketh of) are lawful (saith the Apostle, 1 Cor. 6.12.) but all things are not expedient. Though the thing be never so lawful, 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 fearful 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 fear) Surely so long as we live, we have cause to nourish this fear in ourselves. My son (saith Solomon, Prov. 23.15.17.) let thy heart be in the fear of the Lord all the day long. And the Apostle, 1 Pet. 1.17. Pass the time of your sojourning here (all the time of your life) in fear. Object. If any man shall object. How can this be? Seeing the Apostle saith of the faithful. 2 Tim 1.7. God hath not given us the spirit of fear. And Rom. 8.15. We have not received the spirit of bondage to fear again, but the spirit of adoption, whereby we cry, Abba, father. As if he had said, Before we believed in Christ, we were indeed subject to much fear, but now we have received another spirit, and are freed from those fears. And the life of a Christian is the greatest bondage and slavery in the world, if he must be always of so fearful an heart. Answ. To this I answer, That to live continually in a slavish fear of God's wrath, is indeed a great bondage. Fear hath torment, saith the Apostle, 1 john. 4.18. That which the Apostle saith of worldly and carnal sorrow, 2 Cor. 7.10. may be said also of worldly and carnal fear. The fear of the world, worketh death. And from this fear, the faithful are freed. But it is no bondage, no enemy to the comfort of a man's life, to live in a continual fear of sinning, of offending and angering our heavenly father. The Churches walking in the fear of the Lord (Acts 9.31.) and in the comfort of the holy Ghost, were multiplied. As if the Evangelist had said, This fear is no opposite, but a great help and furtherance unto true comfort. Happy is the man that feareth always, saith the holy Ghost. Prov. 28.14. As if he should say, It is an happiness to a man to fear 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 general point I propounded to handle in this first exhortation. To this I answer. There be two principal reasons of it. First. Reason 1 Because God will bear less with them when they sin, and deal 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 he will not pardon (nor wink at) your transgressions. Such sins as carnal men go clear away withal in this life, and never sinart for, if God's child commit them, he may not hope to do so. You only have I known (that is, chosen to be mine own, and loved with a special 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 show of neglect from his wife. A sharp and heavy judgement we know fell upon the faithful Corinthians, even for going carelessly, and unpreparedly to the Communion. For this cause (saith the Apostle, 1 Cor. 11.30.) many are sick and weak among you, and many sleep. O how often shall I put you in mind of this place, before you will believe it, and be moved by it? And as the Lord is sooner provoked to anger by the sins of his own 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 gross 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 own children, a great deal worse, then from any other man? Secondly. Reason 2 The child of God hath more cause to be afraid of sinning, than any other; because, as we know the more any man hath, the more fearful he is to run into the danger of the law; so the child of God having more to lose then any man in the world hath beside, hath even in this respect, more cause to be afraid of offending God, than any other man hath. Why (will you say unto me) what mean you by this? What hath he to lose more than 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 lose. 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 boldness in all his necessities. We have received the spirit of adoption (saith the Apostle. Rom. 8.15.) whereby we cry, Abba, father. In Christ we have ●oldnes and access with confidence, saith he, Eph. 3.12. Now this is such a jewel as he would not lose for all the world. Thy loving kindness is better than life saith David, Psal. 63.3. And this he knoweth he is in danger to lose if he give himself liberty to sin. Indeed his adoption, and sonship and birthright is of a stronger tenure. The servant (saith our Saviour, joh. 8.35.) abideth not in the house for ever, but the son abideth ever. Yet may he by his sin utterly lose this fruit and operation of the spirit of adoption, he may lose the assurance of his father's love, his peace, his joy, his access with boldness; and that not only by gross and scandalous sins, but even by his carelessness, and negligence and carnal security; as we see in that example of the Church. My wellbeloved had withdrawn himself and was gone, saith she, Cant. 5.6. And of this uncomparable loss, the Church hath ever had many woeful examples. Secondly, He hath received the spirit of sanctification, whereby there is an holy change wrought in his whole spirit and soul and body, as the Apostle speaketh, 1 Thess. 5.23. whereby he is made a vessel unto honour, sanctified and meet (as the Apostle speaketh, 2 Tim. 2.21.) for his master's use, and prepared unto every good work. Now he setteth as much store by this jewel as his life, Psal. 51.11. Cast me not away from thy presence, take not thy holy spirit from me, and he may lose the comfortable sense and the vigour and operation of it, and be strucken with such a dead palsy in his soul, as he shall have little or no use of that life of grace that is in him. And this loss he may come to, not only by giving liberty to himself in gross and scandalous sins, but even by his carnal security and careless neglect of the means 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 jewel then either of these, he beareth God's own name. And as it is said of the Apostle, Act. 9.15. that God had appointed him to bear his name before the Gentiles; So it is said of all the faithful 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 keep; and that with a charge that we should so hold it out to the world, by our holy example, that we may gain 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 faithful man, That worthy (that noble and excellent) thing, which is committed unto thee, keep 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 be the better thought of, and have the more honour even for thy sake. For though it lie not in man's power to add any thing, to the honour of God's name and religion or to make it greater in itself, 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 poor servant he saith, Tit. 2.10. that by his holy life he may adorn the doctrine of Christ, and make it more beautiful and amiable in the eyes of men. In which respect the Apostle speaking of certain 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, than otherwise he would have been. This is such a dignity as the child of God would not forgo for all the world; the credit and honour of God's holy name, and religion which he doth profess, 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 himself in his whole conversation, that the Gospel received no blemish, but honour by him. See how earnestly David prayeth against this, Psal. 69.6. Let not them that wait on thee, o Lord God of hosts be ashamed for my sake; & he repeateth it again, Let not those that seek thee, be confounded for my sake, o God of Israel. As if he had said. O keep me from doing that that may cause thy people to hold down their heads for shame, because of the discredit I have brought upon religion. Now this comfort, this glorying the child of God shall utterly lose if he fall into scandalous sins. Such sins of God's people, bring shame and reproach upon the Gospel, they cast dirt and dung upon God's 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. than any other man in the world. O that the Lord would give us all hearts to take these things home unto ourselves, to believe and be 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 believe not, or at least they do not consider and think 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 fear God. Be thou that art God's child (above all other men) most humbled in thyself for those falls that thou hast taken since thou wast in the state of grace. Every man's humiliation and sorrow for sin (if it be true) will be in some measure proportionable unto the quality and degree of his sin David watered his couch and made his bed to swim with his tears, Ps. 6.6. Manasseh humbled himself greatly before the God of his fathers, 2 Chron. 33.12. Marry Magdalen wept so abundantly that she washed Christ's feet with her tears, Luk. 7.38. Now our sins who are in the state of grace, are (as we have heard) many ways for degree and quality greater and more odious to God, than the sins of other men. For first, They have been committed against knowledge and conscience, and consequently have been presumptuous sins. And the servant that knew his masters will, and prepared not himself, nor did according to his will (saith our Saviour, Luk. 12.47) shall be beaten with many stripes. Secondly, They have been committed against the marvellous mercy and goodness of God; after that we had not only heard, but felt and tasted in ourselves 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 mischief and loss thou either hast run into by thy sin, or at least didst endanger thyself 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 loss of the assurance of thy father's love, and consequently of thy peace and joy, thy boldness and communion with God. 3. The loss of the feeling and use and lively operation of God's 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, jer. 17.9. Fourthly and lastly, Thy sins have dishonoured God, and caused such as have been privy to them, to like the worse of his holy religion (as thou hast heard) this cannot be avoided. And this must needs lie heavy 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 mean to be partakers at the Lords table. When we are at the Lords table and hear God's Minister bid us in God's name take and eat the body of Christ which was broken for us, take and drink the blood of Christ that was shed for us, I grant there be then other meditations and dispositions of our soul that are needful and fit for us. Then should we stretch out the hand of our soul with faith and confidence & thankfulness, to receive that gift the Lord offereth us, & feed upon that heavenly food with joy and gladness of heart. But for the preparing of ourselves to come to the Lords table in a right manner, certainly no disposition of our soul is so fit, as sound humiliation and sense of our own sins and unworthiness, 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 ourselves, for our sound humiliation. And therefore the Apostle maketh this the sum of all true preparation, 1 Cor. 11.28. Let a man examine himself; and ver. 31. If we would judge ourselves, we should not be judged. As if he had said, We should escape all the judgements that the unworthy receiver, hath cause to fear. When David had invited Mephibosheth unto his table, 2 Sam. 9.7, 8. Mephibosheth bowed himself 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? Four singular benefits we should receive by it, if we could be sound 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 hungering and thirsting after him. Till we be sick of sin, we can feel 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 he would run and make use of the brazen serpent, but never till then. Secondly, This and nothing but this, will make a man able to prize Christ at his full value, and willing to part with any thing to purchase him. You hear one protest, Phil. 3.8. that he had suffered the loss 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 deep a sense of his own sin, and unworthiness that he counted himself the chief 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 believe the Gospel, said our Saviour in his ministry, Mar. 1.15. No man (ordinarily) can believe the Gospel, till the law have wrought repentance a sound sense and sorrow for sin 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 own unworthiness; as you may see ver. 8, Lord I am not worthy (saith he) that thou shouldest come under my roof; 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 rejoice and take comfort in Christ, to count him our treasure, and our happiness. God forbid (saith the Apostle, Gal. 6.14.) that I should glory or rejoice in any thing, save in the cross of our Lord jesus Christ. He meaneth the passion and sufferings of Christ. But who was this that did thus rejoice in Christ, and in his sufferings? Surely it was Paul that was so deeply humbled in the sense of his unworthiness, that he calleth himself Ephes. 3.8 less than the least of all Saints. See in all these four 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 special manner to appear before God, and to renew thy covenant with him. LECTURES ON PSAL. LI. 7. Lecture CXV. On Psalm LI. 7. April XIIII. MDCXXIX. Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow. WE have already heard that this whole Psalm (being an humble prayer and supplication that David made unto God after that by the ministry of the Prophet Nathan the Lord had effectually discovered his foul sins unto him, and called him unto repentance) doth consist of two principal parts. For 1 He prayeth for himself from the beginning of the Psalm to the end of the 17. verse; And 2 for the Church of God (which he had greatly endangered by his sin) in the two last verses of the Psalm. And the prayer that he maketh for himself consisteth likewise of two parts; the 1 concerneth his justification, wherein he beggeth of God the pardon of his sins, 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 sins, two things are to be observed. 1. The arguments whereupon he doth ground his faith and hope to speed and obtain this his suit. 2. The oft repeating of this suit and petition, to express 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 goodness and of that multitude of tender mercies that were in him, verse 1. Secondly, The knowledge he had of his own sins; which he confesseth and layeth open before God, not only in a general 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 been committed, verse 4. Against thee, thee only have I sinned, and done this evil in thy sight. 2. Of the filthy fountain 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 sins, verse 6. Behold thou desirest truth in the inward parts, and in the hidden part thou hadst made me to know wisdom. And thus far we have already proceeded. Now in this verse and those two that follow, David returneth to his first petition for the pardon of his sin; and (out of the abundance of his heart) repeateth it over and over again. But in this verse he doth not only repeat and renew his suit for pardon, but he doth also show the means whereby he hoped to obtain it; that is to say, by being purged with hyssop and washed from the filthiness of his sins. Purge me with hyssop (saith he) and I shall be clean, wash me and I shall be whiter than the snow. For the better understanding of the words three questions are to be moved and resolved. Quest. 1 First, What is meant by this purging with hyssop 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 diverse ways whereby the people of God, might contract legal pollution and uncleanness, so there were also diverse washings enjoined 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 clothes, and shave all his hair, and wash himself in water, that he may be clean. Yea he that had but touched a dead body, or but been 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 himself in water. He shall purify himself (saith the law, Numb. 19.19▪) and wash his clothes and bath himself in water, and shall be clean at even. No man could be purged from any legal uncleanness (were it greater or smaller) unless he were washed. Secondly, A bunch of hyssop was also used for the cleansing of them that were any way defiled under the law. The blood and water (whereby the Leper was to be purified) must be sprinkled upon him with hyssop, or else it could do 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 hyssop as you shall find, Num. 19.18, 19 Quest. 2 But than it is secondly to be demanded, what reason David had to beg this of God, to purge him with hyssop and to wash him, seeing he might easily have been thus purged, and washed when he would himself? 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 spiritual grace that was signified by it. These ceremonies were but shadows 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 unclean were purified under the law (as well as that we use in baptism now) was a type and figure of the blood of Christ, which is said by the Prophet, Zach. 13.1. to be a fountain opened to the house of David, and to the inhabitants of jerusalem, (to all the faithful) for sin and for uncleanness. And the sprinkling of the water with hyssop was a type and figure of the sprinkling and applying of the blood of Christ, to all them that are to have benefit by it; Which is therefore called by the Apostle, Heb. 12 24. The blood of sprinkling. So that when David prayeth here, Purge me with hyssop, etc. his meaning is, as if he should have said thus, Lord wash me from the filthiness of my sins in thy son's blood, Lord sprinkle and apply that unto my conscience by thy holy spirit, and then I shall be clean in thy sight; yea not clean only but whiter than any snow. Qu●st 3 But then yet a third Question remaineth, Why did not David express his request in such plain terms, but thus darkly under the shadow and veil of these legal ceremonies? I answer, Answ. That he did so out of these two respects. 1. Out of the reverend esteem he had of the ceremony itself, because it was the ordinance of God. 2. Because the remembrance and thinking of that ceremony was an help to his faith, and made him the better able to conceive of the benefit he desired to receive by the blood of Christ; Namely, that it was as water able to cleanse his soul from all her filthiness; and that before ever he could have benefit by it, it must be sprinkled upon his soul by the spirit of Christ, as that water was wont by the priest to be sprinkled upon the bodies of them, that were to be cleansed under the law. The words (being thus opened) do yield 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 help he received by it, by the washings, and by the bunch of hyssop, they used in the sprinkling of them that were to be cleansed. 2. That he understood the spiritual meaning of it, and rested not in the outward ceremony, in that which he might receive from man, but seeketh to God to do his work upon him, and to bestow upon him that inward grace, that was signified by this ceremony. Secondly, Consider this verse particularly in the several branches of it, and there be three other points to be observed in it. 1. That the means whereby he desired and hoped to be cleansed from his sins, was by washing him with water, which signified the blood of Christ. 2. That the means whereby this water, this blood of Christ was to be made effectual to him, was by the Lords sprinkling it upon him as with a bunch of hyssop. 3. The benefit he was assured he should receive by this washing and purging, he should be clean, yea he should be whiter than the snow. Of these points I will speak in order. And first mark here, Nota. That David a great Prophet esteemed reverently of, and received help to his faith by a small ceremony appointed of God, by the washings used under the law, and the sprinkling with hyssop 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 (seem it in itself never so mean and of little worth) may not be neglected, but is reverently to be esteemed of and observed by us. Before I come to the proof of the Doctrine two things I must premise to prevent the mistaking of it. First, Caution 1 These are not the chief 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 God's 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 kingdom of God is not meat and drink (saith the Apostle, Rom. 14.17, 18. about which much of the ceremonial law is spent as the Apostle teacheth us, Heb. 9.10.) but righteousness 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 spiritual worship of the heart, they cannot please God nor do us any good, as we shall hear in the next Doctrine. Nay they are most loathsome unto God, as the body that hath been most beautiful, is unto a man, when the life and soul is departed from it. Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Moons and Sabbaths, the calling of assemblies I cannot away with, it is iniquity, even the solemn meeting, as at your general 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 helps that God hath appointed us in his worship, even the least of them may not be neglected by us. See the proof of the Doctrine in two degrees. First. In that part of the ceremonial worship which David speaketh of here those purifications and washings, that were prescribed in Moses law, though they were but carnal ordinances (as the Apostle calleth them, Hebr. 9.10. that is, such as a carnal man might easily perform, and as were very suitable to the disposition of a carnal man) and though they were imposed upon God's people (not as perpetual ordinances but) until 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 commandment also which Christ gave unto the Leper, Mar. 1.44. Go and show thyself unto the Priest, and offer for thy cleansing those things which Moses commanded. As if he should say, Neglect not those rites and ceremonies which are appointed for thy cleansing, by the law of Moses. Secondly, Observe the proof of the Doctrine even in such things as are no parts of God's worship but only matters of circumstance in the worship of God. These things though they be of less moment than the worship itself, yet being appointed and commanded of God see what account is to be made of them. Four 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 kneel is lawful also in prayer; as we see in old jacob who lying on his deathbed though he could not kneel in his thanksgiving yet lifted up himself to the bed's head as well as he could and bowed himself, 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 proofs. 1. In that direction we have for it, Psal. 95.6. O come let us worship and bow down, let us kneel before the Lord our maker. 2. In the example of God's 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 himself. And of these two last we read that they used this gesture of kneeling in their prayer when they had nothing to kneel 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 seashore, 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 jesus 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 ceremonial and solemn worship, to be performed was but a small matter one would think jeroboaem 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 only, it was no great matter in what place he did worship him; specially though he did it not at jerusalem, which he of all other places thought the most inconvenient and dangerous to him, 1 King. 12.27. therefore he made choice of Dan and Bethel to be the places of God's solemn worship, 1 Kings 12.29. But see how the Holy Ghost noteth even this for a most heinous sin, 1 Kings 12.30. Yea see what a matter God maketh even of this, Leviticus 17.3, 4. he pronounceth him to be no better than 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 God's appointment were to meddle with the ark of God was but a matter of circumstance. And yet see what account the Lord made even of this. If any other than such as he had appointed thereunto did meddle with it, or but touch it, or but look into it, he 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. jeroboam thought it a matter of no great moment though he made other men priests to offer sacrifices unto God than such as were of the sons 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 sins, 1 King. 12.31. and for a chief cause of the ruin of his house, 1 King 13.34. Fourthly and lastly, The time when the Passeover was to be celebrated was but a matter of circumstance. jeroboam (a worldly wise man) thought it (it seemeth) a point of foolish preciseness to think the solemn worship must needs be performed just at those times that God had appointed in his law; and therefore (out of a politic respect) he altered the time. But mark how the Holy Ghost noteth this also to have been his heinous sin. He offered upon the altar which he had made in Bethel (saith the holy story, 1 King. 12.33.) the fifteenth day of the eight month, even in the month which he had devised of his own heart. On the other side we see the conscience our Saviour made to observe precisely the Lords direction even in this. He received it we know at the same time when he instituted the Lords Supper, and that was the same night that he was betrayed as the Apostle affirmeth, 1 Cor. 11.23. Yea he 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 passover must be killed. And yet the whole Church of the jews received it not till the day after his passion; for the day of his passion, was the day of the preparation for the passover, as you shall find, john 19.14. Why would he differ from the whole Church in such a trifle as this? Why would he not conform himself to the custom of the Church in such a matter? O he accounted it no trifle though it were but a matter of circumstance; because God had given express direction in his Word for that circumstance, Numbers 9.2, 3. Let the people of Israel keep the passover at his appointed season, In the fourteenth day of this month at Even, ye shall keep it in his appointed season; according to all the rites of it, and according to all the ceremonies thereof shall ye keep 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 be 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 we owe to the commandment and ordinance of God. The least thing in God's worship that he hath appointed must not be neglected, even because he hath ordained it. Circumcision is nothing (saith the Apostle, 1 Cor. 7.19.) and uncircumcision is nothing, but the keeping of the commandments of God. Though we 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 do. In observing of them, we do our homage to God, and show our obedience unto him. This reason prevailed with our blessed Saviour. 1. He received the Sacrament of circumcision in his infancy, Luke 2.21. and afterward the Sacrament of baptism too, Luke 3.21. 2. He submitted himself to the law of purification, Luke 2. 2●. 3. He received the Sacrament of the passover, Luke 22.15. 4. He frequented the Church assemblies constantly upon the Sabbath, Luke 4.16. and all upon this ground that these were God's ordinances and he must show his obedience to God in all things, Thus it becometh us (saith he to john, Matth. 2.15.) to fulfil all righteousness. There were other purifications that were in use in that Church and much stood upon in those days which he made no such reckoning of (though in themselves a man would have thought they had been every whit as good as these that he 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 own good. Keep the commandments 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, Mark 2.27. The Sabbath was made for man, for man's great benefit and help, he could not have been without it; the same may be said of every thing in God's worship that he hath ordained, he hath ordained it for our good even to further, and increase the work of his grace in our hearts. And we may confidently expect a blessing from God, in observing the least thing that he hath appointed us to use in his worship, that God will give it virtue, and make it effectual to do our souls good, if we use it aright. See in three examples what virtue and force there was even in very small things that were of Gods ordaining. 1. Numb. 21.9. The very looking up to the brazen serpent cured all that were stung with fiery serpents. 2 josh. 6.20. At the blowing of the trumpets of rams horns, and shouting of the people, the walls of jericho fell down flat to the ground. 3. 2 Kings 5.14. By dipping himself seven times in jordan, 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 weakness of God is stronger than man. The ceremonies and religious observations that are of men's devising (as crucifixes to pray before, crossing of ourselves, observing of popish fasts and superstitious holidays, sprinkling with popish holy water and such like) though they carry great show of helping us in devotion, yet of them all it may be said as our Saviour said of the jewish purifyings, Matth. 15.9. they are a vain worship: there is no force nor virtue in them, to further the soul one jot in true piety, and devotion. Yea those very things, that were once Gods own ordinances (as these washings and sprinkling with hyssop that David alludeth to here, and such like) when they grew out of date, and ceased any longer to be commanded of God, even they then lost that virtue and strength that once they had, and became weak and beggarly 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. Use 1. For the first, Two things we are to learn from this Doctrine. First, That we 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; we may not say that in matters of substance we must follow precisely the direction, but in matters of circumstance we are not bound so to do. The direction that God hath given us in his Word for the least thing that is to be done in any part of his worship, may not be neglected without great sin and danger. Admit it were but a matter of circumstance what day we keep our Sabbath on, so we keep one in seven (as some have conceited it to be) yet because God hath given us express direction in his Word (by the example and practice of the Apostle, and of those Churches that were planted by him, Acts 20.7. 1 Corinthians 16.2.) to keep it on the first day of the week, the Church may never keep it on any other day then that. See thou make all things (saith the Lord to Moses as you shall find it, Hebrews 8.5.) according to the pattern showed unto thee in the mount. The written Word is unto us in stead of that pattern, that was showed unto Moses in the mount. In every thing we do about God's tabernacle and worship, we must precisely look unto and follow that pattern, observe what he commands. Secondly, This teacheth us how to judge of that imputation that is put upon many of God's faithful servants (and that maketh them as odious in the world as any other thing doth) that they are held to be more precise than wise, that they are too strict and singular in matters of small moment. And surely such as are indeed more precise and singular than they ought to he, do justly deserve to be blamed for it. And I will tell you who they be that are so. 1. Such as are strict and zealously superstitious in the observing of their own fancies, and the customs and traditions of men. Such a one was Paul before his conversion, exceedingly zealous of the traditions of his fathers as he saith, Galathians 1.14. Such were the jews that pressed with great heat and contention, both Christ's Disciples, Mark 7 2, 3. and john's, john 3.25. to observe their purifyings. 2. Such as seem to be 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 God's law. This preciseness our Saviour taxeth, to be no better then gross hypocrisy, Matthew 23.23, 24. 3. Lastly, Such as out of ignorance and blind devotion deny unto themselves the liberties and comforts of this life that God hath allowed them, To these Solomon speaketh, Eccl. 7.16. Be not righteous overmuch, neither make thyself over wise: why shouldst thou destroy thyself? But so long as a man keepeth himself to the direction of the Word, take heed how thou scorn him, take heed how thou blame him for such preciseness, for we are all commanded of God to be strict, and precise this way. What thing soever I command you, (be it great or small saith the Lord, Deut. 12.32.) observe to do 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 preciseness. 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 persuade every one of us to a more reverend esteem and conscionable use of the whole outward worship of God, Use 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 Psalms, all manner of prayer both public, 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. Mark how this exhortation riseth from the Doctrine. If the ceremonial worship that was to endure for a time, was so much to be regarded, how much more is the moral and perpetual worship of God to be 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 we may not neglect the least circumstance of God's worship, that he hath given us direction for in his Word, how much less the substantial 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 less may I neglect the duty of prayer itself. If I may not neglect the benefit of mine eye in the Sacrament, but I must desire to behold and look upon the bread and wine, the breaking of it and pouring of it out, then much less may I neglect the benefit of receiving the Sacrament itself. Four motives I will use to enforce this exhortation upon your hearts. Motive 1 First, These duties (these parts of Gods out ward worship) are enjoined us by that commandment which our Saviour Matth. 22.38. calleth the first and the great commandment. 1. It is the first commandment, here you must begin, thou canst not make conscience aright of any of the commandments 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 commandment, Exod. 20.6.) that make conscience of that commandment, such as keep his commandments. 2. It is the great commandment, We can in nothing better show our obedience and do 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 bear him according to the conscience we make of the second commandment, according to the account we make of his outward worship, and our dependence upon his direction in it. This is plain in the reason of the second commandment, Exod. 20.5, 6. He calleth them that make conscience of this commandment 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 appear by the reason of that commandment there. Daniel had need to pray every day, Dan. 6.10. And how much more than have we? Motive 4 Fourthly, Thou shalt certainly receive good by them if thou use them conscionably. 1. Good in thy soul (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 Psalms, Ephes. 5.19, 20. 2. Good even in thine outward estate. The ark brought a blessing upon the house of Obed-Edom, 2 Sam. 6.11, 12. The true worship of God used in it strengthened Rehoboams' kingdom, 2 Chron. 11.17. The Sabbath shall be a blessing to all that keep 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 Psalm 51.7. April 21. 1629. IT followeth now that we proceed unto the second of those general points that I told you were to be observed out of the whole verse; Nota. that is to say. That David did understand the meaning of these legal washings and sprinklings, that he alludeth to and mentioneth here, he knew what was signified by them; and knowing that in those ceremonial washings, there was not only an outward and material element of water used, but also an inward and spiritual grace represented and signified by it, and that in those ceremonial sprinklings with hyssop there was not only an outward action and work to be done by man, but an inward work also to be done by the Lord himself, he rested not in that which was outward and touched the body only, but seeketh for that inward grace that was signified by it, as appear by this, that he beggeth of God that he would purge and wash him, that he would do that work upon his soul, which was signified by this ceremony. Purge thou me with hyssop (saith he) and I shall be clean, wash thou me and I shall be whiter than the snow. And from this point thus observed in the Text this Doctrine ariseth for our instruction. That God's people must labour to understand what they do in every part of God's worship, Doct. 25 and not rest in the outward work, but strive to feel the inward virtue and power of it, and to find God doing his work upon them, in every one of his, ordinances. Two branches you see there are of this Doctrine, which we will handle distinctly and in order. First, Branch 1 We must labour to understand every thing that we do in the service of God. This God required of his people even under the Law, Though that were a time of far less light than the Gospel (the law had but a shadow of good things to come as the Apostle speaketh, Hebrews 10.1) yet even then God would have his people to understand what they did in his service, even in his ceremonial worship. Therefore he did not only 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 passover, 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 ceremonial laws, as well as of the moral and judicial, Deut. 6.20. The children should ask, and the parents should teach them, the reason and the meaning of every thing that was done in God's service. But this is much more required of God's people in the moral worship, that we understand what we do in it, specially now under the Gospel, wherein the Lord requireth more knowledge of his people, than he did under the law; and of which times he did foretell, Esa. 11.9. That the earth should be filled with the knowledge of God. Therefore the Apostle alluding to the ceremonial worship which consisted chiefly in sacrifices and burnt offerings and opposing the moral worship of God under the Gospel, unto it, Rom. 12.1. teacheth us, that the only 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 several parts of God's moral worship. First, The reading of the Word will do us no good (though we use it never so constantly) if we do it, as a stinted task that we have set to ourselves, unless we be careful 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 be trained up in the reading of them as is plain in the example of Timothy of whom it is said, 2 Tim. 3.15. that from a child he had known the holy Scriptures. And 2 that which we read (though we understand it not for the present yet) the very acquainting of ourselves with the letter of the Scriptures; by continual reading or hearing of them read unto us, may be of great use to us hereafter; as it is plain (by the Apostles putting him in mind of it in that place) that Timothy's reading of the Word in his childhood was a great means to further him in the knowledge of the Word afterward, and to confirm him in the truth. But yet this is certain, our reading of the Word will do us no good unless we endeavour to mark and understand, what we read. Even children should be taught (according as their capacity serveth) to mark and understand what they read. Train up a child (saith the wisdom of God, Proverbs 22.6.) in his way (that is, in his kind and according to his capacity) and when he is old he will not depart from it. As if she had said, He 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 do ourselves any good by it) is plain by two places of the holy Scriptures. 1. By that which is said, Neh. 8. ●, 3. of them to whom Ezra was careful to read the law, He brought the law before the congregation both of men and women, and all that could hear with understanding; and read therein before the men and the women, and all that could understand. Mark how he repeateth this twice. He judged that their coming together to the public reading of the Word, would neither please God, nor do themselves any good, unless they could understand what was read. The second place is that speech of Philip to the noble Eunuch, Acts 8.30. when he heard him reading in private, a Chapter of the Prophet Esay, Understandest thou what thou readest? saith he, As if he should say, To what purpose readest thou if thou be not careful, to understand what thou readest? Secondly, The hearing of the Word preached (though we seem to love it never so well though we take never so much pains for it) will do us no good, unless we hear with understanding. Harken 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 he had so pressed upon them the necessity of this, to seek 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 own sense, and leave hearing of him as a teacher of absurd things, as some other of his hearers did, john 6.66. and as many do now a days, but) held themselves bound (if they could not be resolved by conference among themselves) to go unto him, and desire him to make his meaning plainer unto them. And this we 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 sour, Matth. 13.19.) that of all kind of hearers, those senseless wretches, that are like to the high way, and understand not what they hear are most uncapable of receiving good by the Word, and that Satan of all others hath most power over them. Thirdly, The Sacraments can do us no good unless we come to them and use them with understanding. (I speak not now of infants to whom the Sacrament belongs though void of understanding for the present, but of men of ripe years) Therefore it is God's ordinance, that before the Sacraments be administered unto any people, they should first be instructed by the ministry of the Word. Go and teach all nations (saith our Saviour, Matth. 28.19.) baptising them in the name of the Father, and of the Son, and of the Holy Ghost. As if he had said, First teach them, before you do administer the Sacraments unto them. Therefore also we shall find that john the Baptist before he baptised any, first preached unto them. He preached the baptism of repentace, as the Evangelist saith, Mar. 1.4. And when the Disciples came together at Troa● upon the first day of the week (the Lord's day) of purpose to break 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 unless we be first instructed how to pray, unless we can pray with understanding. As no man can receive good by joining with me in prayer, unless he understand what I say as the Apostle teacheth, 1 Cor. 14.16. so neither can I have confidence's to receive any good by mine own prayer, unless I know I pray according to Gods will, as the Apostle saith, 1 john 5.14. Therefore hearing is the first duty that is enjoined to them that go into God's house. When thou goest into God's house (saith Solomon, Eccl. 5.1.) be more ready to hear, then to give the sacrifice of fools. As though he should have said, All our prayers and other services we do to God in his house, are but the sacrifice of fools till we have first (by hearing) been instructed how to do them according to Gods will. For God hath no pleasure in fools, as he there saith, verse ●. he taketh no pleasure in the prayers or other services that fools, and ignorant sots do offer unto him. Fiftly, Our singing of Psalms pleaseth not God nor can do us any good, unless 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 God's worship, and a duty enjoined in the first table) but he only that can do it with understanding. Thou shalt swear in truth, in judgement, and in righteousness, saith the Lord, jer. 4 2. As if he should say. Though it be never so true that any man sweareth, though the oath be taken in righteousness and no man wronged by it; 〈◊〉 if it be not taken also i● judgement, with good advisedness and understanding, it is an unlawful oath. Therefore in one of the best oaths that ever was taken, wherein men women and children did bind themselves to walk in God's law, Nehemiah 10 28, 29. there was care taken that this holy and necessary oath should yet be taken only 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 God's service; and that no ordinance of God will do us any good, unless 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 spiritual, 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 do not so, worship him not in truth, are no better than hypocrites; So is it not possible to serve God spiritually and with feeling in any part of his worship, if we do not understand what we do in it. For the devotion and good affections that grow not from knowledge, are vain 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 been spoken of the first branch of the Doctrine, David did understand the meaning of the ceremonial worship, and so must we labour to understand what we do in God's service. Branch 2 Now we must proceed to the second branch of the doctrine; and for the plain and distinct handling of it, we must observe these four things. First. Every part of God's worship is spiritual, and there is in it both an outward and bodily action done by man, and an inward and spiritual work that is done by the Lord himself. In these purifications that David here alludeth to, man did wash the body, and sprinkle with hyssop the water & blood upon it, for the legal purging and cleansing of it; and God did wash the soul in the blood of Christ, and sprinkle it upon the consciences of his people So in circumcision, man did cut of the foreskin of the flesh, and God did circumcise the heart, Deut. 30.6. In baptism, john baptised the body with water (as he saith, Matth. 3.11.) and God himself baptised the soul with the holy Ghost So in the ministry of the word, man speaketh to the ear and outward man and God openeth the heart to attend unto that that is taught, and believe it, as we see in the example of Lydia, Acts 16.14. Lastly, In prayer man worketh, and God worketh too. The spirit itself maketh intercession for us, as the Apostle speaketh, Rom. 8.26. Secondly. The Lord hath bound himself by promise to his people, that he will thus accompany his own ordinances and work with them in their hearts, God will work with us in every part of his worship, he will do his part, if we do 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 public worship) I will come unto thee, and I will bless thee, saith the Lord to his people. And this promise he hath likewise made concerning his worship under the Gospel, Matth. 28.19, 20. Go and teach all nations, baptising them, etc. (preach my word, administer my sacraments) and lo, I am with you always, even unto the end of the world. Where men do their parts in the use of any of his ordinances, God will not fail to do his part also. Thirdly. Whatsoever man can do in God's worship, is nothing worth, unless God work with it. All the outward parts of God's 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 means and instruments that God hath sanctified, and appointed to work by in our hearts. But if God withdraw his hand and refuse to work by them, they can do us no good at all, no more than the best tool that is in the world can, if the workem●n do 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 We are labourers together with God, ye are God's husbandry, ye are God's building. And that which the Prophet speaketh of the material building, Psalm 127.1. may much more truly be said in this case, Except the Lord build the house, they labour in vain that build it. All that the best man can do in God's worship, is nothing worth, unless God do his part, if he work not with him. The inward virtue and power that God by his blessing and work doth give unto it, is the very life and soul of every part of God's worship, without it, it is no better than a dead and loathsome carcase. The kingdom of God (saith the Apostle speaking of preaching, a chief part of God's outward worship, 1 Cor. 5 20▪) is not in word, but in power. As if he had said, That is the right preaching, where God's 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 be said of every other ordinance of God; That is only true complete baptism, wherein God hath baptised the party aswell as man, that a true and complete communion which God hath administered aswell as man; that a true and complete prayer, when the spirit of God hath joined with me, and prayed aswell as I. 1. Then, and then only shall we have comfort in our baptism, when we can find that we have been baptised of God. He shall baptise you (saith john baptist, speaking to the faithful, Matthew 3.11.) with the holy Ghost, and with fire. Happy is that soul, that can find he hath been baptised by that hand; that can say thus, As by God's minister, I had water sprinkled upon me, by the ordinance of God in mine infancy, when I knew it not; so now I do verily know, and feel that the Lord himself hath by his spirit sprinkled upon my soul, the blood of his dear Son (that blood of sprinkling, as the Apostle calleth it, Heb. 12.24.) hath assured me, that it was shed for me; and I do verily know and feel 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 Lord's supper, when we can find, that as God's minister hath by his appointment given us the bread and wine, so the Lord himself hath given us the body and blood of his own son, and commanded us to feed upon him. Moses gave you not that bread from heaven (saith our Saviour, john 6.32.) but my father giveth you the true bread from heaven; and he showeth what he meaneth by that, verse 35. I am the bread of life. No minister can give thee that true bread from heaven, the body and blood of Christ to feed upon; the Lord only can give thee that. And as when thou goest to the sacrament at any time, thou must seek, 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, o happy thou; it was the comfortablest supper that ever thou wert at in thy life. 3. Then, and then only can we 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 ministry is not in word only, 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 ministry, and it may be said of us, as of them, Acts 11.21. The hand of the Lord was with them, and a great number believed, 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 hear, as he did Lydias, Acts 16.14. when ye can find, that in the hearing of the word, ye are taught of God, drawn, and effectually persuaded to believe, and obey the truth that you hear, as our Saviour saith all the Elect shall be, john 6.44, 45. when in the hearing of the truth of God delivered by any of his servants you hear withal, that word behind you (that is spoken of Esay 30, 21.) saying, this is the way, walk ye in it; when in the ministry of the Word, you can feel that mighty power of God that the Apostle speaketh of, 2 Cor. 10 5. casting down your imaginations, and every high thing in you that exalteth itself 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 only can you have comfort in your hearing, 4. Lastly. Then, and then only can we have comfort in our prayers, when we can find the Lord hath been with us in prayer. And when is that? 1. When we 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 ear to hear. When the spirit itself maketh intercession for us, quickeneth 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 groan & 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 forth and last point will necessarily follow (for you had the Reason of it already) That a Christians chief care should be in every duty of God's worship, to find that God is with him in it, that God worketh with him. Purge thou me with hyssop (saith David here) wash thou me. And as Moses did in another case, Exodus 33 15, 16. so should we all importune, and expostulate with the Lord in this case. If thy presence go not with us (saith he) carry us not up hence; for wherein shall it be known, 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 work not with us in them, to what purpose should we perform them? How shall it appear that we have found grace in thy sight? The uses that this Doctrine serveth unto, are two principally. 1. For instruction, 2. For exhortation. Use 1. And first this teacheth us the true cause why in this time of so long continual use of all God's ordinances, there is so little fruit to be seen. This is the general complaint of these times. 1. God's faithful ministers complain of this and cry as Esa. 49.4. that they have laboured in vain, they have spent their strength for nought, and in vain; they see no fruit of their labours. And 2. the carnal man, and enemy to the Gospel, 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 chief offence, that many do miserably stumble at. These that hear so much (say they) and read so much, & pray so much, what are they the better for it? Wherein are they better than other men? And alas, what shall we say to these men? How can we deny, but that this is most true that they say? Only let ourselves take notice of the true cause of this; surely the Lord doth not his work in these exercises of religion, that men do use; the Lord withdraweth himself from his ordinances; and then all is in vain that man is able to do. The Lords glorious presence which was wont to dwell in his sanctuary (to accompany his own ordinances, and to work with them) is now departed, not from his sanctuary only, but from the City too as once the Prophet in a vision saw it do, Ezekiel 11.23. This reason the Prophet rendereth, Esa. 53.1. Who hath believed our report, and to whom is the arm of the Lord revealed? Few or none do profit by the ministry of the word, because the Lord showeth not his power in it, he worketh not with it And why doth not the Lord his work in his own 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. Son of man (saith the Lord to his Prophet, Exekiel 8.6.) seest thou what they do; even the great abominations that the house of Israel committeth here, that I should go far from my sanctuary? If he see any filled by thing in thee, he will turn away from thee, saith Moses, Deut. 23.14. Can two walk together (saith the Prophet, Amos 3.3.) unless they be agreed? Is it any wonder that God joineth 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 do? Nay, is it any wonder if God withdraw himself from the Sanctuary itself, from our whole engregregations, for the whoredoms, and drunkenness, and oaths that break out amongst us, and of which we every one stand much more guilty in his sight, than the whole congregation of Israel, was of the sin of one Achan. joshua 7.11, 12. Secondly. The second cause why the Lord withdraweth himself from his own ordinances, and doth not his part in them, is because we do not ours. We use to serve him by the halves, Whereas he requireth in every part of his worship, the service of our soul and spirit as much, yea much more than of our bodies, and that as David doth in the duty of thanksgiving, call upon his soul, Psalm 103.1, 2. Bless the Lord, o my soul, and all that is within me bless his holy name; and again, Bless the Lord o my soul, so we should do in every ordinance of God; we use to give to the Lord the service of our lip, or ear, or knee, or body only. And is it any wonder if the Lord withdraw himself from us, and refuse to join 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 far from him? A third and last cause may be this, that we rest too much upon, and bless ourselves in the excellency of the means that we do enjoy, and make an idol of them (as they of Lystra you know did of Paul and Barnabas, Acts 14 11— 13.) and never seek to God that he would inwardly work with his ordinances in us, we care not for that. And even to this, that may be applied which the Apostle speaketh of every natural 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 means which belongeth to him, you may perceive by that fear and indignation that Paul and Barnabas did express, when they saw them of Lystra offend this way, Acts 14.14. Lecture CXVI. On Psalm 51.6. April 28. 1628. FOlloweth the second use of the Doctrine, Use 2. namely the use of exhortation, and that is double according to the two several branches of the Doctrine. For first, If no duty we perform to God in his worship can please him, nor do us any good, unless it be done with understanding, therefore we must be exhorted, that if we desire to be saved, we would make this our first care and endeavour to get knowledge. With all thy getting (saith the wisdom 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 than the sacrifice of a fool, 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 than your burnt offerings. As if he had said, I was ever of that mind, even when I did most straight command the offering 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 than your prayers, more than your coming to the Communion, or any other service you can do unto me. Certainly most men do not believe 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 think they sin that do not use to pray, but few or none hold themselves bound to use the means to get knowledge; they are grossly ignorant, and desire to continue so. Of the most people in our congregations, the Lord may justly take up that complaint which he made of Israel, a little before the captivity, jeremy 4.22. My people (for so they profess and hold themselves to be) is foolish, they have not known me, they are sottish children, and they have no understanding, they are wise to do evil, but to do good they have no knowledge. Secondly. For other of God's ordinances, they will seek to God's ministers, and crave their help. If they have a child borne, they will seek to the minister to have it baptised, but they will never seek to the minister, nor crave his help for the catechising and instructing of their children, when they come to years of capacity, they make no haste, they show no forwardness in that at all. So they seem to make great conscience of coming to the Communion, and think they were undone if they should not receive it once a year, but for hearing of the word, they care not at all, it would be no trouble at all unto them to want that. Ye fools 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 fools and blind, whether is greater, the Sacrament, or the word that sanctifieth the Sacrament? The seal, or the covenant of God, that is confirmed by that seal? Thirdly and lastly. Whereas they seem to love those other parts of God's worship well, yet in this point they are like unto those the Lord speaketh of, Ps. 50.17. They hate instruction. Not general instruction it may be, but to be dealt withal particularly in this kind (which is certainly of all other the best way to bring an ignorant soul 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 shall constantly use to catechise his servants, and examine them particularly concerning their knowledge, and what they have learned, o 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 than 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 wisdom of God speaking of that anguish of soul, that many lewd men feel on their deathbed, bringeth them in complaining of this, as of a chief 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, lieth most heavy upon my conscience. Certainly, all places do afford daily examples of this. And who knoweth how soon this may be his own case? The second place is that in Pro. 1.27, 28, 29. When distress & anguish cometh upon you, then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me, for that they hated knowledge. Observe four things in these words. 1. Distress and anguish will come one day upon the most secure and senseless sinner, and who knoweth how soon this distress and anguish of soul may come upon him? 2. In distress and anguish, the most secure and senseless sinner, & such as care least for God and goodness, are wont to seek unto him, than they will pray and cry unto God, they will make show of much goodness, they will desire the help of good men in prayer. 3. God useth to despise and reject the prayers that such men make unto him in their greatest distress, or that others do make for them. 4. The main 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 days of their health and peace, they had hated and despised the means 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 do us any good, unless the Lord work with it, that his co-operation and blessing in the very life and soul of every ordinance of God; that therefore we would not rest in our performance of any duty of God's worship, but make this our chief care to find that God is with us in it, that he worketh with every ordinance of his in our hearts, and blesseth it unto us. We that are preachers should labour so to preach, as we may find God working with us, and blessing our labours. This was Paul's main desire to see fruit of his labours. He longed to be with the Romans, as he saith, Rome 1.13. that he might have some fruit among them also, as he had among the other Gentiles. And he professeth, Phil. 1.22. that this fruit of his labour (which he desired, and looked to find in his ministry) was the only thing that made him willing to live. And you that are God's people should look unto, and desire this chiefly in your hearing, that you may find God in this ordinance, that you may hear the Lord speaking to your hearts, and feel his arm revealed in it. I will hear (saith the Psalmist, Ps. 85.8.) what God the Lord will speak. And all of us should strive to find God with us in our prayers, not only by the help he yieldeth us in them, by quickening and assisting us. This is that which the Apostle, jude 20. calleth praying in the holy Ghost. But also we should observe, what answer the Lord returneth to our prayers, what fruit we have of them. In the day of my trouble I will call upon thee, for thou wilt answer me, saith David. Psalms 86.7. O he stood much upon this, and could not be satisfied without it. H●are me o Lord (saith he, Psal. 27.7.) when I cry with my voice have mercy also upon me, and answer me. Certainly so should every one of us do likewise. But for the better enforcing of this exhortation, 1. I will give you some motives to stir you up to seek this. 2. I will direct you to some means whereby you may obtain it. 3. Lastly, I will answer an objection that many of God's people are apt to make against themselves in this case, because they do not profit by God's ordinances, nor find his presence in them. For motives therefore consider. First. Motive 1 That as it is a curse, and great sign of God's displeasure, when a man using and enjoying all outward means of health and strength of body, or of wealth and increasing in his worldly estate, cannot find that he 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 wholesome 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 years end. As this I say is a sensible judgement of God, and such a one as every one will acknowledge to be a sign of God's displeasure; So is it certainly as evident a curse, and sign of God's wrath, when a man enjoying and using all outward means of grace, he leads, 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 means, 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 hear (that is, ye shall hear my Prophets, mine own sons (for of such hearing he speaketh) ordinarily, diligently) and shall not understand (as if he had said, you shall be never the better for it) and seeing ye shall see, (you shall have all the help your eye can yield you, to bring you to grace, as you know, that not only in the works of God, but in the sacrament also the Lord hath appointed our eye to be a great help to our faith) but you shall not perceive. The like is also said of a prayer, Esay 1.15. When ye make many prayers, I will not hear you. Secondly. Motive 2 As in all other the means of our comfort in this life, this is the main ground of our joy, to find that the Lord is with us in them. David behaved himself wisely in all his ways (saith the holy Ghost, 1 Sam. 18.14.) and the Lord was with him. So it is said of joseph, Gen. 39, 20.21. that he was cast into prison, but the Lord was with joseph. As if he had said, joseph was a happy and a comfortable man, even in prison, because the Lord was with him. So it is specially a main 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 ordain peace for us, for thou also hast wrought all our works in us. Motive 3 Thirdly. If we profit not by God's ordinances, we make ourselves guilty of an heinous sin, even of taking God's name in vain. For what is it to take God's name in vain, if this be not, when we ordinarily read, and hear his word, and receive his sacraments, and use to pray, and all in vain▪ receive no profit, are never the better for it? And certainly God will not hold them guiltless that take his name in vain, Exod. 20.7. Motive 4 Fourthly and lastly. If God be not present, if he work not with his ordinances in us in mercy, he will be present, and work with them in us in judgement. If we be not the better for them, certainly we 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 john 13.27. After the sop (and that was after he had communicated with Christ in the passover) Satan entered into judas. And would to God we had not daily 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 means, how we may obtain this, that God may be with us, and work with us in all his ordinances, making them effectual in us, to those ends he hath ordained them for; they are four principally. Means 1 First. We must perform every duty of God's worship with fear, lest we should by our loose and careless performance of it, offend God, and loose that we come for, miss of his blessing in it. Serve the Lord with fear, saith the Prophet. Psalm 2.11. That which our Saviour saith of one of God's ordinances, Luke 8.18. Take heed how ye hear, may be said to us likewise of every other duty in God's 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 do so Let us have grace, whereby we may serve God acceptably (saith the Apostle, Heb. 12.28, 29. And how is that) with reverence and godly fear, For our God is a consuming fire, saith he. As if he had said, We can never serve God acceptably, unless we do it in an high reverence of his glorious greatness, and of his ordinances, and with fear of offending him by our loose and careless performance of it. Means 2 Secondly. If we would have God to join with us in his ordinances, and to do his work in our hearts by them, we must strive to come to them in more humility, and sense of our own unworthiness. The Lord is ●igh to them that are of a broken heart, saith David, Psalm 34.18. This is said to be one of the main duties, that God requireth of all his people. Micah 6.8. To walk humbly with thy God. There is no hope that he will walk with us, converse with us, join and work with us in his service, unless we walk humbly with him. See an example of this in Paul, he was a man that God did marvellously assist and work with in his ministry; see the reason of it, Act. 20.19. He served the Lord with all humility of mind, and with many tears. Means 3 Thirdly. If we would have God to work with us, and bless 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 again. The necessity of this the Lord taught his people under the law by this ceremony, Exod. 30.20. When Aaron and his sons go into the tabernacle of the congregation, they shall wash with water, that they die 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 we have sanctified, and cleansed ourselves from all our filthiness, both of flesh and spirit; so hath he taught all his people, that it is no less dangerous for them to come before him in any part of his worship, being yet in our sins. See this in the extraordinary worship of God. Sanctify a fast, sanctify the Congregation, saith the Prophet, joel 2.15, 16. The people of God are not fit to keep a fast, we cannot expect, that the day of our fast will prove a day of atonement between God and us, unless we be careful before our fast to sanctify ourselves, to search out, and purge ourselves from all our known sins. See this also in ordinary duties of God's 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 passover. 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, john 11, 55. that in Christ's time many went out of the country up to jerusalem before the passover, to purify themselves. And our Saviour after the passover, before he celebrated the Sacrament of his body and blood with his disciples, washed their feet, as we read, john 13.5. And those bodily purifications, and washings, did signify (certainly) the purging, and cleansing of the soul from sin, by the blood and spirit of Christ. No man may hope to receive any good by the Sacrament, that hath not care before he go to it, to purge, and cleanse himself from his sins. 2. For the ministry of the word. Every one (saith the Lord, Eze. 14.7, 8.) which separateth himself from me, and setteth up his idols in his heart (every man's lust we know is his idol, covetousness is idolatry, Col. 3.5.) and putteth the stumbling block of his iniquity before his face (affecteth it, loveth it, cannot look of on it) and cometh to a Prophet to inquire of him concerning me (seeketh to know my will out of my word) I will set my face against that man, saith the Lord. Certainly that man, that bringeth to the hearing of the word, any known sin with him in his heart, affecteth it, loveth it, is not willing to part with it, separateth himself from God, can have no hope that God will join or work with him in this his ordinance, nay he highly provoketh God by coming 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 evil speakings, as new borne babes, desire the sincere milk of the word, that ye may grow thereby. As if he had said, There is no hope we should ever grow in grace, or thrive by the word in the best ministry under heaven, if our care be not before we come to it, to lay aside all our known sins with full purpose of heart, never to take them up again. 3. Lastly. For prayer. If thou prepare thine heart, and stretch out thine hands toward him (saith Zophar, job 11.13, 14.) if iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. As if he had said, If a man before he go to prayer, be not careful to cast away all his known sins, nay, if he wink at, or bear with any sin that he knoweth to be in his family, he can have no hope to find audience or acceptance with God in any prayer, that he maketh unto him. So that you see how undoubted a truth it is which the Prophet speaketh. Esay 59.2. Our iniquities will separate between us, and our God. Certainly this is the main cause why all Gods ordinances prove so fruitless to us, we read and hear, and receive the Sacrament and pray ordinarily, yea we sometimes keep fasts too, and yet are never the better. Though God have promised he will meet with his people in his public 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 he hath bound himself every whit as much to meet with his people in his public worship under the Gospel as he did then, as is plain, Matth. 28. ●0.) yet we frequenting the tabernacle of the congregation ordinarily, can seldom or never meet the Lord there, nor find his gracious presence there; What is the cause of this? Surely some known sin (we harbour in ourselves, and which we have no care to purge ourselves of, when we should go to God) breaketh the meeting and separateth between us and our God. So that to conclude the third Means, If it be indeed a trouble to us that we feel no more life and power, no more fruit and comfort in any of God's ordinances, let us learn 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 means that he could the special sin that was the cause of it. And so should we do. Means 4 Fourthly and lastly, If we do indeed desire that God would accompany his ordinances and work with them in our hearts we must beg this of God by fervent prayer. This course we should take in all things we are troubled with the want of, in every thing we do desire. Be careful for nothing (saith the Apostle, Philip. 4 6.) but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God; As if he had said, Acquaint God with all your desires. But in our spiritual wants especially we should do 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, Wisdom and grace to govern 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 ask 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 God's servants do more complain of and mourn for then this, that in no action or occasion of their life. they are so heartless or uncomfortable as in the duties of God's worship; they profit not by any of God's ordinances, the Lord worketh not with them in their hearts. For this they mourn and vex themselves as judging it to be a certain sign 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 souls 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 expressly commanded of God, to read and hear the Word, to receive the Sacrament, to pray; 2 and that these are the means he hath ordained to work grace in thee and to save thee, if ever thou be saved; Therefore thou must 1 hold thyself 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 four means thou hast been directed; 4 wait for God's 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 we shall reap, if we faint not. Thou must do as those poor impotent persons did, joh. 5.3. they came to the pool of Bethesda and lay waiting there for the moving of the water; So must thou still bring thyself to these ordinances of God, and wait till God shall be pleased to stir and move thy heart by them. We read of jacob that when the Lord had wrestled with him, and seemed desirous to leave him and be gone, Gen. 32.26. jacob resolved he would not let him go till he had blessed him; So should all true Israelites do, follow the Lord constantly in the use of his ordinances, and resolve never to leave him, nor give him over till he have blessed them. Secondly, I have four things to say for the comfort of these poor souls that thus complain of themselves. First, It is a blessed sign that thou canst thus desire to find Gods gracious presence in his ordinances blessing them unto thee, and mourn for the want of it. When the Spouse mourned and kept such ado because Christ had withdrawn himself from her, it was nothing but love that made her do so. Tell him (saith she, Cant. 5.8.) that I am sick of love. And you know who it was that said, Matth. 5.3, 4. Blessed are the poor in spirit, blessed are they that mourn thus. Secondly, They that can thus desire to profit by God's ordinances, shall certainly find good by them in God's due time. He will fulfil the desire of them that fear him, saith the Prophet, Psal, 145.19. And this is the happiness (saith our Saviour, Mat. 5.6.) of them that hunger and thirst after grace, that they shall certainly be satisfied. Thirdly, It may be God hath already been graciously present with thee in his ordinance and met thee there, and done thee much good by them, though thou do not feel and perceive it. God speaketh once, yea twice (saith Elihu, job 33.14.) yet man perceiveth it not. He teacheth many a good thing to some of his servants, and they learn 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 jacob, Gen. 28.16. he perceived it then) and I knew it not. Fourthly and lastly, Even this is a certain sign they have already profited by the means of grace, and God hath made them effectual in their hearts, because they do so well discern their own unprofitableness, because they mourn 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 certain sign that that poor man, Mar. 9.24. had true faith in him, because he mourned so for his unbelief, and did so desire to believe. Lecture CXVIII. On Psalm 51.6. May 12. 1629. NOw we are to come unto the several 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 whereby 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 clean from all the filthiness of his sin, yea he should be whiter in God's eye, and account then any snow is in the eye of man. In the petition two things must be observed. 1. What it was whereby he did desire to be purged and washed from his sins. 2. In what manner he did desire to be purged with it. The thing which he desired to be purged and washed with, was the blood of Christ, that was the thing which he knew was signified and represented, both by the water and blood that was used under the law, for the purifying of them that were unclean. So that the meaning of his petition is this, Lord wash me from my sins in the blood of Christ, Lord sprinkle (as with a bunch of hyssop) and effectually apply to my soul that blood of thy son. Nota. Then the first particular that is to be 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 only upon the infinite mercy of God; yet here renewing the same suit and suing still for nothing else but the pardon of his sin, yet he mentioneth not mercy now, but showeth the way and means whereby he hoped to obtain this mercy from God for the pardon of his sin; by the blood of Christ, by being washed in that, by having that sprinkled upon him and applied to him, he looked to obtain mercy with God for the pardon of his sin, and by no other means. From hence then this Doctrine ariseth for our instruction. Doct. 26 That the only means whereby men obtain mercy with God for the pardon of their sins, is the blood 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 only. He is the conduit pipe whereby all mercy is conveyed from God unto us. Of his fullness (saith the Evangelist, john 1.16.) have we all received. 2. Whatsoever mercy we receive from God by Christ, we obtain it by his blood. Branch 1 See the proof of the first point in six particulars. First, Eternal life and the glory and happiness we look for in heaven is indeed the free gift (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of God, and obtained merely through his mercy; but this free gift, this mercy we have no hope to receive from God but only through Christ, The gift of God is eternal life, (saith the Apostle, Rom. 6.23.) through jesus Christ our Lord. In which respect he is called our hope, 1 Tim. 1.1. Secondly, All spiritual blessings whereby we are fitted for heaven, faith and repentance and holiness, without which no man shall see the Lord (as the Apostle speaketh, Heb. 12.14.) are the free gifts of God and obtained merely 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 only through Christ. He hath blessed us with all spiritual blessings in heavenly places in Christ, saith the Apostle, Ephes. 1.3. It is he that giveth repentance unto Israel, and forgiveness of sins as the Apostle speaketh, Acts 5.31. Thirdly, Even those common gifts of God's spirit, which hypocrites and castaways 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 only through Christ; no man can have any comfort in them, no man can have a sanctified use of them, but only 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 jesus 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 rejoice in his labour, this is the gift of God. But this mercy also the faithful obtain only though Christ. Worthy is the lamb that was stain (say the holy Angels, Revel. 5.12.) to receive power and riches and wisdom. As if they had said, All riches as well as all power and wisdom are his and his only. Him God hath made heir of all things, as the Apostle saith, Heb. 1.2. All things are yours, and ye are Christ's, saith he, 1 Cor. 3.22, 23. As though he had said, Nothing is ours, we have not a spiritual and comfortable title to any thing, till we be Christ's. Fiftly, The love and good will of God towards us (which is the only root and fountain of all blessings and good things we receive from him) is won and procured to us only by Christ. God cannot love or bear good will to any of us, but only through him and for his sake. And therefore the Angels sing thus at his coming 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 bear no good will towards men, but only through Christ. Sixtly and lastly, No man can have any true boldness to go to God or to look for any good or mercy from him but only through Christ. No man cometh unto the father but by me, saith our Saviour, joh. 14 6. In him we have boldness and access with confidence, saith the Apostle, Ephes' 3.12. and in him only. Whatsoever good thing we want and would beg of God by prayer, we must ask it in his name, and look to obtain it only through him and and for his sake. Whatsoever ye shall ask the father in my name he will give it unto you, saith our Saviour, john 16.23. And whatsoever good thing we have received from God and would be truly thankful to God for, we must ascribe it only to Christ and acknowledge we have received it for his sake alone, Giving thanks to God and the father by him, as the Apostle teacheth us, Col. 3.17. And thus we have seen the first proof of the Doctrine. No mercy can be expected from God, but through Christ alone. The second followeth. Branch 2 No mercy can be expected from God by Christ, but only through his blood; if he had not suffered and endured that for us which he did, both in his soul and body, we could never have found any mercy from God at all. See the proof of this also in three particulars. First, All the mercies of God that concern our justification, the acquitting us of our sins and setting us in God's favour, are obtained to us by the passions and sufferings of Christ. Being justified by his blood (saith the Apostle, Rom. 5.9.) we shall be saved from wrath through him. In Christ we have redemption though his blood (saith he, Ephes. 1.7.) the forgiveness of sins, 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 obtain the forgiveness of our sins, but the riches of God's grace are procured to us by the blood of Christ, and by no other means. Him hath God set forth (saith he, Rom. 3.25.) to be a propitiation through faith in his blood. 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 obtain any mercy from God, must seek it in and through him only. 2. Whereas the mercy-seat under the law stood in the holy of holyes, within the veil and was hiden not only from the people but from the priests also, the Highpriest only had access unto it, and that but once a year, the Lord hath now by the ministry of the Gospel set forth this mercy-seat, openly to the view of all men, all men may have access 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 between him and his people, without the blood 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 only by faith in his blood. Secondly, All the mercies of God that concern 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 sin might be destroyed, that hence forth we should not serve sin. So that ability that is given us of God to lead a new life and to walk in his ways is ascribed to the passion and sufferings of Christ. It is the blood of Christ (saith the Apostle, Heb. 9.14▪) who through the eternal spirit offered himself without spot unto God, that purgeth our conscience from dead works, to serve the living God. And that strength that any child of God hath to resist tentation, is to be 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 concern our glorification, and the consummation of our happiness in the kingdom of heaven, are obtained to us by the passion and sufferings of Christ. We have boldness (saith the Apostle, Heb. 10.19.) to enter into the Holiest (into heaven whereof the holy of holyes in the temple was a figure) by the blood of jesus. As if he should say, There is nothing that can make a man die, and go to God with true boldness and expectation of a better life, but only faith in the blood of Christ. And in this respect it is that the Apostle calleth his whole ministry the preaching of the cross of Christ, 1 Cor. 1.18. and we preach Christ crucified, saith he, verse 23. that was the whole matter and scope of his ministry, to teach men to look for all mercy and comfort from God only through the passion, and sufferings of jesus Christ. Yea he telleth the Corinthians, 1 Cor 2.2. that when he was among them (where learning and eloquence did abound) he determined not to know any thing save jesus Christ and him crucified, he resolved with himself to show 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 cometh to God's people by them. Nay he professeth of himself, Gal. 6.14. that the cross of Christ his passion and sufferings, was the only ground of all his comfort, he rejoiced and gloryed in nothing else. God forbid (saith he) that I should glory, save in the cross of our Lord jesus 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 several branches of the Doctrine. First, No man can expect any mercy from God but only through Christ, Because he knoweth that he is by nature the child of wrath. We 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 he is in this estate by nature; so by falling into and living in known sins, he knoweth likewise that he provoketh the Lord afresh oftentimes, and maketh him his enemy. 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 own people) therefore he was turned to be their enemy. And who can expect mercy and kindness from him whom he knoweth to be his enemy? No no, no mercy, no comfort can be looked for at God's hands, nothing but terror, nothing but indignation and wrath, while God is our adversary, till we be reconciled unto him. Till then (if a man's conscience be not senseless) there can be nothing in him but a certain fearful looking for of judgement (as the Apostle speaketh, Heb. 10.27.) and of fiery indignation, which shall devour the adversaries. Now Christ is the only mediator between God and us to go between us, and make reconciliation, There is but one Mediator between God and man, (saith the Apostle, 1 Tim. 2.5.) the man Christ jesus. And Col. 1.19, 20. It pleased the Father by him to reconcile all things unto himself. 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 look first to justice, and then to mercy, not to show 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 poor 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 himself, to look first to justice, and then to mercy, not to have compassion upon any man's misery, or to show 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 pass (saith our Saviour, Luc. 16.17.) than for one title of the law to fail. 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 fail 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 himself in this point, even in that place where he hath amplified his mercy most, and set it forth to the full: I mean Exod. 34.6, 7. The Lord is merciful and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin. What can be said more for the amplifying of God's mercy than is said here? And yet mark what followeth in the very next words; and that will by no means clear the guilty. As if he had said; As infinite as the Lord is in mercy, yet will he by no means clear 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 sin of man? Who is able to satisfy the law, and to bear 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 fierceness of his anger? Surely all the Angels and Saints in heaven and earth could not do it. Only Christ jesus who was more than a man, was able to do 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 winepress of the fierceness and wrath of almighty God, saith john, Rev. 19.15. There was not one jot of the fierceness and wrath of God that was due to the sins of any of the elect, but he trod it out, it came all upon him. Christ himself our blessed Mediator could not make our peace with God, nor get him to pardon our sin and show us mercy, by entreaty, or intercession, or by any other means, 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 sins, even to the uttermost. When we were enemies (saith the Apostle, Rom. 5.10.) we were reconciled to God by the death of his Son; nothing but the death of his Son 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 sin saith the Apostle, Heb. 9.22. It is the blood (saith the Lord, Levit. 17.11.) that maketh atonement for the soul. 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 been 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 bloody passion of jesus Christ, seeing the Scripture so oft ascribeth our whole salvation to the mere grace and goodness of God only. By grace ye are saved, saith the Apostle, Eph. 2.5. And for the undoubted certainty of this truth, he repeateth it again, Verse 8. in the very same words, and teacheth us that our whole salvation cometh most freely unto us. I will love them freely, saith the Lord, Host 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 fountain 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 dear purchase, neither do we obtain it till it was dear 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 souls of all Gods redeemed ones, and to that which God hath given us; yet in respect of ourselves and of our obtaining of it, it is merely of grace, it is the free gift of God; It is merely of mercy and free grace that any of us are saved. This will evidently appear unto us in five points. First, It was the free grace of God and nothing else, that first moved him to find out and appoint this way to save us by, and to satisfy his own justice for us. He purposed this in himself, saith the Apostle, Eph. 1.9. there was nothing out of himself that moved him to it. He devised this way how to make satisfaction unto himself. 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 himself. This was certainly the free grace and mere mercy of God, and nothing else 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 sovereignty he had forgiven us, without exacting any satisfaction for us at all, God so loved the world (saith our Saviour, joh. 3.16.) that he gave his only begotten Son, etc. Secondly, It was the free grace of God and nothing else that moved him to give any of us to Christ, and to appoint us in his eternal counsel 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 jesus Christ to himself, according to the good pleasure of his will. As if he had said; The good pleasure of his own will, and nothing else moved him to do this. In this respect our Saviour saith of his faithful Disciples, joh. 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 me, for they are thine. Thirdly, It was the free grace of God, and nothing else that moved him to give to any of us that grace, to receive Christ by faith being offered unto us in the ministry of the Gospel. No man can come to me (saith our Saviour, joh. 6.65.) except it were given unto him of my Father. Fourthly, It is the free grace of God, and nothing else 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 own free promise and grace only. Fiftly and lastly, It is the free grace of God, and nothing else, that moveth him after we have received Christ by faith, and thereby are brought into covenant with him, to perform his promise, and to keep covenant with us, considering how oft we break our covenant with him, how weak and wavering our faith and obedience is. And this made Solomon break forth into those terms 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 walk before thee with all their heart. As if he should have said, It is the marvellous mercy of God, that he 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 showed you, that though our salvation were not free to Christ, but he paid dear for it, yet to us it is free, we obtain it only through the free grace and mercy of God. Lecture CXIX. On Psalm 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. Use 1. This Doctrine will teach us to judge rightly of sin, and to esteem of it as it doth deserve. Four points there are to be observed in this Doctrine, that do notably set forth the odiousness and heinousness of sin. First, no creature in heaven or earth can cleanse thee from the least of all thy sins, nor procure thee a pardon for it. Christ jesus only was able to do it. He is the propitiation for our sins, saith the Apostle, 1 john 2.2. and he alone. In Popery men are taught that many will do it. Pardons may be bought of the Pope we know; and the larger sum 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 temporal punishment that is due to them for sin; so that the more bountiful a man is that way, the less he shall need to fear the fire of Purgatory, or any other temporal punishment whatsoever. And this hath certainly been a most profitable and gainful Doctrine to the Church of Rome. But a most blasphemous Doctrine it is, and such as makes the Cross 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 silver and gold from your vain conversation received by tradition from your feathers. No silver and gold (though we had never so many thousands to give unto pious uses) can redeem and buy out the least of our sins no not our vain conversation, our unprofitable walking, our sins 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 clearly known to all God's people then. The Churches that were planted by the Apostles were fully persuaded of it. And if the present Church of Rome had been of the Apostle Peter's founding (as they pretend) certainly silver and gold could not be of such use and worth there for procuring pardons for sin, 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 holiness 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 public Liturgy do oft beg of God the pardon of sin and deliverance from his wrath, for the merits and intercession of such and such Saints. Miserable comforters are they, that teach poor souls in this case, to lean upon the staff of this bruised reed. Of all the Saints that have been most rich in grace and good works, that may truly be said which David speaketh of the worldly rich men. Psal. 49.7, 8. None of them can by any means redeem his brother, nor give unto God a ransom for him; for the redemption of the soul is precious. No Saint was ever able with all his holiness and good works, to pay a price sufficient to satisfy the justice of God, for one soul. Nay (I say more) no Saint or Angel durst ever so far mediate with God, as to entreat him for his sake, to pardon any one sin to any soul. If one man sin against another (saith old Ely to his sons, 1 Sam. 2.25.) the judge shall judge him: (satisfaction may be made for the offence, by the authority of the magistrate) but if a man sin against the Lord, who shall entreat for him? As if he had said, No Saint or Angel dare presume to be so much as a mediator of intercession unto God, for any that hath sinned against him. Call now (saith Eliphaz to job 5.1.) if there be any that will answer, or speak for thee, and to which of the Saints wilt thou turn? No, none but Christ only durst ever do so much for any poor 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 himself 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 holiness of his life, and that exact obedience he yielded to the law of God, in all points fulfilling all righteousness as himself speaketh, Matth. 3.15.) was (doubtless) of great merit, and we received much benefit by it. As by one man's 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 obtain the imputation of that perfect righteousness, that giveth us title to the kingdom of heaven. For seeing it was not possible for us to enter into life, till we had kept the commandments of God, Matth. 19.17. and we were not able to keep them ourselves, it was necessary our surety should keep them for us. And he by performing to the full for us, not for himself; for he being God and not man only, and his manhood having no personal substistance without the Godhead, was not bound to keep the law for himself) 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 righteousness, 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 righteousness to every one that believeth. As if he should say, The end of the law is to justify them that fulfil it, and this Christ hath done for every one that believeth in him, and so hath made him righteous before God. And for this cause the Apostle saith also, Rom. 3.31. Do we then make void the law through faith? God forbid. Yea we establish the law. As though he 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 Christ's active obedience, his good works and holy life, could never have been meritorious for us, could never have justified us, nor brought us to heaven, if he had not died for us. And therefore both our justification, and our obtaining of heaven, is ascribed to his blood, as if that alone had done both. Being justified by his blood (saith the Apostle, Rom. 5.9 we shall be saved from wrath through him. And we have boldness to enter into the holiest (that is, into heaven, Heb. 10.19.) by the blood of jesus. So the scripture ascribeth much to the intercession that our Saviour daily maketh for us in heaven, & much comfort (doubtless) we may receive by this, that we have such a friend in the court, such an advocate to speak 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 been 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 john, Rev. 5.8, 9 as the only mediator of intercession, for his Church, (unto whom the four and twenty Elders representing the whole Catholic Church, and company of all God's 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 likeness of a lamb that was slain, ver. 6.11. And the four and twenty Elders, ver. 9 give this for the reason why they bring their prayers unto him, and make him their only mediator of intercession, aswell as their only Prophet & interpreter of his fathers will. Thou art worthy (say they) to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood. He could not have been our Prophet, neither could his intercession and prayers have ever been meritorious for us, if he had not died for us. It is the death of Christ that giveth virtue and merit to his intercession and prayers for us. It is the blood of sprinkling, that speaketh better things then that of Abel, saith the Apostle, Hebrews 12. ●4. It is that that speaketh for us, and pleadeth with God continually for mercy, as the other did for vengeance. Thirdly. Christ himself 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 died for thee the death of the Cross, that cursed death, if he had not been 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 wholly to his bodily death, and to the blood that he shed for us. We have redemption through his blood, even the forgiveness of our sins, saith the Apostle, Eph. 1 7. And Revel. 5. ●. Thou hast redeemed us to God by thy blood. But we must understand, that in these and such like places, the holy Ghost useth a Synecdoche; that is▪ putteth one part of Christ's passion for the whole. And two reasons there are, why his whole passion is expressed by this part of it, rather than by the other. 1. Because the shedding of his blood, was the most apparent and sensible sign and evidence that he did indeed lay down his life, and dye for us, yea, that he died a violent death. For the life of the flesh, is in the blood, saith the Lord, Levit. 17.11. 2. This did best declare him to be the true propitiatory sacrifice, that was figured by all the sacrifices under the law, that lamb of God that taketh away the sins of the world, as john Baptist calleth him, joh. 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 soul for us, than he did in his body. He made his soul an offering for sin, as the Prophet speaketh, Esa. 53.10. His soul was exceeding sorrowful, even to the death. Mat 26.38. He endured the torments of the soul aswell as of the body for us. Yea the curse of God, and those unspeakable and unconceivable torments that were due to all the sins of all God's Elect, both in body and soul 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 he hath borne our griefs, and carried our sorrows, the sorrow and anguish that was due to us for our sins, he hath borne it all, and every jot of it, and so he made full satisfaction to the justice of God for us, and unless he had so done, he could never have redeemed us from our sins. He made our peace through the blood of his cross, saith the Apostle, Col. 1.20. by no death but by that cursed death, he could have made our peace with God. Fourthly and lastly. Christ himself by dying for us the death of the Cross, and by enduring in body and soul the torments due to our sins, could not have made our peace with God, if he had not been more than a man▪ more than a creature (admit it had been possible for a creature to have borne God's curse) if he had not been God. All his sufferings could not have been a price sufficient to redeem one soul, to purchase the pardon of one sin, if they had not been the sufferings of God himself. The infinite wrath of God due unto sin which no creature is able to bear at once, and therefore must be enduring of it everlastingly. (Their worm shall never dye (saith the Prophet Esay 66.24.) their fire shall never be quenched) Christ being God, mighty in strength, as job speaketh, job 9.4. was able to bear altogether, and at once, in that short time that he was upon the Crosse. The Apostle calleth the blood of Christ whereby we are redeemed, a precious blood, 1 Pet. 1.19. And indeed it must needs be precious, of infinite price and merit, able to countervail and answer for the everlasting torments that were due to the sins of all Gods elect, because it was the blood of God himself. God purchased his Church with his own blood saith the Apostle, Acts 20.28. God laid down his life for us, saith the Apostle 1 john 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, Learn by this that thou hast heard, to judge rightly of sin, of every sin, of thine own sins especially. Labour to have a sound judgement in this point, to be persuaded in thy judgement, that every sin is a most deadly and heinous thing. Know thou, and see (saith the Lord, jer. 2.19.) that it is an evil thing, and bitter that thou hast forsaken the Lord thy God, and that my fear is not in thee. judge not according to the appearance (joh. 7.24. of this matter) but judge righteous judgement. judge not of sin according as the world judgeth of it, nor according to those colours that Satan and thine own 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 extreme folly in thyself, and a sign that thou hast lost all judgement, & that thou art strangely blinded besotted and bewitched by the devil, even this I say, that thou canst think 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 scorn and befool them, whom thou seest so precise, and fearful to do the least thing that might offend God. Fools make a mock of sin, saith Solomon, Prov. 149. They are fools certainly, and stark fools, that make so small a matter of any sin. But for the better persuading you to hearken to my counsel in this, I will 1. give you two motives to seek for soundness of judgement in this case. ●. I will show you the means whereby you may rectify your judgements in this point. And for the Motives, consider. Motive 1 First. That no man can truly repent of his sin, nor be 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 appear, if we consider five things that are required in true repentance. 1. We must cast away with loathing, and detestation our sins, as a man would cast away a menstruous and filthy rag, that by chance is fallen upon him, and say to it, get thee hence, Esay 30.22. 2. We must hate and abhor sin. The Lord speaking of a small sin (in comparison) even of eating of meat, that he had in his ceremonial law forbidden, Levit. 11.10. saith, that it should be an abomination unto them. And verse 43. he giveth a good reason for it, for he telleth them, that even a small sin being wittingly committed, would make them abominable unto him. And have not we just cause to abhor that that will cause the Lord to abhor us? 3. We must grieve and be more troubled in ourselves for offending God, then for any worldly loss or affliction whatsoever. Th●y shall mourn for him (saith the Prophet, Zach. 1●. 10.) as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first borne. 4. We must cry to him more earnestly, and hearrily, for pardon of our sin, then for the averting of any judgement, or obtaining any other blessing whatsoever. As David doth in this Psalm, after Nathan had been with him, and threatened such heavy judgements against him and his house. And Elihu reproveth joh. 36. ●1. For choosing iniquity rather than 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 evil in the world that can befall us. Fear not their fear (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 persuaded how heinous 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 own sins, as that they are sick at the heart with sorrow and trouble of mind for them. Mat. 9.12, 13. But of this point I shall have occasion to speak more in the next use. Now the means whereby we may come to a right judgement of sin, are five principally. First. Means 1 Consider with thyself seriously, that every sin is an offence, and a contempt done against the infinite Majesty of the eternal God. Against thee, thee only have I sinned, saith David here, verse 4. And therefore it must needs be a thing infinitely evil and dangerous. Secondly. Means 2 Consider the only 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 sin, (of every sin) is death, saith the Apostle, Rom. 6. 2●. even eternal death, Indignation and wrath, tribulation and anguish, (saith he, Rom. 2.8, 9 shall be on every soul that doth evil. And how great must that offence needs be, that the righteous God hath appointed such a punishment unto, as no tongue can express, no heart can conceive, how great and how extreme it is? Thirdly. Means 3 Think seriously of this, that all the miseries of this life, all the bitterness we taste of, in all our bodily pains and diseases, in all the anguish and trouble of our minds, in all our outward wants and distresses, in the unseasonableness of the weather, in all public calamities, come all from sin. Let no man deceive you with vain 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 than 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 do as the world doth) let no man deceive you with such vain words; saith he, for because of these things cometh the wrath of God, upon the children of disobedience. All our woe and misery cometh from our sin, so that there is no day passeth over our heads wherein the Lord doth not really teach us how to judge of sin. The Lord's voice cryeth unto the city (saith the Prophet, Mic. 6.9.) and the man of wisdom shall see thy name, hear 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 louder 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, Taste and see in this what it is to sin, 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 redeem thee from thy sins, even from the least of them. Never did God so fully declare his hatred of sin 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 cross of Christ, and in that extreme abasement and humiliation that he did endure for us. No, if it were possible for us to see and feel the torments that the damned in hell do endure, yet could not that be so effectual a means to persuade us what the true desert of sin is, as the meditation of the cross of Christ, if God would please to give us hearts to behold it, and meditate of it as we ought to do. They shall look upon me whom they have pierced (saith our Saviour, Zach. 12.10.) and then they shall mourn abundantly. O if we could look well upon Christ crucified (but that can we never do till the spirit of grace be poured upon us as the Prophet there speaketh) it would not be possible for us to esteem lightly of any sin, we could not choose, but be deeply affected with our own iniquities Means 5 Fiftly and lastly, Because (by reason of our natural blindness and the marvellous cunning and power that the world and Satan have to bewitch us in this thing) all these considerations and means can never prevail with us, till God open our eyes; it must be the mighty work of God (specially in so profane an age as this is) that must persuade us to judge rightly of sin. Who hath believed our report? (say the Ministers of the Gospel, Esa. 53.1. which may be applied to this as well as to any other Doctrine that we teach in our ministry) and to whom is the arm of the Lord revealed? As if they had said, Why do so few believe any thing we teach out of God's Word, touching the heinousness and danger of sin? Surely because there be few upon whom the Lord is pleased to show his mighty power, in the opening of their eyes. Therefore in the use of these or any other means for the rectifying of our judgement in this case, we must cry unto God as job did, job 13.23. Make me to know my transgression and my sin. It is meet to be said unto God (saith Elihu to job, when he would persuade him to think and judge rightly of his sin, job 34.31, 32.) that which I know not teach thou me. It is fit and necessary we should cry unto God, that he 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 heinous and dangerous a thing sin is. Lecture CXX. On Psalm 51.7. june 9 1629. IT followeth now that we proceed unto the second use of the Doctrine and that is for exhortation. Use 2. For if this be so that no man may hope to find mercy with God for the pardon of his sin, but only through Christ and his blood, then must we all labour to know that we have our part in Christ's blood, 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 jesus Christ and him crucified. Three points are to be observed in that speech of his. 1. That though he did so excel in knowledge as he durst (without vainglory) compare with the very chiefest Apostles, as he saith, 2 Cor. 11.5, 6. Though I be rude in speech (saith he) yet not in knowledge, but we have been made throughly manifest unto you, in all things. As if he had said, There was no point of religion needful 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 clearly to resolve you in, He had received that abundance of revelations from the Lord as he was in danger to be exalted above measure with them, as himself confesseth, 2 Cor. 1●. 7. Yet doth he profess here, that he made no reckoning of all the rest of his knowledge in comparison of this, To know jesus Christ and him crucified was the only knowledge, the only high point of learning, that he made account of and gloryed in. 2. That this was the only point of knowledge that in his whole ministry, in all his preaching among the Corinthians he laboured to bring them to, To know jesus Christ and him crucified, this was the whole scope and drift of his ministry. In which respect also he calleth his ministry, 1 Cor. 1.18. The preaching of the cross; 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 jesus Christ and him crucified. 3. Observe that he saith he did this advisedly and upon judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he I determined and resolved with myself before I preached among you, that this should be the only point of knowledge that I would profess myself to have skill in, and which I would in my whole ministry labour to bring you unto To know jesus Christ and him crucified. O that we were all of Paul's mind; o that we all that are preachers of the Gospel were of Paul's mind; that we would not so much affect and admire the knowledge of nice and intricate speculations, and busy our own and other men's heads with unprofitable controversies, with oppositions of science, falsely so called, as the Apostle speaketh, 1 Tim 6.20. that we would not count it our glory to excel others in such points of knowledge and learning as are vain and unprofitable, but study this point better and strive to bring ourselves and others to this skill To know jesus Christ and him crucified. To this end mark how that blessed Apostle doth further express himself in this matter, Phil. 3.8, 9 Doubtless I count all things but loss, for the excellency of the knowledge of jesus Christ my Lord; for whom I have suffered the loss of all things, and do account them but dung that I may win Christ and be found in him, etc. Four things are worthy to be observed in this speech 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 himself had suffered the loss of all things for Christ's 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 he made of him, that he would not shrink from him nor forgo the comfort and sweetness he found in him. 3. That he did not this out of a rash zeal and headstrong affection, but advisedly and upon good judgement and mature deliberation, I account all things but loss for the excellency of the knowledge of jesus 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 loss of all things, yea that I should even loathe 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 lose my comfort in Christ. 4. Lastly, Observe what a kind of the knowledge of jesus Christ it was that he made so great account of, I count all things but loss (saith he) for the excellency of the knowledge of jesus Christ my Lord; and again, I count all things but dung that I may win Christ and may be found in him. As if he had said, To know Christ to be my Lord and Saviour, that he did undertake for me, to win and wear him as mine own, to know that I am in him as the branch is in the vine, and the sience in the stock, o this is an excellent knowledge (saith he) this is such a knowledge as a man should be willing to purchase with the loss of any thing that is dearest to him in the world. And this is the knowledge of Christ that I would fain persuade myself and every one of you (beloved) to make high account of and to give no rest to ourselves, 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 stir up this desire in us. 2 Because most men are too light of belief and confident in this point that Christ is theirs, I will give you some signs and notes out of God's Word, how we may know this and not be deceived in it. 3. Lastly I will show you the Means that they who have not yet, but would fain win Christ and be found in him, must use to obtain their desire. And for Motives there be four 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 sin 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 believeth not the son (saith our Saviour himself, I●h. 3.36. that is, on the son as is plain 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 distress, but though thou be jocund and jovial now in thy health and prosperity, and gloriest 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 jew 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 sharp 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 remembered God and was troubled, saith the Prophet, Psal. 77.3. And if it were so with that holy man (whom Christ had but withdrawn himself from for a time, and who had this help to recover himself 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 he did undertake for, thou canst have no assurance of any blessing from God, spiritual, or corporal. For all the promises of God in Christ, they are yea, and in him they are Amen; that is, sure and certain 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 heir of all things, saith the Apostle, Heb. 1.2. All things are his own, 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 he did undertake for, though thou dost possess 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 relish to all God's blessings when a man can say of them as jacob 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. He delivered me, because he delighted in me. Then are Gods blessings sweet to us indeed, when we can relish God's love in them; when the heart is persuaded God hath given us them in love. Alas we know God hath poured his blessings abundantly upon many men, not in love but in much wrath. I gave them a King in mine anger, saith the Lord, Host 13.11. He gave them their own desire (saith the Prophet of the rebellious Israelites that perished in the wilderness, Psalm 78.29— 31.) but while the meat was yet in their mouths, the wrath of God came upon them; they had the blessing, but they had it with God's curse and vengeance. And had they not better have been 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 God's blessings, which they have (The prosperity of fools shall destroy them saith Solomon, Prov. 1.32.) proveth evidently that God cast them upon them in wrath, rather than 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 only 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 be Motives strong enough, to every one of us to seek to make this sure to ourselves, that Christ is ours, that we are of the number of those that he did undertake for. But what needeth all this may some say? Object. I thank God I do verily believe 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 Infidel and a beast, will doubt of this, seeing the Scripture saith expressly he died for all mankind. john Baptist calleth him, joh. 1.29. The lamb of God that taketh away the sin of the world. And the Apostle john (1 joh. 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 plainly, by an excellent comparison, Rom. 5.18. As by the offence of one, judgement came upon all men to condemnation, even so by the righteousness 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 controversy which hath much troubled the Church whether Christ died for all men; or whether the Lord in sending his son 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 controversy; 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 men's peace with God, he hath not undertaken for all men in particular nor satisfied God's justice for them, his death is not effectual for all men. No no (beloved) be not deceived with this conceit, but know. First, There is now and ever hath been a world of men that shall have no benefit by him at all. I pray for them (saith he himself, john 17.9.) I pray not for the world. Secondly, There are now, and ever have been many even of those that have professed faith in Christ, that have been 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 express their earnestness of affection and confidence that they have in him) shall enter into the kingdom of heaven. Many will say unto me Lord Lord, and then (then in that dreadful day when they shall have most need of me, they shall find they were miserably deceived) then will I profess 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 we be not found among them in that day whom Christ shall so disclaim. Thirdly, Know that those general speeches of holy Scripture touching the large extent of the merit of Christ's 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 special manner appropriated to a certain choice and peculiar people. For the transgression of my people was he smitten, saith the Lord himself, Esa. 53.8. And this Church and people of God for whom Christ in a special manner was stricken, to whom his death is effectual, is not the common field, the vast wilderness of this wide world but God's several and peculiar plot of ground. A garden enclosed is my sister, my Spouse (saith our Saviour, Cant. 4.12.) a spring shut up, a fountain sealed. And thus did our blessed Saviour himself (who best knew who should have benefit by him) profess. I lay down my life for the sheep, saith he, joh. 10.15. And john 17 9) I pray for them that thou hast given me, for they are thine. And for this cause doth the Church admire and magnify the love of Christ, toward them in their solemn song of thanksgiving, Revel. 5 9 Thou hast redeemed us to God by thy blood out of every kindred, and tongue and people and nation. See an universal grace, see how universal a redemption Christ hath made; thou hast redeemed (say they) by thy blood us out of every kindred 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 john 5.19.) and that the whole world lieth in wickedness. The whole world (in a manner) lieth in wickedness, 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 vain conceit that because Christ died for the world therefore that Christ hath paid every man's s●or●, ratified God's justice for every man's sin. But seeing there be very few (in comparison) that he hath in special undertaken for, let thou and I labour to know that we are some of those few, of that small number, of that remnant 〈◊〉 he hath answered for. And to that end I will show you out of God's Word (which is the second thing I promised to handle for the enforcing of this exhortation) the signs and notes whereby we may know this and not be deceived in it. Sign. One sign and note the Holy Ghost hath given us to know this by Hereby we know (saith the Apostle, 1 john 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 mayst 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 sign is somewhat too general. I will therefore give you four particular effects and fruits of this Spirit of Christ whereby you may judge of this. First, They that are Christ's (saith the Apostle, Gal. 5.24.) have crucified the flesh with the affections and lusts. If any ●inne reign in thee, and thou obeyest it in the lusts thereof; nay if thou do not make conscience even of thy evil 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 Christ's, 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 passed away, behold all things are become new. If there be no change wrought in thee by God's 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 eternal salvation (saith the Apostle, Hebr. 5.9.) to all them that obey him. Till thou canst be content to take Christ's yoke upon thee, and resolve with thyself willingly to obey him in all his commandments; so long as thou bearest this mind that thou wilt bear no yoke, thou wilt be a free man, thou wilt live as thou liftest, Christ shall serve thy turn, 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 eternal salvation unto thee. Fourthly and lastly, I will pour upon them (saith our Saviour, Zachar. 12.10.) the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and then they shall mourn and be in bitterness. If the knowledge of this that Christ died for thee, keep thee from being troubled at all in thy mind for any of thy sins; nay if thou have not felt more hearts grief and bitterness in thy soul for thy sins, 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 own foolish fancy that hath persuaded thee that Christ was pierced for thy sins, or that thou hast any thing to do with the merits of his passion. O think of these things (beloved) and suffer not thy heart to be any longer deluded in this matter, that so much concerneth thee; but by these notes examine thine own heart, and labour to be assured upon good grounds, that thou art Christ's; so as when thou shalt appear before him, either at the hour of thy death, or at the dreadful 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 been, and wouldst feign mend it; I will show you how that must be done, which is the third and last thing I promised to do for the enforcing of this exhortation. I will not now speak of the outward Means whereby God hath ordained to bring his people unto faith; Means. that is to say, the word and prayer, I will speak only of three things whereby every man's heart must be prepared to receive Christ, and without which he shall never be able to know Christ to be his, though he use the outward means of the word and prayer never so long. First, He that would know indeed that Christ is his, and undertook for his sins, must be able to desire and long after Christ, more than after any thing in the world beside; 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 soul after thee O God, my soul thirsteth for God. And as the Church Esa. 26.9. With my soul 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. Upon such as these he hath promised to bestow himself and all his merits, Rev. 21.6. I will give to him that is a thirst of the fountain 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 sins. Secondly, He that would fain know indeed that Christ is his, and hath made his peace with God, must show 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 again and saith) yea come, buy wine and milk; and so he speaketh again Revel. 3.18. I counsel thee to buy of me gold, and raiment, and eyesalve; 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 he had and bought it. And in the example of blessed Paul: For him (saith he, Philip 3.8.) I have suffered the loss of all things, and do count them but dung that I may win Christ. Why Paul? Couldst not thou have won Christ unless thou hadst suffered the loss of all things? No verily, saith he, unless I had counted all things but as dung in comparison of Christ, and had been willing to lose all rather than him, I could never have won him. He that loveth father or mother (saith our Saviour, Matthew 10.37.) more than me, if not worthy of me. And he that loveth son or daughter more than me, is not worthy of me. Of thee than that sayest Christ is thine, let me ask this one question, I pray thee what did he cost thee? What payedst thou for him? What didst thou ever part with that was dear unto thee that thou mightest win him? Sure I am thou must buy him before thou hast him or else 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 marvel is there in that? Thou that wilt part with nothing that is dear unto thee for his sake; with no one of thy lusts; with nothing that may yield thee either profit, or credit, or pleasure; Nay that art willing with judas 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 less 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 feel the burden of his sins, and know himself to be in a damnable and desperate state without him. Till we can apprehend our own extreme 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 despair, through the intolerable burden of their sins. Yea he professeth none else shall have benefit by him but such only. 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 sick and pained at the heart for their sins. Certainly no man is so fit to receive comfort from Christ, as he that is most deeply humbled in the sense of his own unworthiness, and is even apt to judge himself unworthy of mercy; and to say to God as Mephibosheth did to David, 2 Sam. 9.8. What is thy servant that thou shouldest look 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 himself unworthy that Christ should come under his roof. The second of the woman that had the bloody issue, who judged herself unworthy to ask help 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 herself discovered, came trembling and fell down before him. The third of the woman of Canaan, Matth. 15.27. who judged herself to be no better than one of the dogs which eat of the crumbs that fall from their master's table. Alas then, so long as thou remainest so heart-whole, and art never sick of thy sins, never pained or troubled with them, thou canst run and skip and dance with thy sins on thy back, 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 debtor for that till I come to the next Doctrine, whereof I shall have every whit as fit occasion to handle that Use. Lecture CXXI. On Psalm 51.7. june 23. 1629. WE have already heard, that in this petition of David that God would purge and wash him from his sins (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 blood of Christ; which was represented and signified by all that water and blood that was used under the Law for the purifying of them that were legally unclean. 2. The manner how he desired to be purged and cleansed with it, Purge me with hyssop, 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. we must call to mind that (which we heard in the opening of the words) the hyssop had no other use in the purging of them that were legally unclean, but only to sprinkle the blood of the sacrifices, and of the water of expiation upon them. In which respect scarlet wool also was used with the hyssop to take up the more of the blood and water which by the bunch of hyssop was to be sprinkled upon them. Moses took the blood of calves and of goats (saith the Apostle, Hebrews 9.19.) with water, and scarlet wool and hyssop, and sprinkled both the book and all the people. And by this sacramental rite of sprinkling the blood and water upon the people, with a bunch of hyssop, the Lords meaning was, to apply the blood 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 blood of their sacrifices upon them. Behold (saith he Exod. 24.8.) the blood of the covenant which the Lord hath made with you. As if he had said, the covenant is made with you, this blood whereby the Lords covenant is ratified belongeth to you. So that David's meaning here is to beg this of God, that he would sprinkle the blood of Christ upon him, and (as with a bunch of hyssop) apply it particularly unto him, assure him it was shed for him, and so purge him from his sins by it. This was the only way by which he hoped to receive benefit by the blood of Christ, and whereby he looked to obtain comfortable assurance of the pardon of his sins, if the Lord would please (as with a bunch of hyssop) to sprinkle the blood 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 blood of Christ, till it be sprinkled upon his heart, and applied 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 be of the Doctrine you see. 1. No man can receive comfort by the blood of Christ, but he that hath it sprinkled upon his heart, and applied unto him. 2. None but the Lord himself by his holy spirit can apply and sprinkle the blood 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 proofs. First. That the Lord in his word ascribeth the virtue and benefit that God's people have by the blood of Christ, to the sprinkling of it upon them. As it was in the type that David here alludeth too; the Leper could not be cleansed by the blood of his sacrifice, till it was sprinkled upon him, Levit. 14.7. nor he 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 blood of Christ, which was signified by those types, it ascribeth the virtue of it, and the benefit God's people receive by it to the sprinkling of it upon them. I will not trouble you with many proofs, I will give you two only out of the old Testament, and two out of the new. The Prophet foretelling, Esa. 52.15. the benefit that the Gentiles aswell as the jews, should receive by Christ, saith he, should sprinkle many nations. As though he had said, he should by his Gospel apply himself and his merits unto them, and persuade them, that they aswell as the jews, had interest in them. And I will sprinkle clean water upon you (Eze. 36.25. that is, I will by my spirit apply unto you the blood of my son) and you shall be clean from all your filthiness, and from all your idols I will cleanse you. Then we shall be clean from all our filthiness, when this blood 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 jesus Christ. As if he had said, None are elected unto glory, but they must come to it this way, they must be sanctified by the spirit of God, and made obedient to the will of God in all things, and they must be justified by the blood of Christ from all their sins. And this our justification is thus expressed by the Apostle, it is said to consist in the sprinkling of the blood of jesus Christ, in the applying of it unto ourselves, and making it our own. And the blood of Christ, which is said to speak better things than the blood of Abel, that is, to plead and cry for mercy unto God for us, is called by the Apostle, Heb. 12.24. the blood of sprinkling; that is, that blood which is sprinkled and applied to us. It is the purging of us with hyssop you see, the sprinkling and applying of the blood of Christ to our own hearts, that yieldeth us all the comfort that we have by it. Secondly. Christ and his blood are oft compared in Scripture to such things, as though they be profitable and necessary, yet can do us no good, unless they be applied; as to a garment that must be put on, Rom. 13.14. to a healing and sovereign salve, Esa. 53.5. that must be laid to the very part that is sore; to meat and drink, john 6.53. that must be eaten and digested unto every part before it can nourish us. Thirdly and lastly. This is the main thing that the Lord aimeth at, both in his word and sacraments to apply Christ particularly unto his people. As this was the form of God's covenant with Abraham, and all his seed, all the faithful, Genes. 17.7. I am thy God, and the God of thy seed. So hath he commanded his servants in the ministry of his Gospel, to make particular application of Christ and his merits, to his people. Speak to the heart of jerusalem (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 shepherds. Luke. 2.11. Unto you is borne this day a Saviour, which is Christ the Lord? And as for both the Sacraments, the chief use they were ordained for, is to apply Christ particularly to every worthy receiver, and to assure him of his own special interest he hath in all his merits. Thus speaketh the Apostle of baptism, Galat. 3.27. As many of you as have been baptised into Christ, have put on Christ. Thus speaketh he also of the Lords supper, 1 Cor. 10.16. The cup of blessing which we bless, is it not the Communion of the blood of Christ? As if he had said, Is it not the making of it our own? Thus you have seen the first branch of the Doctrine confirmed to you that no man can receive comfort by the blood of Christ, but he that hath it sprinkled upon his heart, and applied unto him. The second branch of it, Branch 2 that none but the Lord himself can thus apply and sprinkle the blood of Christ upon the heart of any man, is also evident by the holy Scripture, I will say unto them (saith the Lord, Host 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 soul of ours, thou art mine, one of my people, of my redeemed ones, when he shall (as with a bunch of hyssop) sprinkle the blood of his son upon our heart, and say to any of us as he did to his people, Zac. 9.11. it is the blood of thy covenant, of the covenant which I have made with thee, then shall we have sound comfort in it, and be able with confidence to say to him again, thou art my God, and to cry to him, as poor weak Thomas the Apostle did, job. 20.28. My Lord and my God, & till than we shall never be able to do it The spirit itself (saith the Apostle, Rom. 8.16.) heareth witness with our spirit, that we are the children of God. As if he had said, Though our own spirit and conscience be never so confident in this point, that we are God's children, and Christ by his blood hath made our peace with God; this is to no purpose, till God's sanctifying spirit be in us, and doth bear witness with our own 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 witness (saith the Apostle, 1 joh 5.6.) because the spirit is truth. As if he had said, no witness 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, joh. 14.26. He could never be our comforter, if he did not thus bear witness with our spirits, that we are Gods children, that Christ is ours, that his blood was shed for us. The reasons and grounds of the Doctrine are two, according to the two several branches of it. First. Reason 1. If you ask me, Why can Christ's blood do us no good, unless it be sprinkled upon our hearts, and applied 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. Drink waters out of thine own cistern, and running waters out of thine own well, and 2 Thess. 3.12. Let them work with quietness, and eat their own bread. A little of a man's own, is a great deal sweeter to him, than a great deal that is another man's, 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 rebel that knoweth a pardon is granted to a great number that were every whit as unworthy of it, as deep in the rebellion as himself, and yet he can have no benefit by it. And with a poor man that seeth a great dole given, and multitudes relieved 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 drink of, & quench their deadly thirst by and he can get none of it himself. This is that which the Apostle saith increaseth the torments of the devils themselves james. 7.19. The devils also believe and tremble. They know Christ full well to be 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 withal, that they neither have, nor ever shall have any part in him. Reason 2. Secondly. If you ask me, Why can none but God himself by his holy spirit sprinkle this blood of his son upon our hearts? I answer, Because there is in every one of us an evil heart of unbelief, as the Apostle calleth it, Heb. 13. 1●. and (though in our peace, and jollity, we think it is nothing to believe in Christ, it is as easy by faith to feed upon his body and blood in the Sacrament, as it is to take and feed upon the bread and wine) when our conscience shall be once awakened, we shall find our hearts not so strongly inclined to any sin as infidelity, utterly unable to apply to ourselves the blood of Christ, or to believe that God should ever love us so dear, as to give his son to dye for us. We will be apt then to fly 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 work of the exceeding greatness of God's power, that any man is able to believe this. Let us now make some use of this Doctrine unto ourselves, 1. For instruction, 2. For exhortation. 3. For comfort. Use 1. First. This Doctrine teacheth us how to judge of popery, that it is not only a false and antichristian Doctrine that directly opposeth Christ, and that in the most fundamental 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 believe it, of all true comfort in the hou●e of death, and time of distress. 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 show hath no terror in it. 2. They have the hair of women, their Doctrine hath many enticements to allure men to the liking of them, and to provoke unto spiritual lust and fornication. 3. They have crowns of gold upon their heads, they prevail much, and have great reverence and authority where they come. But 4. they have tails like unto scorpions, and they have stings in their tails, 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 believe 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 seek death, and shall not find it, shall desire to dye, and death shall fly from them. Mark but four Doctrines which they teach, and this will be evident unto you. 1. Their Doctrine of justification, that a man must be justified in God's sight, by a righteousness inherent in himself, and by his good works; a broken reed (God knoweth) for a weary and fainting soul to rest upon. 2, Their Doctrine of purgatory, that when men die there is a fire prepared for them in purgatory, that their souls must go to, and remain in, no man knoweth how many hundred years, which fire is no less painful & intolerable, than 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 shall never be laid to his charge again, 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 persuasion 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 special faith that applieth Christ and his merits particularly to every believer, that hath in it an affiance of the heart, & a resting upon Christ for a man's own salvation; this blood of sprinkling that you have now heard of, that they disdain, and scoff at, and persecute as vain presumption. Alas, how can these poor wretches that receive these teachers, that believe these Doctrines, have any comfort in death? How can they choose but be then in intolerable terror and torment of conscience? certainly many Papists are so, and all would be, were it not that they are made drunk with a wine of spiritual fornication, which the whore of Babylon hath made them to drink of, as the spirit of God in Rev. 17. ●. hath foretell it should be. And who would wonder to see senselessness 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 reclaim 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 wherewith y● m●y cause the w●ary to rest, & this is the refreshing. As if he had said, this is the Doctrine wherein the weariest & faintest, and most afflicted soul may find rest and refreshing. How small cause is there (I say) that we should now grow weary of the Gospel, & entertain thoughts with those rebels, Num. 14.4. of returning into that Egypt again, 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 fear we have, lest the Lord, because we have lost our first love to him, & his blessed Gospel, will remove our candlestick, & deprive us of it, as he threateneth Ephesus, Rev. 2.4, 5. And take heed we grow not weary of him, as he chargeth Israel, Esa. 43.22. and loathe his Gospel, lest he loathe us, and grow weary of us, and spew us out, as he threateneth the Laodiceaus, that had lost their zeal 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 prevail again in this land, that we may know by woeful experience the difference of his service, & the service of Christ, the difference between popery and the Gospel; as the Lord threatened his people. 2. Chr. 1●. 8. The second use that this Doctrine serveth unto, Use 2. is to exhort us that seeing none can have comfort in the blood of Christ, till it be sprinkled upon him. and applied to him, till the spirit of God have made him to know, it belongeth unto him, that therefore every one of us would labour to find that it is so with himself, that we would give no rest to ourselves, till we find we have our part in this blood of sprinkling, till the spirit of God have applied it unto us, & assured us that it, & all the virtue, and merit of it belongeth unto us, O beloved. 1. Content not thyself 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 he loved Cain and Dives, and many more that now fry in hell so far; but labour to know that he loved thee so far, as that he gave his son to dye for thee, let no fruit of Gods love so satisfy thee but that. In this, was manifested the love of God towards us (saith the Apostle, 1 joh 4, 9, 10.) because that God sent his only begotten son into the world, that we might live through him, herein is love. No fruit of God's love is worth the having, is worth the speaking of, in comparison of this. Neither content thyself to know this in general that God so loved the world that he gave his Son to redeem all that can believe in him, but labour to know in particular that which Paul knew, Gal. 2.20. that he loved thee and gave himself for thee. 3. Neither content thyself to think 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 thyself to say carelessly, though not yet sure of this, I hope I shall be before I die, I hope God will purge me with hyssop one day, and sprinkle this blood 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 satisfy us early with thy mercy: that we may rejoice and be glad all our days. But to enforce this so necessary an exhortation both upon myself and you. I will 1 give you some Motives to persuade you to seek this assurance. 2 I will give you some signs whereby you may discern whether you have yet obtained it or no. 3 I will show the means 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 attain 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 unbelief (as I shall show you when I come to the use of comfort) yet may the poorest and weakest Christian attain to it in some measure, if he be not wanting to himself, if he will use the means and do what in him lieth to obtain it. See two proofs of this. First, We have Gods express promise for this that all the faithful shall attain 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 God's people in all ages for it. job had this particular assurance that Christ was his. I know (saith he, job 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 himself for me. And 1 Tim. 1.15. He knew certainly that he was one of those sinners, Christ came to save, yea a chief 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 lest we might think that none but some rare persons have ever attained to this assurance, the Apostle speaking in the name of all the faithful saith, 1 joh. 3.14 We 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 faithful, Esa. 45.24. Surely shall one say (one as well as another even all the seed of Israel as he expresseth himself, ver. 25.) in the Lord have I righteousness, the righteousness of the Lord jesus 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 wellbeloved 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 certain of his justification, than 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 fears that are wont to torment it. What assurance hath the youngest & strongest of us that we shall live till to morrow? For what is our life? (saith the Apostle, jam. 4.14) ●t is even a vapour that appeareth for a little time, and then vanisheth away. And if we be without this assurance when death cometh, how full of terror 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 fears. So soon as Christ was come into the shi●, Mar 6.51 the wind ceased presently and there was a calm. Get Christ once into thine heart, and it will be quiet. For what need we fear any thing if we be once assured of God's favour in Christ. The Lord is my light and my salvation (saith David, Ps. 27.1.) whom shall I fear? The destroying Angel might smite none in any house where the blood of the paschal lamb was sprinkled, Exod. 12.23. Come not near any man (saith the Lord to the destroyer, Ezek 9.6) upon whom is the mark. If once this blood be sprinkled upon us, if this mark be upon us we need fear no destroying angel. 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 blood 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 Christ's blood upon our hearts, we can never be freed from the accusations and terrors of a guilty conscience. Our hearts must be sprinkled from an evil conscience, saith the Apostle, Heb. ●0. 32. Nothing will free us from an evil and guilty conscience, but only the sprinkling of Christ's blood upon it. Secondly, This and this only is able to make our hearts lightsome and comfortable in every estate when we know ourselves to be in God's 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 relish 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 delighted themselves in the great goodness. So David professeth, Psal. 4.8. when he had seen the light of God's countenance and rejoiced in it, I will both lay me down in peace and sleep, saith he; this would make his sleep 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 poor man that was sick of a cold palsy, a most heavy and uncomfortable sickness) thy sins are forgiven thee. On the other side what true sweetness can that man find in any pleasure or wealth that doubteth of God's love in Christ, when his conscience being awakened 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 mayst be a vessel of God's wrath and damned when thou diest for all this. Thirdly and lastly, This and this only will give a man boldness 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 priesthood, till the blood of their sacrifice was sprinkled upon them, Exod. 39.21. And the Apostle telleth us, Heb. 10.22. we can never draw near to God with a true heart, till our hearts be sprinkled from an evil conscience. Lecture CXXII. On Psalm 51.7. july 7. 1629. NOw for the signs 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 hyssop and sprinkled the blood of Christ upon his heart, and assured him it is his, or whether he hath only done it himself, 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 own foolish heart have extremely deluded in this point. Many very wicked men are strongly persuaded Christ is theirs, God is their God. Baalam could call God his God, Numb. 27.18. I cannot go beyond the word of the Lord my God, saith he. And of Israel the Lord saith, Host 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, we know thee. Yea the lewdest men are usually more strongly persuaded of this, make less doubt, have less fear of this, than the best of God's servants are wont to have. The wise man (saith Solomon, Pro. 14.16. that is, the godly man) feareth, but the fool (the profane and ungracious man) is confident, maketh no doubt of his salvation at all. Yea it is certain many notorious sinners live and die in this strong persuasion. One dieth (saith job 21.23.) in his full strength, being wholly at ease and quiet; no trouble of mind, no scruple or doubt of this matter, ever entereth into his heart no not upon his death bed. And can any of you think that the assurance that such men have is of God? These men seem to be purged with hyssop, to have Christ's blood sprinkled upon their hearts and applied unto them, but by what hand, by what spirit was it done? Certainly not by the hand and spirit of God, God will speak peace to his people and to his Saints, saith the Prophet, Psal. 85.8. He never spoke 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 ways. It were far better for a man to live in continual doubt of his salvation, though that breed fear and terrors 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 continual doubts and fears is thereby kept in awe and restrained from many sins 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 sin. The wise man feareth (saith Solomon, Pro. 14.16.) and departeth from evil, his fears restrain him from sin; but the fool rageth and is confident, the more confident he is, the more outrageously he sinneth. Secondly, The man that is subject to continual doubts and fears, is thereby stirred up to a diligent use of the means, whereby he may come to true assurance and peace; the means of grace are sweet unto him; Whereas the man that is most full of false assurance and confidence careth least for the means of grace, nay he loatheth and despiseth them. The full soul (saith Solomon, Pro. 27.7.) loatheth an honey comb (the sweetest the best means of grace) but to the hungry soul every bitter thing is sweet, the meanest, the coursest ministry is sweet to that man. Thirdly and lastly, These doubts and fears use to end in peace and sound assurance, Yea proportionable to the measure of doubts and fears 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, john 16.20.) shall be turned into joy. Mark the perfect man (saith David, Psalm 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 despair; and the less doubt, the more assurance any man seemeth to have now of his salvation, if it be false, the more danger he is in to fall one day into desperate fears and terrors. His confidence shall be rooted out of his tabernacle (saith Bildad, job 18.14.) and it shall bring him to the king of terrors. It standeth us therefore upon (you see) to examine well and try that assurance we seem to have that Christ is ours whether it be wrought in us by God's spirit yea or no. No assurance of our spiritual estate can be sound or such as will yield us true comfort but such as the good spirit of God worketh in us. David prayeth here to God to purge him with hyssop, to sprinkle Christ's blood upon his heart, none but the Lord can do it. It is the spirit that beareth witness, because the spirit is truth, as you heard the last day out of 1 john 5.6. No witness is sure and beyond exception in this case, but the spirit only. And in this respect the spirit of God is called the Comforter, john 14 26. There is also an assurance and peace of the devil's 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 lion, 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 signs 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, Sign 1. The spirit of God is not wont to sprinkle the blood of Christ, nor to work this comfortable assurance in any heart, that was not first humbled and troubled with much fear and doubting. Ye have not received the spirit of bondage again to fear (saith the Apostle, Romans 8.15.) but ye have received the spirit of adaption whereby we cry, Abba, Father. Intimating plainly that the spirit of adoption that beareth witness to our spirits that we are God's children, useth not to enter into any heart where the spirit of bondage hath not been before; that is, Where the spirit of God hath not first effectually discovered to a man his bondage unto sin and to the curse of God, and wrought fear and terror 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 Gospel unto the poor, to heal the broken hearted, to preach deliverance to the captives, and bondslaves; that is to say, To them that by the spirit of bondage are troubled with fears and terrors in their hearts. And as he useth not to sprinkle Christ's blood upon any heart that was not first troubled with these fears and terrors; 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 between 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 blood of Christ upon him, and given him a comfortable assurance of God's special love to him in Christ, yet there will be doubting and infidelity remaining in him still. Yea he is subject also oft to such spiritual desertions that he looseth the sense of his assurance and is visited ever and anon with his old fears and terrors and troubled with them again. David was so when he cried, Psal. ●2. 1. that God had forsaken him. And Heman was so when he complained, Psal. 88.15. that by suffering these terrors 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 heretics, and within were fears, through the doubting and infidelity that he found in his own heart. Finally the Church the dear Spouse of Christ, was so more than once; when Cant. 3.1. She sought him whom he soul loved, she sought him, but she found him not; and again, when Cant 5.6. Her beloved had with drawn himself, she sought him, but she could not find him. Applic. Let us then make application of this, and try our assurance by this first note. Many men there be that never doubted of their salvation in their lives, were never acquainted with these fears and terrors 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 fears this way and are apt to conclude from thence that certainly they are hypocrites and guilty of some gross sins; according to that complaint of job 12.5. He 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 freedom from all doubtings and fears as the Apostle speaketh to them that are free from all affliction, Hebrews 12 8. If ye be and ever have been without doubtings and fears whereof all are partakers, thou are ye bastards and not sons. If thy assurance of thy salvation was bred and borne with thee and thou wert never without it, if it be so perfect that thou hast no doubts, no motions of infidelity this way, than thou hast just cause to judge thy assurance not of Gods making, it is but a counterfeit assurance and a very delusion of the devil; and I will apply to thee that saying of Eliphaz, job 15.31. Let not him that is deceived, trust in vanity, for vanity shall be his recompense. Sign 2. Secondly, By the grounds upon which our assurance is built, we may judge whether it be sound or no. That assurance of God's favour which the spirit of God worketh in any heart (as it is wrought by the Word, so it) is grounded only upon the most sure and infallible testimony of God's holy Word. The testimony that a false and erroneous spirit giveth, is to be discerned from that which the spirit of God giveth by this note. If they speak 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 God's spirit is agreeable to God's Word. The spirit and the Word go always 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 God's favour that is wrought in any heart by the spirit of God, is grounded upon the Word of God only. In which respect the Apostle calleth it the Word of faith, Romans 10 8 because all true faith is grounded upon it, and upon it alone. I trust in thy Word, saith David, Psalm 119.42. As if he had said, Upon that do I build that confidence that I have in thy mercy. The Papists tell us that no man can be sure certitudine fidei with the assurance of faith, of his own particular estate of grace; Because faith must have the Word to ground itself upon, and no particular man hath any Word of God, to assure him that he is in Christ. And indeed if this were true, that they do assume, that no particular man hath any Word of God to assure him, that he is in God's favour, their argument were unanswerable. But blessed be God, that every true Christian hath God's express 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 four only. First, The Scripture expressly saith, that whosoever hath truly repent and leadeth a new life (how lewd soever he was before) he shall certainly be saved. If the wicked will turn from all his sins that he hath committed (saith the Lord, Ezek. 18.21.) and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. Secondly, the Scripture expressly 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 known (that is, approved and beloved) of him. Thirdly, the Scripture expressly 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 joh. 3.19.) and shall assure our hearts before him. Fourthly and lastly, The Scripture expressly saith, that whosoever with an humbled soul, that despaireth of all help by any other means, believeth and putteth his affiance in Christ alone, resteth and relieth wholly upon him, shall certainly be saved. Whosoever believeth in him (saith our Saviour john 3.16.) shall not perish, but have everlasting life. Two things (I know) are objected against this. First, Object. 1 That these are general speeches, and here is no word of God brought to assure such and such a particular of his personal estate. I answer; That because these speeches are so general, therefore every particular man that findeth himself thus qualified, Answ. may assure himself (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 palsy, Matth. 9 2 Son be of good comfort, thy sins are forgiven thee, thou shalt be saved. Why so? Because he hath God's written Word to assure him of it. Else how can any particular man be assured (certitudine fidei) that his body shall rise again 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 again? No, but because God in his Word hath said, joh. 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 josiah and Cyrus long before they were borne) and said unto him, thy body shall rise again at the last day. But than it is objected secondly; Object. 2 That he that is so qualified as is mentined in these four places that I have alleged, shall indeed be certainly saved, but who can be assured that he is so qualified, that he hath truly repent, 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 deceitful, as the Prophet speaketh, jeremy 17.9. And experience proveth, that many that seemed to have truly repent 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 four graces in him in truth and sincerity. Hezekiah was undoubtedly assured that his life was truly reform, that he had truly repent, or else 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 dejectedness of his spirit) that he loved the Lord in truth, or else he would never have said as he did, john 21.17. Lord thou knowest all things, thou knowest that I love thee. The faithful (in whose name the Apostle speaketh 1 john 3.14.) were undoubtedly assured that they do truly love the children of God, or else 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 poor man whose child was possessed, was undoubtedly assured that he had true faith, or else he could never have said as he did to the Lord himself, Mark 9.24. even then when he was so humbled in the sense of his own infidelity, Lord I do believe, help thou m●ne unbelief. 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 pattern according to which he would have all things made in the Tabernacle; See (saith he) that thou make all things according to the pattern showed to thee in the mount, Hebr. 8.5. so that when he viewed the work, and saw all was done according to that pattern, he was sure they had done right, and blessed them, as we read Exod. 39 43. So hath the Lord given us a pattern in his Word, according to which he would have everything in his spiritual Tabernacle (saith, repentance, love, obedience) to be wrought. And if a man can find that that grace that he hath is according to this pattern (as if the fault be not in himself, if he will take pains to view the work well, as Moses did, he may. Let every man prove his own work (saith the Apostle, Gal. 6.4.) and then shall he have rejoicing in himself alone, and not in another) than 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 pattern that was given in the mount. And thus you have seen 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 sign in two points unto ourselves, and examine our own 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 man's private spirit is to be trusted in this case. He that trusteth in his own heart is a fool, saith Solomon, Pro. 28.26. God's Spirit must witness with our spirits that we are his children (as the Apostle speaketh, Rom. 8.16.) or else we can never be sure of it. And God's 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 God's favour, unless he have the Word of God to confirm 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 only 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 look 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 deal 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 only. That is the only sword of the spirit, as the Apostle calleth it, Ephes. 6.17. That is the only weapon whereby Christ our Captain did fight against him and overcome him, Matth. 4.4, 7, 10. And if thou canst be able to allege the Word for thy assurance and claim 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 else. 3. Lastly, the Lord himself will judge thee at the last day by his Word, and by that only. 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 thyself by that too. Secondly, Now (alas) most men (though they say they be undoubtedly assured of their salvation) have no ground at all in God's Word for this assurance they boast of. Nay though the Word give most express and direct evidence against them, yet are they most confident that they shall be saved for all that. Though God's Word say expressly, Psal. 119.155. Salvation is far from the wicked: for they seek not thy statutes: Yet many a one that never seeketh after God's Statutes, taketh no pains for the Word, nay shuneth it all that ever he can, and though he may enjoy it without any labour or charge at all, will not stir out of his doors for it, nay that counteth you all arrant fools and hypocrites that take so much pains for it as many of you do; yet is this man (I say) as sure of his own salvation as any of you can be. Though the Scripture say expressly, yea though he that must judge us all at the last day say expressly, Matth. 5.37. Whatsoever is more than yea and nay (the least oath that is in our ordinary communication) cometh of that evil one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Devil; And though the Apostle say, jam. 5.12. Above all things my brethren swear not by any oath, lest ye fall into condemnation, lest ye be damned; yet have we many a one that swear ordinarily, not by faith and troth only, but by fouler oaths a great deal, 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 expressly, 1 Cor. 6.9, 10. Neither fornicators, nor wantoness, nor thiefs, nor drunkards, nor raylors, nor extortioners shall inherit the kingdom of God; yet where have you any in God's Church that are more confidently assured, that have less doubt of their salvation than these men have? But let God be true (saith the Apostle, Rom. 3.4.) and every man a liar. 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 own heart hath prophesied a lie unto thee that thou mightest perish, as the Lord saith of them that prophesied peace unto the jews, jer. 27.10. I know thou art apt to allege that thou hast repent, 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 pattern, according to the Word, I may say of thy confidence thou reposest therein, as Bildad doth of the hope of all hypocrites, job 8.14. Thy hope shall be cut off, and thy trust shall be as the spider's web. Lecture CXXIII. On Psalm 51.7. july 21. 1629. Sign 3. THE third and last sign whereby we may judge of our assurance, and discern whether God by his holy spirit hath sprinkled upon our hearts the blood of his son, and certified us that it was shed for us, whether that assurance we seem 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 own wretchedness by nature) to be assured by God's spirit, that God hath so dear loved him, as to send his own son to shed his blood for him, but this must needs work a great change and alteration in him. It must needs kindle in his heart, an unfeigned 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 virtue, and the hand and instrument it worketh by, is love. It must needs make him that hath it, desirous and studious to express his love to God by all means he can; and to say with David, Psalm 116.12. What shall I render unto the Lord? Yea, the deeper sense a man hath had of his own sin and wretchedness before, the more will his heart be inflamed with love to God; when once he feeleth the blood of Christ sprinkled upon his heart by God's spirit, the more studious will he be to express his love by any duty he is able to perform. Marry 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 do unto Christ, who had so dear loved her. She washed his feet with her tears, and wiped them with the hairs 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 God's favour, and say it tendeth to looseness of life, and liberty. But they speak of it by hearsay, as strangers do 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 restrain him from looseness 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 God's love, or a false and carnal assurance of it, that is the true cause of all that licentiousness and lewdness that reigneth in the world. But to speak distinctly (yet briefly) of this point, you shall see the effects that true assurance will work both in the inward and outward man. First. True faith (whereby we receive and apply Christ unto ourselves) will purify the heart, as the Apostle speaketh, Acts 15.9. It will work a thorough change and reformation even in the hidden part. This difference the Apostle observeth, Hebr. 9.13, 74. between the sprinkling of the blood of the sacrifices upon the people, by the Priest under the law, and the sprinkling of Christ's 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 clean from all outward pollutions; but Christ's blood 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 eternal 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 virtue in the blood of Christ, when it is once by the spirit of God sprinkled and applied to the heart of any man, it will purge and heal it from all the corruptions that were in it before. Unto you that fear my name (saith the Lord, Malachi 4.2.) shall the sun of righteousness arise, with healing in his wings. This sun did never arise and shine upon any heart, but it brought an healing virtue with it. See the proofs of this, in four particulars. First. This will soften the heart more, and make it apt to mourn for sin then any other thing is able to do. I will pour upon the house of David, and upon the inhabitants of jerusalem (saith the Lord, Zach. 12.10.) the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son. As if he had said thus, When the spirit of grace hath made a man able to see that his sins pierced Christ, that Christ's blood was shed for his sins, this will break his heart, and make him mourn, 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, than any other thing is able to do. The children of Israel shall return and seek the Lord their God, and David (that is, Christ the son of David) their King, and they shall fear the Lord and his goodness in the latter days, that is, in the days under the Gospel, saith the Prophet, Host 3.5. As though he should say, When God's 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 goodness and love unto them, this will make them ever after, more fearful to offend him then any other thing can possibly do. Thirdly. This will breed in a man a greater delight in the word, and means of grace, a greater desire and appetite unto them, than any other thing is able to do. As new borne babes desire the sincere milk of the word, that ye may grow thereby (saith the Apostle, 1 Peter 2.2, 3.) if so be that ye have tasted that the Lord is gracious. As if he should have said, The man that knoweth the Lord is gracious, and gracious to him, and that hath also tasted the sweetness of this assurance of God's special love to himself, must needs desire, and long after God's word, as much as ever babe did after the mother's breast. Fourthly and lastly. This will make a man more careful in all his ways to please God, than any other thing is able to do. I have walked in thy truth, (saith David, Psalm 26.3. and made conscience to do, 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 kindness is before mine eyes. As if he should say, I know and am fully assured (as if I saw it with mine eyes) of thy loving kindness and special favour towards me, and that maketh me walk in thy truth. And these are the effects that the true assurance will work in the heart, and inward man. But secondly. It will not rest there, he that hath it, cannot content himself with the reformation of his own heart and life, he cannot but declare openly, and profess himself to be God's servant, he cannot but put forth himself to do him all the service and honour that he is possibly able to do. 1. For profession, it is to be observed, that those whom God's spirit sprinkleth the blood of Christ upon, whom he setteth this mark and seal upon, he setteth it not upon their hearts only, but upon their foreheads also, as you may read, Ezek. 9.4. Rev. 7.3. so as those among whom they live, may discern and take notice that they are God's people. When once God hath said to any man's 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 again, as David doth, Psal. 116.16. O Lord, truly I am thy servant, I am thy servant. Nay what he hath heard in the ear (as our Saviour speaketh in another case, Matth 10.27. he cannot but preach on the house tops. He cannot but declare, and profess himself openly to be God's servant, and one of his people. Thus the Prophet Esa. 44.5. bringeth in the faithful, glorying in this open profession of their homage. One shall say, I am the Lords, another shall call himself by the name of jacob, 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 means to declare himself, to be one of God's people, of his Church and household. And 2. for that care that all such have to do God all the honour that possibly they can, in the places and callings that God hath set them in, we have three notable examples. The first is of joshuah, as he 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, josh 1.15. As I was with Moses, so will I be with thee, I will not fail thee, nor forsake thee. So doth he profess, not only that he would be God's servant, and at his command, but that his whole family should be so too. As for me and mine house (saith he, josh 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 faithfulness in his ministry 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 died for all, then were all dead, (we were all by nature dead and damned men) and that he died for all, that they which live, should not henceforth live to themselves, but unto him which died for them, and rose again. As if he had said, I that know I was a dead and damned man, and that Christ died for me, to save and deliver me out of that estate, hold myself bound to do him all the honour and service that I can, by enlarging his kingdom, and know, I can never do enough for him, that hath done so much for me as he 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 he was confidently assured that God was his God (out of the abundance of his heart, his mouth speaketh thus once, and again) 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 ourselves by this third and last sign, and we shall find that the assurance of their salvation, that most men glory in, is vain and counterfeit, such as Satan or their own deceitful hearts, not the holy spirit of God hath wrought in them; Because they are so barren and unfruitful in the knowledge of our Lord jesus 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 effectual 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 falsehood 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 ye shall know them. This will the better appear, if the confidence of these men be examined particularly, according to those six several effects of true assurance which we have heard of. First. Though they say they are assured that Christ so dear loved them, as that he shed his most precious blood for their sins, yet the knowledge of this love of God to them, never made them to mourn or be troubled in themselves ever a whit the more for their sins. Nay, this very thing maketh them go merrily away with them all, and keepeth them from being grieved or troubled for any sin that ever they committed, because they say, they know that Christ shed his blood for their sins, & hath made their peace with God. Seeing Christ's soul was heavy (Mat. 26.38.) to the death, for my sins saith he, what need I be heavy for them myself? Thus turning the grace of God into lasciviousness, as the Apostle speaketh jude 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 jovial in their sins, so void of all remorse and sorrow for sin as they are. Secondly. They are not the more fearful to offend God in any thing because of his goodness towards them, which they say they are so sure of; nay, this very thing maketh them bold to commit any sin, because the devil hath persuaded them as he would fain have persuaded our blessed Saviour. Mat. 4.6. that though they do cast themselves headlong into any sin, yet God's mercy and love to them is such, as he will never suffer them to perish by it. Tush (saith he) I know God will give me grace to repent of it before I die, and therefore what need I be so scrupulous or fearful to enjoy the pleasure or profit of this sin. He besseth himself in his own heart (as Moses speaketh, Deut. 29.19.) saying, I shall have peace, though I walk in the imagination of my heart. Thirdly. They say, they have tasted that the Lord is gracious, and that they would not lose the sweetness and comfort of the assurance they have of God's 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 died 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 only. They did so depend upon Christ, that they cared for never a preacher in the world, nor regarded to hear them. Fourthly. Though they speak and glory much of the Lords mercy, and loving kindness, and though they be such as seem to bear some love to his word & to hear it gladly, yet they practise nothing that they hear, the assurance they have of God's love, maketh them never a whit the more careful to walk in his truth. Yea, this very thing maketh them careless of doing or practising any thing they hear, 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 died for their sins, and that we must not be saved by our works, but by faith in him only, therefore they think it folly in them to be precise in their practice, or to do 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 seal, and mark upon them, though there is no such thing to be seen upon their foreheads, which is the place we have heard God setteth his seal upon. None that live by them, behold them daily, & converse with them, can discern any grace in them at all. Nay men hold it now a days an high point of wisdom to conceal their love to religion, to shun carefully every thing that may cause them to be noted for it, They had rather be counted any thing then a strict Christian, they hold it no advantage, no honour at all to have Gods seal on their foreheads but a matter of disgrace rather. And yet these men are confident for all that that Christ's blood was shed for them, that God's spirit hath sprinkled it upon them; though he have not set Gods mark 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 bushel; as our Saviour speaketh, Mat. 5.15. shall we think that the most wise God, will set the light of his grace so in any man's heart, as that none that are in the house with him are able to discern 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 glorify 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 gain any honour to God themselves. The Lord upbraideth the jews with this as with a great sin. Zach. 7.6. When ye did eat and when ye did drink, did ye not eat for yourselves, and drink for yourselves? Why what fault was that may you say? Whom should they eat and drink for else, 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 ourselves that we may become the fitter, to do God some honour in our places. If we seek ourselves only in all that we do, if we live to ourselves and die to ourselves, certainly we can never say that we are the Lords. I might show you hear how every Christian (even the meanest and poorest) may in this place gain honour to God. But I will tie myself to the method I have already followed, and instance only in those three callings which I have given you examples of; 1 the Master of the family; 2 the Minister; 3 the Magistrate and governor in the Commonwealth. 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 show himself to be his servant, Psal. 101.6, 7. Mine eyes shall be upon the faithful in the land, that they may dwell with me, (As if he should say, I will get me such servants as fear 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 shall 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 known thy truth. As though he had said, Parents by deriving religion unto their posterity, may greatly honour God above others. And therefore also we shall find this oft noted in the scripture that so soon as any became God's people themselves, they showed themselves careful that their whole families might be so too. See an example of this in a mean man the jailor of whom it is said, Acts 16.34. He rejoiced that he with all his household believed in God. Yea see an example of it in a weak woman, Acts 16.15. Lydia was baptised and her household too, Yea see an example of it in a soldier and great Captain, 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 chief ruler of the Synagogue believed on the Lord with all his house. Lastly, See an example of it in a Nobleman, joh. 4.53▪ the Nobleman of Capernaum, himself believed and his whole house. And what shall we say then of those men that profess confidently God is their God and they are his people and yet show no care at all to honour God this way by reforming their families? Nay it is held a great disgrace to a man to show any care at all or endeavour this way. If joshuah should have lived now and held that resolution which he professed, josh. 24.15. certainly he would have been counted a rank puritan amongst our gallants. For a man of his place, a master of so great a family, to be so precise that he will keep never a blasphemer, never a whoremaster, never a drunkard in his house, what a base and unworthy speech would this be accounted in these days? Many profess themselves to be God's servants, but whether they of their family serve God or the devil it is all one to them, so they serve their turn. They like never the worse of a servant for being a common drunkard, or whoremaster, or blasphemer, though he dishonour God never so much, so he have any one quality whereby he may be useful unto them. That it may be said now of the families of many a one that challenge as great interest in Christ as any of his people do, as the Holy Ghost speaketh of Babylon, Revel. 18.2. (though in another sense) they are become cages of every unclean and basefull bird. Secondly, We that are Ministers may in our places greatly honour God above others and express our love to him. I am glorified in them, saith our Saviour, joh. 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, job. 21.15— 17. show his love to him that way even by ●eeding his lambs and sheep. We can no way glorify God so much as in winning souls unto him; we can no way express 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 painfully; if we show ourselves in our ministry to be the friends of the bridegroom (as john speaketh, joh. 3.29.) we woe for him only and not for ourselves, we seek his honour only and not ourselves; we preach as we do, not because we think this kind of preaching will gain us more applause with the people, but because we are persuaded this kind of preaching will feed them best and be most effectual to save their souls; then may we by every Sermon we preach get further assurance to ourselves that we are the Lords. Otherwise if 1 either we preach not; 2 or we preach so unprofitably as we gain 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 self-love, we seek ourselves in it not the Lord. Certainly we can have no assurance that Christ is ours, how well so ever we can speak of Christ; but when we have preached unto others (as the Apostle speaketh, 1 Cor. 9.27.) ourselves shall become cast aways. Thirdly and lastly, Such as are Magistrates may in their places greatly honour God, and that in some respects) more than any other man. When a number of foul sins whereby God was greatly dishonoured, are mentioned; the cause is oft assigned (judg. 17.6. and elsewhere) to be this that there was in those days no King in Israel, but every man did that which was right in his own eyes. And a Magistrate may by this show himself to be the Lords and one that hath true assurance of his favour, if he show most zeal 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 special favour, as we read, Num. 25.11, 12.) because he had showed himself zealous for the Lord in punishing of filthy whoredom. And Nehemiah knew that God was his God and would remember him in goodness (as is plain by his prayer, Neh. 13.22.) because he had showed such zeal 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 zeal at all for the execution of such laws 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 Christ's blood was shed for them, if they had, they would show more love to God, and care of his honour. Lecture CXXIIII. On Psalm 51.7. August 4. 1629. NOw concerning the means whereby we may attain to a particular assurance of the pardon of our sins, we must first understand, that this is a supernatural work of the spirit of God and that no man is able of himself and by his own endeavour in the use of any means whatsoever, to attain unto it. It is the spirit that beareth witness, saith the Apostle, 1 joh. 5.6. And again, The spirit itself (saith the Apostle Paul, Rom. 8.16) beareth witness with our spirits, that we are the sons of God. Yet doth the spirit work this assurance in the heart of man, not by immediate and extraordinary inspirations and revelations, but by ordinary means. And he that shall with an honest heart, use these ordinary means, hath no cause to doubt, but that the Lord will be pleased by his holy spirit to work it in him. And these means we find are of two sorts. The first are more outward and bodily; the second more inward and spiritual. 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 work in us a comfortable assurance of it, so he that useth them diligently and conscionably, may obtain it by them. Of them all in general specially of all the parts of God's solemn and public 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 God's worship and ordinances, more than he did any thing in the world beside, 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 days of my life. It is to be observed I say that he professeth this to be the chief cause why he was so highly in love with God's 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 himself in Ps. 48.9. We have thought of thy loving kindness O God in the midst of thy temple. The loving kindness of God and his special mercy to his elect in Christ, his favourable and cheerful countenance upon his servants, that is the Lords beauty, that is it that maketh him amiable to his people; and that God's people do behold, they do think and meditate upon it far more clearly and comfortably in his house and temple in the use of his ordinances, than any where else, or by any other means in the world beside. 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 satisfy the thirst of his soul. 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 seen thee in the sanctuary. As if he had said, I shall never see it so as I have seen it there. And what meaneth he by the power and glory of God which he had seen in the sanctuary? That he expresseth verse 3. Because thy loving kindness is better than life. He had seen the mercy and loving kindness of God toward him in Christ, he had obtained a more comforaable assurance and feeling of it in the Sanctuary, in the use of God's solemn worship and ordinances there, then ever he did or could do in any place, or by any means in the world beside. All other places were to him as a dry and thirsty land where no water is, in comparison of the sanctuary. And certainly they that believe this, to be so as David did; they that know this to be so in their own experience as he did (and as many of you I doubt not have done) will stand affected to God's house and ordinances as he was, will highly prise and esteem of a sound ministry 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 speak of this point distinctly) I will instance in three parts of God's worship only for this, and show you what force there is in them to breed in the heart of God's 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 ministry 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 attain unto a comfortable assurance of God's favour in Christ. The first is this, That the Lord gave his Word and the ministry thereof to that end principally. The main 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 means bring his people to the knowledge of himself and of his mercy in Christ. The second is this, That the Lord will by his spirit accompany his Word and the ministry thereof in the hearts of his people and make it effectual in them unto this end, that he hath ordained it for. For the first, Of the Word in general it is said that it was written principally for that end to breed in the hearts of God's 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 spoken unto you (saith our Saviour, joh. 15.11.) that my joy might remain in you, and that your joy maybeful. These things write we unto you (saith the Apostle, 1 job. 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? Therefore also it is expressly said that the Scripture was written to work this assurance in us. So after the wisdom 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 known 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 known to us in the Word, are written and made known to us to this end principally, that we might learn 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 joh. 5.13.) that believe in the name of the Son of God, that ye may know ye have eternal 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 God's people, if the fault be not in themselves. So is this said to be the main end, for which God ordained the preaching and ministry of his Word even to work in God's people the assurance of God's favour. Thou child shalt be called the Prophet of the highest (saith Zachary of his son john, 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 jacob, 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 means he would do it, even by the ministry 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 near, saith the Lord, and I will heal him. God hath promised (you see) to work by the ministry 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 heal all that anguish of heart, which the doubting of his favour did work in them before. The second thing which I told you, may give a Christian hope to find comfort and assurance of God's 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 indicted it, shall open and apply it unto them; when his servants do teach them in the ministry thereof, the Lord himself will by his Spirit teach and persuade them likewise. This promise of God you shall find set down 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 fundamental 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 be ever in the mouth of God's people, the Church shall never utterly want the Ministry 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 go with the Word; yea with the Ministry of the Word it shall be in the mouth of God's servants and Ministers, according to that which our Saviour promiseth to his Apostles and successors, Matthew 28.20. L●● I am with you always, even unto the end of the world. So that the humbled Christian that would fain be assured of God's favour in Christ, and goeth to this Ordinance of God, to that end that he may be so, may confidently expect to be taught of God in it; and that the Spirit the Comforter will by it sprinkle the blood 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 be the peace of thy children. Yea the Lord hath further promised, that whatsoever any of his Ministers shall speak to his people for their comfort by warrant of his Word, he will ratify it in heaven, and make it good to their souls. He confirmeth the word of his servants (saith the Prophet, Esa. 44.26) and performeth the counsel of his messengers. Verily, verily I say unto you (saith our Saviour, Matthew 18.18.) Whatsoever ye shall lose upon earth, shall be loosed in heaven. Whosoever you shall assure by the warrant of my Word, that their sins 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 mere 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. Weak 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 feel no life or power in it at all. Yea many a good soul 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 own sins. 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 sins have parted them. These things which God hath joined together, we have put asunder. Our sins have separated between us and our God, as the Prophet speaketh, Esa. 59.2. There is great force in the Word to work in the heart a comfortable assurance of thy salvation; but thine own corruption hindereth 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 wilderness, Hebrews 4.2.) not being mixed with saith, in them that heard it. Nay it is said of our blessed Saviour, Mark 6.5, 6. that he could do but a little good in Nazareth because of their unbelief. Thou dost not (in thy reading and hearing of the Word) believe and make claim unto these promises, that God hath made to this his Ordinance, thou dost not look to receive this benefit by it, and what marvel is it then, if it do thee so little good? Learn in thy reading and hearing of the Word to wait upon God for the performance of these promises with David, Psalm 85.8. I will hearken what the Lord God will speak, for he will speak 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 certainly find a great deal 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 work and preserve in us assurance of God's favour in Christ, and to recover it when it is lost, is the conscionable use of the Lords Supper. It is said of God's 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 gladness. And Verse 26. There was great joy in jerusalem. And what was the cause of this great joy? Surely, they had prepared their hearts to seek 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 God's 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 Christ's blood upon our hearts, and to give us assurance it was shed for us. First, That in this Ordinance Christ and his blood is applied to us more particularly than by any other means that ever God ordained. His body and blood is offered by his Minister in his Name, and by his commandment to every receiver; and offered as meat and drink, which of all things that we receive, is most nearly applied to us, and made our own. And offered with a charge and commandment to receive him and feed upon him by faith, undoubtedly believing, that his blood was shed for us. For this is the commandment 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 blood is in this Ordinance not only 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 seal of the righteousness which is by faith. And our Saviour calleth the bread his body, and the wine his blood, Mat. 26.26.28. This is my body, this is my blood, saith he. As if he 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 soul 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 bless, is it not the communion of the blood of Christ? Is it not an applying of Christ's blood to ourselves, and making of it our own. 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 jerusalem, God's people are never a whit the more comfortable in themselves, for being at our Passeover? Surely, 1 We do not beforehand prepare our hearts to seek the Lord our God in this Ordinance, as they did in Hezekiahs' time. 2. We do not when we are at this Ordinance stir up ourselves with humble and thankful souls to receive that mercy that is offered us from the Lord. But that complaint may be taken up in this case, which the Prophet maketh, Esa. 64.7. There is none that stirreth up himself to take hold of thee. Christ cometh to us in this his Ordinance, and offereth (as with a bunch of hyssop) to sprinkle his blood 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 God's favour, and to recover it when it is lost, is prayer. This is that that giveth virtue and force to all other means, and without which no means we can use will do us any good. If thou wouldst attain to a particular assurance of God's love to thee in Christ, thou must seek to God for it as David doth here, and cry unto him as he doth likewise, Psalm 35.3. O Lord say unto my soul, 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 joyful (saith the Lord, Esa. 56.7.) in my house of prayer. What is the thing that maketh God's people joyful 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 plainly, Psalm 4.6, 7. How and by what means will the Lord work this joy and comfort in them? By prayer. I will make them joyful (saith he) in my house of prayer. So speaketh our Saviour, joh. 16 24. Ask 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 solemn and fervent prayer, wherein they should humble themselves by fasting, and afflict their souls, to that end that they might pray the more fervently, should be a day of atonement and reconciliation between him and them; they should obtain more comfortable assurance of his favour upon that day and by that means, than by any other. Secondly; The experience of God's people may assure us of this. Two experiments only I will give you of this in David. The first is set down in Psalm 6. For, when he made that Psalm, it is evident that he was in great anguish of heart by the loss of his assurance of God's favour, as appeareth by the seven first verses. To recover his comfort he falleth to servant prayer. And before he had ended his prayer, he was so filled with the assurance of God's favour, that he breaketh forth into these pathetical 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 Psalm 31. Where we find that when he had so far lost his assurance, that he thought (as he saith, verse 22.) he was quite cut off from God, as a dead and rotten branch; he betook himself to prayer, he cried, and made many supplication unto God, and had such success in this course, that he bursteth forth into these words, verse 21. Blessed be the Lord, for he hath showed me his marvellous kindness, as in a strong city. And how falleth it out then (wilt thou say) that I have been so long a suitor to God for this, Applic. and cannot yet obtain it? I answer thee in the words of the Apostle, jam. 4.3. Ye ask and receive not, because ye ask amiss. 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, than thou dost this. Whereas thou shouldst seek, and desire this above all things in the world, and say of it, as David doth, Psal. 63.3. Thy loving kindness is better than life. A second defect in thy prayer may be this, that thou livest in some known sin, unrepented of. If thou prepare thine heart (saith Zophar, job 11 13, 14) and stretch out thine hand towards him, if iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. He, whose conscience telleth him, he doth somewhat daily, and purposeth still to do that he ought not; or somewhat he daily omitteth to do, and doth not yet resolve to do, which he ought to do, can have no hope to find comfort by his prayer. A third defect in thy prayer, that may be the cause why thou speedest no better, may be: 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 poor heart is so vexed, and tormented, it may be 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 days of thy life, the day of humiliation, wherein thou afflictest thy soul in prayer and fasting, will prove the day of atonement between God and thy soul; thou canst use no means to get assurance of thy atonement and reconciliation with God, better than that. A fourth defect in thy prayer, that may perhaps be 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 persuasion, that thy heart telleth thee, that thou must do it, God hath commanded thee to pray, thy conscience will check and smite thee if thou do neglect it. But thou dost not when thou prayest, set before thy mind the promises of God. Such as that is, john 16 22. Verily, verily, I say unto you; Whatsoever ye shall ask the father in my name, he will give it you. And that Luke 11.13. If ye being evil, know how to give good gifts to your children, how much more shall your heavenly father give the holy spirit to them that ask him? And this holy spirit is the spirit of adoption, that witnesseth with our spirit that we are God's children, as the Apostle speaketh, Rom. 8.16. These, and those other promises we heard of before, we should think on when we pray, and verily expect the performance of them. Thus did David. I prevented the dawning of the morning, and cried (saith he, Psalm 119.147.) I hoped in thy word. As if he should say, The gracious promises thou hadst made in thy word, encouraged me to it. So dost not thou, Thou prayest for comfortable assurance of God's favour, but thou dost not look to obtain it by thy prayer, nay thou hadst no hope to obtain it. And so by this thy infidelity when thou prayest, thou setttest up a wall of partition between God and thy prayer, to keep it from having any access unto him. Let not that man think (saith the Apostle, james 1.7) that he shall receive any thing of the Lord. The Lord useth to answer his people in their suits, as he did the two blind men. Matthew 9.29. According to your faith be it unto you. The fifth and last defect in thy prayer, that may be 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 been weary of prayer, and given it over; and so hast limited the holy one of Israel, as they did, of whom the Prophet complaineth, Psalm 78.41. whereas our Saviour hath taught us by the parable of the unrighteous judge, and the widow, Luke 18.1. that we ought always to pray, and not to faint. Blessed are all they that wait for him, saith the Prophet Esa. 30.18. As if he had said, They that wait, shall not lose their labour, they shall certainly obtain their suit in the end. This is a blessing (I tell thee) worth the waiting for. Many a Saint of God hath waited many years 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 been spoken of the first sort of means; the other we must leave till the next day. Lecture CXXV. On Psalm 51.7. Aug. 11. 1629. THE second sort of means (which I call more inward and spiritual than the former) are four principally. The first is, care to keep a good conscience in all things. The second, a diligent observation of our own ways. The third, a consideration of the experiments we have had of God's favour. The fourth, a renouncing of ourselves, and resting only upon the free grace of God in Christ. First. He that would get a comfortable assurance of the favour of God in Christ, and feel that the blood of Christ is sprinkled by the spirit of God upon his heart, he that desireth to keep and preserve in himself this assurance, or to recover it, when he hath lost it, must nourish in his heart a constant care to please God in all his ways, and a fear to offend him in any thing. The work of righteousness shall be peace (saith the Prophet Esay 32.17.) and the effect of righteousness, quietness, and assurance for ever. As if he had said, A righteous and godly life, will certainly work peace in the heart, and no marvel, for it will work assurance of God's favour; yea, assurance for ever, a constant assurance of it, an assurance that we shall have it for ever, and shall never lose it. In the fear of the Lord (saith Solomon. Pro. 14.26.) is strong confidence. As if he should say, Fear God, be careful 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 ways, and fear to offend him, will preserve in the heart of a man, the assurance of God's favour, even in the time of the greatest trial, and tentations that he can fall into. Whosoever heareth these sayings of mine, and doth them (saith our Saviour, Matth, 7.24.25. whosoever he be 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 rock, and the rain descended, and the winds blue, end the floods beat upon that house, and it fell not, because it was founded upon a rock. In which respect the Apostle, 1 Tim. 6.19. calleth good works, a good foundation for the time to come, whereupon men may lay hold upon eternal life. As if he should have said, A man may in the time to come; that is, in the time of sickness, and trial, build a well grounded assurance of eternal life, even upon them. I know well, that experience seemeth to make much against this. Many that are most careful to please God in all their ways, and fearful 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 God's love, and of their own 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 ways, will bring us to a comfortable assurance of God's favour, sooner or later, in one measure and degree or other, and without this, it is not possible to betaine unto it. Two things there be that may undoubtedly assure us of this, 1. The promise of God that cannot lie. 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 show the salvation of God. As if he had said, I will cause him to see, and know that he shall be saved. And again, Mal. 4.2. To you that fear my name, shall the sun of righteousness arise, with healing in his wings. To every soul among you that truly feareth God, I may boldly say, that though it be night with thee now, thou seest no light, no comfort, thou art continually disgui●ted with fears and doubts of thy salvation, yet certainly the sun of righteousness will arise upon thee one day with healing in his wings; thou shalt see the comfortable light of God's countenance, and have a sweet and full assurance of his favour. Light is sown for the righteous (as the Prophet speaketh, Psal. 97.11) and gladness for the upright in heart. There is not a soul that unfeignedly 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 taste of the fruit of it. If ye love me, keep my commandments (saith our Saviour, john 14. ●5, 16.) and I will pray the father, ●nd he shall give you another comforter, that he may abide with you for ever. If any man keep his commandments, keep them Evangelically, that is, out of love to God, endeavour to keep them, let him not doubt of comfort, certainly the comforter will come unto that man, and abide with him for ever. But you will say, When will the comforter come? I have long desired to fear God and endeavoured to please him, yet could I never attain to this comfort hitherto. I answer, Do so still, and the comforter will certainly come, For Christ (whom his father always heareth, john 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 tarry. And for this also we have a promise, Psalm 8●. 8, 9 For when the Prophet had said. God will speak peace unto his people, and to his Saints. God will certainly speak peace to the heart of every godly man; he addeth, Surely his salvation is nigh unto them that fear him. As if he had said, Certainly it will not be long before God giveth to every soul that truly feareth him, a comfortable assurance of his favour, though he do delay it for a time, surely he will do it ere long. The second evidence for this, is from the nature of God, It must needs be so, for The righteous Lord loveth righteousness (saith David, Psal 11.7.) his countenance doth behold the upright. And Prov. 15.9. The Lord loveth him that followeth after righteousness. He must needs have the love and favour of the holy God, that leadeth an holy life. Thus speaketh our blessed Saviour, john 14.21. He that hath my commandments, and keepeth them, is he that loveth me. And he that loveth me, shall be beloved of my father, and I will love him, and will manifest myself 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 commandments, so he shall know it and feel it, and hide the assurance of it in himself, I will manifest myself unto him, saith he. On the other side, It is not possible for any man to have true assurance of his salvation, and of God's favour that doth not fear God, and is not careful in all his ways to please him. And certainly the want of assurance that is in any of us, is chiefly to be imputed unto this that we have not been so fearful to offend God, so careful to please him as we ought to have been. I speak not only 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 speak of God's dearest children. Let a man that hath the strongest faith, the most comfortable assurance of God's favour, once give himself liberty unto any gross sin, though he lose not his faith utterly thereby (Christ prayed for Peter that his faith should not fail, in that his most fearful fall, Luk 22. 3●. and the same prayer that he made for Peter, he made for all that truly believe in his name, as you may read, john 17.20.) yet shall that man certainly lose his assurance and comfort by it. Your iniquities (saith the Prophet to Gods own people Esa. 59.2. have separated between 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, than 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 fear? But when this man had once given liberty to himself to sin against his conscience, in the matter of Vriah, see how his assurance and comfort was quite lost, and how much ado he had to recover it again, Make me to hear joy and gladness, saith he here, verse 8. and verse 12. Restore me to the joy of thy salvation. But what speak I of gross sins? Let a Christian but grow worldly and secure, let him but remit any thing of that watchfulness, & care to take heed to his ways, of that fear to offend God in any thing that was wont to be in him, and his comfortable assurance of God's 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. She complaineth ver. 6. that her wellbeloved had withdrawn himself, and was gone, she had lost the comfort and assurance of his love; and both in that verse and those that follow, it appeareth, she had much ado to recover him again. She sought him, but she could not find him, she called upon him, but he gave her no answer, And how came this to pass? What had she done? Surely she came to this woeful loss, not by any foul sin she had fal●e into, but only through a spiritual laziness, and wretchlessness, and worldly security that was crept upon her, as appeareth by her answer, verse 3. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them? She answered him as a lazy sluggard newly awakened out of his sleep, 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 govern in it, by harkening and yeeldding unto thee in every thing, I shall put myself to a great deal of trouble and labour, that I am now eased of. Certainly this is an answer that many a poor soul hath oft made unto Christ. He hath fallen asleep in worldly security, & Christ both by his word and spirit knocked oft at the door 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 pain, 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 ourselves. And first, Let every one of us that complain we cannot get assurance of God's love, examine well whither this be not the cause of it. Dost thou not, or hast thou not lived in some known sin that thou hast not yet repent of, or been humbled for, as thou oughtest to be; Or art thou not grown more secure and careless of thy ways, and cold in holy duties, than once thou wert? Certainly this must be found out, and repent of, or thou canst have no hope at all to recover the assurance of God's favour. Sin unrepented of, is like a filthy vapour rising out of the soul, that will cause such a mist and thick fog between God and us, as will keep 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 be used in this case. Wherefore doth living man complain, a man for the punishment of his sin, Let us search, and try our ways, and turn● again unto the Lord. Search thine own ways, and crave help of God also, crying to him with job, 10.2. Show me wherefore thou contendest and art angry with me? and with the Church, Psalm 44 24. Lord, wherefore hidest thou thy face? If thou canst find out thy sin that is the cause of this, and humble thyself, and return unto God by unfeigned repentance, thou needest not doubt of recovering thy assurance again. Return unto me, and I will return unto you, saith the Lord of hosts. Mal. 3.7. Secondly. Let this restrain us from sin. For is there not force enough in this (beloved) though there were nothing else to make us afraid to sin, to do any thing that we know would offend God, that we shall be such loser's by it. That though we do not thereby lose our father's love so far forth, as to cause him to disinherit us, yet we shall lose thereby the assurance of his love, we shall so offend him, as it may be we shall never have kind look of him again while we live. Is there any pleasure or profit to be found in sin, that will countervail this loss? As ungracious a child as Absalon was, yet he professeth, 2 Sam. 14.32. that it was no comfort to him at all to be restored from his banishment to his own house and land, nay, it was no comfort to him to live, so long as his father refused to look upon him. Thirdly and lastly. Should not this make every one of us in love with a Christian course, and willing to walk circumspectly, and exactly, as the Apostle speaketh. Ephes. 5.15. To watch end be sober, as the Apostle Peter exhorteth us to be. 1 Peter 5.1. to grow in grace and take heed of decaying in zeal or 〈◊〉. If you grow remiss and careless, though you lose not your salva●●●●, yet the full and comfortable assurance of it, you will certainly lose. I know this will not be done without pain and labour. But of all the labours in the world this is the most profitable, yea the most comfortable and sweet labour. The labour of the righteous tendeth unto life. saith Solomon, Proverbs 10.16. And who would not labour for life, specially for life eternal? That which Solomon saith of bodily labour. Ecclesiast. 5.12. The sleep of a labouring man is sweet, whether he eat little or much, may much more be 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 God's love in Christ, which will give a pleasant relish unto them all. The second of these more inward and spiritual means of assurance, that I told you of is, A diligent observation of our own ways. It is profitable and necessary for a man that would get or preserve or recover the assurance of God's favour, to observe diligently his own ways. Many good souls there be that fear God unfeignedly, and serve him with upright hearts, that yet do not know they do so. And though such may be sure (as you have heard in the former direction) to attain unto assurance of God's favour in the end, yet would they (certainly) attain unto it sooner, and in better measure if themselves did know that they do unfeignedly fear God, and serve him with upright hearts. Hereby we know (saith the Apostle, 1 joh 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 careful to observe, consider, and examine his own ways. Ponder the path of thy feet (saith the Holy Ghost, Pro. 4.26.) and let all thy ways be established. As if he had said, By pondering and considering our doings well, we may have them established, make them stable and firm such as we may build sound comfort and assurance upon. He that doth truth (saith our Saviour, joh. 3.21. that is, he that is indeed and in his practice not in profession only a godly man) cometh to the light, that his deeds may be made manifest that they are wrought in God. As if he should say, He doth by the Word examine his deeds whether they be so performed, as God may be pleased with them. Certainly there is never a good duty we perform at any time, never a prayer we make, never a Sermon we preach or hear, never an alms we give, nay I say more, never a bargain we make, never a duty we perform even towards men in our particular callings, but it may give us assurance of God's love if we can find it hath been wrought in God; that is, done by the guidance of his spirit, and with an upright heart. For no man can do any thing with an upright heart (that is, in faith, and obedience, and love to God) till he be in God's 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 natural 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 certainly. Therefore also he telleth poor servants, Col. 3.24. that did their service to their idolatrous and bad masters in singleness 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 ways, 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 well doing and by long proof and experience of the working of God's grace, in our hearts. We desire (saith the Apostle, Heb. 6.11.) that every one of you, do show 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 show much labour of love, ye have ministered to the Saints and yet do minister, but if you would get full assurance of hope, you must hold out and do 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 certainly know that the duties he performeth were done with an upright heart; that in his conversation and course of life, he were led by the spirit of God, than 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, jer. 17.9. The heart is deceitful 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 deceitful as they be as the Prophet there speaketh, verse ●0.) maketh his children also able to know their own hearts, and the uprightness of them. Hezekiah knew he had walked before God in truth, and with an upright heart, as himself professeth, Esa. 38.3. And Peter certainly knew that he did unfeignedly love the Lord and durst call the Lord himself to witness for this, joh. 21.17. And there is no Christian but if he would ponder the path of his feet and take heed to his to his ways according to the word and take pains to examine them by the rules thereof, he might know the uprightness of his own heart in them, it might be made manifest unto him that they are wrought in God, as our Saviour speaketh, john 3. 2●. Yea when he is at the worst and most destitute of his assurance, if he could examine his own heart, he should find in it evident arguments of uprightness (as fear to offend God in any thing, longing after his favour and prising it above all things; love of the brethren, poverty of spirit and grief of heart for it) upon which he might ground good assurance that he is in the favour of God. O the wrong we do to ourselves in the careless neglect of observing and examining our own ways! This is a main difference between the upright hearted Christian, and the natural man. The one is ever best persuaded of his own estate when he thinketh least of his own ways and doings, he cannot abide to examine his own ways, or to think seriously of his own doings. If by any hand of God upon him, or by a searching ministry they be brought into his mind, it is a death unto him. Like unto the broken merchant that cannot abide to go into his counting house to cast over his books. On the other side, The upright hearted Christian is never so comfortable, as when he hath most seriously considered his own ways, when his heart hath been so searched as he can look into the bottom of it: Let every man prove his own work (saith the Apostle, Gal 6.4.) and then shall he have rejoicing in himself alone and not in another. A good man shall be satisfied from himself, saith Solomon, Pro. 14.14. He shall (if he will take pains to examine his own heart) find sufficient ground of comfort in himself. The second thing that many a good soul will object against this, Object. 2. is, That he hath done what he can to examine his own heart, and he can find no truth of grace in himself nothing to ground any good assurance upon. To this I answer, Answ. That this may be indeed for a time the case of a dear child of God, as we shall hear in the next use. They cannot discern in themselves for the present any goodness. But even in this case, observation and examination of their own ways will be of great use unto them. For than it will be good for them, to call to mind the times that are past; and those evidences they have had of the truth of grace in them in former times. This course job 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 common with mine own 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 he could sing in the night, when the spirit of adoption had given him such assurance of God's love, as made him full of joy and comfort even in the night season. And this course the Apostle prescribeth to God's people, Heb. 10. ●2. as a singular means to preserve and recover their confidence and assurance of God's favour. Call to remembrance (saith he) the former days, in the which after ye were illuminated, ye endured a great fight of afflictions. Alas (will you say) what comfort is it to me to remember what goodness hath been 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 lose for a time, the vigour and operation of it may be nipped 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, john 14.16, 17.) and he shall give you another Comforter, that he 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 be in you. Look 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 be so. The poor humbled sinner therefore that did ever in his life, at any one time, in any one action discern the truth of grace in himself (though now he can discern none) may from thence conclude infallibly that there is truth of grace in him still; and consequently may receive great help from thence for the recovery of his assurance again. O what cause is there then that we should continually in all our ways commune with our own hearts about this; and search diligently to find this truth of grace in ourselves, seeing this will stand us in such stead at a dead lift (as we say) in our spiritual desertions to recover our assurance again? Lecture CXXVI. On Psalm 51.7. August 18. 1629. A Third help that he must use that would get assurance of the favour of God in Christ, that would preserve it when he hath it, and recover it when he hath lost it, is carefully to observe and call to mind the experiments he hath had of God's special favour and love formerly. This course God's people have taken in this case and found great success in it. Take the Psalmist for an example of this, Psal. 77. who when he had so far 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 cried out, ver. 7, 8, 9 Will the Lord cast off for ever, and Will he be favourable no more? Is his mercy clean gone for ever? Hath God forgotten to be gracious? He had strong tentations to doubt he should never recover God's favour again. Now to raise himself out of this woeful estate, he resolveth thus with himself, ver. 10. But I will remember the years of the right hand of the most high; that is, the years and times of my life wherein I had sweet experience of God's mercy and love, For so is this phrase interpreted, Psal. 17.7. Show thy marvellous kindness o 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 took at another time, Psal. 143.5, 6. When his spirit was overwhelmed within him, and his heart within him was desolate, than I remember (saith he) the days of old, I meditate on all thy works, I muse on the works of thy hands. He called to mind and seriously thought upon the passages of God's providence toward other of his people, but specially toward himself in former times, and sought to recover his comfort and assurance this way. And see what success God's 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 been a shelter for me, and a strong tower from the enemy. Because thou hast been my help (saith he, Psal. 63.7.) therefore in the shadow of thy wings will I rejoice. And 71.20. Thou which hast showed me great and sore troubles, shalt quicken me and shalt bring me up again from the depths of the earth. And whereupon grounded he this assurance and confidence? That he had expressed before, ver. 5, 6. Thou art my hope, o Lord God, thou art my trust from my youth; by thee have I been holden up from the womb, thou art he that took me out of my mother's bowels my praise shall be continually of thee. Object. But you will (haply) object and say, Can any man ground true assurance of God's love upon the experience he hath had of God's goodness towards him in these temporal and common favours? Such experiments of God's love as these are I could record a great many. But (alas) these are poor grounds for any man to build his assurance and comfort upon. 1. No man can say because God hath formerly been good to him in this kind, therefore he will be good to me again. 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 again, and so seemeth to repent the bestowing of them. Nay 2 no man can judge of God's love or hatred by such things though he were sure to enjoy them always, as the Holy Ghost teacheth us plainly, Eccl. 9.1, Many castaways (and Esau by name) have had abundant experience of God's goodness in such things, and yet the Scripture saith expressly 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 be to reprobate men no arguments of Gods special and unchangeable love yet to the elect they be; though a man to whom these blessings come single and alone, cannot ground any good assurance of God's special love upon them; yet the elect of God and such as find them sanctified unto them, and themselves bettered by them, have been able to raise good assurance of Gods love even from them and have been 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 temporal deliverance he had received from the practices of Saul, he gathered assurance that the Lord loved him. And Psal. 18.19. He delivered me, because he delighted in me. So jacob telleth his brother, Gen. 33.10. that in the strange alteration he found in him and in the great kindness he received from him he saw the face of God; that is, the loving countenance of God towards him. Thou that fearest God mayst certainly confirm thyself much in the assurance of God's love, even by calling to mind the manifold experiments thou hast had of God's goodness towards thee even in these outward things, from thy youth up hitherto. Nay I will say more, The observation of the common goodness that God showeth unto all men, yea even unto all his creatures▪ may help thee much (that desirest to fear God) to grow assured and confident of his special love unto thee. Your heavenly father (saith our Saviour to his Disciples, Mat●h. 6.26.) feedeth the fowls of the air; and are not ye much better than they? Thus David, from the consideration of this common goodness of God to all the creatures, falleth into an admiration of his goodness to his people, Psal. 36.6, 7. Thou preservest both man and beast. How excellent is thy loving kindness o 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 (poor sinners) are apt to put their trust in thee, and grow confident of thy special love towards them; because they, seeing how good thou art to all thy creatures, conclude thereupon that thy loving kindness towards such as desire to fear thee, must needs be excellent. So having spoken at large, Psal. 107. of the providence and goodness of God towards all men; he inferreth, verse 42, 43. The righteous shall see it and rejoice, they shall take comfort even in this. And he giveth the reason in the next words. Who so is wise and will observe these things (that is, the goodness of God that appeareth in the ordinary passages of his providence towards all men) even they shall understand the loving kindness of the Lord; that is to say, towards righteous men, towards such as fear his name. But than secondly I answer, That though the observation of God's goodness to us in outward things may help us much this way, yet the experiments we have had of his goodnsse to us formerly in spiritual things will do it much better. If thou hast had experience formerly that God hath been gracious to thee, in thy spiritual 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 special 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. Hear me when I call (saith he, Psal. 4.1.) o God of my righteousness; thou hast enlarged me when I was in distress, have mercy upon me, and hear my prayer; and thereupon enforceth, verse 3. The Lord wi●● hear me when I call upon him. He was confident God would return to him again, and give a gracious answer unto his prayer, because he had had experience that God had formerly when he was in like distress enlarged his heart and given him much comfort in prayer. So Psal. 22.21. Save me from the Lion's mouth, for thou hast heard me from the horns of the Unicorns; The experience he had had of God's power and goodness 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 been my help (in such like distresses as I am now in) leave me not neither forsake me o 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, than the Lord will take me up. Applic. Let us learn therefore (beloved) to take notice of and observe all the special favours of God and experiments we receive of his love from time to time; Yea let us labour to remember them, to keep a register of them; and to repeat them oft to our own souls. Consider how great things God hath done for you, saith Samuel to the people, 1 Sam. 12.24. Yea we should call upon our hearts as David doth, Psal. 103.2. Bless the Lord o my soul; and forget not all his benefits. God's people have been so careful to keep in remembrance God's special favours, that they have used to give names to persons, and places, and times of purpose to help their memories in this case. Hannah called her son 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 room jehovah-jireh God will provide, Gen. 22.14. that he might never forget that experiment he had had of God's gracious providence. jacob 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 himself to him in that place. jehosaphat and God's people (that they might never forget the marvellous comfort they had received from God after a general 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 God's people to keep in perpetual remembrance another marvellous deliverance which they had obtained by fasting and prayer from the conspiracy of Haman, did not only keep those days which he (according to the counsel of his judicial astrologers and magicians) found to be the most lucky and fit days for to put the decree against the jews in execution, as days of rejoicing every year; but called them also the days of Purim as you may read, Est. 9.26. They would have the Lords defeating of Hamans' lottery and magic, never to be forgotten. Certainly these examples are written to teach us that we who have received the like blessings from God; who have had experience 1 of God's marvellous providence in sundry extremities, as Abraham had; 2 of God's gracious presence revealed to us in his house, and in the use of his ordinances as jacob had; 3 of the comfortable answer that God hath given to our prayers, as he did to Hannah; 4 specially of the fruit & happy success we have found in our fasts & the great deliverances we have received by them, as God's people in the days of jehosaphat and Mordecai did; that we should likewise take heed of forgetting these experiments & use all the means we can to keep 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, john 13.1. In him is no variableness, or shadow of turning, james 1.17. The fourth and last means that they must use, who desire to obtain assurance of God's 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 look for it only through the free grace and mercy of God in jesus Christ. When a man can neither 1 by diligent examination find any goodness in himself for the present; 2 nor call to mind any goodness that hath been in him formerly; 3 nor can remember any such special mercy or fruit of God's love that he hath received in times past, upon which he can ground any assurance; yet if he can then with an humbled soul, despairing to get it any other way, cast himself upon the free grace and mercy of God in Christ, and cry with God's people, 2 Chron. 20.12. We know not what to do, but our eyes are upon thee; he may obtain assurance and comfort by this means, when he cannot do 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 own soul, Psalm 42.5. which he repeateth again verse 12. Why art thou cast down O my soul, and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his countenance. He looked verily to recover the comfortable assurance of God's favour. How looked he to recover it? Surely by hoping in God, and resting in his mercy. So by this means the faithful profess they looked to obtain the comfortable assurance of God's love, Psal. 33.20— 22. Our soul waiteth for the Lord, for our heart shall rejoice 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 goodness in himself at all? The righteous God loveth righteousness, as we have heard out of Psal. 11.7. Ye that fear 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 fear him. But on the other side; Such as have no goodness in them, but are wicked men, his soul 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 appear by examples. Sundry that could find no goodness in themselves at all, and therefore judged themselves utterly unworthy of mercy, have yet relied upon God, trusted and looked to receive mercy from him, nevertheless for that. Such a one was the Centurion Matth. 8.8. who though he judged himself unworthy that Christ should come under his roof, yet did trust to receive mercy from Christ for all that. And the woman of Canaan, who though she knew no goodness in herself, but counted herself 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 God's mercy is free, and not grounded upon any goodness that is in us. I will love them freely, saith the Lord, Host 14.4. I will be gracious to whom I will be gracious (saith the Lord Exod. 33.19.) and will show mercy on whom I will show mercy. Secondly, Because they have trusted to receive mercy from God only through Christ. In him (they knew) there was goodness enough, though there were none in them; Look upon the face of thine anointed, saith David, Psal. 84.9. As if he should have said, Though thou canst see no goodness in me for which thou shouldst show me mercy, yet thou mayst see enough in him to content thee. 'Cause thy face to shine upon thy Sanctuary that is desolate (saith Daniel 9.57.) for the Lord's sake. Christ hath deserved that God should be merciful to all the believe in him. And whatsoever goodness is in him is theirs. He is made to us of God (saith the Apostle, 1 Corinth. 1.30.) wisdom, righteousness, sanctification and redemption. So that an humbled sinner may rely upon, and expect mercy of God through Christ, though he can discern no goodness at all in himself. Nay, I say more, that because thou findest in thyself no goodness 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 goodness in him, nothing whereby he may hope to purchase and deserve mercy, is nevertheless capable of mercy for that; nay he is the more capable of it, because of that, that he finds himself so. As, the emptier a glass is, the fitter it is to receive any precious liquor that should be put into it. Blessed are the poor 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 goodness, 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 himself to be an ungodly man, and void of all goodness) to him his faith is imputed for righteousness. 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 goodness in himself, may yet expect to receive mercy and assurance of favour from God, if he can rest himself 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 fears, 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 work in Nazareth because of their infidelity, as the Holy Ghost witnesseth, Mar. 6 5. how can I ever hope to obtain mercy and assurance of favour from God this way? Answ. To this I answer, First, Thou mayst notwithstanding thine infidelity, so long as the infidelity that is in thee reigneth not, but thou discernest, bewailest, and strivest against it. David had doubting, and fear, and infidelity in him, when he cried 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 God's mercy, and hoped to recover assurance of his favour that way, as appear by his words in the fifth verse. And when I am afraid (saith he, Psal. 56▪ ●. when I am disquieted with fears, 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 soul unto him. And was not the poor woman that had the bloody issue (Luke 8.47.) troubled much with doubts, and fears, and infidelity, when yet notwithstanding she did trust and look to receive mercy and help through the free goodness of God in Christ. Secondly, Though thou feel thyself never so unable through thy infidelity to cast thyself upon the free grace and mercy of God in Christ; yet if thou can bewail, and be sound 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, jam. 4.6. He will keep thee from sinking under, and being overcome of thy infidelity. And God's people have never found him readier to show them mercy this way, that when they have felt most weakness 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 himself, God sustained and delivered him; and that for this very cause, as he saith, to teach us that we should not trust in ourselves, but in God which raiseth the dead; which causeth him to profess, 2 Cor. 12.10. When I am weak, then am I strong. He never felt God's strength more in supporting him and keeping him from sinking under the burden of any tentation, than when he found his own weakness and readiness to sink most of all. Now (to make some application of this) we shall find that many of God's people do greatly offend in this point. Applic. For they make that inherent grace which they find in themselves the only ground of all their comfort and assurance of God's favour; while they discern that in themselves they are quiet and comfortable, when they cannot, they are utterly out of hope. Two evils 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 own heart, they lean upon a bruised reed that may and will deceive them. Their own spirit may fail 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 fail, yet their heart and spirit, the knowledge and feeling of that grace they have, may quite fail 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 himself thy rock and portion, the only ground of all thy hope and comfort, and he will never fail, though thine own flesh and heart do. Secondly, In doing thus we make an idol 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 own 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 sin. Let us therefore learn 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 eternal and unchangeable love, but let us not so rest upon it, as to make it the only or chief ground of our hope and comfort, but learn to renounce ourselves, and all confidence in any goodness that is in us, and with humbled souls cast ourselves wholly upon the free grace and mercy of God in Christ; and say with the Apostle Phil. 3.3. We are the circumcision which— rejoice in the Lord jesus, and have no confidence in the flesh. Lecture CXXVII. On Psalm 51.7. Septem. 1. 1629. NOw the third and last use that this Doctrine serveth unto, Use 3. is, (as I said) for the comfort of such of God's people, as though they fear God unfeignedly and are careful in all their ways to please him, yet complain greatly of this, that they cannot feel that the blood of Christ is by the Spirit of God sprinkled upon their hearts, they cannot attain 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 fears his way; and the whole have no need of a Physician, Matth. 9.12. Doctrine of humiliation and terror were fitter for most of our hearers than Doctrine of comfort. The fat and strong (among God's sheep) 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 hear. For Christ and the Doctrine of God's 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 means 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 hear me, have present need of it. And if there were but two or three such among you all, I am bound in my ministry to have more respect unto them, then to all the rest. For to such principally are we sent to preach. He hath sent me (saith our Saviour, Esa. 61 1, 2. and that which he that is the great Shepherd of the sheep said▪ it becometh us all that are under him t● say likewise) he hath sent me (saith he) to bind up the broken hearted, and to comfort all that mourn in Zion. Secondly. Because though there be many of you that have not present need of it, yet is there not any of God's people among you, but may have need of this comfort, you know not how soon you may lose the sensible assurance you have of God's 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 ear to this? who will hearken and hear for the ●●me to com●? As if he had said; who is there among you all, that hath not just cause to give ear 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 be that I have to say for the comfort of such of God's people as being humbled for their sins, and careful in all their ways to please God, cannot yet attain to a sensible assurance of the favour of God in Christ. The blood of Christ may be sprinkled upon thee, and applied u●to thee by the spirit of God though thou perceive it not 2. The blood of Christ is certainly sprinkled upon thee, and applied 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 be in the favour of God, in the state of grace, a justified man before God, and yet want the sensible assurance of his salvation, and of the favour of God in Christ. For this we have an evident example in David here. So soon as ever he had humbly confessed his fou●e si● and repent, he presently obtained pardon of it from God, and consequently he was justified from it in God's 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 he were now reconciled unto God, and in the state of grace, it appeareth plainly by many petitions in this Psalm, and specially by the next words to my text, that he had not now the comfortable assurance of his reconciliation with God, in his own heart. It falleth out oft with God's servants, as it did with the two disciples that were travelling toward Emaus, Luke 24.14, 15. Christ drew near 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, joh. ●0. 14, 15. Christ was with her, and stood by her, and spoke to her, and she perceived it not, but sought for him, and wept because she could not find him. Many a good soul 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 seek 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 ear, 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 Paul's company when Christ struck him down, & spoke 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 spoke many words to Paul in a most audible voice, yet they could not hear them, as you may see, Act. 22.9. And Hagar had her eyesight well enough when (the water being spent in her bottle and her child ready to perish with thirst) she sat her down in the wilderness 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 well in the place, and she had (doubtless) s●ught about every where for water, yet she could not see it till the Lord (upon her own, and the child's vehement crying unto him) had opened her eyes, And even so it is in the sanctifying and saving graces of God's spirit. Having eyes, see ye not? (saith our Saviour to his own Disciples, Mar. 8.18.) and having ears, hear ye not? God's own people oftentimes, though they have eyes, yet see not, though they have ears, yet hear 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 ourselves, 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, doubtless all saving graces▪ which God worketh in us, are comprehended) one thing, one gracious work of the spirit of God, and the knowing and perceiving that we have these things freely given us of God, that he maketh another distinct work & grace of God's 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 judas was gone from them, john 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, joh. 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 speak of. It is therefore evident (you see) that a man may have saving grace in him, and not perceive it himself; a man may have true justifying faith in him, and not have the use and operation of it so far as to work in him a comfortable assurance of his reconciliation with God. Nay I will say more, a man may be in the state of grace, and have true justifying faith in him, and yet be so far from sensible assurance of it in himself, as in his own sense and feeling he may seem to be assured of the contrary. I will give you three most plain and pregnant examples for this, and so conclude this first point. job was certainly in this case when he cried thus unto God. job 13.24. Wherefore hidest thou thy face, and holdest me for thine enemy? And 16.9. Mine enemy sharpeneth his eyes upon me; He saw not God's loving countenance at all, he apprehended him as a mortal enemy. And David was in this case when he cried unto God, Psal. 22.1. Why hast thou forsaken me? And He man was in this case when he prayed thus, Psalm. 88.14. Lord, why castest thou off my soul? why hidest thou thy face from me? Can any man think that these men had at these times any sensible assurance in themselves of their own salvation and of God's favour, when they did thus complain? No will you say; neither doth it appear, that they were in the state of grace in the favour of God, or had any true saith in them, when they did thus complain. Though these were good men, and did recover themselves afterward, yet when they spoke 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 spoke thus. job 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 cried as he did, My God, my God, neither could he have persevered in prayer, day and night, without ceasing as he did, verse 2. of that 22. Psalm. And Hema● had true faith even then when he complained that God had cast of his soul, or else he could never have prayed as he did verse 1. of that 88 Psalm. O God of my salvation, I have cried 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 God's love. It was so to David, Thou didst hide thy face and I was troubled, saith he, Psalm 30.7. And Psal. 13.1, 2. He complaineth of this as of a great affliction. How long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? So long as God hid his face from him, and did not look cheerfully 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 dear 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 thyself. The second thing that I have to say for thy comfort, is this. That if thou canst in any measure believe in Christ, his blood is certainly sprinkled upon thee, and applied unto thee by the spirit of God, his favour is assured unto thee, though it be 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 own. Therefore they that believe in Christ, are said to have received him as the free gift of God, john. 1.13. And what is more our own, then that that is freely given us, and we have received? So Christ is said, Ephe, 3.17. to dwell in our hearts by faith, and to have taken full possession of them; if thou hast faith, thou art Christ's proper possession; and if thou be his, he is thine also certainly. Yea, the true believer is said to have eaten the flesh of Christ, and to have drunk his blood. joh. 6.54. And what is more our own, what is so nearly applied unto us, as that which we eat and drink? And for the second point. True faith giveth us just title to eternal salvation, and maketh it sure unto us. For so doth our Saviour himself with great vehemency protest, john 6 47. Verily, verily, I say unto you, he that believeth on me, hath everlasting life. So that suppose a man never have in himself the sensible assurance of God's favour all the days of his life (though his estate should be in that respect very uncomfortable) yet believing in Christ, he should be a most happy man nevertheless for all that. For he hath that in him, which is the only root and foundation of all true comfort and happiness. Christ and all his merits are his; the kingdom of heaven, and everlasting salvation, is made sure unto him. And that made the Apostle to say, 1 john 5.10. He that believeth on the Son of God hath the witness in himself, he need not go far to seek it, he hath that in himself that will witness for him, and prove that he is an happy man, the child of God, and heir to the kingdom 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 himself no comfortable assurance of the pardon of his sins, and of his own salvation? And what is faith, but a full persuasion and certain assurance of this? Answ. To this I answer, That is a dangerous error to define faith so. This assurance is indeed a sweet fruit, and effect of faith, but it is not faith itself; 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 obediential a●●iance and trusting in Christ, and in him alone for the pardon of our sins, and for our eternal salvation. When an humbled sinner feeling his own misery through sin, can believe that in Christ there is help and comfort enough to be 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 he have no assurance. In this the being and essence of true faith doth chiefly consist. This is evident by the terms and phrases, whereby the holy Ghost doth in the Scripture describe and express true faith. Sometimes he calleth it a believing on Christ, as joh 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 darkness and hath no light? Let him trust in the name of the Lord, and stay himself upon his God. If thou be of the number of them that fear God, and desirest to obey Christ in all things though thou have in thee no light, no comfort) no assurance, or feeling of God's favour, though thou walk in darkness and art ever full of fears, and doubts in thyself; yet stay thyself upon Christ for all that; and because of God's word and promise resolve with thyself, 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 we must live by. Take two examples to persuade and encourage thee to this. The one in David, the other in Abraham. What time I am afraid (saith David, Psalm 56.3.4. whensoever I am most disquieted with doubts and fears in myself) I will trust in thee. How could he do so will you say? That he will tell you in the next words. In God (saith he) I will praise his word, In God have I put my trust. As if he had said, What cause of fear soever I find in myself, yet I thank God I have the word and promise of God, that he will be merciful to me, and that I will trust unto. Our other example is in Abraham, recorded by the Apostle, Romans 4.19, 10.21. He believed that he should have a son by Sarah, in whose seed himself and all the nations of the earth should be blessed, though he saw and ●elt in himself great cause to doubt that this could never possibly be. 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 he then believe this? Why he had God's 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 unbelief (saith the Apostle) being fully persuaded that what he had promised, he was able also to perform. And in thus doing, the Apostle saith, he gave glory to God. By how much the more matter of doubting, and fear, and despair, we feel in ourselves, by so much the more glory we give unto God, when notwithstanding this, we can give credit unto, and rest upon the word and promise of God. O but you will say, Abraham was strong in saith, he staggered not through unbelief, as the Apostle saith of him there. Object. 1. No marvel though his faith were imputed to him for righteousness, though it justified him in God's sight. What speak you of his example to such a one as I am, that am so weak in faith, and am ever staggering through unbelief, can such a faith as mine is, justify me in God's 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 turn. The weak faith of the poor man that came to Christ for his child that was possessed, Mar. 9.24. though he staggered much through unbelief which made him cry with tears Lord I believe, help mine unbelief; yet this weak faith of his served his turn, and obtained mercy from Christ. Take heed thou think not that it is the strength of thy faith that justifieth thee; no no, It is Christ and his perfect righteousness which thy faith receiveth, and resteth upon that doth it. He that hath the feeblest and weakest hand may receive an alms and apply a sovereign plaster 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 weakness 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 break, and smoking slax shall he not quench. Object. 2 This is a comfortable speech indeed will you say for them that can believe and trust in Christ though but with a weak faith. But (alas) I find myself to be ●ou●worthy a wretch, so oppressed many times with the sense of my unworthiness, that I cannot believe, 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 help 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 me to the rock that is higher than I And what was that rock I pray you? Surely the Lord jesus (of whom himself saith, Matth. 16.18. Upon this rock will I build my Church, and the gates of hell shall not prevail against it.) Was the rock that David desired God to lead him unto; when thy heart is overwhelmed with fears and doubts, and thou canst get no sensible assurance of God's favour nor comfort in thyself, nor hast power to go unto Christ, pray thou likewise to God with David that he would lead thee to this rock, that he would make thee able to stay and rest thyself upon Christ; and then the gates of hell, all the subtlety and power of the devil shall never be able to prevail against thee. Object. 3. This is all true indeed, If I could pray I were happy; when I find myself 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 be so with thee, for so it hath been with many a good servant of God. Thus David complained, Psalm 77.4. I am so troubled that I cannot speak. Thus good Hezekiah said of himself, Esa. 38.14, Like a cra●e or a swallow so did I chatter, I did mourn as a dove. And the Apostle telleth us, Romans 8.26. it is thus oft with God's people in extreme affliction, We know not (he putteth himself in the number) what we should pray for as we ought. 2. But then I say secondly, When thou findest thyself thus unable to pray, yet do what thou canst, pray as well as thou canst; chatter unto God as Hezekiah did; sigh and groan unto God as the Apostle there saith the faithful oft do, they pray with groanings which they cannot utter; and even this will prevail with God as much as any prayer which with the greatest liberty and freedom of spirit thou ever madest unto him in all thy life. David found it to be so for he saith, Psalm 77.1. the Lord gave ear unto him, even when he cried to him in such a troubled manner. And Hezekiah found it to be so, for he saith that after that chattering prayer of his he found abundance of comfort, Thou hast (saith he, Esa. 38.17.) in love to my soul delivered it from the pit of corruption, for thou hast cast all my sins behind thy back. And the Apostle giveth us this reason why it must needs be so, Romans 8.27. He that searcheth the hearts (saith he) knoweth what is the mind of the spirit, because he maketh intercession for the Saints, acrording to the will of God. As if he should say, Those prayers that are made with sighs and groans which we cannot utter, proceed from God's spirit as well as any other that ever we made; and the Lord that searcheth the heart knoweth the meaning of his spirit in them, as well as if we 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 Psalm 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 blood of Christ, and to have that sprinkled upon him, and applied 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 clean, no filthiness should remain 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 than the snow, he should have so perfect righteousness imputed to him, as should make him beautiful 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 here of the blessed estate of them whom God hath washed and sprinkled with the blood of Christ; Nota. yea of the blessed estate that he knew himself should be in so soon as God should have vouchsafed that mercy unto him; notwithstanding the foulness and odiousness of his sins was more than ordinary, yet he knew that when once God should have washed him with, and applied to him the blood of Christ, he should have no spot of his sins remaining upon him, yea he should be whiter in God's 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 souls washed, and sprinkled with Christ's blood (that is, Doct. 28 all that truly believe in him) are perfectly cleansed from all their sins, and are as pure and white in God's 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 be amazed at it, as it is said, Matth. 19.25. that the Disciples of our Saviour once were at the hearing of a certain 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 believer? Is no soul washed or sprinkled with the blood of Christ, doth no man truly believe in him that is not so white, so perfectly cleansed as he hath no filthiness at all, no one spot of sin remaining on him? Who then can say he doth truly believe in Christ, that ever he was washed or sprinkled with his blood? Or if others can say so surely (wilt thou say) I cannot say so, For I know and feel there is still a great deal of filthiness, many a foul and black spot remaining in my soul. For answer unto this, Answ. we must understand that all true believers are cleansed and washed from their sins two ways. 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 jesus, and by the spirit of our God. He speaketh this for the comfort of such as before their conversion had been guilty of those foul crimes he had spoken of in the 9 & 10. verses. Some of them had been idolaters, some adulterers, some Sodomites & buggers, some thiefs, some drunkards, some extortioners. No marvel though such persons were apt oft to call in question their own estate, though they were subject to many doubts and fears in themselves. And therefore two things are remarkable in this manner of speech, which he useth of purpose that he might speak 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 foul sins, I say unto you, and (for your better assurance) I say it to you again and again, you are now fully acquitted of all those sins, no one of them shall ever be laid to your charge again. 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 than that (for your sanctification you will be apt to say is but poor and weak) ye are justified also from all these your sins in the name of the Lord jesus. So that you see here that the Apostle speaketh of a twofold washing that the faithful have received from all their sins. 1. They are washed from their sins in the name of the Lord jesus; that is in Christ, and through the merit of his blood, which he calleth there justification. 2. They are washed from their sins by the spirit of God which he calleth there sanctification. Now although these two go always together, Christ justifieth no man by the merit of his blood but he sanctifieth him also by his holy spirit; the Lord accounteth no man righteous by imputing Christ's righteousness unto him, but he maketh him also righteous by a righteousness inherent in himself. And the surest way for a man to know himself to be one of those that are justified by the blood of Christ, is to find himself to be one of th●se that are sanctified by the spirit of Christ. Let no man deceive you (saith the Apostle, 1 john 3.7.) he that doth righteousness, is righteous, even as he is righteous. As if he had said thus, He that hath inherent righteousness and he only 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 he 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 between these two kinds of washing there be four notable differences to be observed, which it is profitable for us all to be acquainted with. First, The cleansing from sin that is wrought by the spirit of God in our sanctification as it is a grace inherent and a work done within us. I will put my spirit within you (saith the Lord, Ezek. 36.27.) and the kingdom of God is within you, saith our Saviour, Luke 17 21. So are we by the spirit of God made agents in it ourselves. Let us cleanse ourselves (saith the Apostle, 2 Cor. 7.1.) from all filthiness of the flesh and spirit, and finish our sanctification in the fear of God. But that cleansing from sin which is wrought by the blood of Christ in our justification, as it is a work done without us, and for us by Christ with his father, he by the merit of his blood wipeth all our sins out of his father's debt-book, so as none of them shall ever be imputed to us, nor we called to account for them; so are we no agents in it at all ourselves, but this work is wholly ascribed unto Christ alone. He washed us from our sins (saith the Apostle, Rev. 15.) in his own blood. 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 sins or procuring our pardon of God, but because faith receiveth and accepteth this our pardon, which Christ only hath purchased, applieth it unto us, and resteth in it; therefore (and for no other cause) is our faith said to justify us in the sight of God. Secondly, The cleansing from sin which is wrought by the spirit of God in our sanctification, is not wrought in the same measure and degree in all true believers. A man may be a true believer and truly sanctified too, and yet come far short of some other of God's 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 he feared God above many. And of job the Lord himself saith, job 1.8. that there was none like him upon earth, a perfect and an upright man, one that feared God, and eschewed evil. His three friends that came to visit him Eliphaz, Zophar, and Bildad were all good men doubtless (and so was Elih● especially) they all feared God and eschewed evil, they were upright hearted men; but they came all far short of job in grace and piety. Yea it is strange to see, what a distance God putteth between his faithful servants this way, how great a measure of sanctifying grace he giveth to some of them, and how little unto other some. Some of God's 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 vein of bitter censuring which so much aboundeth in these days. But on the other side, The cleansing from sin that is wrought by the blood of Christ in our justification is equally vouchsafed unto every true believer, 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 righteousness of God which is by faith of jesus Christ (that is, by that faith which is reposed in jesus Christ) is unto all, and upon all that believe; for there is no difference. Marry Magdalen that had been a notorious harlot, after that once she had truly repent and became a true believer▪ had all her sins as fully forgiven her and was as righteous every whit in God's sight as the greatest Saint; and the penitent thief that died with Christ upon the Cross as either Peter or any other of the elect Apostles was. In which respect the Apostle saith of all the faithful to whom he wrote, 2 Pet. 1.1. that they had obtained the like precious saith with himself and the rest of the Apostles. His meaning is not that every true believer 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 weak soever it was, was every whit as precious, as much worth to them, would do them as much good in respect of the perfect righteousness 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 righteousness of God (saith he) and of our Saviour jesus 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 man's could be. The third difference between 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 holiness 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 clean hands (whom the spirit of God doth cleanse and sanctify (saith job 17.9.) shall be stronger and stronger. But on the other side, The cleansing that is wrought by the blood 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 engrafting into Christ by faith, as it is ever after. Our faith indeed whereby we do apprehend it, our sense and assurance of it likewise, is not perfected at once, but groweth and increaseth as our sanctification doth. The righteousness of God (that whereby we stand just and righteous in the sight of God, saith the Apostle, Romans 1.17.) is revealed (and made known to our hearts) from faith to faith; that is, by such a faith as groweth and increaseth, from one degree unto another. But the work of our justification is done all at once. Therefore Baptism is said to seal unto us the forgiveness and washing away of all our sins, not original only, but actual also. Arise and be baptised (saith Ananias to Paul, Acts 22.16.) and wash away thy sins; that is, all thy sins, as Paul himself expoundeth it, Col. 2.12, 13. Which is also a chief cause why it is but once administered 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 blood from thee. When was that that God did thus throughly wash his people from all their blood, from all their filthiness? That he telleth her, ver. 8. When I entered into covenant with thee, and thou becamest mine. At that very time when first we received grace truly to believe in Christ, when God first entered into covenant with us and made us his people, than did he throughly wash us from all our sins. Fourthly and lastly, That cleansing from sin which is wrought in us by the spirit of God in our sanctification is never perfected in this life. The holiest man that ever lived in this world (Christ only excepted) was not so fully and perfectly sanctified but he had some foul spots and blemishes remaining in him, Who can say (saith Solomon, Proverbes 20.9.) I have made my heart clean, I am pure from my sin? john Baptist himself who was sanctified in his mother's womb Cried unto Christ, Mat. 3.14. I have need to be baptised of thee, As if he had said, I have need to be better washed and cleansed from my sins by thy spirit, than yet I am. Paul he complaineth, Rom. 7.24. O wretched man that I am: who shall deliver me from the body of this death? It is the peculiar privilege of the Saints in heaven, Hebrews 12.23. they are just men made perfect. They and they only are so. But that cleansing that is wrought by the blood of Christ in our justification is so perfect that it leaveth no filth no spot at all upon the soul. Thou art all fair 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 here that if the Lord would once purge and wash him with that blood of Christ, he knew than he should be clean, perfectly and throughly clean, yea he should be whiter than any snow. Though in respect of our sanctification we be not thoroughly cleansed from all our sins, yet in respect of our justification we are; though the pollution of many sins doth remain in us and is not by the spirit of God quite done away; yet the blood of Christ cleanseth us from all sin (saith the Apostle, 1 joh. 3.7.) so as no pollution of any sin shall ever be imputed to us. So soon as we do truly believe in Christ, and are by his blood reconciled to God, and have our pardon, we are in his account as if we had no sin in us, as if we had never offended him in all our lives. See the proof of this, and how large a pardon every true believer hath, how fully he is acquitted and discharged of all his sins, see it (I say) in five points. First, He that truly believeth in Christ hath all his sins pardoned; his pardon is general, no one sin that ever he committed (how heinous soever it hath been) is excepted out of his pardon. I will cleanse them (saith the Lord, jer. 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 again Esa. 1.18.) they shall be as white as snow. David's sins certainly were as scarlet, of a most deep dye, and yet he knew here that if he were once washed in Christ's blood, if that were imputed unto him, he should be whiter than the snow. True it is, there is one sin (the sin against the Holy Ghost) that is unpardonable, as our Saviour affirmeth, Mat. 12.32. but that is such a sin as none that doth truly believe in Christ, or doth desire unfeignedly to believe in him, did ever commit. And of all other sins whatsoever they be, our Saviour saith, Mar. 3.28. Verily I say unto you; all sins shall be forgiven unto the sons 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 he will never remember nor think of their sins any more, Thou hast cast all my sins behind thy back, saith Hezekiah, Esa 38.17. that thou mayst never see nor look on them again. I will forgive their iniquity (saith the Lord of his people that are in covenant with him, jer. 31.34) and I will remember their sin no more; he will forgive their sins, and forget them too. Thirdly, Such as of all other have been the most heinous sinners, yet after once they have been reconciled to him, and obtained their pardon, the Lord thinketh never the worse of them for their former sins. Of all the women and Disciples that had followed Christ, we shall not find that ever he showed so much respect unto any, as he did unto Mary Magdalen that had been a most infamous and notorious sinner. For, 1. He accepted of that kindness from her as he never did from any other woman, Luke 7.38. He let her wash his feet with her tears, and wipe them with the hairs of her head, and kiss them, and anoint 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 showed so much respect unto any as he did unto Peter, who had sinned more shamefully than they all had done. He was seen of Cephas (saith the Apostle 1 Cor. 15.5.) then of the twelve. He showed himself after his resurrection first unto Peter, before all the rest. Fourthly, Though there be much corruption remaining in the faithful after they be reconciled unto God, and have obtained their pardon, yea so much, as when he casteth his eyes upon them, he cannot look off on it. All our righteousnesses (saith the Church Esa. 64.6.) are as filthy (menstruous, plaguy, loathsome) rags; and his eyes are so pure (as the Prophet speaketh Hab. 1.13.) that he cannot behold sin; 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 dear unto all them whom he hath once pardoned and is reconciled unto, that he seeth not any of their sins which he hath pardoned, so as to loathe them for it. And so is that speech to be understood, Numb. 23.21. He hath not beheld iniquity in jacob, neither hath he seen perverseness in Israel. He seeth it only as a tender mother seeth the filthiness and deformity of her little child, to cleanse it, and cure it, and show 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 far 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 son of her womb? Yea they m●y forget, yet will not I forget thee. Yea he not only loatheth them not for that sin that remaineth in them, but delighteth and taketh pleasure in them nevertheless for all that. The Lord taketh pleasure (saith David, Psal. 147.11.) in them that fear him, in those that hope in his mercy. Fiftly and lastly, This pardon shall never be canceled and revoked, the Lord when he hath granted it, will never call it in again. Of this mercy it is said, Host 13.14. Repentance is hid from mine eyes. Whom he hath once justified and received into his favour, he will never reckon with them again, nor reverse his pardon. He forsakes not his Saints (saith David, Psal. 37.28) they are preserved for ever. In which respect the Apostle (Heb. 13.20.) calls Christ's blood the blood of the everlasting covenant. The righteousness we have by Christ is an everlasting righteousness, Dan. 9.24. And from hence it is (even from the consideration of this largeness and fullness of their pardon, and how perfect the work of their justification is) that the faithful have borne themselves, and rested much more upon their justification, than upon their sanctification; as you may see in these three points. First, They have placed their happiness in this, and not in any inherent grace that was in them; as the Apostle teac●eth, Rom. 4.6— 8. David thus describeth (saith he) the blessedness of the man to whom the Lord imputeth righteousness without works, saying, Blessed are they whose iniquities ●●e forgiven, etc. Secondly, They have also grounded their peace of conscience, their spiritual joy, their glorying and boasting in their own estate, not so much upon their sanctification, or any goodness they found wrought in themselves (which they knew was weak and unperfect, subject to many changes and alterations) as upon their justification by the righteousness 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 jesus Christ; ye● (we are not only at peace, but) we rejoice also, and are cheerful 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 chains, 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 boldness; as it is strange to see what boldness and familiarity both David and other of God's servants have expressed this way. By him we have boldness (saith the Apostle Eph. 3.12) and access with confidence, and boldness, 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 faithful any of their sins? Why doth he not account, nor esteem of them as sinners that are sinners indeed? Surely, because he fully imputed all their sins with all the foul 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 sin for us (saith the Apostle, 2 Cor. 5.31.) who knew no sin, that we might be made the righteousness of God in him. Reason 2 Secondly, How is it possible that the soul of any so foul a sinner as David was, should be made so clean in God's eye, as no one spot should remain in it? Surely because the blood of Christ was the blood of such a person as was God aswell as man. God purchased us (saith the Apostle, Acts 20.28.) with his blood. And therefore was of infinite merit and virtue, sufficient, and more than sufficient perfectly to cleanse the foulest soul. It is therefore compared by the Prophet Zach. 13.1. not to a cistern or pool that may be drawn dry, but to a fountain, opened to all God's people for sin and for uncleanness. With him is plenteous redemption, saith the Prophet, Psal. 130.7. The ransom that he paid was enough and enough again to satisfy God's justice for all our sins. Thirdly and lastly, Reason 3. But how is it possible (will you say) that the soul of any so fowl a sinner as David here was, a filthy adulterer, a murderer should ever become in God's sight not only clean, but whiter than the snow, beautiful and glorious in the eyes of God? Surely because to whomsoever the Lord doth give for Christ's sake the pardon of his sins, which is the first part of our justification, to him he doth also impute the righteousness of Christ, which is the second part of our justification before God. Thus David describeth (saith the Apostle, Rom. 4.6, 7.) the blessedness of the man, to whom the Lord imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. To whom the Lord forgiveth his sins, to him he doth impute righteousness also. Take away the filthy garments from him (saith the Lord of jehoshuah, Zach. 3.4) and be said unto him, behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And what was that change of raiment? Surely the perfect and more than sufficiently meritorious obedience and righteousness of the Lord jesus which God doth impute unto us. In which respect also we are said by justifying faith to put on the Lord jesus, Rom. 13.14. Gal. 3.27. and to be clothed with him as with a garment. And no marvel, if being so apparelled we appear whiter than the snow, beautiful 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 granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of Saints. This perfect righteousness of Christ which the Lord imputeth to us, and where with (as with a garment) he clotheth us, is the only righteousness that any of God's Saints have to stand before God with, and having that, they may stand with boldness even before the judgement seat of God. Lecture CXXIX. On Psalm 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 fundamental article of our faith; and that is for confutation of error 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, Use 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 confess we must have respect in our preaching, that both the matter we teach, and our manner of handling it, be such as you may hear with delight and affection, The preacher sought and studied (saith Solomon 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 myself speak of other things than of matters in controversy) and for you it is safe. It is very profitable and necessary for you to have your judgements well informed and settled in the truth. For, First, Knowledge is the ground and foundation of all true piety, and you can never constantly hold and profess, nor conscionably practise, nor find sound comfort in any point of religion, till your judgements be 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 God's Word, for any thing that you hold and profess with such show of zeal and affection; but it may be said of you as the Apostle speaketh of the Hebrews, Hebrews 5.12. Whereas for the time (and means 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 sound and substantially catechised in the grounds of Religion. Thirdly and lastly, The controversy I am to handle, is no idle and intricate speculation of the Schools, 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 useful 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 sins, and become righteous in his sight. To begin therefore with the use of Confutation (which I will handle with as much plainness and brevity as I can) the Doctrine which I taught you the last day, doth evidently convince the Papists of three fowl and dangerous errors. 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 clean in the remission of our sins by the merit of Christ's blood; 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 Christ's perfect righteousness unto us. Error 1 First, They deny that Christ by his blood hath made any believer so clean, hath purchased for him so full and absolute a pardon of his sins, 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 eternal punishment that is due to us for any sin that ever we committed, but he hath not answered for, nor obtained for us the remission of the whole punishment, not of the temporal punishment that is due to us for sin, but that we must answer and satisfy God's justice for ourselves, either in this life, or in Purgatory after we are dead. For convincing of this error, I will 1 give you evident testimonies and grounds of Scripture against it. 2 I will answer some of the chief reasons that are alleged for the defence of it. Four arguments the Lord in his Word hath given us against this error, which though they will not stop the mouth of an obstinate Papist, (for there be some men that will never be convinced, but as jannes' and jambres 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 be brought to believe the truth) yet are these arguments such as may make the wilful folly of any Papist in maintaining this error manifest unto all men, and fully satisfy the conscience of any Christian in the falsehood of it. First, The Apostle expressly teacheth Rom. 8.1. that there is no condemnation (no kind of condemnation eternal nor temporal) to them that are in Christ jesus, that is, to the true believer; or as the vulgar Latin (which the Papist most absurdly holdeth to be more authentical than the sacred original is) readeth it, Nihil damnationis, not one jot of condemnation. And if there be no condemnation reserved for the true believer, then is the whole punishment due to his sin 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 condemn 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 sin forgiven, than no manner of punishment belongeth to them, or is to be endured by them, neither eternal nor temporal neither. Secondly. Christ hath redeemed the faithful 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 bore it for us himself, and so fully answered and satisfied the justice of God for it. Surely (saith the Prophet, Esay 53.4 he hath borne our griefs, and carried our sorrows Now the temporal punishments that are due to us for sin, are part of the curse of the law, as it is plain by Deu● 28.16— 22. where among the curses that the law threateneth against sin, a number of temporal judgements are threatened. And our Saviour did bear and endure for us, not that part only of the curse and punishment due to our sins, that should have been eternal, but that part also of the curse & punishment due to our sin which is temporal. As 1. Poverty, he for our sake● became poor (saith the Apostle, 2 Corinthi. 8.9. that we through his poverty might be rich. And 2. reproach and contempt, such as no man ever endured. I gave my back to the smiters (saith he, Esay 50.6.) and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting. 3. He endured all sorts of temptations, that any of the faithful can be subject unto. He was in all points (saith the Apostle, Heb. 4.15) tempted like as we are, yet without sin. And why did he bear these temp●rall curses and punishments? Certainly 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 eternal, but even from all the temporal judgements also that were due to us for sin. Thirdly. Whose sins soever the Lord doth for Christ's sake forgive, he forgiveth them so fully, as he will never remember them any more. ay, even I am he (saith the Lord, Esa. 43.25) that blotteth out thy transgressions for mine own sake, and will not remember thy sins. And I will forgive their iniquity▪ (saith he again, jer. 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 men's sins, signifieth nothing else but to punish them He will now remember their iniquity (saith the Prophet jere. 1●. 10) and visit their sin. And again▪ Now will he remember their iniquity (saith the Prophet Hosea 8.13.) and visit their sins, they shall return into Egypt. Fourthly and lastly, The Lord doth so (and much more fully) forgive the sins of the faithful, as he would have them to forgive one another, and maketh that the very pattern we should work by, so to forgive one another, as he forgiveth us. Forgiving one another (saith the Apostle, Ephes. 4.32.) even as God for Christ's sake hath forgiven you. But he requireth of us, that in forgiving one another, we should remit, not the fault only, but the punishment also; not in rendering evil for evil, nor railing for railing (saith the Apostle, 1 Pet. 3.9.) but chose, blessing. And thus you see how clear the holy Scripture is against this first error of the Papists, how full and absolute the pardon is, that Christ hath purchased for any soul, it dischargeth and acquitteth him fully, not only from all his sins, but from the whole punishment that is due unto them. Two main objections there be which every man's heart is apt to make against this truth, touching the fullness of that pardon which Christ hath purchased by his blood for every one that truly believe 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 faithful? What are all the miseries that the best of God's servants are subject unto, but punishments for their sins? Wherefore doth a living man complain? (saith the Prophet, Lam. 3.39.) a man for the punishment of his sins. Of many of God's people that died in the wilderness, David expressly saith, Psalm 99.8. Thou wast a God that forgavest them, though thou didst take vengeance of their inventions. Though Moses and Aaron did (doubtless) obtain of God the pardon of that unbelief they showed at the waters of Meribah, yet they died for it in the wilderness, and for that very sin God would not suffer them to enter into the promised land, as we may see plainly, Numbers 27.13.14. And though God did pardon David's foul sins upon his repentance, and gave him assurance of it also by the Prophet, 2 Samuel 12.13. yet did all those plagues (nevertheless) light upon him which God threatened against him for those sins, before he had his pardon. His pardon (it seemeth) exempted him not from the temporal punishments that were due to his sins. Answ. To all this I answer. That though all the miseries and afflictions of this life be in their own 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 sin. But there be many great judgements and afflictions that the Lord hath laid upon the faithful, wherein he hath had no respect at all to their sins, as to the cause of it, he did not therein intent as a judge in a vindictive manner, to correct them for any sin. The disciples seeing the man that was borne blind, john 9.2.3. thought it to be a punishment of some sin that either himself or his parents had been guilty of; but our Saviour disalloweth their judgement in that point, and saith, neither hath this man sinned nor his father. As if he should say; Neither this man's sins nor his parents, were the cause why the Lord smote this man with blindness; But that the works of God might be made manifest in him. So jobs friends judged his grievous afflictions to have been punishments of some grievous sins he had been guilty of; but the Lord sharply reproveth them for this rash censure, job 42.7. Yea, he telleth Satan, job 2.3. that he had moved him to destroy him without cause. Why (may you say) had not job in him sin enough to deserve as much as he endured? Yes verily, for the wages and due desert of every sin is death, as the Apostle teacheth, Rom. 6.23. And job was not without sin, as himself confesseth, job. 7.20. I have sinned, what shall I do, o 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 job 13.26.) and makest me to possess 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 own heart and ways (as the best of God's servants should do in the like case) that he might find out the special sin that moved God thus to afflict him. Yea, he craveth God's help in this. Show me (saith he job 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 he should say, I know I have many ways offended thee, but show me the special sin that hath thus provoked thee to afflict me. Why then doth the Lord say, that Satan moved him to afflict job without cause? Surely his meaning is, that there was nothing in him that was the cause whereby God was moved thus to afflict him; he did not therein punish his sin; there were other causes of it, even that by this trial of his, he might make him a pattern 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, john 16.2.) and whosoever killeth you, will think he doth God service. And unto Peter he saith, john 21.18. When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldst not. Shall we think his meaning was this, Thus and thus will God correct and punish you for your sins? Or were any sins that ever they committed, the cause whereby God was moved to bring them to these afflictions? No verily, for he telleth them all, Matth. 10. ●2. that these things should befall them, not for their sins, but for his name's sake. And in speaking so to Peter, he signified to him, by what d●ath he should glorify God, as the Evangelist saith, john 21.19. The cause why Peter died so violent and shameful a death, was not any sin of his, but that he might so glorify God. Secondly. Neither are those afflictions that God inflicteth upon the faithful for their sins, properly to be accounted, and called punishments, but fatherly chastisements, and corrections only. For all punishments (to speak properly) that God in●licteth upon any for sin, are curses, and fruits of his wrath, wherein he seeketh not the good of the party that is punished, but the glorifying of his own justice upon him, and satisfying his most righteous law, as the judge doth in condemning, and executing of malefactors. In which respect also, all God's punishments are called evil things. I make peace, and create evil, saith the Lord, Esay 45.7. And shall there be evil in a city (saith the Prophet, Amos, 3.6.) and the Lord hath not done it? But 1. all the afflictions of the faithful are unto them blessings, and not curses. Blessed is the man whom thou chastenest o Lord, saith the Prophet, Psalm 94. 1●. and james 1.12. Blessed is the man that endureth tentation. Blessed are ye when men shall revile you, and persecute you, rejoice and be exceeding glad, saith our Saviour Mat. 5.11, 12. 2. They are fruits of his special 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 faithful) that all things work together for good, to them that love God. When we are judged (saith the Apostle, 1 Corinthians 11.32.) we are chastened of the Lord, that we 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 Solomon, Proverbes 23.14.) and shalt deliver his soul from hell. He would not beat him but to do him good. But howsoever mortal parents fail 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, Hebrews 12.10.) chastened us after their own pleasure, but he for our profit; that we might be partakers of his holiness. Yea if he could procure their good, their repentance, their holiness, 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, jeremy 9.7.) for how shall I do for the daughter of my people? As if he had said, How should I else keep them from perishing, how should I bring them to heaven, if I should not deal thus with them. And many of God's people have been able to say with David, Psalm 119.71. from their own experience. It is good for me that I have been 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 faithful endure in this life yet the pardon that Christ hath purchased for them by his blood is most full and absolute, they are perfectly discharged by it not only from all their sins, but also from the whole punishment that was due to them for sin. Object. 2. But than it may be objected secondly, If so soon as ever we be purged with hyssop, so soon as ever the blood of Christ is applied to us by the spirit of God, we be made perfectly clean from all our sins as we have been taught, what need we and why are we commanded to pray daily unto God for the forgiveness of o●r sins as our Saviour teacheth us to do, Mat. 6.12? Have we so full and absolute a pardon and yet must we sue and seek for it all the days of our life? Answ. To this I answer, Yes verily though Christ hath by his blood purchased for us a most full and general pardon, yet must we sue to God for the forgiveness of our sins every day. First, In respect of our sins formerly committed. Remember not the sins of my youth, nor my transgressions, saith David, Psalm 25.7. And o remember not against us (cryeth the Church, Psalm 79.8.) out former iniquities. Which though the Lord hath forgiven, and we do in some measure believe that they are forgiven, yet our faith is so weak that we have need to pray daily, for increase of assurance of the forgiveness of them. David upon his repentance obtained a full and general pardon from God of all his sins, and he did (doubtless) believe it to be so, for it had been strange infidelity for him not to believe that which the Prophet of the Lord in the Lord's name did so expressly 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 Psalm for pardon most earnestly, ver. 2, 9, 14. So that in this first respect our daily prayer for forgiveness 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. Cleanse thou me from secret faults. Object. What needs that (will you say) seeing the blood of Christ once applied by faith cleanseth us from all our sins, as the Apostle speaketh, 1 joh. 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 Christ's blood so general a pardon be purchased and given, yet in respect of us, in respect of the benefit of this pardon that cometh to us, no sin is pardoned unto us actually, before it be committed, nay before we do repent and believe in Christ. Christ commanded that repentance and remission of sins should be preached in his name, Luke 24.47. no actual remission of sins without repentance. And Act. 10.43. To him give all the Prophet's witness that through his name whosoever believeth in him, shall receive remission of sins. As if he had said, No man can receive remission of his sins, nor benefit of his pardon, till he doth truly believe. So that in this respect, in respect of the new sins that we fall into every day it is necessary that we should in praying for pardon of them renew our repentance and faith every day. Thirdly and lastly, In respect of the desert of our sins. For though all our sins be never so freely and so fully pardoned, nay though we have never so good assurance also in ourselves of the same, yet it becometh us by daily begging of forgiveness to nourish in ourselves the sense of the desert of our sins, how worthy we are to perish everlastingly for them; how there is no way for us to escape and avoid it, but only through Gods free mercy in pardoning of them. And thus doth the Prodigal, 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 neck and kissing him, yet he still cryeth unto him. Father I have sinned against heaven and in thy sight and am no more worthy to be called thy son. As if he had said, Father forgive me, though thou hast forgiven me yet I cannot choose but beg pardon still, because I know myself unworthy that thou shouldest forgive me. Lecture CXXX. On Psalm 51.7. October 13. 1629. IT followeth now that we proceed unto the two other dangerous errors that the Papists hold which do concern the second part of our justification before God. For if a Papist be asked whether a poor sinner may attain to so perfect a righteousness in this life, as whereby he may become whiter than the snow in God's sight. He will grant that he may. But if he be further asked how he may attain to this, and what that righteousness is, that maketh a man so perfectly white and righteous before God. 1. He denieth that it is the righteousness of Christ that is imputed unto us, whereby we are made so white and pure. 2. He affirmeth that it is an inherent righteousness which is wrought in us by the spirit of Christ, whereby we are made so perfectly righteous in the sight of God. For the convincing of these two dangerous errors, these two contrary truths are to be confirmed to you out of God's Word against their cavils. 1. That we are not justified before God by any inherent righteousness that is wrought in us by the spirit of God. 2. That we are justified before God by the righteousness of Christ imputed to us and by that alone. For the first of these truths before we do confirm it, five points are necessarily to be premised for the opening and unfolding the meaning of it. First, Whosoever God doth justify and account to be just in his sight, he doth also sanctify and make him just inherently. He 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.) he is a new creature, old things are passed away, behold all things are become new. No man can say, he is justified before God, no man truly believeth 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 himself to be sanctified. Without holiness no man shall see the Lord, saith the Apostle, Heb. 12.14. nor lift up his face with boldness and comfort unto him. Yea I say secondly, The Lord justifieth none but he will make him perfectly holy by an inherent holiness of his own, before he hath done with him; he will not leave one spot of corruption or sin remaining in him. Christ gave himself for his Church (saith the Apostle, Ephesians 5.25— 27.) that he might sanctify and cleanse it with the washing of water, by the Word, that he might present it to himself a glorious Church not having spot or wrinkle or any such thing; but that it should be holy, and without blemish. As if he had said, So soon as ever we become members of his body (true believers) he beginneth this work of sanctifying us and cleansing of us, and will never leave it till he have pefected the work. But he will be doing of this work so long as we live and will never perfect it while we are here. 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 be unblameable in holiness before him, at the coming of the Lord jesus Christ with all his Saints. As if he should say, Then (and not before) shall the faithful be unblameable in holiness 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 spiritual 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 else. Thirdly, It cannot be denied but that this inherent holiness which God by his spirit worketh in the faithful in this life (though it be but unperfect here) yet is called a man's righteousness in the holy Scriptures. It shal● be our righteousness (saith Moses, Deut 6.25.) if we observe to do all these commandments, before the Lord our God, as he hath commanded us. So that which job called his integrity, job 27.5. he calleth verse 6. his righteousness. My righteousness (saith he) I will hold fast and will not let it go. I will behold thy face in righteousness, saith David, Psal. 17. 1●. And they that in uprightness 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 God's 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 righteousness that is in him. For so the Apostle saith, jam. 2.21.25. that both Abraham and Rahab were justified by works; 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 believers indeed, truly righteous before God and not so in show and profession only Fiftly and lastly, It cannot be denied but that in some sense a man may be said even by this inherent righteousness to be justified before God. For so far forth as any man by the work of God's spirit in his heart is become truly holy and good, upright and without hypocrisy, so far forth God doth esteem and account him a holy and good and just man. The Lord taketh notice of his own 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 justify the righteous, to give him according to his righteousness. You see then we do not deny (as the Papists falsely slander us) all inherent righteousness, no nor all justification by inherent righteousness neither. But this is that we believe and teach according to the Scriptures, That this inherent righteousness is not that righteousness whereby any poor sinner in this life can be justified before God's tribunal and judgement seat, for which he is pronounced to be innocent, absolved from death and condemnation and adjudged unto life eternal. 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 condemn? 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 between us and them. And that we are not thus justified in God's sight by any inherent righteousness, I will first give you evident proof out of the holy Scripture; and secondly, I will show you good reason out of the Word, why no man can be so justified in God's sight. For the first, Nothing is more clearly taught in the holy Scripture than this, that no man can be justified in God's sight by the works of the law; that is, by doing that which the law requireth him to do. And what is our inherent righteousness 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, Romans 3.20.) there shall no fl●sh be justified in his sight. And again, Knowing (saith he, Gal. 2.16.) that a man is not justified by the works of the law, but by the faith of jesus Christ, even we have believed in jesus 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 works of the ceremonial law, which many false teachers in those days did maintain 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 work enjoined him by the ceremonial 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 himself to the jews in works enjoined by the ceremonial law. But to this I answer, Answ. 1. First, It is true that he speaketh in those two places of the works of the ceremonial law, and excludeth them from having any hand in our justification. But even in those places he excludeth not the works of the ceremonial only, but all works of the law even of the moral law also. For 1 his words are general and without any limitation, Rom. 4.6. David describeth the blessedness of the man, unto whom God imputeth righteousness without works; without any works. And verse 5. To him that worketh not, but believeth in him that justifieth the ungodly, to him h●s faith is imputed unto righteousness. And what good works are they, the want whereof maketh one an ungodly man? Are they the works of the ceremonial law only, are they not rather the works of the moral law. And in Gal. 2.16. his words are general, Knowing a man is not justified by the works of the law. 2. He excldeth the works of that law, that was given to all men, to the Gentiles as well as to the jews, and whereby the Gentiles as well as the jews, might have some hope to be justified. For he saith, Gal. 2.16. By the works of the law shall no flesh be justified. As if he had said, Neither jew nor Gentile. We have before proved (saith he, Rom. 3.9. that is to say, In his former dispute against justification by works) both jews and Gentiles that they are all under sin. And verse 28, 29. Therefore we conclude that a man is justified by faith, without the deeds of the law. Is he the God of the jews only, is he not also of the Gentiles? As if he should say, Neither the deeds of the law, that the jews were bound unto, nor the deeds of the law that the Gentiles were bound unto, can justify a man before God. And what law was that which the Gentiles were bound to observe? Certainly not the ceremonial but the moral law only. Answ. 2. Secondly I answer, The Apostle doth exclude from justification the works of that law whereby cometh the knowledge of sin. For these are his words, Rom. 3.20. Therefore by the deeds of the law there shall no flesh be justified in his sight, for by the law cometh the knowledge of sin; As if he should have said, The use that the law serveth unto, is not to justify us in God's sight, but to discover our sin and misery to us, and so to drive us to seek justification by faith in Christ. And what law is that whereby cometh the knowledge of sin? Certainly the moral law principally. Object. 2 But then they object secondly, Admit the Apostle do speak of the works of the moral as well as of the ceremonial law, yet he meaneth not those works of the moral law that are done by the faithful 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 believe. And such works of the moral law (say they) we confess cannot justify a man before God. Answ. To this I answer, 1. That the Apostles words are general as I showed before, and we must use no limitation where he useth none. 2. The Apostle Rom. 4.2. denieth that Abraham was justified by his works though he were one of the faithful, yea the father of the faithful as he calleth him, ver. 11. no not by those works of his whereof he might seem to have cause to glory; which he could never mean of those works he did before he was a believer, for he was an idolater before as we read, josh. 24.2 And the Apostle would never have said he might seem 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 works which were commanded in the law of Moses. 4 Lastly, David when he was the servant of God & a true believer professeth that he could not stand before God's judgement in the confidence of his own righteousness, it could not justify him in God's sight; and therefore cryeth, Ps. 143.2. Enter not into judgement with thy servant o 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 righteousness that is in himself. Now I will give you two reasons of it out of God's Word. First, The righteousness and goodness that is in the best man is lame and imperfect and far short of that God in his law requireth of him; Reason. 1 yea it is also spotted and defiled with the Leprosy of his original corruption; and therefore it cannot justify him in God's sight, it cannot stand before God, nor abide the trial at his judgement seat. The blessed Apostle himself professeth, Phil. 3.12. that he was not perfect. john Baptist though he were sanctified in his mother's womb, yet avoucheth, Mat. 3.14. that he had need to be baptised 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 unclean thing, and all our righteousness are as filthy rags. There is not a just man upon earth (saith Solomon, Eccl. 7.20) that doth good and sinneth not. In many things we offend all, saith the Apostle, jam. 3.2. If we say (saith the Apostle, 1 joh. 1.8. we have no sin we deceive ourselves 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 hindrance to his justification by his inherent righteousness. To this I answer, First, 〈◊〉 no sin is so venial, but it justly deserveth eternal ●eath, The soul 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 only every thing that is done against God's 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 liable 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 been (notwithstanding that) guilty of such sins as the Papists themselves confess to be mortal. Zachary though he were a just man before God, as the Holy Ghost saith of him, Luke 1.6. yet was he guilty of gross infidelity in not believing the Word that God spoke to him by the Ministry of an Angel, Luk. 1.20. yea the holiest men have had that deep sense of their own sinfulness and corruption, as they durst not stand before God in their own righteousness, they have freely professed they could not be justified by it in God's sight. Thus was job persuaded of his own righteousness, though he were a man of whom the Lord himself giveth testimony, job 1.8. that there was none like him upon the earth, an upright and a perfect man. Though I were righteous (saith job 9 15.) yet would I not answer him, but I would make supplication to my judge. 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 righteousness before thee, I will not trust to be justified by it in thy sight. And thus was David persuaded of his own righteousness, of whom yet the Lord saith, that he was a man after his own heart, 1 Samuel 13.14. If thou Lord shouldst mark iniquities (saith David Psalm 130.3.) O Lord who shall stand? Lastly, Thus was blessed Paul persuaded of his own righteousness. I know nothing by myself (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 discern no defect in mine own righteousness (as for the main bend of my heart and course of my life I do not) yet dare not I plead it before God, nor hope to be justified by it, for the Lord that is my judge can espy in me much more than I can in myself: 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 righteousness and goodness that is inherent, and dwelling in himself. A second reason against it is this. Reason 2 If a man could be justified by that righteousness that is inherent in himself, than might he have in himself just cause of boasting and glorying before God; neither should the whole glory of man's salvation and justification be 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 only. 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 again, 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, lest 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, wisdom, righteousness, 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 goodness that is in him, than might he have just cause of glorying even before God. Object. True (saith the Papist) if a man could be justified by his own works, by such works as he doth by the power of nature, than had he indeed matter of glorying and boasting in himself. But not when he is justified by such works only as are wrought by the power of God's grace in him. For these works are not his own, 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 works in us. And that of the Apostle, Romans 15.18. I will not dare to speak of any of those things, which Christ hath not wrought by me. We do not therefore (say they) by our doctrine ascribe unto man any matter of glorying at all, we give the whole glory of man's 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 only; that the Doctrine of justification by works, by any works 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 jesus unto good works (that is, regenerate persons) do perform, we might have matter of boasting in ourselves. 2. Secondly, Though the good actions that are wrought by the faithful after grace received be wrought in them by the special assistance of the grace of Christ, yet are they not Christ's actions but their own. When they believe, or repent, or pray, it cannot be said that Christ believeth, repenteth, or prayeth in them. If their actions were merely the actions of Christ and his grace, than 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 ourselves, therefore the Holy Ghost calls them our own, and not Christ's works. So Paul calleth all that goodness that was in him, that care and conscience he made to keep God's law (Phil 3-9.) 〈◊〉 own righteousness. And so doth our Saviour also call the good works of the faithful their own 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 cometh (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 clean thing out of 〈◊〉 unclean? Not one, saith job 14.4. Though the fountain from whence they first sprink be most pure, yet they receive such pollution from the filthy channels through which they pass, as were it not for Christ, they could not at all be accepted of God. And from hence also it cometh, 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 righteousness, by it we can never be made whiter than the snow in God's sight. It followeth now that we proceed unto the second. That we are justified before God by the righteousness 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 show 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 proofs I will give you six that are plain and pregnant. 1. The Apostle saith Rom. 4.6. that to the blessed, that is, to the justified man, the Lord imputeth righteousness without works. And what righteousness can that be? Inherent righteousness it cannot be, for that is not without works; it must needs therefore be Christ's righteousness. 2. He saith expressly, 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 only, but formally, as by Adam's disobedience we were made sinners, not efficiently and meritoriously only, but formally, his first sin was made our sin. 3. The Apostle 1 Cor. 1.30. saith that Christ is made to us of God, wisdom, righteousness, sanctification, and redemption; where 1 he expressly distinguisheth righteousness from sanctification, imputed righteousness from inherent righteousness; and 2 saith that Christ's righteousness is made ours of God. 4. 2 Cor. 5.21. He saith we are made the righteousness of God in him; where observe, 1 That he saith we are made the righteousness of God; that is, righteous by such a righteousness as God requireth. 2. That he saith not only in the concrete we are made righteous, but in the abstract righteousness; that is, perfectly and fully righteous. 3. That we are made so in him, not in ourselves inherently. 5. The Prophet jeremiah (jer. 23.6.) saith, this is the name whereby Christ should be called (by all God's people) the Lord our righteousness. As if he had said, All God's people should profess they have no other righteousness to stand before God with, but only Christ his righteousness, and his alone. They should say as David doth Psal. 71.16. I will make mention of (speak of, glory in, trust unto) thy righteousness, even of thine only. 6. Lastly, This is the confession of all the Saints in that Hallelujah whereby they do solemnize the marriage of the lamb, Revel. 19.8. To his spouse was granted that she should be arrayed in fine linen, clean and white. For the fine linen is the righteousness of Saints. Where observe, 1. That that made Christ's Spouse and Church most beautiful, whiter than the snow in his eye, was not so much her own beauty, any righteousness of her own or inherent in herself, as the robe, the fine linen, that was granted to her, put upon her, none of her own. 2. That this robe, this fine linen is said to be the righteousness of Saints. Not in our first justification only (as the Papists fond distinguish) but in our second justification also (if there were any such) even when we are Saints we have no other righteousness to make us beautiful in God's eyes, but this robe, this fine white linen that is put upon us, granted to us, and none of our own. 3. Observe the confirmation and ratification that is given to these words, Verse 9 The Angel said unto john, These are the true sayings of God. And what is this robe, this fine linen that is the righteousness of all the Saints? Surely Christ and his perfect righteousness which is given and imputed unto us of God. In which respect they that are baptised 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. clothed with this robe, not having his own righteousness which is of the law (which consisteth in obedience to the Law of God) but that which is through the faith of Christ. The righteousness which is of God by faith. As jacob 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 righteousness only is able to justify us before God, which is perfect and absolute, that hath no defect nor blemish in it, such as may ablde the trial before his judgement-seat, such as may fitly satisfy his justice, and make our peace with him, and consequently such as whereby the Law of God is fulfilled. Therefore it is called the righteousness of God, Rom. 10.3. such a righteousness as he requireth, as will stand before him, and satisfy his justice. So the Apostle saith, the righteousness of the law must be fulfilled in us before we can be justified, Rom. 8.4. Now by no other righteousness but Christ's alone the law of God was ever perfectly fulfilled; none but his righteousness was ever able to abide the trial at God's judgement seat, and fully to satisfy his justice. And therefore the Apostle calleth the righteousness which is by the faith of jesus Christ, Romans 3.22. the righteousness of God, that is the righteousness 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. He is our peace, as the Apostle calleth him, Ephesians 2.14. and none but he. No righteousness can make our peace with God, or bring peace to our own hearts, but only his. Three main objections are made against this most clear and comfortable truth, which I will briefly answer. Object. 1 First. It is against all reason and sense, that a righteousness which is without us, and none of our own, but another man's should justify us; And with what comfort and peace of conscience can any man rely upon such a righteousness? Answ. I answer, 1. It standeth with reason, that that satisfaction should be imputed unto me, which my surety hath made for my debt. And Christ was our surety, as the Apostle calleth him. Hebrews 7 22. 2. Adam's first sin, was justly imputed by God to all his posterity; though it were not their own inherently, nor actually, as the Apostle teacheth, Rom. 5.14. And the sins of all God's Elect, were imputed unto Christ, though they were not his own inherently and actually. He made him to be sin for us who knew no sin, saith the Apostle, 2 Corinth. 5.21. And to prefigure this, all the iniquities of God's people were imputed to their sacrifice, though they were not inherently his own, as we read, Leviticus 16. ●1, 22. Aaron shall put all the iniquities of all the children of Israel, and all their transgressions in all their sins, upon the head of the Goat, and the Goat shall bear upon him all their iniquities. And why then should it seem strange, that the perfect righteousness of our sacrifice and surety, though it be not our own 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 wisdom of God, to account and esteem them to be righteous, that are inherently and indeed impious and wicked men? Them that are like those painted sepulchres that our Saviour speaketh of, Mat. 23.27. covered outwardly with the white robe of Christ's righteousness, but void of all inherent righteousness in themselves. Answ. To this I answer. No true believer is void of all inherent righteousness, though it be not so perfect as is able to justify him in God's 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 he doth justify and esteem righteous by the imputation of Christ's righteousness 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 he will by no means clear the guilty to pronounce and account them to be perfectly righteous, who do indeed still remain 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 foul errors that the Papists do hold against it. Now from this that you have heard these two points (for conclusion of all) do necessarily follow. First, That every Papist that holdeth, and believeth these errors (as every one of them professeth that he doth, for they are expressly decreed in the Council of Trent, which is the rule of every Papists faith) especially if he holds them practically, and with reference to his own works, is in a most lamentable and damnable estate. Because the Apostle directly affirmeth, Gal. 3.10. As many as are of the works of the law (and look to be justified by their works and inherent righteousness) are under the curse. And 5.4. Christ is become of no effect to you, whosoever of you are justified (hope to be justified) by the works of the law, ye are fallen from grace; ye can have no benefit at all by Christ. Secondly. That the present Church of Rome cannot be the true Church of Christ, as they boast of themselves, but of it may be 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 God's Church can no man lay, saith the Apostle, 1 Cor 3.11. 1. They deny justification by the imputation of Christ's righteousness; yea, they scorn it, and call it a putative righteousness. 2. They hold justification by inherent righteousness; that is, by the works of the law. 3. They make justification and sanctification all one, and so indeed deny, and shut out of God's Church the Doctrine of justification altogether. Lecture CXXXI. On Psalm 51.7. Octob. 27. 1629. IT followeth now that we do proceed unto the second sort of uses that I told you this Doctrine serveth unto, and show you how it should work 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. Use It is not possible for any man to understand, and receive, and meditate seriously of this Doctrine, that he that is once purged and washed by the blood of Christ, that is, he that truly believeth in him, is not only perfectly clean in God's sight from all filth and spot of sin, but whiter also than snow, perfectly just and righteous before God, I say it is not possible for any man to know and think of this, but if himself be a true believer, he must needs take comfort in it, it must needs warm, and revive, and glad his heart. And certainly no man doth truly believe 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 God's people, the consolation of Israel; that is, the only ground of comfort to the Israel of God. And the Angel when he telleth the shepherds of the birth of Christ, saith Luke 2.10. he brought them glad tidings of great joy, that should be to all people; As if he should have said, All God's people throughout the world should greatly rejoice in Christ. And the Apostle maketh this a special note of a true Israelite, Phil. 3.3. that he is such a one as doth rejoice in Christ jesus. And the Apostle Peter, 1 Pet. 1.8. saith of all the elect strangers to whom he wrote, that believing in Christ, they did rejoice with joy unspeakable and glorious. And though all these places do prove, that we are in a woeful and wretched estate, none of God's Israel, no better than infidels, if Christ be not the only ground of our consolation, if we cannot rejoice in him; yet alas to many that think themselves to be good Christians, this Doctrine yieldeth no comfort at all, they hear it without all joy; the reason is, because they have no need of comfort, they have other comforts that do fully satisfy and content their souls for the time. The full soul loatheth an hovy comb, saith Solomon, Proverbs 27.7. The sweetest and comfortablest Doctrine that is, is but unsavoury to the soul that is full of comfort already; but the humbled soul, the soul that hath need of comfort, (and such may the soul of every one of us be we know not how soon) will find more sweetness and comfort in this Doctrine, then in any thing in the world beside. To the hungry soul (saith Solomon there, Pro. 27.7.) every bitter thing is sweet, that that seemeth bitter to others, is sweet to him. To the soul that doth indeed hunger and thirst for comfort, Christ is most sweet, notwithstanding all the bitterness that the flesh findeth in him, and in those terms and conditions upon which he is to be received by us. And to these hungry and thirsty souls am I to direct the word of consolation, that I shall now deliver, and to none other persons. Ho, every one that thirsteth (saith the Prophet in the name of Christ himself, Esa. 55.1.) come ye to the waters. Thou that art most deeply afflicted in spirit, that thinkest thy thirst to be insatiable▪ such as can never be quenched, come thou to these waters, and thou shalt find them abundantly sufficient to quench and satisfy the thirst of thy soul; 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 gius him (saith our Saviour, john 4.14) shall never thirst (with a tormenting and deadly thirst) but the water that I shall give him, shall be in him a well (or fountain) of water springing up into everlasting life. Come unto me (saith he again, Mat. 11.28.) all ye that labour, and are heavy laden, and I will give you rest. Certainly the cause why we have so little rest, so little comfort, is because we come not to him, because we seek not comfort in him; if we would come to him, we might find comfort enough in him, against all the angvish of our souls, be 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 shadow of a great rock in a watery 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 distress of mind, that any of God's people can be subject unto, but there is sufficient ease and comfort to be 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 abundant and all-sufficient comfort, that the humbled and afflicted soul of every believer may find in Christ? Surely these inestimable benefits that we have heard in the Doctrine, every true believer receiveth by him. 1. Because he hath purchased by his precious blood our pardon, and blotted all our sins out of God debt-book, and made us as clean in God's sight, as if we had never sinned. 2. Because by his perfect righteousness, and fulfilling of God's law for us, and in our stead, he hath made us more perfectly righteous before God, then if we had in all points observed the whole law ourselves. Both these points I will handle distinctly, and show 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 soul, to know his sins are pardoned. Esa. 40.1, 2. Comfort ye, comfort ye my people, saith your God, speak ye comfortably to jerusalem. 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 work, and beat much upon this: and whereas they might have said, Alas, how should we comfort thy people, that are so much dejected and afflicted in spirit? To this the Lord answers. Cry unto her that her warfare is accomplished (all the enemies of her salvation are fully vanquished) her iniquity is pardoned; for she hath received at the Lords hand (in Christ her surety) double for all her sins. As if he had said, persuade her in this, assure her of this, and this will comfort her abundantly. So when our Saviour would comfort Mary Magdalene, who was as much humbled and troubled in mind, as any poor Christian can be (her sorrow was so abundant, as she was able to wash his feet with her tears) how doth he seek to comfort her? Woman (saith he Lu. 7 48, 50.) thy sins are forgiven thee, go in peace. As if he had said, Thou hast cause to be comfortable, and cheerful, for thy sins are forgiven. O this peace of God (the comfort and joy that riseth from the knowledge of the pardon of our sin and reconciliation with God) is said, Phil. 4.7. to pass 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 own experience; and therefore saith, Psal. 32.1, 2. Blessed is he (or the blessednesses of that man; for the word that he useth there, is not an adjective, but a substantive; he speaketh not in the concrete (as we say) but in the abstract, neither is it a word of the singular, but of the plural number, that he useth to express himself by. As if he should say, o the complete, the full, the infinite; happiness of that man) whose transgression is forgiven, whose sin is covered, o the infinite and unspeakable happiness of that man unto whom the Lord imputeth not iniquity. As though he had said, This is even enough to make a man perfectly happy, if his sins be forgiven him; nothing can make that man miserable, that hath once obtained this. And the reason of this is evident. For, 1. sin is the only cause of all the evils and misery that can befall a man. In them all it may be said, as the Church speaketh, Lamentations 3.39. Man suffereth for his sin. 2. Sin is the only thing that maketh all misery to be misery indeed, all crosses, and afflictions so intolerable to us as they be, jeremy 8.14. The Lord our God hath put us to silence, and given us water of gall to drink, because we have sinned against the Lord. The sting of death is sin, saith the Apostle, 1 Corinthians 15.5, 6. Neither poverty, nor sickness, nor death itself could sting and pain us, as they do, if our sins were pardoned. 3. If all the crosses and miseries of the world, should fall upon us, the burden and bitterness of them could not be so intolerable unto us, nor torment us so much as our sin will do, when God shall charge it upon us. O that will bite like a serpent (saith Solomon, who spoke this from experience too, Prov. 23.32.) and sting like an adder. A wounded spirit (saith he, Proverbs 18.14.) who can bear? 4. Lastly, Sin and nothing but sin separateth between God and us. Your iniquities (saith the Prophet, Esay 59.2.) have separated between you and your God, and your sins have hid his face from you, that he will not hear. You see then how sound a ground of true comfort this is, and how just cause every humbled soul hath to rejoice in Christ, in respect of this first benefit we receive by him, that through him our sins are pardoned, that the blood of jesus Christ hath cleansed us from all our sins, As the Apostle speaketh, 1 joh. 1.7. And for the second of those benefits which every true believer receiveth by Christ, see also how just a cause of comfort it is to every afflicted soul, Esay 61.10. I will greatly rejoice in the Lord (saith the true beelever) my soul shall be joyful in my God, for he hath clothed me with the garments of salvation (he hath imputed and given unto me the perfect holiness, and obedience of my blessed Saviour, and made it mine) he hath covered me (all over from top to toe) with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. Great is the comfort that the soul of a Christian findeth in that inherent righteousness, which God by his spirit hath wrought in him, though it be so poor and unperfect, and maimed, and slained as it is. When he can find that he hath been able to pray, or to confess and mourn for his sin, 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 think well of this, it would make them look better to their hearts when they perform good duties, and take heed of slubbering them over, it would make them careful to perform spiritual duties spiritually. The people rejoiced (saith the Holy Ghost, 1 Chronicl. 29.9) for that they had offered (toward the building of God's house) willingly, because with a perfect heart they had offered willingly to the Lord. And our rejoicing is this (saith the Apopostle 2 Cor. 1.12.) even the testimony of our conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God, we have had our conversation in the world. And it is joy (saith Solomon, Proverb. 21.15.) unto the just man to do judgement. As if he had thus said, He joyeth not so much in all the gain that he getteth by his trading, his buying and selling, and dealings with men, as he doth in this, that his conscience beareth witness with him, that he hath dealt justly with all men, he hath gotten it justly whatsoever he hath. But if this poor and imperfect righteousness that is in us will yield us such comfort; how just cause of comfort and rejoicing hath every true believer in this, that he hath another manner of righteousness than this is, the perfect righteousness of Christ jesus is his. job saith of his inherent righteousness whereby he had been so rich in good works, so abundant in the works of mercy to all that stood in need of him, job 29.14. that he put on his righteousness, and it clothed him; my judgement (saith he, this care I had to deal justly and uprightly with all men) was as a robe and a diadem unto me. And a goodly garment and robe (doubtless) that was. As comely apparel is known to set forth much and adorn 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 overmuch care to adorn and deck their bodies this way, they did not make both their bodies and souls loathsome unto God) as comely apparel (I say) if it be used in sobriety, and moderation, doth much set forth and adorn the body in the eye of man; so do those graces of the Spirit, that job speaketh of, even our inherent righteousness, much more beautify and adorn us in the eye both of God and man. Be ye clothed 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 wear. And speaking of Christian women he saith, 1 Pet. 3.3, 4. their adorning should not be that outward adorning of plaiting the hair (no, nor of cutting and shearing it, would he have said, if he had lived to see the fashions of these days) nor in wearing of gold or jewels saith he, nor in putting on of any apparel. Why how then should a Christian woman dress and deck herself, will you say? Surely, with the ornament of a meek and quiet spirit (saith he) which is in the sight of God of great price. Grace is a goodly garment certainly. But if this garment of inherent righteousness that hath so many spots and rents in it, will adorn 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 clothing us with the robe of Christ's righteousness? In that he hath not only taken from us our own filthy garments (as he did from jehoshua, Zachary 3.4.) but clothed us with change of raiment, with a righteousness sufficient, and more than sufficient to make us comely and beautiful in his eyes; In granting to us that we should be arrayed in that fine linen clean and white, as we heard the last day out of Revelation 19.8. This robe the Lord hath put upon thee beloved, I speak to the poorest, to the weakest of all God's servants, that heareth me this day, this perfect righteousness of Christ is thine. O that thou hadst eyes to see thy happiness in this; O that thou hadst an heart to be affected with it, and rejoice in it, as thou oughtest to do. Great was the glory of man in his first creation, and in that righteousness wherewith he was clothed then. God created him in his own image, saith Moses, Genesis 1.27. and he repeateth it again in the same Verse, In the image of God created he him, saith he. And this is expounded by Solomon, Eccles. 7.29. God made him righteous. And by Paul; this image of God saith he, Ephes. 4.24. was righteousness and true holiness. And great was our loss (doubtless) in being stripped by his fall of this garment. But we have recovered more by Christ than we lost by Adam; the robe of righteousness which we have gotten by Christ the second Adam, is far more glorious than that which we were deprived of by the fall of the first Adam. Every true believer is in a more blessed estate by Christ, more white and beautiful in God's eye, than Adam was in his innocence, before he had ever sinned. And that in these three respects. First, That righteousness that Adam had was uncertain, 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 freedom of will to hold and keep it, to stand in that blessed estate, if he would himself, and he gave him also power and freedom of will, to part with it, and lose it, if he would; to fall into sin, yea even into that sin which is unto death. But the righteousness 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 spoil 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 persuaded that neither height nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ jesus 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 Christ's and false Prophets with all their great signs and wonders should be able to deceive the elect of God. 2. Not Satan with all his strength and subtlety; he that is built upon this rock (saith our Saviour, Matth. 16.18. he that hath gotten Christ and his righteousness) the gates of hell shall not prevail against him. 3. Lastly, Not the corruption of our own heart. He that is borne of God (saith the Apostle, 1 john 3.9.) cannot sin, he meaneth the sin unto death. It is not possible for an elect child of God so to sin, as that he should utterly lose Christ, and this robe of righteousness which he hath received from him. Secondly, the righteousness that Adam had, was in his own keeping, the spring and root of it was founded in himself, and that was the cause why he lost it so soon. He (like the Prodigal Luke 15.12, 13.) had all his portion, his blessedness and righteousness in his own hands, and so made it quickly all away, as he did. But the righteousness we have by Christ is in our Father's 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 spoil us of it, is not any inherent strength that is in us, to keep and hold it fast, but the faithfulness and power of God whereby he watcheth over us and keepeth us from sinning that sin which is unto death, whereby we should lose Christ. The Lord is thy keeper saith David to his own soul, Psal. 121.5. We are kept by the power of God unto salvation, saith the Apostle, 1 Pet. 1.5. My sheep shall never perish (saith our Saviour, joh. 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 pluck them out of my father's hand. Thirdly and lastly, Admit the righteousness that Adam had in his creation had been unchangeable, and that he could never have lost it, yet had it been but the righteousness of a man. But the righteousness that we have by Christ is the righteousness of such a person as was God aswell as man. And therefore as the second Adam was a far 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 righteousness also must needs be far more absolute and sufficient to satisfy the infinite justice of God, and the exact perfection of his holy law than Adam's righteousness could possibly have done. That righteousness that we have by faith in Christ, is the righteousness of God, saith the Apostle, Roman. 3.22. He made him to be sin for us, (saith he, 2 Corinth. 5.21.) who knew no sin, that we might be made the righteousness 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 stir up and provoke ourselves to take comfort in it, to rejoice in Christ, as we have just cause to do. Are the consolations of God small with thee? saith Eliphaz to job 15.11. and so should every one of us say to our souls. We should check and chide ourselves for this, as David oft doth even thrice in two short Psalms, Psalm 43.5, 11. and 43.5. Why art thou cast down O my soul, and why art thou disquieted within me? Why takest thou no more comfort in Christ, why dost thou not rejoice in him? As every breach of God's commandment is a sin, so it is certainly a sin and a just cause of humbling to every true believer, that he doth not rejoice in Christ. For this is also a breach of God's express commandment. Rejoice in the Lord (that is, rejoice in Christ) always (saith the Apostle Phil. 4.4.) and again I say rejoice. Nay in some respect it is a greater sin than the breach of any of the commandments of the moral law, for it is a breach of the commandment of the gospel, which is greater than the law, as is plain by that comparison the Apostle maketh between them, Hebr. 2.2, 3. 8.6.10.28, 29. It is a sin that carrieth in it a contempt and light esteem of Christ thy Saviour, and wherein canst thou sin more heinously than in this? Charge therefore this sin upon thine own heart, be humbled for it, and strive against it. Labour to find out in thyself the cause of it, and purge thy heart of it, strengthen thyself against it. For certainly it is some dangerous humour and corruption or other that distempereth thy soul, so as thou canst relish no more sweetness in Christ than thou dost. Three things there are principally that God's poor servants that Christ hath done all this for, object and allege for themselves, why they cannot rejoice 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 joyful or comfortable in Christ, that have the hand of God so heavy upon me many ways 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 prevail? Answ. To this I answer: Remember what thou hast heard in the Doctrine▪ 1. Thou mayst be as dear 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 son whom he receiveth. 2. Thou canst not justly say that those afflictions that thou complainest so much of, are certain arguments that God is angry with thee for some sin that thou art guilty of; For it may be he hath no respect at all in them to thy sins, but either to keep thee from some sin that he seeth thou art in danger to fall into, if thou shouldst not be thus kept under, as it was in Paul's 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 jobs case. 3. Admit God hath respect to thy sin in keeping thee thus under the rod so long; yet are not thy afflictions punishments whereby God taketh vengeance on thee for thy sins, but fatherly chastisements only whereby he intendeth to do 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 mayst be sure, that God hath pardoned and will never lay to thy charge that sin, that he thus correcteth in thee, because thou dost what thou canst to find out thy sins, 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 plain by that speech of Christ, Luke 24.47. 4. Lastly, So long as thy sins are pardoned thou mayst be and hast just cause to be comfortable, what ever thine afflictions be. Son be of good cheer (saith our Saviour, Matth. 9.2. to the man that had as uncomfortable a disease upon him, as a man can lightly have) thy sins are forgiven thee. As if he 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 myself of such odious and enormous sins as I have been guilty of in times past, Object. 2. yea as I find in myself 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 sins of his people only, but for all their sins how great, and heinous soever they have been. The blood of jesus Christ his Son cleanseth us from all sin, saith the Apostle, 1 john 1.7. As all bodily diseases were alike to him. He healed every disease (saith the Evangelist, Mat 9.35.) and every sickness among the people; so all sins (which are the diseases of our souls) are alike to him. Bless the Lord o my soul (saith David, Psal. 103.2, 3.) who forgiveth all thine iniquities, and healeth all thy diseases. Let Israel hope in the Lord (saith David, Psalm 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 ransom that he paid was not scant but plenteous, enough and enough again for all the sins of his people how many or how heinous soever they were. Where sin abounded (saith the Apostle, Romans 5.20.) grace did much more abound. As if he should say, No sin of any of God's elect can be so great, but the merit of Christ and God's mercy in him is far greater. Secondly, 2. The benefit of this ransom that Christ hath paid doth certainly belong to thee, because those heinous sins that thou complainest of are a burden to thy conscience, thou yieldest not to them, but labourest and strivest against them. For our Saviour expressly saith, that such shall find rest and comfort by him, Come unto me (saith he, Mat. 11.28.) all ye that labour, and are heavy laden and I will give you rest. Thirdly and lastly, 3. The consideration of the heinousness of thy sins which thou art thus troubled with and consequently which Christ hath purchased thy pardon for should be so far from making thee unable to rejoice in Christ, as none under heaven hath so much cause to rejoice and take comfort in him as thou hast. They to whom many and foul sins (such as that poor woman's were of whom Christ speaketh, Luk. 7.47) are forgiven, will love (Christ and consequently rejoice in him) much, but to whom little is forgiven, the same will love but little. Paul that counted himself chief of all sinners as he saith, 1 Tim. 1.15. found more joy and comfort in Christ, than 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 been and what mercy he had found with God through Christ, he bursteth forth into this doxology, 1 Tim. 1.17. Now unto the King eternal, immortal, 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 poor soul allegeth why he cannot rejoice in Christ, nor take comfort in him He that truly believeth in Christ hath just cause indeed to rejoice in him (saith he) As Elizabeth said of Mary, Luk. 1.45. Blessed is she that believeth; so saith he, o they are happy that can truly believe in Christ. But (alas) I cannot believe. Answ. Now unto this poor soul I have these two things to say. First, Yield not to this infidelity of thy heart, but strive against it, stir up thyself to take hold of Christ, to believe 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 ministry of the Gospel be offered in most general terms to thee as well as to any other, thou art not excepted out of this pardon. Go and preach the Gospel (saith Christ, Mat. 16.15. that is, offer this pardon) to every creature. 2. Christ hath in his Word made offer of himself and all his merits to such as thou art more than 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 God's 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, john 7.37.) jesus stood and cried saying, that all might hear him, If any man thirst let him come unto me and drink. 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, certainly he will not reject thee, he doth not make show of more mercy to thee then he intendeth, he meaneth as he saith. Him that cometh to me (saith he, joh. 6.37,) I will in no wise cast out. I said not in vain (saith the Lord, Esa. 45, 19) seek ye me, I the Lord speak righteousness. 4. The Lord hath expressly commanded thee to believe in Christ, that he died for thee. And counteth it the greatest sin thou canst commit if thou wilt not believe it. This is his commandment (saith the Apostle, 1 job 3.23.) that we should believe on the name of his son jesus Christ. And our Saviour saith, joh. 16.9. that this is the chief sin the Holy Ghost should convince the world of, Because they believe not on me, saith he. The second thing I have to say for the comfort of this poor soul is this, Certainly thou hast true faith in thee though it be weak and though thou perceive it not; Else 1▪ Thou couldst not feel and bewail the want of it as thou dost. For our Saviour saith, Mat. 5.3, 4. they are blessed that are poor in spirit, and do mourn for it; which they could not be unless they had true faith. 2 Else thou couldst not so unfeignedly and earnestly desire to believe and to be partaker of Christ as thou dost. For he saith likewise, Mat. 5.6. that he that hungreth and thirsteth after righteousness is a blessed man, which he could never be unless he had true faith. Lecture CXXXII. On Psalm 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; Use 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 blood of Christ sprinkled and applied to our own hearts; yet is it so useful and necessary that I dare not omit it. And yet will I not trouble you with repeating and saying over again the same things which you have heard already, but I will endeavour (through God's gracious assistance) so to handle it, as that that which you shall now hear may serve for a necessary addition and supplement unto that which you have heard formerly; and so be 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 be pressed upon us all, as this is? For if they that have Christ (that truly believe in him) be so fully and perfectly justified in God's sight, if they have obtained through him such a robe of righteousness as will not only cover them from top to toe so as no jot of their filthy nakedness shall ever appear again to make them loathsome unto God; but also adorn and deck them and make them more comely and beautiful 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 we not all of us more in love with Christ? Why long we not more after him? Why labour we not more diligently to make him and this robe of his righteousness our own? I counsel thee (saith our blessed Saviour to the lukewarm Laodiceans, Revelation 3.18. and the same counsel do I give to myself and to you all (beloved) who are too like unto the Laodiceans in this point, lukewarm and indifferent whether we have Christ made sure unto us or no) I counsel thee (saith he) to buy of me this white raiment, that thou mayst be clothed and that the shame of thy nakedness do not appear. As if he had said, This raiment, this robe (which thou canst never get of any but of me only, and which thou canst never get of me unless thou buy it, and be content to part with all that thou hast for it) is not only able to cover all thy nakedness (the filthy nakedness of thy soul which is much more shameful than the nakedness 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 Romans, Romans 13.14. Put ye on the Lord jesus Christ, saith he. He had exhorted them before, verse 12. to put on the armour of light; that is, to clothe themselves with inherent righteousness, as he expoundeth himself, verse 13. and that is surely (as I showed you the last day) a goodly garment, and such as will greatly adorn and beautify a man; nay it is not only as a garment to cloth, to deck and adorn 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 he exhorteth them not to rest in that, but labour to get them a better garment than that. Put ye on the Lord jesus, saith he. As if he should say, This garment will be far more useful unto you, will adorn and beautify you much more than the other can do. See what account the Apostle himself made of this robe. Doubtless (saith he, Philip. 3.8, 9) I count all things but loss (I judge them not worth the keeping, things that I care not for losing and casting them away) for the excellency of the knowledge of jesus Christ my Lord (as if he had said o 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 loss 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 righteousness which is of the law, but that which is through the faith of Christ; the righteousness which is of God by faith. He maketh this (you see) the highest pitch of his happiness and that which he did desire above all things in the world that he might be found of God (when he should call him to appear before him) neither naked nor clothed only with the garment of his own inherent righteousness, but in the pure and glorious robe of Christ's righteousness. And this is that that I desire to exhort and persuade both myself 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 righteousness. And for the better enforcing of this so necessary an exhortation I will 1. Give you some Motives that may be forcible and effectual to provoke and quicken your appetite unto Christ, and to move you to hunger and thirst after him and his righteousness. 2. Because nothing doth so much dull and deaden men's appetite unto Christ and keep them from hungering and thirsting after him as doth this persuasion that they have him already sure enough, they have already fed sufficiently upon him; I will therefore show you some Signs and notes out of God's Word how this may be known. 3. Lastly, I will direct such as would fain win Christ as do indeed hunger and thirst after him and his righteousness, what Means they should use to get him and make him their own. And for the Motives I will give you, they are four principally. Motive 1 First, Consider how woeful thy case will be when extreme affliction or death shall seize upon thee if thou be not in Christ, if thou have not gotten this robe of righteousness before that time come. Consider (I say) distinctly of this point. First, Certain it is we shall not always live in health and peace and prosperity as we now do, but a change will come, affliction will come, and cannot be avoided. Man is borne unto trouble (saith Eliphaz, job 5.7.) as the sparks fly upward. Yea death will come certainly 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 soon affliction and death will come or how suddenly no man can tell. Man knoweth not his time (saith Solomon, Eccl. 9.12.) as the fishes that are taken in an evil 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 sons of men snared in an evil time, when it falleth suddenly upon them. Thirdly, In what kind or measure any of us shall be afflicted, or by what kind of disease or death any of us shall end our days, is also most uncertain to any of us and known only to the lord The cup of affliction is in the hand of the Lord (saith David, Psalm 75.8.) and it is he that mixeth and tempereth and poureth it out also as seemeth good unto him. Fourthly. The natural and ordinary effect of extreme affliction is to awaken the conscience, how sleepy or dead soever it had been before. And it will then bring a man's sins into his remembrance, and the judgement that he is to go unto. When men are bound in setters (saith Elihu, job 36.8, 9) and holden in the cords of affliction, than he showeth them their work, and their transgressions that they have exceeded in. As if he should say, Then his manner is to set their sins in order before them, and all the foul circumstances whereby they may be aggravated. See an example of this in Gods own people, When Joseph's brethren saw themselves taken for spies in Egypt, and so in present danger of death, Genesis 42.21. the sin that they had committed against their brother many years before, came as fresh into their remembrance, and lay heavy upon their conscience, as if it had been but newly done. See also an example of this, even in an heathen man. When Adonibezek was in extreme pain and misery, and saw he must dye, then cometh his sins into his remembrance, judges 2.7. Threescore and ten Kings having their thumbs, and their great toes cut off (saith he) gathered their meat under my table, as I have done, so God hath requited me. I know well that affliction, nor sickness, nor the grisly visage of death itself doth use to awaken the conscience of every man, some (through the fearful judgement of God) go to hell in a sleep. The Lord hath poured upon them (as the Prophet speaketh, Esay 29.10.) the spirit of dead sleep and hath closed their eyes. But yet this is the ordinary effect of extreme affliction, and that that every one of us must look for, when the evil day shall come upon us, our consciences will put us in mind of our sins as you see; yea, it will put us also in mind of the judgement we must go unto, and ever be ringing that in our ears that Solomon 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 extremity of anguish and fear, to be made utterly uncapable, and unfit to receive comfort by him then, though the best of God's 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 cruel bondage. Sixtly and lastly. The man that is then without Christ, without any assurance that he is his, must needs be in a most woeful estate. For he can have no hope of mercy from God. For Christ is our only hope, as the Apostle calleth him, 1 Tim. 1.1. And they that are without Christ, have no hope, saith he, Ephes. 2.12. O then let us count it our wisdom, to seek without delay, to make Christ our own before the evil day, before death do seize upon us. This Motive the holy Ghost oft useth, to rouse wicked men out of their carnal security. And what will ye do (saith he, Esay 10.3.) in the day of visitation? To whom will ye fly for help? And jeremy 13.21. What wilt thou say when he shall punish thee? Shall not sorrows take thee as a woman in travail? And so may I say to you all beloved, though you can be quiet and comfortable enough, now in the days 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. Kiss 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 clothed with the robes of his righteousness, may be comfortable in the greatest affliction, and even in the hour of death. The rain descended (saith our Saviour, Matth 7.25.) and the floods came, and the winds blue, and beat upon that house, and it fell not, because it was founded upon a rock. As if he should say, Nothing can overthrow or hurt him that is built upon the rock. In all these things (saith the Apostle, Romans 8.37. And what were those things? See verse 35. In tribulation, distress, persecution, in famine, nakedness, peril, sword. And what greater evils then these can befall a man? In all these things saith he) we are more than conquerors, through him that loved us, that is, through Christ. Yea the faithful have never found so much true comfort, in all their lives, as they have done in their greatest and most extreme afflictions. This hath been evident in the experience of the blessed Martyrs, and this God hath made an express promise for. Unto the righteous (saith the Psalmist, 112 4.) ariseth light in darkness. As if he had said, In times of darkness and affliction, then hath their light been wont to rise most. Thy light shall rise in obscurity (saith the Lord, Esay 58.10.) and thy darkness shall be as the noonday. 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 do it, even the sweetness that we shall find in him in the time of affliction. A friend loveth at all times (saith Solomon, Proverbs 17.17.) and a brother is borne for adversity. As if he had said, There is the trial 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, we shall feel the sweetness 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 days in peace and prosperity, as much as his heart can wish, yet can he have no true comfort in any blessing that he doth enjoy till he be in Christ. Two evident reasons there be 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 be 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 do thee no good, it had been much better for thee to have been without them. To the unbelieving, 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 be understood, as spoken to all that are without Christ, though these things be blessings in themselves, yet to thee they will prove curses. There is a sore evil which I have seen under the sun (saith Solomon, Ecclesiast. 5.13.) namely, riches kept to the owners thereof to their hurt. The prosperity of fools shall destroy them, saith he, Proverbs 1.32. Yea, the more thou hast of them (if thou have not Christ withal) the more hurt they will do thee. The meat that is in their bowels (saith Zophar of wicked men. job 20.14.) shall be as the ga●● of asps (which verse 16. he calleth the poison of asps 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 do them any good? how can they choose but do them much hurt? Daily experience proveth, that men seldom have good of that that they come unjustly by, that they have no just title to, that is not their own. If a rich man that hath his grounds never so well stocked with cattle, bring but one bullock that he hath stolen and put among them, will it do him any good? Will it not consume all the rest and undo him? God's curse shall dwell in the tabernacle of the oppressor (said Bildad, job 18.15.) because it is none of his, he hath no just title to it, he came not justly by it. On the other side, That is only a man's own that he cometh rightly by, and that that is thus his own, he may enjoy with comfort. Let them work with quietness (saith the Apostle, 2 Thess. 3.12.) and eat their own bread. Now none of all the comforts of this life that we possess are our own, neither have we just title to them (a just civil title unto them I know a wicked man may have, so as no man may justly take them from them, but a spiritual a sanctified a comfortable title to them can we never have) till we be Christ's. I pray consider the reason of this and you will find it to be a most evident truth. The Lord when he made man gave all his creatures unto him and made him Lord over them all. Thou madest him (saith David, Psalm 8.6.) to have dominion over the work of thy hands, thou didst put all things under his feet. But we by our fall in Adam forfeited all this title and right we had to any thing that God hath made; and made the good creatures of God accursed unto us. Cursed be the earth for thy sake, saith the Lord to man after his fall, Genesis 3.17. Now this title which we had forfeited in the first Adam is restored to us in the second, and this curse which we had brought upon the creatures by our sin, is taken away by Christ and by him only. For God hath made him heir of all things and given them all to him, as the Apostle teacheth us, Hebrews 1.2. and through him only we come to have this blessed title unto them. And how then can a man have any comfort in any thing that he 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 be in themselves fruits of God's love and mercy unto men. It is an argument of his love to the stranger (saith Moses, Deut. 10.18.) that he giveth him food and raiment. And a man may safely conclude God is good to me and loveth me, or else he would never preserve me and provide for me as he 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. Psalm 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 less care and trouble, than 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 jacob. And what comfort can a man have in such fruits of God's love as these are? What comfort can the traitor take in that goodness of the King, that being apprehended he giveth order that he may have a fair and good lodging in the tower and a good diet too, till matters be ripe and ready for his arraignment and execution? No no he taketh small comfort in all this; nothing will assure him of the King's mercy and love till his pardon be 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 sins. These are indeed fruits of Gods common love, but these are no fruits or signs of Gods special 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 Solomon, Eccl. ●. 1. A man cannot argue God loveth him with his special love, because he enjoyeth these things, nor that God hateth him because he wanteth them. And it is not that common but this special and everlasting love of God only 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 joh. 4.9, 10.) because that God sent his only begotten Son 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 Son to be the propitiation for our sins. If thou canst say God hath given Christ unto thee, and to thee an heart to receive him, than thou mayst 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 Son 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 only. And what good will it do thee to have all the world, if thou have not God's 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 happiness 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 Solomon speaking of these things, Eccles. 2.26.) that is good in his sight (reconciled to him in Christ, and justified before him) wisdom, 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 own, he hath the highest title unto it, All things are yours (saith the Apostle, 1 Cor. 3.21, 23.) and ye are Christ's. 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 happiness, it is sanctified unto him. The blessing of the Lord it maketh rich (saith Solomon, Proverb. 10.22.) and he addeth no sorrow with it. As if he had said, He that hath wealth with God's 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 work of thine hand, in the fruit of thy body and in the fruit of thy cattle, and in the fruit of thy land for good: for the Lord will rejoice over thee for good as he rejoiced over thy fathers. Mark how the Lord doth not only 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, unless we have them with the blessing, unless 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 thanksgiving, 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 God's 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 God's 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 else, 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 God's love, and therefore he may well take comfort in it. We are wont to say, that an hearty welcome is the best cheer that any friend can make us. Though our fare be but mean, yet if we can find we have it with a good will, and that our friend is glad of us, and thereby we discern that he doth unfeignedly love us, this we esteem of more worth than the best cheer in the world, this maketh the homelyest fare most sweet and acceptable unto us. And certainly it is much more so in this case. When a man once knoweth he hath God's 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 God's blessings that we do enjoy, this maketh a man to take true and solid comfort in them. Thus jacob 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 cattle, Because God hath dealt graciously with me, and because I have enough. He tasted Gods special love unto him even in these things. I told you even now that no unbeliever can take any sound comfort in any of God's outward blessings, because he cannot conclude from thence that God loveth him with a special love; but though he cannot, he that is in Christ may. These common things are to him pledges of Gods special and eternal 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 God's special favour toward him? Why God hath done thus much for many a wicked man, he hath granted temporal deliverances from their enemies to many a one whom he did never bear any special favour unto. Well, though this be so, yet to David this was a strong argument of God's special favour, he relished God's love in it. And that made this temporal 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 pathetical a thanksgiving for it, Verse 13. Blessed be the Lord God of Israel, from everlasting to everlasting, Amen, and Amen. He respected the mind and aff●●tion of the giver toward him, more than of the gift itself a great deal. And that is the cause why the true believer can rejoice more in, and give God thanks more heartily for his meat and drink, and for all other of God's common mercies, than any other man can do. O that we could believe that that hath been 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 think they can never spend time enough in seeking after them The six days that God hath allowed them to spend (for the most part that way, saving only a small portion of every day for a morning and evening sacrifice to be offered 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 toil 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 sorrows, as the Prophet speaketh. Psalm 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 main cause why Christ is so lightly esteemed of, why he is so little sought after, is the high esteem 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 only 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 somewhat else to do 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 look after then after Christ. O that men would see their folly and madness in this. 1. These things can stand thee in no stead in the evil day nor yield thee any comfort then, when thou shalt stand in most need of comfort. That which Solomon saith of riches, Proverbes 11.4. that they avail not in the day of wrath, may be said also of all other outward blessings. Nothing but Christ will yield 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 he did of the jews, Zachary 11.13.) that I was prised at of them. 4. Remember the fearful 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 bountiful and kept so good a house that though they did not come then, they might come soon enough on the morrow or some other day (when they had nothing else to do) and find good cheer enough left to serve their turn; as no doubt most men conceit God is so merciful and Christ is so easy to be had, as that any time will serve, if it be but half an hour before they die (when they can follow their profits and pleasures no longer) to seek after Christ. But mark 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 be regarded then any of the dainties that they might feed upon at that feast; therefore the Lord vowed that none of them should ever taste of his supper. And surely it is much to be feared that as many of you (specially of you of this Town) do match these guests in their sin so you do also match them in their punishment; and that the Lord hath already passed this dreadful 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 means of grace that I have offered unto them, and that have all this while neglected and despised this mercy of mine, shall ever taste of my supper, shall ever feed upon Christ or receive true comfort by him while they live. Lecture CXXXIII. On Psalm 51.7. Novemb. 24. 1629. THe third Motive that may persuade us to seek without delay and labour to find that we are in Christ, Motive▪ that we are fully and perfectly justified in God's sight through him, is this, That we can have no true comfort in any goodness that seemeth to be in us, till we know ourselves to be in Christ. This Motive is in this respect necessary to be insisted upon, because nothing hath more force to dull our appetite unto Christ, and keep us from seeking comfort in him, than that contentment and comfort we find in some goodness that we think is in ourselves. 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 keep men from hungering and thirsting after Christ. But the comfort and content a man taketh in the least goodness that he findeth in himself is far greater; and he is apt to bless himself 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) lest any man should boast. As if he should say, A man is exceeding apt to boast of his good works, though not outwardly in words, yet inwardly in heart, he blesseth himself and secureth his heart in nothing so much as in his good works, in any good work he knoweth by himself, And when he had said, 1 Cor. 1.30. that Christ is made unto us of God wisdom, and righteousness, 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 he that glorieth, 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 poor and such as find themselves to be utterly destitute of all goodness, are the only men that are fit to seek and receive comfort by Christ. The Lord hath anointed me (saith our Saviour, Luk. 4.18.) to preach the Gospel to the poor. 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 be observed that he 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 poor wretches that have no money, nothing of their own to take unto. So he saith likewise, Zach. 11.11. that they were the poor of the flock that waited on him. And who are meant by these poor ones in all these places? Surely not such as lived in the want of bodily and worldly wealth, but such as are poor in spirit and feel an utter want of all goodness in themselves, these are the only men that will thirst after Christ, and are fit to receive him. And so the Apostle interpreteth that metaphor when he saith, Romans 4.5. to him that worketh not (that hath no work no goodness at all to trust unto) but believeth in him that justifieth the ungodly (knoweth himself to be void of all goodness full of ungodliness and therefore flieth to Christ and believeth in him) to him his faith is counted for righteousness. Ye 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 removed if we consider well the force of this third Motive, we can have no true comfort of any good thing that is in us, till we be in Christ. To speak distinctly of this point, you shall see the truth of it 1 In those good things that are in many a natural man. 2 In those good things that are in many an hypocrite. 3 Lastly, In those good things that are in the regenerate man himself. And in handling these three I will observe this method. 1. I will show 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 goodness till we be in Christ. For the first, It cannot be denied but there are many good things in some natural men. That that we call civil and moral honesty is certainly in itself a good thing. That many men live so unblamably free from any open or known offence, specially against the second table. The care that many natural men have to keep their word, to deal justly with all men, to be helpful and merciful to such as stand in need of them, and many such like things, that may be discerned in them are doubtless 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 we read, Genesis 20.5. was a very good thing. Yea those are good things not only in the esteem of men but even in the account of the Lord himself. We read Mark 10.20, 21. when our Saviour heard the young man say that he had observed all the commandments 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. Certainly God loveth and liketh well of these moralities and civil virtues that are in natural men; Yea and he useth to reward them also. Let me show you the proof of this in three degrees. First, Many a natural man by the care he hath to deal justly with men, and by his good works, the works of charity that he doth avoideth many temporal judgements of God that do fall upon other men. That is the reason why the Prophet having threatened desolation against the Moabites, Esa. 16.3. adviseth them that by executing judgement and showing mercy to the oppressed, they would labour to prevent it. And the Prophet Daniel, Daniel 4.27. giveth hope unto Nabuchadnezzar himself that by righteousness and showing mercy to the poor, he might obtain a lengthening of his tranquillity. Secondly, It is not to be doubted but that many natural men prosper much the better both they and their posterity, in their outward estate even for the moral 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 showed to the Hebrew infants, they feared God so far that they durst not make them away though the King so straight commanded them to do it. Thirdly and lastly, The Lord hath been wont to reward these civil virtues and moral parts that are in some natural men, even with spiritual blessings also in some sort. For even for this cause by his restraining grace he keepeth them from some sins 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 moral parts, these civil virtues that are in many natural men. First, Because of the good they do to others thereby, even the service they do to his good providence in preserving society and peace among men. This civil honesty and these good moral parts that are in many natural men, (where there is no religion) are the very sinews and bonds of humane society, and there were no living or conversing among men without them. This reason the Lord giveth why he would reward Nabuchadnezzar 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 ruise and destruction of that wicked people. And if God do reward them oft that serve his providence in his justice for the ruin and destruction of men, though they have no goodness in them at all; it is no marvel though he reward them much more who by some goodness that is in them do serve his providence in the preservation and welfare of men. Secondly, These civil virtues 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, Romans 2.14, 15.) do by nature the things contained in the law; and show the work of the law written in their hearts. As if he should say, These things do evidently show and declare that the law of God is written in their hearts. You see then (Beloved) we do not discommend civil honesty; we do not discourage natural men from doing good works; we do not condemn all the works of natural men; nor say that whatsoever they do that are not religious is abominable and naught. Nay we heartily wish there were much more civil honesty in the world then there is. He that is truly religious would be ashamed that any natural man should be more honest than he. True religion is no enemy to civil and moral honesty nay it is a great nourisher and increaser of it. It is a dangerous error that most men are grown now unto, to think 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 reproof 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 adays there is no divinity in this, they go beside their Text when they deal in these things. No no beloved, be not deceived, Those points that God in his Word standeth most upon, we must press most in our ministry; and those are these matters of your common practice. It is a strange thing to observe how plentiful and particular and precise the Holy Ghost is in pressing men to deal justly in all their dealings with men even in weights and measures of all sorts. You shall do no unrighteousness in judgement (saith the Lord, Levit. 19.35, 36) in meteyard, in weight, or in measure. Just balances, 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 again, Deut. 25.13— 16. Thou shalt not have in thy bag diverse weights (of one kind he meaneth) a great and a small. Thou shalt not have in thine house divers 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 days may be lengthened in the land which the Lord thy God giveth thee. For all that do such things, and all that do unrighteously (mark it I pray you, all that do unrighteously in what kind soever) are an abomination unto the Lord thy God. Mark also (I pray you) how much the Apostles in the New Testament do press upon God's people in their exhortations, that they would be careful to walk honestly. Walk 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 again, Phil. 4.8. Whatsoever things are honest, think on these things. As if he had said, Be not forgetful or careless of such things. And Rom. 13.13. Let us walk honestly as in the day. And in the following words he instanceth in some special points of dishonesty he would have them to take heed of It is dishonesty to be drunk, yea to use rioting, idle-company-keeping, haunting and sitting at the alehouse to drink or to game, though a man be never drunk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he. It is dishonesty to use chambering and wantonness, secret familiarity and dalliance with a woman, lascivious speeches and gestures though a man never commit whoredom; 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 oppress or defraud or wrong his neighbour any other way. Provide things honest (saith he again, 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 fail not in any point of honesty by no means. And he professeth, Heb. 13.18. that this was a thing himself took 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) do the Apostles stand so much upon commending honesty unto God's 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 do: when they see that they that profess it are of honest conversation, just men and faithful, and courteous, and meek and patient, and humble, and kind, and merciful men▪ This reason the Apostle giveth, 1 Pet 2.12. Having your conversation (saith he) honest among the Gentiles, that where as they speak against you as evil doers they may by your good works which they shall behold (that is, by your honesty, such works as they by the light of nature know to be good works) glorify 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 do profess it, that they are guilty of such things as even by the light of nature all men may discern to be gross and vile. When the Canaanites and Perizzites had seen what the sons of jacob 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 zeal for their own religion, this made jacob and his religion (though alas he was far from approving or consenting to this that they had done) stink among the inhabitants of the land, as himself saith, Gen. 34. ●0. Applic. You see (beloved) what moved the Apostles to commend honesty so much unto God's people in their times; and surely the same reasons have moved me to speak so much in the commendation of it unto you at this time. Never was it more neglected by some professors of religion then now it is; never did the Gospel 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 look unto this. Count it a foul shame for thee that art a Christian when a natural man, or one that thou takest to be far short of thee in religion shall justly tax thee with dishonesty in any kind. When Abimelech had told Sarah of her fault in dissembling her husband, thus was she reproved saith Moses, Genesis 20.16. As if he should have said, That was a shameful reproof indeed for a woman of her note, to be taught her duty and upbraided with her fault by an heathen man. Surely it cannot but grieve every good heart to hear that which is too truly spoken to the shame and reproach of the Gospel that there is more truth and fidelity, more just dealing, more care of their word, more good neighbourhood and kindness, more charity and mercifulness among a number of mere natural men, nay among Papists, nay among Turks and infidels then among a great many that are of chief note for the profession of the gospel. O that God would be pleased to open the eyes of such professors to see how great their sin and danger is. To this end consider with thyself these three things. First, that for thee to fail in these duties which are clear not by the light of the Word only, but even by the light of nature also, is a greater sin than for thee to fail in those duties only that are clear unto thee by the light of the Word only. I know well that the sins against the first Table are in some respects greater than the sins against the second are. But in this respect it is certain that some sins against the second Table, these sins against common honestly, are more heinous than the most sins 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 sin. To him that knoweth to do well and doth it not, to him it is sin, saith the Apostle, james 4.17. Secondly, Consider that these faults of thine will be imputed by the world not to thyself only, but to all that profess that religion that thou dost; they will be ready to say, these are your professors, they are all such. Remember what jacob 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 God's servants, or make the professors of his name odious to the world. And so wouldst thou be too, if thy heart were truly religious as david's was. Thirdly and lastly, Consider that the shame of thy sins resteth not upon thy self, nor upon all men that profess as thou dost, but it reacheth unto the Lord himself, and to his holy religion which thou dost profess, and causeth men to say, Lo this is their religion, this they learn 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 seem 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 pieces 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 Jacob's sons 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 speak evil of religion, specially by him or any of his. And certainly, if the glory of God, and the credit of his gospel be not dearer to thee than any thing in the world, if thou hadst not rather die than bring reproach upon the Gospel, 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 myself doth; certainly thou hast no zeal of God in thee at all. Now though all this be true that you have heard; though the civil virtues and moral 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 kindness and good nature, thy mercifulness and readiness to help them that have need, yield thee any true comfort at all, till thou be in Christ; and knowest that through him thy sins are pardoned, and thou art in favour with God. For this we have evident proof in the example of sundry, who though they had these civil virtues 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 dutiful a child was Esau to his father, how careful to please him, how fearful to offend him? As you may read, Gen. 27.31, 41. and 28.8. Of how bountiful a disposition and free from covetousness? When jacob brought him a royal present, he refused it and said Gen. 33.9. I have enough my brother, keep that thou hast unto thyself. And where shall we read of such an example of kind-heartedness and pitifulness and aptness 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 commandments of the second Table from his very youth to that day? Of whom yet our Saviour giveth us just cause to judge (by that fearful 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 excel in all civil and moral righteousness, than he did when he was a natural man. Insomuch as he saith of himself, 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 righteousness which is in the law, he had been blameless. But did he find any sound comfort in all this? No, no, when God opened his eyes, and let him see his own estate, he found himself to be a most wretched man for all his moral righteousness. 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 chief. He esteemed no better of all his civil righteousness 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 Paul's; you will see then your case is most wretched for all your civil honesty; you will see that you that took yourselves to be such honest and just men, are the chief of sinners; you will see that though (as you have heard) your just dealing with men, your fidelity, your kindness and mercifulness 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 natural 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 thyself 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 only fountain of all true goodness. As the branch (saith our Saviour himself joh. 15.4.) cannot hear fruit unless 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 engrafted into Christ, we can bear no good fruit. Secondly, Because whatsoever the natural man doth, though it be for the substance of the action good (as I have showed 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, unless it be done with a good heart. The Lord looketh to the heart, saith he, 1 Sam. 16.7. Give to every man (saith Solomon in his prayer at the dedication of the temple, 1 King. 8 39) according to his ways whose heart thou knowest (As if he had said, As thou seest his heart to be) for thou even thou only knowest the hearts of all the children of men. Now no natural 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 joh. 5.2.) that we love the children of God, when we love God and keep his commandments. Observe two things in these words. 1. That we can never love our neighbour aright unless we first love God; and the love we bear to our neighbour doth proceed and grow from the love we bear 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 natural man can do that that he doth in love to God and care to please him, but out of self-love and by-respects. For if he did, he would love God's Word; he would make conscience of one commandment of God aswell as of another, specially of the commandments of the first Table which are the greatest commandments, Mat. 21.38. Nay it is not possible for any man truly to love the Lord, till he be first by faith persuaded of God's 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 joh. 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 again? Surely not his common love, but when we once know by faith that he so loved us that he gave his Son for us, than we shall truly love him, and out of love keep his commandments, and never till then. Herein is love (saith the Apostle, 1 job. 4.10.) not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. And thus you see no natural man can find sound comfort in any goodness that is in him, or done by him. Lecture CXXXIV. On Psalm 51.7. Decemb. 8. 1629. IT followeth now that we show the truth of this third Motive in that goodness 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 goodness to be found in many an hypocrite, yea much more goodness is to be found in him, than in the mere natural man. This will evidently appear unto you in three points. First, The goodness of the civil and moral man is seen only in the duties of the second Table, and exercised towards man; he is all for man, just, kind, merciful, unblameable towards man; but he is nothing for God, careless of that service that is done directly and immediately unto him. But the hypocrites goodness is seen most in the duties of the first Table, and showed in such things as do more directly and immediately concern the Lord himself. And these are (doubtless) the chief duties. The first Table is the first and the great commandment, as our Saviour himself calleth it, Matth. 22.38. Secondly, The civil man's goodness is moved and guided only by the dim light of nature, or by the opinion, and custom, and example of men. But the hypocrite is directed and moved by a far more clear and excellent light, even by the light of the Word. The Word and the Ministry thereof hath wrought a change in him and drawn him to do that that he doth. As it is said of Herod Mark 6.20. that when he heard john 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 goodness that is in many an hypocrite doth more nearly resemble the goodness that is in the regenerate man, and is more hardly distinguished and differenced from it, than the goodness of the civil man doth; as is evident by the daily complaints of many a good foul. I will instance but in five particulars, wherein you may see how much goodness there may be in the man that is but an hypocrite, above that that there is in the mere natural man, be he never so civil and moral a man. The first is his affection to the Word of God and the Ministry thereof. Many an hypocrite will constantly hear and frequent the best Ministry. Yea he will hear 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 ways, as a nation that did righteousness (as if they were the uprightest hearted people in the world) they ask of me the ordinances of justice, they take delight in approaching unto God. Yea he will commend and extol the best Preachers, and profess 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 faithful and powerful Teacher, They come unto thee, saith the Lord) as the people cometh (as far as any, as constantly as any of my people use to come) and sit before thee as my people, yea they show 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 hear thee? Thou art never tedious unto them though thou be never so long. Now there is no such thing as this in the civil man. He careth not a rush for the sound Ministry of the Word; nay he despiseth it, and counteth them all fools that make such reckoning of it. The second point wherein he showeth his goodness is his constancy in prayer. You shall see how many an hypocrite keep a constant course in prayer; and that not in ordinary prayer only, but even in extraordinary too. Of the Pharisee we read Luk. 18.12. that he fasted twice a week. And for seventy years together the hypocritical jews keep a solemn fast constantly four times a year, as you may find by comparing Zach. 7.5. & 8.19. together. And in this point also the civil man cometh far short of him. He seldom or never prayeth, unless 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 less 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 travel, he will not do any worldly business of his calling upon that Day. The Ruler of the Synagogue (whom our Saviour himself calleth hypocrite Luke 13.15.) with great indignation and zeal reproveth the people for travelling and coming to be healed on the Sabbath Day; and telleth them Luke 13.14. that there were six days in which men ought to work, in them therefore they should come to be healed, and not upon the Sabbath Day. And the hypocritical jews blame the poor man greatly, whom Christ had cured at the pool of Bethesda for carrying away his bed upon the Sabbath Day. It is the Sabbath Day (say they to him joh. 5.10.) It is not lawful for thee to carry thy bed. On the other side, the civil honest man careth not for the Sabbath at all. Though the respect he hath to his credit, and because he will be neighbourlike, bring him to Church sometimes (if he live where the fashion is to do so) yet hath he no zeal for the Sabbath, it never troubleth him to see it profaned by others; nay he putteth no difference between it and another day for any business he hath, so far 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 business, he thinketh it the fittest day in all the week. Fourthly, You shall have many an hypocrite that loveth the sincerity of religion, and hateth Popery, will-worship and idolatry, with all the relics and monuments of it. Thou abhorrest idols, saith the Apostle to the hypocritical jew, Rom. 2.22. On the other side, He loveth the sincerity of religion, and glorieth greatly in this, that he professeth the Gospel 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 moral man; all religions are alike to him, if they be commanded by authority. He willingly walketh after the commandment, as the Prophet speaketh of Ephraim, Host 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 God's own ceremonial law a carnal commandment, Heb. 7.16. and carnal ordinances, Hebr. 9.10. because they are so agreeable to the disposition and liking of a carnal and natural man. Fiftly and lastly, Many an hypocrite goeth a great deal further in the reformation of his life, than your civil man doth. Many of them have escaped the pollutions of the world through the knowledge of the Lord and Saviour jesus Christ, as the Apostle speaketh 2 Pet. 2.20. As if he should say, even that superficial knowledge they have of Christ and of the Gospel, hath made them leave many sins, not gross sins, but even such as are small in comparison of others (as the least oaths, wanton words, games that are doubtful or of evil report, etc.) The hypocritical Pharisee (as our Saviour telleth us, Luk. 11.42.) would not fail in the tything of mint and rue, or the least herb 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 possess. Whereas your civil man maketh no bones of such petty sins (as he calleth them) but counteth them all precise fools 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 Ministry of the Word: 2. To hear 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 business on that day; 6. To love the sincerity of religion, and hate will-worship and idolatry; 7. Lastly, To abstain from the smallest sins, and even from all appearance of evil; All these (I say) are very good things; Neither may any man dislike and despise these things (as alas too many do) because they have been found in the practice of some notorious hypocrites. Let no man that hath heard me this day teach that these things are to be found in some hypocrites, rejoice in his heart (as I fear 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 fools that must be singular forsooth, that dare not swear by small oaths, were all well taxed to day. We see they are no better than hypocrites; all these things have been found in hypocrites we hear. Let no man (I say) say so. For though these things have been found in some hypocrites; yet are they no signs 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 sin, bewrayest the profaneness of thine own 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 show you particularly. First, It is a singular good thing to love and delight in the sound Ministry 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 Psalm) and nothing shall offend them. And on the other side, That man can have no true goodness in him, that hath no love to the Word, that careth not for it. For, faith cometh by hearing of the Word, as the Apostle saith, Rom. 10.17. Yea he must needs be in a most woeful estate though he feel it not. For, He that turneth away his ear 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 always. 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 bless 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 Ark of God continued in his house the Lord blessed him and all his household. 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 ark of God. And certainly there is no family where prayer and God's Worship is constantly used morning and evening, but the whole family useth to receive a blessing by it. Yea God hath been wont to show such respect unto this duty, that he hath oft rewarded it, and given a blessing unto it (a temporal blessing I mean) not only when it hath been performed by his own faithful 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 jehoabaz the King of Israel, 2 King. 13.4, 5, and of the mariners, jon. 1.14, 15. And on the other side, as they can have no true goodness in them but are Atheists in heart that use not to pray, Psal. 14.14. The fool hath said in his heart, there is no God; He calleth not upon God; so the many houses where no prayer is used seem to prosper as well as any other do, yet certainly God hath given sentence already against them in that Prophetical prayer which we read jer. 10.25. Pour 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 soon and in what manner he will do it, is known only to himself, no man can tell. Lecture CXXXV. On Psalm 51.7. Decemb. 22. 1629. IT followeth now that we confirm the same unto you in the other three particulars. And for the third. Although there be (as I showed you) some hypocrites that seem to be strict observers of the Sabbath Day; yet is that no sign 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 proof of this in one particular. To keep a bodily rest upon that day from all our own works, 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 commandment, and concerneth only the outward man, the outward and bodily observation of it. Of the fourth commandment (as well as of all the rest) that may truly be said which the Apostle speaketh Rom. 7.14. of the whole Law. We know (saith he) that the law is spiritual. The spiritual observation of it by the inward man, when we call the Sabbath a delight, the holy of the Lord, honourable, as the Prophet speaketh Esa 58.13. That is; When we can joy in that day, as in the Lords own holy Day, and esteem it in our heart a far greater and more honourable Day than any other day, keeping the rest and performing the duties of the Day cheerfully, reverently, conscionably, spiritually: This spiritual observation of it (I say) by the inward man, is the chief thing that God requireth of us in the fourth commandment. The outward and bodily observation of it (which may be performed by a man that hath no truth of grace in him at all) is nothing in God's account in comparison of this. And yet of this bodily observation of the Sabbath by the outward man, the resting from our own works is but the least part. The exercising of ourselves upon that day in doing of the Lords work, the spending of it in such holy duties both public and private as may breed and increase grace and sanctification in us, is a greater matter and more pleasing to God a great deal than that is. No man may think he hath kept the Sabbath well, because he resteth from all the labours of his calling upon that Day: So far forth the bruit beast, thy ox, and thy horse keepeth the Sabbath as well as thou. For, so is the express commandment, Deuteronomie 5.14. Neither thy ox, nor thy ass, nor any of thy cattle, shall do any work upon that Day. Of thee that art a man, and a Christian man, God requireth more than so: He will have thee not only to rest from thine own labours, but to spend the Day (so far as thy bodily necessity 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 only a resting and ceasing from that which he did before. So God is said Genesis 2.2. to have rested the seventh Day, not that he rested from all works; For, My Father worketh hitherto, and I work, saith our Saviour john 5.17. but because he rested from all the work that he had made, as Moses saith there. As if he had said, He rested from creating any thing more. And so we likewise are expressly commanded to rest upon the Sabbath not from all works, but from such works as we did and might do upon the six days. God never allowed us any day to spend in idleness and doing of nothing; specially not that day. But he hath appointed us works and duties for that Day, which he would have us as careful to go about them, as we are upon any other day to go about the works of our calling; and when we are at them, to perform them with every whit as much diligence and care to do them well, as we do any work we take in hand upon the six days. Let no man say, what would you have us to do, if we may do no business upon the Sabbath? Would you have us spend the time in sleeping, or talking, or sitting at our doors, or walking abroad? How would you have us pass the time for the whole day? To such a one I answer, Thou hast so much work to do, as if thou wert as thou shouldst be, thou wouldst complain that thou wantest time to do it. And yet this work that God hath enjoined us to spend this day in, hath such interchange and variety in it, as no good hearth hath cause with those carnal professors Malachy 1.13. to snuff at it and to cry, behold what a weariness it is, how ●edious and toilsome a thing it is to keep the Sabbath as these men would have us to do? But the true Christian findeth just cause to call the Sabbath a delight (as the Prophet speaketh Esa 58.13.) for all this work and labour that God hath enjoined us in it. We have public duties to perform on that day in God's house. And both the family-duties and secret duties which we are bound to perform every day, are (by the equity of that law Numbers 28.9, 10.) to be doubled upon the Sabbath Day. And in very deed the Lord hath for that very cause (chiefly) commanded us to rest from all our own work upon the Sabbath Day, that we might the better attend upon, and profit by these holy works, these duties of piety and religion which are the proper works of that Day. For, that is the chief end that the Sabbath was ordained for. Remember the Sabbath Day to keep it holy (saith the Lord in the fourth commandment, Exodus 20.8. And Deutero●omie 5.12.) Keep the Sabbath Day to sanctify it. And I gave them my Sabbaths' (saith the Lord Ezekiel 20.12.) to be a sign betwixt me and them, that they might know that I am the Lord that sanctify them. As if he had said, He remembreth not, nor keepeth the Sabbath, he regardeth it not, nor careth for it (how strict soever he be in resting from his own labours) that keepeth it not holy, that spendeth in not in such religious duties as wherein we may know and feel by experience, that it is the Lord who (by his ordinances) doth sanctify him, who doth both begin and increase grace in his soul. And yet though this be so; though the bodily observation of the Sabbath and that that is performed by the outward man only be nothing in God's account in comparison of the spiritual observation of it with the heart and inward man; and though our resting from our own labours in that Day, be 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 appear unto you in that promise the Lord hath made unto it, jer. 17.24— 26. wherein he plainly declareth, that the flourishing estate both of Church and Commonwealth dependeth greatly even upon this; even upon the strict observing of the bodily rest from our own works 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 hollow the Sabbath Day to do no work therein. As if he should say, If ye carefully look to this, that no burdens, no carriages go in and out at the gates of jerusalem on the Sabbath Day, that the Sabbath may be but so far hallowed that no work be suffered 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 carnal man may perform; and which every Magistrate, and Master, and Father hath power to compel 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 commonwealth and civil 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 judah and the inhabitants of jerusalem, and this City shall remain for ever. As if he should say, I will maintain the honour and dignity, the wealth and strength, the peace and safety of this State and Kingdom. The second blessing that is promised concerneth the Church and State of Religion, Verse 26. And they shall come from the Cities of juda, and from the places about jerusalem, etc. As if he should say, My solemn assemblies shall be duly frequented, there shall be no sects and heresies, no schism or separation, I will continue mine own 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 own works upon the Sabbath Day; and what a happiness it would bring both to the Church and Commonwealth, if even that were observed. On the other side, it is worth the noting how all public judgements and common calamities that ever befell God's people are imputed by the Holy Ghost to no one sin more than to the profanation of the Sabbath, yea even to the neglect of this outward rest from our own works on that day. If you compare 2 Chronicles 36.21. with Leviticus 26.34, 35. you shall find this noted for a chief cause of that miserable captivity that God's people did endure in Babylon, Because the land did not rest in your Sabbaths (saith the Lord) when ye dwelled upon it. And Nehemiah telleth them so much after their return from that captivity, Nehemiah 13.18. that God did bring all the evil that was come upon them and upon jerusalem, because their fathers had profaned the Sabbath so as they then did. How was that? Surely they suffered men to tread winepresses on the Sabbath (a work that is not in use among us, but our grinding of corn and making of malt is equivalent unto it) and they suffered men to go in and our with burdens and carriages, and to buy and sell wares upon the Sabbath, as you shall find Verse 15, 16 of that Chapter. And these are the things of which he saith Verse 18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this City? And look what hath been said of every Church and Kingdom, that the flourishing estate or ruin thereof dependeth greatly upon the observation or neglect even of this outward rest; the same may be also said (doubtless) of every town 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 do any of his worldly business upon that Day. But the more conscionable any man is in resting from all his own works upon that Day, the more plentiful a blessing he shall be sure to receive from God upon the labours of his calling in the six days. And it is not thine own labour or toiling, but the blessing of God that maketh rich when all is done, as Solomon teacheth us, Proverbs 10.22. I know well that the worldly man cannot believe this, but thinketh this would be the way to undo him. How should I live (saith he) if I should do no business on the Sabbath Day? I cannot maintain my charge by going to Church and doing nothing for a whole day. But mark I pray you how God answereth these men, Leviticus 25. The Lord gave his people then a commandment to keep every seventh year a Sabbath all the year long, thus far forth The seventh year 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 reap and gather that that grew of it own accord to thy private use (for so the 5 verse is to be understood.) And if ye shall say and object (saith the Lord, verse 20, 21.) what shall we eat the seventh year? As if he should say, How shall we live then that year, seeing we shall neither sow nor reap (As indeed they had much more reason to object this against the keeping of one year in seven, than we 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 sixth year, and it shall bring forth fruit for three years. So may I say to thee, Keep the Sabbath conscionably, remember the Sabbath day before it come and cast for it by dispatching before hand all that thou hast to do, 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 day's accordingly, so as thou shalt not be impoverished ever a whit but enriched by it. On the other side the Lord hath been wont to reveal his wrath from heaven upon towns and families and upon particular persons as much for this one sin of profaning the Sabbath, as for any other. And namely by that fearful judgement of consuming fire by which specially and by name he hath in his Word threatened to punish this sin. If you will not hearken unto me (saith the Lord, jeremy 17.27.) to hollow my Sabbath day, and not to bear a burden, even entering in at the gates of jerusalem on the Sabbath day, then will I kindle a fire in the gates thereof, and it shall devour the palaces of jerusalem and it shall not be quenthed. And thus have I showed 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 own works upon that day (which yet as I told you is but the least thing that belongeth to the right observation of it) you may be sure he is much more pleased to see men spend that day in doing of his works, in exercising themselves in those duties of piety and mercy which he hath appointed to be done upon that day, especially in seeing them keep his Sabbaths spiritually and conscionably. Certainly they that do so, shall be sure to be blessed and rewarded of God for it. To this purpose it is worth the observing that as our Saviour saith, Mark 2. ●7. that the Sabbath was at the first made for man, for the great benefit and behoof of man. Man could not (no not Adam in his innocency) have been without it, but with great danger and loss unto him; So the Holy Ghost saith that twice of the Sabbath, Gen. 2.3. and Exodus 20.11. that he never said of any other day, that the Lord blessed that day; that is, appointed it to be a mean of a greater blessing to man (if he keep it as God hath commanded him to do) than any other day, or any of the ordinary works of any other day can possibly be. Two sorts of blessings there be which the conscionable observer of the Sabbath shall be sure to receive by it. The first are spiritual. And they indeed are the chief blessings of all, because they are durable and everlasting; and because they concern the soul, which is the chief 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 enrich our souls with spiritual blessings in heavenly things. So the Lord saith, Ezekiel 20.12. that he gave his Sabbaths to his people to that end that they might know that he was the Lord that sanctified them. We shall know and find that the Lord will sanctify us, both begin and increase saving grace in our hearts, if we keep 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 joyful in his house of prayer. And Esa. 58.13, 14. that if a man shall keep the Sabbath heartily and spiritually than he shall delight himself in the Lord. By these two places it appeareth that God hath bound himself by promise to them that keep his Sabbath (not only to work sanctification, increase of holiness, and power over their corruptions which he professeth in that former place of Ezekiel was the very end he 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 soul prizeth above all things in the world. Why (may you say) may not a man receive increase of grace and spiritual comfort in the use of God's ordinances on any other day, Object. but only 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 temporal; For concerning them also we 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 esteem in the world so far as it shall be good for him) and he will feed him with the heritage of jacob; that is, he shall continue and abide safely in the land of Canaan, which God promised to jacob 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 yield willing obedience unto him. Lecture CXXXVI. On Psalm 51.7. December 29. 1629. IT followeth now that we make some application of that which we 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 than an hypocrite. And that which I have to say by way of application, is first of all more general and concerneth all other persons and places as well as this; secondly more special, and concerneth this place principally. Of all I may say o that God would give us hearts to believe that which we have heard taught us concerning the observation of the Sabbath day, out of the Word of God, by which we must be all judged at the great and dreadful day, as our Saviour assureth us, john 12.48. O that we could believe that the surest way to make our Church and State to flourish; to secure us from enemies abroad and Papists at home, to maintain God's Gospel and the purity of his religion amongst us; that the surest way to make our Towns and families and persons to prosper and do well, were to keep the Lords rest upon his holy day. If we could believe this, than would we be the more careful to keep the Sabbath better ourselves, and then would we do what lieth in us that it might be 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 we 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 we had but as much faith as a grain of mustered seed, but a little faith to believe the promises and threatenings that we have heard concerning the observation or neglect of the Sabbath, we might easily remove all these mountains out of our way. Divers notable good laws we have had made of late years for the better observation of the Sabbath day. Some to restrain men from doing their own works; some other to compel men to do the Lords work 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 laws. In respect whereof it may be fitly said of them as Deborah speaketh in another case, judg. ●. 9. My heart is towards the governor's of Israel that offered themselves willingly among the people, Bless ye the Lord. The hearts of all God's people should be towards the governor's of Israel, for showing themselves so willing to provide for the sanctifying of the Lords Sabbath, we should all bless the Lord for them. The whole land (I nothing doubt) fareth the better and hath had the tranquillity thereof lengthened the rather, even by the zeal that our governor's have showed in this point towards God, and towards his house. But that which is said of the days of King Iehos●phat, 2 Chron. 20.32, 33. may fitly be applied to our times, jehosaphat 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 laws. Howbeit the Sabbath is still in most places shamefully profaned, these good laws 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 appear 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 justify any of their unwarantable practices whereby they may trouble any of their brethren, and devise deceitful matters against them that are quiet in the land as the Prophet speaketh, Psal. 35.20. there they will seem wondrous zealous for the laws and press them hotly, they frame their mischief 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 do not obey the law. This was Hamans' outcry against God's people in his time, Est. 3.8, These keep not the king's laws; And of daniel's adversaries against him, Dan. 6.13. He regardeth not thee o king, nor the decree that thou hast signed. And of those lewd fellows of the base sort which we read of, Acts 17.5, 7. against Paul and the brethren with him. These all (say they) do contrary to the decrees of Caesar. Whereas I say to colour their malice against God and his people they seem zealous for the law & for the Magistrate; Let the Magistrate make laws that tend most directly to the honour of God, that concern the weightiest matters of God's law (as our gracious jehosaphat hath done for the observation of the Sabbath, for the punishment of swearing, for the suppressing of the multitude and disorders of alehouses, the very chief nurseries of all profaneness and impiety) these laws you shall find they have no zeal 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 do it) to seek or urge the execution of these laws against any offender. And so much may serve for that part of my application which is more general. The other part I must direct to you of this Town and Congregation more specially. And yet not so to them of this Town as if I thought none of you that hear me were to be blamed for these faults that I shall now reprove but only they of this Town; but because myself have discerned them and been grieved and troubled in my soul for them in this place more than 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 do you the more good. I know well to some hearers all that we use to say in reproof of sin is wont to be very unsavoury and harsh, specially if it be any whit particular and sharp. But I may not forbear it because of that. Remember I pray you what a necessity is laid upon us that are Gods Ministers to reprove the sins that we discern to be in any of you. There is nothing we are more straight charged with by the Lord then to reprove sin plainly and particularly and vehemently too. And I much fear that we are all to blame in neglecting this part of our duty so much as we do. 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 four 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. Show my people their transgressions and the house of jacob their sins, it must be done plainly and particularly. The other place is 2 Tim. 4.1, 2. I charge thee before God and the Lord jesus Christ who shall judge the quick and dead at his appearing, and in his kingdom: 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 ministry 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 jesus Christ at the day of judgement, if thou do it not. Ye see what a commission and charge we have and that there is nothing more pertinent to our ministry, then plainly and roundly to reprove sin. If we see any sin among you, and discover it not, reprove it not, the Lord telleth us plainly, Ezek. 3.18. that he will require your blood at our hands. But if we discharge our duty this way, though you will not be reclaimed and leave your sin (as I fear many of you whose sin I shall now reprove will not) yet we have delivered our own souls, as the Lord telleth us, verse 19 Yea the Lord observeth this in the false Prophets as a chief note of an unfaithful 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 God's 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 God's Word though it be never so much to my reproach and shame is good, and I will receive it and yield unto it. And indeed if you yield to God's Word and reform yourselves in those things that shall be reproved by it, the reproof 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 ear-ring of gold and an ornament of fine gold; so is a wise reprover upon an obedient ear. As if he should say, No jewel can so much adorn and beautify a Christian, as this will do, when he can receive and submit himself to the word of reproof, that is wisely given and by good warrant of God's Word. And upon this ground I will now proceed. Of this Town myself can say that I have known the time, when it did shine as a light to all the country, 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 means of sanctifying the Sabbath by the public ministry in our Church assemblies, I dare say it is little or nothing behind any other Church in the country. And of many of the people also I may say that they do as diligently frequent them; and our Congregations on the Lord's day both in the forenoon and afternoon too, are as full and populous as can lightly be 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 commandment touching the right observation of it, which I told you of the last day, as it is (I think) in any part of all the country beside. The first and chief thing that God requireth in the observation of his Sabbath, is this, That we keep his rest and perform the duties of his worship that day cheerfully and reverently and spiritually. The true worshippers (saith our Saviour, joh. 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 seem to worship God have their hearts far from him, worship him in vain. It is but a mock worship when men will seem to serve him and have no heart to it at all. And against this first branch we have many amongst us that do transgress notoriously. Many that frequent our Church-assemblies on the Sabbath day ordinarily and constantly, seem to be hearers of the Word upon that day, yet make open profession when they are here that they have no delight in it, as the Prophet speaketh of them in his time, jeremy 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 be thought to be of chief credit among their neighbours not for moral honesty only but even for religion too. And this I have (to my grief) 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 be 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 do not publish or lay open any man's secret or private faults. I speak of a sin that is public and open to the Congregation. Of a sin of which it may be said as the Prophet speaketh, Esa. 3.9. They declare their sin as Sodom they hide it not. And it is the Apostles rule, 1 Tim. 5.20. Them that sin thus rebuke openly. Secondly, I speak of a sin that is so grown into fashion here, in so common and general use, that no man seemeth to count it any shame at all to him to do it. Were they ashamed (saith the Prophet, jer. 8.12.) nay they were not at all ashamed neither could they blush. Thirdly, I speak of a sin that (together with the profaneness of the children in laughing out and sporting and fight 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 solemn meetings. 4. To be overtaken with drowsiness and sleepiness 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 be overtaken with a fault (a frailty and infirmity, he meaneth) ye that are spiritual restore such a one, in the spirit of meekness, considering thyself lest thou also be tempted. And what man is there that is not subject to natural infirmities? But if thy sleeping were only an infirmity, thou wouldst not be so pleased with thyself in it; it would trouble thee more: thou wouldst by standing up and rowzing thyself strive against it; thou wouldst count it a kindness in thy neighbour that sitteth next thee to jog thee and waken thee, yea thou wouldst pray to God for help and strength against it. I know it is the ordinary plea that is made for many foul sins, the drunkard will say so too; It is but my infirmity. Callest thou these infirmities? I tell thee there is a damnable weakness and infirmity. The Lord speaking to Jerusalem who was now become an imperious whorish Woman saith Ezek. 16.30. How weak is thy heart? It was a damnable weakness. There is a spiritual spirit of infirmity, Luke 13.11. The Devil hath made thee so weak that thou canst resist no temptation, that thou art as unable to stand against temptation as the chaff is to withstand the power of the wind, Psal. 14. It is a cursed infirmity when thou art so weak as that thou canst not cease from sin, as the Apostle speaketh, 2 Pet. 2.14. But the Apostle speaking of the frailties and infirmities that were in himself, and the rest of the faithful, Rom. 7. and 8. Giveth us four notes whereby a sin of infirmity may be known from a reigning sin. The first is in the fifteenth Verse of the seaventh Chapter. What I hate (saith he) that do I. He was is convinced in his judgement that it was a sin, and therefore hated it; so canst not thou say of thy sin. The second is Verse 19 The evil which I would not, that I do. His will the purpose and resolution of his heart was against it. Knowing his weakness he armed himself aforehand against it, by purposing with himself to take heed to himself that he might not fall into it, as David did, Psal. 39.1. I said, I will take heed to my ways 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 means; so canst not thou say of thy sin. The third is Verse 24. O wretched man that I am who shall deliver me from the body of this death? He was much troubled and grieved when he was overtaken with it, it was a great burden to his soul; so canst not thou say of thy sin. The fourth and last is, Rom. 8.1. They that are in Christ jesus, walk not after the flesh. It is not their custom and ordinary practice to do so; so canst not thou say of thy sin. No no, I assure thee; to sleep ordinarily a great part of the Sermon while (as many of you use to do) nay to sleep at all in the Church without shame, without fear, without stirring up yourselves; and striving against it, is more than an infirmity: it is certainly a gross sin. And God will judge thee a profaner of his Sabbaths that dost so, though thou come to Church never so diligently. Ye shall keep 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 showest no more reverend respect unto his Sanctuary. I tell thee there is a reverence due from the greatest man in the world, unto the Lord's Sanctuary; in three respects. 1. In respect of the people and servants of God that are met there to worship him. Despise ye the Church of God? saith the Apostle 1 Cor. 11.22. 2. In respect of the holy Angels who are then chiefly present with God's people and have a charge to attend them when they are assembled together to worship God, both to be as a guard unto them, as also to be 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 Salomon's Temple as we read 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 veil which is a sign of her husband's power and superiority over her) because of the Angels. 3. In respect of the Lord himself who is in a special 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 show no more reverence in such a presence, to sleep at a Sermon ordinarily without fear, 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 Himself do all look upon thee and behold thee? And so much shall serve to be said in reproof of that fault which is committed against the first branch of the commandment. The second branch of the fourth commandment requireth us to spend the day (so far as our bodily necessities will permit) in holy and religious duties both public and private; but specially in such as are public. Therefore we shall find 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 public 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 than ever any other man was; and though also the Church assemblies that he had then to go to, were never a whit better but worse a great deal then ours are; yet it is said Luk. 4▪ 16. His custom was to go 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 Town by many as in any other place, and though there be never a Popish recusant amongst us; yet shall you hardly find in any place more Atheist recusants, more that do seldom or never come to Church, that do so ordinarily and constantly serve the Devil in the Alehouse when we are serving God here in his house, then are to be found in this Town. And for the third and last branch of the commandment that enjoineth us to rest from all our own works upon the Lord's day; you shall hardly find (I believe) such open profession, of profaneness and contempt of the Sabbath in children and youth in all the country as in this Town. You teach them to keep the Lords holy day just as yourselves use to keep these holy days with more misrule and riot, than you use at any time of the year beside; and as all the Israelites did keep holy day to the golden calf. Of them it is said Exod. 32.6. That they sat down to eat and to drink 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 he heard it wondered what it should mean. And surely amongst our youth such a shouting and hollowing may be heard as a man would think there were some Bull or Bear baited in our streets every Sabbath day. Hath God threatened to burn that Town with unquenchable fire where men are allowed to do the work of their callings upon the Sabbath day (as you have heard out of jer. 17.27.) and do you think he can endure to see his Sabbath or any part of his Sabbath spent in rioting and disorder? Specially, so openly and with so high a hand? No no be not deceived. God will not be mocked; he hateth rioting on the Sabbath, much more than he doth working on the Sabbath. As is plain by Esa. 58.13. Where in one verse he nameth and forbiddeth twice the following of our pleasures as the chief profanation of the Sabbath day. I know some of you will think this to be great indiscretion in me to preach thus against children's faults. But to these I have two things to answer? First, that God maketh not so light account of children's faults (specially not of their profaneness and contempt of Religion) as you do. 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 do not so much reproove them, as the profaneness of their parents and governor's that keep them not in, but suffer them to do so; yea of the Officers also that have power and authority to redress these things, and do nothing in it. If the names of these children and servants were taken (as it is fit they should be) many of them would be found to be the children of such parents, servants of such masters, as would be thought to be very honest men, and good Christians too. It is the hypocrisy and profaneness of these parents and masters that is the cause why their children and servants do so. The fourth commandment though it do concern and bind all men, yet is it given in charge chiefly to parents and masters of families, as is plain 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 than for that that is done by thine own child and servant. When Nehemiah saw how the Sabbath was profaned in jerusalem by buying and selling of victuals, it is said Nehemiah 13.17. he contended with the Nobles and Governors of judah, and blamed them for it. And be ye sure God will one day contend with you (whosoever you be) that have authority and power to redress these things, and do it not; he will charge you with all this. We have heard of a ruler of the Synagogue, Luke 13.14. that could not see the people do that which he thought to be a profanation of the Sabbath, without great indignation. O that our Magistrates and inferior officers, that our parents and masters of families had but some of his zeal for the Lords Sabbath, that they could not without indignation see or hear of the profanation of it? Then should we (doubtless) 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 Psalm 51.7. jan. 5. 1629. IT followeth now that we proceed to prove that the two last points of goodness 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 God's 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 he doth as a worship and service of God especially; or for being afraid to do that which he can see no warrant for in the Word of God. In nothing are we 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 do it, thou shalt not add thereto, nor diminish from it; that is, neither do more nor less than I have commanded; that charge (I say) concerneth the matters of God's worship principally. And how highly this pleaseth God when we do nothing to worship him by, but that only that he hath given us direction for in his Word, is evident by the reason of the second commandment, Exodus 20.5, 6. Where the Lord calleth them that will observe that commandment, and will worship him only according to his own direction, and not after the will and inventions of men, (which is indeed the very sum of all that that God requireth of us in that commandment) he calleth them (I say) such as love him; and promiseth to show mercy unto them even unto the thousand generation. And on the other side, he calleth the transgressors of that commandment, 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 threateneth to visit that sin of the fathers upon the children to the third and fourth generation. Yea the Lord hath so far 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 seen it, that he hath been wont to reward it even in them that have been no better than hypocrites. For this we have a plain proof in two notable examples, first of Rehoboam, and then in his son Abijah after him. Of Rehoboam we read 2 Chronicles 11.17. that so long as he walked in the ways of David and Solomon (that is, maintained the purity of God's 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 battle he fought against jeroboam, he grounded his hope of victory on nothing so much as this, that jeroboam had corrupted God's 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 wonderful victory, and the kingdom prospered under him all his days, 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 God's Word in four particulars. First, Sundry worthy men are highly commended of God for it. Three only I will name unto you of whom no doubt can be made but they were all most worthy and holy men. The first is Moses, of whom we read Exodus 32.20. that he took the golden calf which Aaron and the people had made, and burned it in the fire, and ground it to powder, and strawed it upon the water, and made the Israelites to drink it. The second is of josiah, of whom we read 2 King. 23.4, 6. that he burned 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 showed not against the monuments of that idolatry only that had been committed in the worship of false gods, but even against the monuments also of jeroboam's 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, etc. 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 broke also in pieces the brazen serpent which Moses had made, and called it (in scorn and contempt) Nehushtan, a piece of brass; 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 been 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 doubtless many of them of gold and silver, as is plain, Deut. 7.25.) and the wood and timber of the groves have been reserved and put to some good use, must they needs thus be burnt and stamped into powder? Alas what hurt was there (would a natural 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 brazen Serpent so, that was first of divine institution, and might have been profitably retained (one would have thought) for historical use to keep in remembrance the better that wonderful work 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, josiah, and Hezekiah did this to show their detestation to idolatry, and thought they could never have showed 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 remain. 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. God's 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 holiness in it at all. If God had after that ordained that it should be kept, though but for historical use, as he did for the pot of Mannah, Exodus 16.33. and for Aaron's rod, Numbers 17.10. Hezekiah would not have broken it to pieces, though the people had abused it to superstition and idolatry never so much, he would have showed his detestation to their Idolatry some other way. It had been indeed long retained in the Church (even from the days of Moses until Hezekia●s time) as a monument of God's mercy to his people, but without any such commandment 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 show this detestation unto idolatry. This commandment we have Deut. 7.25, 26. where the Lord not only commandeth his people to burn 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 abhor it, for it is a cursed thing. As if he should say, any idol set up by idolaters, we must utterly detest and abhor it, for it is a cursed thing; and if any of God's 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 preciseness this way God requireth of his people; he would not have us so much as to name an idol 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 do what lieth in us, that the very names, the terms and phrases that idolaters have used might be utterly abolished and remembered 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, Host 2.17. I will take away the names of Baalim out of her mouth, and they shall be no more remembered by their names. And according to this commandment we read that when the children of Reuben came to take possession of certain 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, We shall find this oft noted by the Holy Ghost for a property of one that is truly converted and won unto God that he hateth idolatry. Yea this is mentioned for one of the first and chief signs wherein the truth of his conversion hath manifested itself. Through thy precepts (saith David, Psalm 119.104.) I have gotten understanding, therefore I hate every false way. As if he should say, So soon as ever God's people have gotten any saving knowledge of the truth, they grow to a dislike and hatred of Idolatry and false worship presently. Two places only 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 effectual calling and conversion of his people in the two former verses, he mentioneth this as the first fruit and work whereby it should show and declare itself. 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 loathe them and show utter detestation unto them. The other place is Ezek. 11.18. where when the Lord had promised that he would gather his people again 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 do 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 do after their second conversion?) Surely their idols as you shall find the same Prophet interpreteth himself, 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 been no better than hypocrites. And for this we have a notable example in jehu 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 he had showed unto the Idolatry of Ahab; And yet it is evident both by the next verse 31. and by Host 1.4. that therein his heart was not upright in him. You see then (beloved) that no man is to be blamed for the hatred he beareth unto popery, and to all kind of idolatry; no no, our general coldness and lukewarmeness this way is much to be blamed rather. And if we did zealously love the Lord and his Gospel indeed, we could not choose but hate all popery more than we do. And the world is foully deceived in judging the preciseness or strictness of any man in this kind, to be a certain sign of hypocrisy in him. We come now unto the fifth 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 gross and open sins but even the smallest also and such as most men account to be no sins at all. We must therefore know (beloved) that though you have observed great preciseness and strictness this way in some that have discovered themselves to be no better than hypocrites (they would not swear the least oath, they would not give that liberty to themselves for company and recreations that they might lawfully do, &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.) be circumspect and wary. And I say unto you swear 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 evil. Abstain from all appearance of evil, saith the Apostle, 1 Thess. 5.22. 2 He that maketh not conscience of the least thing that he knoweth to be a sin and forbidden of God, maketh not conscience of any sin because it is sin, and forbidden of God. This is the Apostles reason, james 2.10, 11. Whosoever shall keep the whole law and yet offend in one point; that is, wittingly and willingly give himself liberty to do so, he is guilty of all. For he that said, do not commit adultery, said also, Do not kill. That is true (will you say) every man must make conscience of the least thing that he knoweth to be a sin; Object. neither would any man blame them for doing so; But this is their odious hypocrisy that they make more sins than God hath made, they must be so precise and scrupulous (forsooth) in indifferent and lawful things; in such things as wiser men and godlier men than they make no scruple of at all This singularity of theirs, this judging and condemning by their example the practice of other men, is the thing that proveth them to be 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 do may be in their own nature not indifferent but unlawful and sinful, yea well known unto them to be so, though both thyself, and others that are no whit inferior unto them, but far beyond them in knowledge and grace, do think otherwise of them. There may be difference in judgement even between godly and good men; and one may see that to be a sin which another man (every whit as good as he) cannot be persuaded to be so. The Apostle Paul and those that joined with him, Galathians 2.12, 13. knew it was a sinful and unlawful thing to withdraw and separate themselves from eating and conversing with the believing Gentiles in the presence of the jews and for fear of offending them; though neither Barnabas nor Peter (men no whit inferior to them in knowledge and grace) could discern it to be so. Christian's may not condemn 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 man's servant? To his own master he standeth or falleth. Secondly, Answ. 2. It may well be that some men (even some good men) are (through want of knowledge, and weakness of judgement) righteous over much, and make scruple of those things which no law of God bindeth them to make scruple of. Else Solomon would never have said, Eccl. 7.16. Be not righteous over much, neither make thyself over wise. Such a one was he of whom the Apostle speaketh, Rom. 14.2. Another that is weak eateth herbs. As if he should say, It was his ignorance and weakness of judgement, that made him so scrupulous and fearful to eat any thing which by the ceremonial law (which was now abrogated) had been 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 we should judge or think the worse one of another either for using or not using our liberty in this case. Because the thing that is in it own nature lawful 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 persuaded of the lawfulness of it, which the other is not but doubteth it to be a sin. I know and am persuaded by the Lord jesus (saith the Apostle, Romans 14.14.) that there is nothing (no creature of God) unclean of itself: But to him that esteemeth any thing to be unclean to him it is unclean. Why will you say, Can the opinion of man make any thing clean or unclean, lawful or unlawful? No, not in it own nature, but to himself it may. For a man to do any thing that he doubteth to be unlawful is a damnable thing. He that doubteth (saith the Apostle, Rom. 14.23.) is damned if he eat, because he eateth not of faith. For whatsoever is not of faith is sin. The conscience of a man (though it be deceived though it be erroneous yet hath a binding power; and it is a matter of great danger for any man to go against it. All men must seek to inform their conscience aright by the Word of God which is the only true rule to guide our conscience by. Let every man be fully persuaded in his own mind, saith the Apostle, Romans 14.5. But though it be a sin for a man not to seek 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 ways) scrupulous and fearful to do that which thou knowest and art fully persuaded he may lawfully and aught to do, pity him, inform him, instruct him, and labour to bring him out of his error, but scorn him not, hate him not, malign him not for it. Secondly, The one is able to use or do the thing that he knoweth to be lawful lawfully and take no hurt by it; the other though he know the thing to be lawful, yet findeth that (through his weakness) he is not able to use it, but he shall receive hurt by it. All things are lawful for me (saith the Apostle, 1 Cor. 6.12) but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any. And certainly this is the thing that restraineth many a good man from the use of sundry recreations which he doth not doubt to be lawful in themselves, because he findeth his own weakness to be such as he cannot use them without receiving much hurt by them. And this would restrain many more from them, if they had that care of their own souls 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 be 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 be a drunkard, or an unclean person, or unjust in his dealings, or careless of his Word; or a busy body; or negligent in his calling; hate these things in him (in God's name) nay hate them in him, more than in another man, because he maketh so good a profession, and because his sin bringeth more reproach upon the Gospel than another man's would do. 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 near unto that sin that can never be pardoned; which the Apostle calleth, Hebrews 10.29. A doing of despite to the spirit of grace. And what comfort canst thou have either in life or death, if thou be a hater of God, if thou do despite unto the spirit of grace? What remaineth for thee when God shall open thine eyes and cause thee to see thine own estate but a certain fearful looking for of judgement (as the Apostle speaketh there, ver. 27.) and of fiery indignation which shall devour the adversaries, the adversaries of God, the haters of God. O it is a fearful thing to hate any man for his goodness, 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 john 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 sign that there is no grace in us but we are in the very gall of bitterness and bond of iniquity, as the the Apostle speaketh, Acts 8.23. than this, when we hate the brethren, when we hate a disciple a professor in the name of a disciple and professor, even for this very cause because he professeth goodness. I know every man will say, he hateth no professor for his profession nor for any good thing that is in him, but only for such faults as I named which they find to be in them. And so the cursed jews could say for themselves, john 10.33. For thy good works we stone thee not, but for thy blasphemy. Whereas indeed they hated him only for his good works. And so it is certain there have been always 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 joh. 3.12.) his own works were evil and his brothers righteous. And David saith of himself, 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, john 15.19. that the world should hate them for this very cause because they are not of the world, but he hath chosen them out of the world. Whereby it is plain that the most that hate the professors of religion hate them not for any of their faults but only for the goodness that they make profession of. O take heed (beloved) that thou be none of those. And I will give thee three notes to discern this by. First, If thou didst hate and dislike them only for their faults and not for their goodness thou wouldst be sure those faults were in them indeed, which thou so hatest them for. Whereas thou art apt to believe any slander against them and to imagine and charge them to be 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 professors and aptness that is in men to surmise and report evil 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 only, than thou wouldst hate other men also in whom the same and greater faults do 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 profess goodness. 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 therefore it is evident thou hatest them not for their faults, but for their goodness only. Thirdly and lastly, If thou didst hate them only for their faults, thou wouldst not rejoice to hear or speak evil of them, but it would grieve thee to hear and see that such as profess so well, should live so ill, that occasion should be given to wicked men to blaspheme and speak evil of religion through their sins. This is the nature of true zeal and hatred of sin, I beheld the transgressors and was grieved (saith David, Ps. 119.158.) because they kept not thy word. But thou hast no greater joy then to hear and speak of the faults of professors, 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, than they magnify themselves against me. And therefore it is evident thou hatest them not for their faults, but for the goodness 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 showed you that though all these five things may be found in some that are no better than hypocrites, yet are they all very good things for all that, and such as God is highly pleased with. Lecture CXXXVIII. On Psalm 51.7. january 19 1629. IT followeth now that we proceed unto the second branch of the point (which is indeed the main thing I aimed at in propounding it unto you) to show you that though all these be very good things in themselves, yet can no man that hath them, find any sound comfort in them, till he be in Christ. For a man may have these good things in him and yet be in a most woeful case, he may perish everlastingly for all that. Further proof I need not bring for this, then that which you have already heard, that every one of these five good things have been found in some that have been no better than hypocrites. And every hypocrite certainly is in a most woeful 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, job 20.5. and 8.13, 14. The hypocrites hope shall perish, his hope shall be cut off and his trust shall be a spider's web. As if he should say, He may for a time bless himself in his estate by reason of these good things he findeth in himself, he may have some hope and confidence in himself that he shall go to heaven, and in this hope he may find some comfort and joy; but if he be an hypocrite, if his heart be unsound this hope and joy of his will not last, it will fail him, when he shall have most need of it. When the hour of tentation shall come fearfulness 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 than 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, than he 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 blood (and murders saith the Lord, Ezekiel 24.7, 8. and that that is said of murder may be said of beastly filthiness also, and of all other sins that are committed impudently and with a high hand) she set her blood (saith the Lord) upon the top of a rock (and cared not how many were eye-witnesses of it) she poured it not upon the ground to cover it with dust (she did not desire to have it concealed and hidden from any) that it might cause fury to come up to take vengeance. As if he should say, The sins of profane men so desperately and impudently committed, do 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 herself, and op●n her mouth without measure. Although (I say) that in these respects the case of the profane man be worse than 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 moons and their sabbaths and their solemn assemblies (all good things in themselves & commanded of God) his soul hated, they were a trouble to him, he was weary to bear them. Yea the more good things the hypocrite doth the more odious he maketh himself unto God. The hypocrites in heart (saith Elihu, job 36.13. not the gross hypocrites only and such as whose life discovereth them to be so, but the most close and secret ones if their hearts be false and unsound) heap up wrath. Yea in some respects certainly his case is more woeful than 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 man's case be worse than 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 than 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 sins of the one are in one respect greater and in another lesser than the sins of the other are; so the Lord in the infiniteness of his wisdom and power can and will make this possible which to our shallow understandings seemeth to be most impossible. And this we are sure of that both these propositions that seem so contradictory are undoubtedly true because God hath in his word taught us both. What he hath said touching the open profane man you have heard before; and that the hypocrites case is in some respects worse than the state of the most profane man both in this life and in the life to come is evident by these two proofs. First, in this life he is hardlier brought to the sight of his sin and to repentance for it, without which there is no possibility of salvation than the profane man is. The Publicans and Harlots go into the kingdom of God before you; saith our Saviour to the Pharisaical hypocrites, Matth. 21.31. See an example of this also in judas. And secondly. In the life to come because they have sinned against greater means and against greater light, they shall receive the greater damnation, as our Saviour speaketh, Mat. 23.14. It shall be more tolerable for the land of Sodom (a far more profane people than they were) in the day of judgement then for thee, saith our Saviour unto Capernaum, Matth. 11.24. In which respect we shall find, there is no one sin that our Saviour did more bitterly inveigh nor denounce more woes against, than he did against hypocrisy; and though the Pharisees were guilty of many other foul sins, as appeareth by that which our Saviour saith of them, Matth. 23.3. Yet he taxeth them for no sin so much as for their hypocrisy, Matth. 23.13. and in many other places. So that (to conclude this point) I must say unto you all as our Saviour spoke unto his Disciples first of all in a mighty audience Luk. 12.1. Beware ye of the leaven of the Pharisees which is hypocrisy. As if he had said, ye that are the Disciples of Christ and profess Religion above all other men, and above all other sins beware ye of hypocrisy; content not yourselves with any good things that be in you, with any good things that ye do, 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 do these things in truth and soundness of heart; remember that hypocrisy is the leaven of the Pharisyes, it will make all that you do sour and unpleasing unto God. Alas (will you say) we know this is most true; Object. but how shall we know whither we be hypocrites or no? If the hypocrite may go so far, as you have taught us out of God's word he may; we see just cause to fear we are no better than hypocrites. And I know well that some of you that are freest from hypocrisy, ever since you heard me prove how far the hypocrite may go, have longed much to hear this, how the true Christian may be distinguished and known from the hypocrite in these things; and what it is wherein he goeth further than any hypocrite in the world can go. Now to give satisfaction to these good souls. Answ. 1. First of all I say that this is a good sign thou art no hypocrite because thou art so fearful lest thou shouldst be one, because thou art so desirous to get good evidence to thyself, that thou hast more in thee then an hypocrite can have. To fear ourselves lest 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 clean heart o 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 sorrowful and cried 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 discern whither you be hypocrites or Noah. 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 been found in some hypocrites. I will show you plainly what the things were wherein they (though they went so far) were defective and did bewray the falsehood and hypocrisy of their hearts. And when in the hearing of them you shall find yourselves, and that goodness that is in you free from these defects from these notes of hypocrisy which the Holy Ghost hath observed to have been 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 soundness or unsoundness of your own hearts. The defects that were in the goodness of these men whereby their hypocrisy was discovered were five principally. First, some of them when they seemed to have most goodness in them and made greatest show of it, they lived in gross sins nevertheless. Take a proof 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 zeal and fervency of spirit; but their hands were full of blood. As if he should say, they were savage bloodsuckers, and most cruel oppressors of poor 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 souls, 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 wickedness. Though they seemed to be very religious yet were they most malicious men. Now they that live in gross and notorious sins (oppression malice uncleanness, drunkenness, cozenage, 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 gross hypocrites. Neither ought they to be ever a whit the better thought on for their good profession. Let such either leave their gross sins, or forsake their good profession; or else the better profession and show of goodness 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 gross sin 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 cloak and colour their foul sins. For this we have a proof 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 heal, and the people come to be healed by him on the Sabbath day; and our Saviour calleth him hypocrite for this. Why? Because he could not see the Sabbath broken without great indignation? Or because he (out of his ignorance) took 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 zeal for the Sabbath, but his malice against him was the true cause of his indignation; and therefore the Evangelist Verse 17. Calleth him Christ's adversary. This malice against Christ he durst not (for fear of the people) make open show of. He findeth no fault with Christ's healing but with the people's travelling to be healed on the Sabbath day. He cloaketh his malice against Christ with this ●aire pretence of his great zeal for the Sabbath day. This also is most gross and palpable hypocrisy, yea the most odious kind of hypocrisy that can be, when men shall use Religion as a cloak to hide sin, when men shall profess goodness of purpose that they may the more safely and with the less suspicion commit any sin. And yet many such vile wretches have been 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 own knowledge parallel 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 fool whom she enticed unto lewdness, Verse 14. I have peace offerings with me, this day have I paid my vows. She did use to perform not the ordinary duties of Religion only, and such as God did enjoin and require of all men (such as peace offerings were) but to show more than ordinary zeal and love to piety she made vows also unto God (which was a free and voluntary service whereunto by no express law she was tied) nay and she duly paid her vows too. How could her husband or any body else ever suspect this devout and religious woman to be a Whore? Nay, this was certainly one of the strongest arguments she used to allure the young man to folly, and to cloak, and hide from him her extreme filthiness that she seemed so Religious and good a soul. For this was the effect of her speech unto him, though the love I bear 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 think me to be a profane and lewd, and common strumpet; No, I fear God, love Religion, and goodness, I thank God, I have peace offerings with me, this day have I paid my vows. Would any honest heart think it possible that one, that liveth so lewdly should seem so Religious; yea that they should seem so Religious for this purpose only, that they might live so lewdly? Yet you see so it hath been, and so it is with too many in these days; they would not come so constantly to Church as they do, but only for this cause that they might more freely and with less suspicion continue the dishonesty and lewdness that they use at home. These persons certainly take God's Name in vain, in an high degree, and let them be sure The Lord will not hold them guiltless that take his Name in vain, Exod. 10.7. specially in so foul 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 rottenness with this varnish. How soon he will smite thee, or in what manner or degree he will smite thee is known only to himself, but certainly God shall smite thee thou painted wall that makest Religion a cloak for any lewdness 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 mind? 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 do these things to this end that they may sin the more freely? Now these two sorts that I have already named are so gross and palpable hypocrites as many of you will easily discern yourselves to be better than they. The other three are closer hypocrites a great deal, 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 than hypocrites, were such as though they lived not in gross sins, yet the Religion and goodness they made profession of had no power in them to reform 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 Ministry of the word. 2. Even to the Ministry of Ezekiel who did not use to preach Placentia unto them but was wont plainly and roundly to reprove their sins, they shunned him not, nor liked the worse of him for that. 3. They took great delight to hear 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 talk and confer 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 showeth it ought to be read so) 6. Lastly, they liked his Ministry so well that every one called upon and did what he could to draw his friends and kinsfolk to go with him to it. Is it possible (will you say) that these could be hypocrites that went thus far? Yes verily they were no better than hypocrites for all this. How may that appear, 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 hear thy words (saith he Verse 31.) but they will not do them; and again Verse 32. They hear thy words but they do them not. They would not be ruled by the word, they would not obey nor practise what they heard, they would not reform their hearts and lives by it. And the Lord instanceth in one particular corruption that they would not leave Their heart goeth after their covetousness still saith he. He chargeth them not with any gross act or work wherein they showed their covetousness (neither Usury, nor bribery, nor oppression, nor extortion) but with mental covetousness only. Because they did not practise what they heard, nor reform their lives according to it; because the word that was so faithfully preached unto them and which they did hear so constantly and with such delight, had not power to bridle and mortify the very lusts and affections of their hearts, therefore they were hypocrites. Mark this (beloved) and take it to heart every one of you. In those six good things that the Holy Ghost hath noted in Ezekiels' hearers none of you go beyond them, most of you come far short of them. 1. You frequent not the Ministry of the word so constantly as they did. Many of you that did constantly frequent our ministry at the first while it was somewhat new and fresh and strange unto you like those Athenians Acts 17.21. are grown weary of your diligence that way. Your goodness (as the Lord said of Ephraim Host 6.4) Was as a morning cloud, and as the early dew it is gone away. I speak not of such whom distance of place, or shortness of days, or foulness of weather and ways, or infirmity of their bodies do keep away; but of such only whom nothing but their decay of affection and love to the word hath made so slack in coming to it. 2. You cannot so well brook a faithful ministry that will plainly reprove your sins as they would. 3. You hear us not with that delight and alacrity but more heavily than they did. 4. You show not that love to our persons as they did to his. 5. You use not to confer together of that you have heard as they did. 6. You labour not to draw and win 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 do match them fully; You hear our words, but you will not do them; our Ministry is of no power at all with you to reform 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 Ministry not as Disciples to learn and be guided by us, but only as judges to hear what we can say and pass your censure upon us. And that which the Apostle speaketh in another sense james 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 hear us constantly, and praise our preaching, and seem both to love us well and to admire and magnify our Ministry, as Ezekiels' hearers did, yet will you not practise or do any thing that we teach you. I will not speak of the unreformed lives of ordinary hearers. But is it not strange that some of our hearers of best note should be implacable and irreconciliable? A property whereby the Apostle describeth them Romen 1.31. whom the Lord hath given up unto a reprobate mind. 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 hear our words, but they will not do them. But this I affirm 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 hear in the Ministry of the Word hath a divine power and authority in your hearts; And though you be not able in all things to do as you are taught, but notwithstanding you have been constant hearers of the Word a long time, yet there remaineth a deal of corruption still in you that you cannot mortify and subdue; yet you dare not resist any truth that you hear; but you yield unto it, make conscience of it, desire and endeavour to obey it, and put it in practice. David comforted himself in this testimony of his uprightness, Psalm 119.161. His heart stood in awe of God's Word, he durst not do any thing against it. And Paul commendeth the Thessalonians for this, 1 Thessalonians 1.5. that his Gospel and Ministry came unto them, not in word only, but in power: And 1 Thessalonians 2.13. that it wrought effectually in them. And he saith of them, 2 Thessalonians 3.4. That he was confident in the Lord concerning them, that they both did and would do the things that he commanded them. Nay, he saith expressly (2 Corinthians 2.9.) that herein standeth the trial of a true Christian and sound-hearted hearer, To this end also (saith he) did I write (as I did, and reproved you so sharply for your connivance toward the incestuous person) that I might know the proof of you, whether you be obedient in all things. As if he had said, He is no truehearted hearer nor sound Christian, that will not be 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 err in their Ministry; but must we therefore obey you in all things, who we know may be miscarried in your Ministry, sometimes through want of judgement, sometimes through passion? I answer, Answ. No verily, thou must not obey us any further than we bring the Word of the Lord for every thing that we teach you, to do or to leave undone. As we must take heed what we teach Eccles. 12.9. and look that we have good ground in God's Word for all that we teach you, and perform the work of our Ministry not without fear and trembling, 1 Corinthians 2.3. So you must take heed what you hear, Mark 4.24. You must prove all things that we teach you, 1 Thessal. 5.20. Examine the proofs we bring out of God's Word, whether we allege 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 we 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. john 16.19. Provided always you do it in humility and reverence to the holy function of your faithful Teachers; that you do it as disciples, not as judges and controllers of your Teachers. But whatsoever we teach you by good warrant of God's 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 yourselves. And even of the Scribes and pharisees (while they sat in Moses chair 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 hear, take notice of the soundness of your own hearts. It is the note that our Saviour giveth us to try uprightness and hypocrisy 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 rock; and every one that heareth these sayings of mine and doth them not, is like the foolishmen, that built his house upon the sand. Lecture CXXXIX. On Psalm 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 goodness that hath been found in any hypocrite. The fourth is this, That though some of them have been free from all gross and scandalous sins, and have also seemed to be much reform by the Word, and to have made conscience of practising and obeying that which they have been taught by it, yet their obedience hath never been universal, but partial only. 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 proof of this in those jews whom the Apostle taxeth for their hypocrisy, Romans 2.22. Thou that abhorrest idols (saith he) dost thou commit sacrilege? Who would not have taken these jews that did thus abhor idols and were so zealous against idolatry for right good men? But see how they discovered the falsehood of their hearts, they hated one sin, but not another; idolatry, but not sacrilege. And yet sacrilege was a gross sin as well as idolatry; and such a sin 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 solemn 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 thereof in my mourning. As if he had said, what want soever I have been in, how woeful 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 myself, or employing to mine own private use, any thing that did belong unto him. And yet you see those jews that seemed so zealous against idolatry, they abhorred idols, had no zeal against sacrilege at all; they were so far from abhorring it, that they lived in the daily practice of that sin; and thereby discovered the hypocrisy of their hearts. As alas many in our Church have also done, not only in the beginning of our reformation, but at this day; they seem to be very zealous in the hatred of Popery, but of sacrilege, 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, Mark 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 Ministry as john Baptists was; 2 Hear him so gladly with such delight and joy, as it is said there he did; nay 3 he feared john 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 reform also by john's Ministry, he did many things, left many sins, performed many good duties in obedience unto john's Ministry, the Doctrine of john 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 falsehood and hypocrisy of his heart? Surely this, that though he went thus far, and though he left many of his sins, yet there was one sin as gross 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 brother's wife; nay in the end he could not endure (though a great while he did) that john should speak against that sin. Only 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 john, O how far 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 zeal, even with the zeal of God, Come with me (saith he to good jehonadab, 2 King. 10.16.) and see my zeal for the Lord. 3 He did it (as it may seem) out of obedience to the Word which he bore a most reverend 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 far, the Holy Ghost saith expressly, 2 King. 10.31. that he did not take heed to walk in the law of the Lord with all his heart; that is, he was no better than an hypocrite. How did that appear? What was it that did discover the falsehood and hypocrisy of his heart? Surely this, there was one sin 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 jeroboam. He departed not from the sins of jeroboam (saith the text 2 King. 10.31.) which made Israel to sin. jeroboam's idolatry was but a small sin in comparison of ahab's: so saith the Holy Ghost expressly in the story of jehoram, 2 Kings 3.2, 3. He wrought evil 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, nevertheless he cleaved to the sins of jeroboam. Ahab worshipped Baal a false God, jeroboam the true God in a false manner. And yet for continuing in this one sin, though it were nothing so great a sin as that which he had with so great zeal and detestation forsaken and abolished (for it may appear by many passages in the story that in the days of Ahab his master, he had been a worshipper of Baal too) the Holy Ghost (you see) hath branded him for an hypocrite. Applic. Learn therefore (beloved) by these three examples, that as you can have no more sure and sensible a sign of the uprightness of your hearts than this, when you can find you make conscience of every commandment of God, of one as well as of another; you make conscience of every sin, 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 far; Then shall I not be ashamed (saith David, Psalm 119.6) when I have respect unto all thy commandments; So is this also certainly a note of a false and hypocritical heart, when a man (in matters that God hath in his Word commanded or forbidden) will take and leave at his own pleasure; some commandments and doctrines of God seem to have divine authority in his heart, but others none at all; some sins he hateth and dares not commit them, others he cannot leave, but saith of some one sin as Naaman did in another sense, 2 Kings 5.18. In this thing the Lord pardon thy servant; some duties God requireth of him he will constantly perform and practise, but some other he doth wholly neglect. This man certainly cannot have an upright and sound heart. Nay, that man that doth not make conscience of every known sin, and of every duty that he knoweth God requireth of him, did never abstain from any one sin, nor perform any one duty of conscience towards God. Whosoever shall keep the whole law (saith the Apostle, james 2.10.) and yet offend in one point, he is guilty of all. He hath not kept any one commandment, he hath not done any duty with an honest heart, and so as God accepteth of, if he wittingly give himself liberty to offend in any one point, be it never so small a point of God's law. So saith the Lord when he had reckoned up many sins, 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 himself liberty to live in any one sin. 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 sin, or that faileth in any one duty that God hath commanded. For, Who can say I have made my heart clean, I am pure from my sin? saith the Holy Ghost, Prov. 20.9. and In many things we offend all, saith the Apostle, james 3.2. But if thou wittingly give thyself liberty to live in any one sin, be it great, or be it small, certainly thy heart is not upright within thee. When David had said, Psalm 119.1. Blessed are those that are upright in their way; he addeth Verse 3. Surely they work no iniquity. As if he had said, They commit no sin wittingly and willingly. If thou wouldst know that thou art upright in the way, and so in a blessed and comfortable estate, try thyself by this, Is there no sin that thou allowest thyself in that thou art a worker of? If thou be afraid to live in any sin, and canst desire of God as David did, Psalm 139.24. Lord see if there be any wicked way, and lead me in the way; As if he should say, If I do any thing to offend thee, if I live in any sin, Lord discover it unto me that I may leave it: If thou canst say of every sin that thou knowest to be a sin, as David doth Psalm 119.101. I have refrained my feet from every evil way; As if he had said, I strive and endeavour to eschew every known sin. If thou canst say specially of that sin which by nature or custom thou hast been most inclined to, as he doth likewise, Psal. 18.23. I kept myself from mine iniquity; As if he should have said, I am most watchful over myself against that sin specially, I complain most unto God, and beg strength of him against that sin (as I doubt not but many a soul here can say all this of himself) than I dare boldly say unto thee for thy comfort, thou art far enough from hypocrisy; And though thou hast heard that many an hypocrite hath had much goodness in him, thou hast that in thee that never hypocrite had, and thou mayst say as David said there, Psalm 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 goodness that hath been in the best hypocrite; his obedience is not universal. The fifth and last is this, Admit that some hypocrite might be found that giveth not liberty to himself in any known sin, but seemeth to yield universal 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 himself, that is persuaded he liveth in no known sin, his life is in all respects such as it ought to be, There is a generation that are pure in their own eyes, saith Solomon, 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 goodness of the best hypocrite in the world, he doth nothing with a good heart. Every way of man (saith Solomon, Proverbes 21.2.) is right in his own eyes, but the Lord pondereth the hearts. As if he should say, Man is apt to flatter himself and to think passing well of every thing he doth, but the Lord in weighing, and valuing the actions of men, hath an eye always to this, with what heart every thing is done. When the counsels of the hearts shall be 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; he abstaineth from no sin nor performeth any good thing he doth, out of obedience and love to God, but out of some by respect or other. Take a proof for this in the example of those jews that we read of, Zachary 7. for seventy years together during the whole time of the captivity, they kept a solemn fast four times in the year. Was not this a singular good thing? And yet the Lord plainly telleth them that the most of them in doing of this were no better than hypocrites. And why so? will you say. What defect was there in this goodness of theirs? What was it that did discover the falsehood and hypocrisy of their hearts, in this holy and good action? Certainly no outward thing; nothing that the eye of man was able to discover (as in the four former sorts that I have spoken of) the Lord that pondereth the hearts he found that they had not done this with a good heart. As he telleth them, verse 5. When ye fasted and mourned (saith he) in the fifth and seventh month, even these seventy years, did ye at all fast unto me, even unto me? Which interrogation hath the force of a vehement denial, As if he had said, Ye did not at all fast unto me. And he enforceth this denial with a most emphatical repetition, appealing withal to their own conscience, Did ye at all fast unto me, even unto me? No you did not and that your own consciences do know full well. To whom then did they keep these fasts? Surely to themselves as it appeareth in the next verse. They kept them not to please the Lord, to show their love and obedience unto him, to testify their obedient submission unto his correcting hand, and their grief for offending and provoking him, their unfeigned desire to recover his favour. But they kept them merely out of self-love, to please and give contentment to themselves. They grieved for the destruction and burning of the Temple and City which was in the fifth month as you may read, jer. 52▪ 12, 13. and for the slaughter of Gedaliah, which was in the seventh month as you may read, jer. 41.1, 2. upon whose death followed the utter dispersion of the remainder of the jews; they mourned and took on for the ruin of their state and sighed under the burden of their present misery; they thought their fasting to be a satisfactory work, that would merit God's favour. But for offending God by their sins they mourned not, they did not in their fasts by unfeigned repentance and reformation of their lives seek atonement and reconciliation with God; and therefore the Lord saith they did not at all fast unto him but unto themselves only. here than you see is another note of difference between that goodness 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 himself only; in seeming to serve the Lord, he still seeketh himself only and not the Lord. Thus God taxeth the hypocrisy of Israel, Hos 10.1. Israel is as an empty vine, he bringeth forth fruit to himself. As if he had said, All good things that he doth, he doth them out of self-love, he seeketh himself only 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 hypocritical pharisees did, All their works they do to be seen 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 bear with him in some other things, as those hypocrites did, Esa 58.3. Wherefore have we fasted say they and thou seest it not; Or 3 at the best he doth it to avoid God's wrath which he knoweth is revealed from heaven against all ungodliness and unrighteousness of men, as those did which the Prophet speaketh of, Psal. 78. ●4. When he 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 soul amongst them; though in eschewing evil and doing good he have some respect to himself, the fear of hell and of the wrath of God due to sin and the desire he hath to escape damnation hath great force to restrain him from sin, Knowing the terrors of the Lord (saith the Apostle, 2 Corinthians 5.11.) we persuade men; and the hope and desire of the reward that God hath promised to a godly life hath great force to persuade him unto godliness. Moses had respect unto the recompense of reward, as the Apostle teacheth us, Heb. 11.26. Yet the chief thing that moveth him to hate sin and to love goodness, is the desire he 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 main intent of his heart in doing it, is that he may be accepted of God and please him. It is said of josiah, 2 Chron. 35.1. that he kept a passover unto the Lord; As if he had said his care was that it might be so administered and received, as God might be pleased in it. And the Apostle professeth of himself, 1 Thess. 3.4 that in preaching his care was so to speak, not as pleasing men, but God which trieth our hearts. His main care in preaching was not to do his task, to get the credit and reputation of a diligent preacher, or to obtain a good applause among men, but to preach so as he might please God and approve his heart unto him. Yea he telleth us that even in singing of Psalms we must look to this, we must sing unto the Lord, Ephesians 5.19. We must make a melody in our hearts to the Lord. As if he had said, We seek in that duty not to please ourselves or others but the Lord. And that which hath been said of the Sacrament and of preaching and of singing of Psalms must be understood likewise of hearing the Word, and of prayer, and of every other good duty we perform either of the first or second table, if our hearts be upright we must do it as unto the Lord, the main intent and purpose of our heart in doing of it must be, to please the Lord and approve ourselves unto him. So the Apostle telleth servants that in doing their service unto their masters, Ephesians 6.5, 7. they must do it as to Christ, as unto the Lord. And verse 9 he telleth masters they must do 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 do it as unto the Lord; that is, both the servants and masters care in their mutual duties one to another, must chiefly be this, to please and approve themselves unto God. In a word, The Apostle speaking of himself and of all the faithful, 2 Corinthians 5.9. Wherefore we labour (saith he) that whether present or absent, we may be accepted of him. As if he should say, This is our main study and endeavour that while we live, and when we die we may please and be accepted of him. He that can find this in himself, may be certain that he is no hypocrite, that his heart is upright within him. This is the reason the Apostle giveth, Romans 14.6. why the faithful should not judge one another, for indifferent things, He that regardeth a day, regardeth it unto the Lord; and he that regardeth not a day, to the Lord he doth not regard it. As if he should say, Both he that observeth the ceremonial law in that point and he that observeth it not, doth it not out of any carnal or worldly respect, but out of a care he hath to please God and fear to offend him, therefore you may not judge him to be an hypocrite, therefore he hath an upright heart. He that findeth this in himself may have comfort in his own estate, and none but he. Neither can any man find this in himself that the main end he aimeth at in every good thing he doth, is to please God unless he doth that which he doth out of love unto God. If any man love God (saith the Apostle, 1 Corinthians 8.3.) the same is known of him. As if he had said, The Lord approveth and highly esteemeth of that man. No good thing that we do, can please God unless it proceed from the love we do bear in our hearts unto him. He keepeth covenant and mercy (saith Moses, Deut. 7.9.) with them that love him, and keep his commandments. First we must love him, before we can keep any of his commandments so as we may please him therein. Neither can any man truly love the Lord nor do any good thing out of love to him, till he first know that God loveth him in Christ. Herein is love (saith the Apostle, 1 john 4.10.) not that we loved God, but that he loved us and sent his son to be the propitiation for our sins. And thus you have heard it sufficiently confirmed unto you that though there be many good things in some hypocrites, yet because they are not in Christ, they have no assurance of their reconciliation with God through his blood, 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 goodness indeed, and that that far surpasseth any goodness that ever was found in any moral man, or in an hypocrite. Three notable differences you may observe between 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 than hypocrites, and mere natural 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.) o 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 only well pleased with the goodness 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 fear 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 do many good things, yet can take no sound comfort in any of them, as we have heard; the regenerate may take much comfort in that goodness, that truth of grace that they find in themselves. So did Paul in his greatest afflictions. Our rejoicing 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 o 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 God's servants take any comfort at all in any goodness that is in them, were it not for this that they know themselves to be in Christ and reconciled unto God by his blood. God forbid (saith the Apostle, Gal. 6.14.) that I should glory save in the cross of the Lord jesus Christ. Make this sure to thyself (beloved) that Christ is thine, and then mayst thou find sound comfort in that goodness, 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 thyself to be reconciled unto God by Christ, rest not in it, trust not to it. For (alas) all our righteousnesses are as filthy rag, as the Prophet speaketh, Esa. 64.6. And if our highpriest did not bear the iniquity of our holy things (as Aaron did, Exodus 28.38.) our holiest duties could never be accepted of God, but would be most loathsome unto him. All our most spiritual sacrifices are acceptable to God by jesus Christ, as the Apostle speaketh, 1 Pet. 2.5. and through him alone. Lecture CXL. On Psalm 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 persuade you to seek without delay to know that you are through Christ justified in God's sight. And that is this, That when a man is once justified than 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 obtain any grace that he standeth most in need of, let him first labour to know that he is justified and that his sins are forgiven him. That is the only sure way to attain unto both; till a man know himself to be justified, let him use never so many means, to attain either of them he shall but lose his labour. I will give you the proof of this; first in the general by showing 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, Do any of you desire to have a better heart and to lead a better life; which we all aught, and every good heart do desire more than any thing else in the world, then labour to get assurance that Christ is thine, that thy sins are forgiven thee, that thou art through him reconciled unto God, this is the only sure way to amend both thy heart and life. This will do it and nothing but this will ever be able to do it. Two sorts of proofs 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 known 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 Gospel unto him. For the first. I will give you four plain places of Scripture for the proof of it. The first is that speech of our Saviour unto Paul, Acts 26.18. where speaking of them that shall inherit eternal 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 blood of Christ with the blood of the legal sacrifices, and having showed in the former verse that the sprinkling even of that upon the people did work a kind of external and legal sanctification in them. How much more (saith he) shall the blood of Christ being sprinkled upon you and applied to your hearts by the spirit of God, purge your consciences from dead works to serve the living God. As if he should say, so soon as the blood of Christ is sprinkled upon the conscience, so soon as ever the spirit of God hath by faith assured a man that the pardon which Christ by his blood hath purchased doth belong unto him, this will certainly follow of it, his heart and conscience will be purged and cleansed from dead works, from those works which while he was a natural man dead in trespasses and sins he lived in, and he shall be enabled to serve God in newness of life. The third place for the proof 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 be observed in these words of the Apostle. 1. How come God's people to escape the corruption that is in the world through lust? How come they to forsake and be preserved from those sins, that both themselves in times past, and the whole world still (through the strength of our natural 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 holiness and righteousness renewed in them? Why saith the Apostle we attain 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 do, by any endeavour we could use; by any penance we could put ourselves unto; no nor by the law or judgements of God: but by receiving and believing 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 we 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 Virtue; 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.) we 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 poor sinner that believeth 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 ye might be filled (saith he) with all the fullness of God. As if he had said, the more knowledge you shall have of the wonderful 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 be filled with all the fullness of God, the more shall you abound in sanctification and in every saving grace. Now for the second sort of proofs I spoke of, the outward instrument whereby the spirit of God useth to work sanctification and holiness in the heart of man, is the preaching of the glad tidings of the Gospel, 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 Ministry of the law useth to prepare men unto grace, and work a kind of repentance and change in the heart of man. But the means whereby he useth to sanctify a man indeed, to mortify and kill sin in the root, to work a saving change and true grace in his heart, is by preaching the Gospel and making known to him his mercy in Christ. Two plain 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 Ministry 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 between the Ministry of the law and of the Gospel in the next verses, he calleth the preaching of the Gospel in the new Testament, the ministration of the spirit, that ministry 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 own consciences, he asketh them how and by what means they first received the spirit of God, This only would I learn 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 Gospel which teacheth justification by faith only. And thus have I confirmed this fourth Motive unto you in the general, that we can never be sanctified till we be justified first; that the man that desireth to amend his heart and life, must first seek to know that his sins are forgiven, that he is reconciled unto God in Christ Followeth now that we show 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 mortify 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 sins 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 work, to stir it up and exercise it by thinking and meditating oft of the marvellous love of God to him in Christ; and by making claim 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 sin wheresoever it cometh. Not all at once indeed, but by little and little; so soon as ever it entereth into the heart, it giveth sin the death's wound so as it shall languish ever after, and never recover the strength and vigour again that it had before. Every faithful man hath this promise given him of God Rom. 6.14. Sin shall not have dominion over you, for ye are not under the Law, but under grace. So that the man that knoweth himself to be in Christ, and so within the covenant of grace, may go boldly to the throne of grace when he findeth himself 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 claim to this promise of God, and say, Lord thou hast promised that no sin shall have dominion over them that are not under the law but under grace; and I know that thou art faithful that hast promised this, and able to perform 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 show you what force there is in justifying faith that assureth us of God's favour in Christ to mortify sin, by instancing in four of the strongest lusts and corruptions, that the faithful are wont to be cumbered with all. The first is covetousness and the love of the world. And for the force that is in justifying faith to mortify this corruption we 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 forsook their own 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 return to their own country again, nor were so much as mindful of it, they never thought of it nor looked back as Lot's Wife did, and he telleth us plainly it was nothing but faith, that did thus wean 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 read Verse 2. That he was the chief among the Publicans, and Verse 7. That he was a sinner, a noted and infamous man. And for what sin? Surely for covetousness, for getting his wealth by extortion and such like unjust means. And yet so soon as this man had received Christ not into his house only, but much more into his heart; when he considered and weighed with himself the wonderful love and goodness of Christ towards him, that was so vile and unworthy a wretch, how Christ took particular notice of him, and called him by his name, how he offered himself unsought to, to be his guest to abide in his house (which was no more than he hath done for every poor soul amongst us that truly believeth in him) when Zacheus (I say) saw and considered this wonderful love of Christ towards him, see what a change it wrought in him, how it mortified that lust that had so reigned in him before; he became presently a most liberal man, as you may see Verse 8. both by his bounty towards the poor, and by his readiness to make restitution to all such as had been wronged by him. And thus doth the Apostle teach us to mortify this corruption Heb. 13.5, 6. Let your conversation be without covetousness; 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 fear what man shall do unto me. As if he should say, If thou wouldst purge thy heart from covetousness 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 thyself thou hadst some reason to toil and moil, to cark and care for this world, as thou dost, but being in Christ and having these promises, it is madness for thee to do it. A second strong corruption and lust that God's people are troubled with, is uncharitableness towards them that have done them wrong. How may a Christian best mortify and get strength against this corruption? Surely by getting assurance to his heart of God's 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 trespass 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 we must forgive him, and when they heard him press this with such earnestness as Verse 3. he did take heed to yourselves: As if he should say, I know well how heard and difficult a thing it is to flesh and blood, that I shall now require of you, but take heed you do so, your case is woeful if you do 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 deal of faith, that should be able to do this, and yet Lord if thou wilt be pleased to increase our faith we shall be able to do it. Why? How can a man's faith help him in this case? Surely two ways. First, if a man would stir up and exercise his faith by considering what the Lord for Christ's sake hath done for him, how he hath forgiven him a debt of ten thousand talents and how apt he is still upon his repentance to forgive him though he trespass against him more than 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 own heart as we read Matth. 18.33. the wicked servant should have said, Should not I have compassion of my fellow servant, even as the Lord hath had pity on me? Therefore the consideration of that which God for Christ's 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 claim to that promise that he being in Christ hath just title to, which we find made, Esa. 11.6— 9 to all the subjects of Christ's kingdom, The Wolf shall dwell with the Lamb, etc. They shall not hurt nor destroy in all my holy mountain. The effect of which promise is this, that all that belong to Christ's kingdom shall have the spirit of meekness given unto them, and though they were by nature like Wolves and Leopards and Lions and Bears and Asps and Cockatrices; that is, fierce and cruel apt to do hurt and mischief, when once they believe in Christ their natures shall be quite changed, all bitterness 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 himself troubled with maliciousness and bitterness of spirit, would in humble and faithful prayer make claim to this promise and challenge it at God's hands doubtless he might have more power over that corruption than he hath. A third corruption that troubleth much the people of God is slavish fear which is indeed one of the greatest torments of the heart that can be. Fear hath torment, saith the Apostle 1 john 4.18. And there is scarce any one corruption that the dearest of God's servants are more subject to then to this slavish and distrustful fear. In which respect the Lord Esa. 35.4. calleth them such as are of a fearful heart. And upbraideth them with this as with a great sin, Esa. 51.13. Thou hast feared continually every day, because of the fury of the oppressor, as if he were even ready to destroy. If they hear of any troubles approaching, of any practices of the enemy either at home or abroad, their hearts are surprised with strange fears continually every day, as if the enemy were already entered into their houses and ready to cut their throats. Alas my weakness is such (saith this poor soul) as I shall never be able to abide such a trial, I shall be apt to deny God or do any thing when such a day cometh. This is too true, and this is my very case will many a one of you say; and I know it is my great sin to be so fearful as I am, but how should I help it? How may I be able to mortify and subdue this corruption? I answer, get assurance by faith that thou art reconciled to God in Christ, that thy sins are forgiven thee; and that will free thee from thy fears and make thee strong against them. See an experiment of this in them that endured as great trials as thou shalt ever endure, and felt themselves before their trial as fearful and weak every whit as thou art; I mean them that the Apostle speaketh of Hebr. 11.33— 37. Observe these four things distinctly in that example. First, How great their trials were, Verse 37. They were stoned, sawn asunder, tempted, they were slain with the sword, they wandered about in sheepskins and goatskins, being destitute, afflicted; tormented. Is it possible that thou canst ever be brought to greater trials than they were? Secondly, How strong and resolute, how void of fear they were even in this fiery trial, Vers. 35. not accepting deliverance; they had deliverance, and peace, and freedom from all these miseries offered them, upon condition that they would yield a little and forsake their Religion, but they would not accept of it. Thirdly, Consider how weak and fearful they had been before the very time that they came to this trial, Vers. 34. Out of weakness 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 forgiveness of their sins, was that that made them overcome their fearfulness, and become so strong. And no marvel for all the faithful 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 blood (saith David, Psal. 9.12. when he cometh to visit a land for the murders and other horrible sins 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 hairs of their head are numbered, as our Saviour speaketh, Matth. 10.30. and therefore much more their lives. They shall not lose their lives, unless God shall see that will be most for his glory and their good. 2. The Lord will certainly proportion their trials to their strength, and as their trials shall increase, so shall their strength increase to bear and get through with them. The Lord will give strength unto his people, saith the Prophet, Psal. 29.11. Fear 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 help thee, yea I will uphold thee with the right hand of my righteousness. And Vers. 14. Fear not thou worm jacob (thou that art so base and contemptible in thine own eye) I will help thee, saith the Lord. Yea of all the faithful, those that are now beforehand so fearful and weak, have most promises of God that he will give them strength sufficient when the time of trial shall come; Out of weakness 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 weakness. He giveth power to the saint (saith the Prophet Esa. ●0. 29.) and to them that have no might he increaseth strength. Certainly if God's 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 fears as they are. The fourth and last corruption that much troubleth the best of God's people, is the hardness of their hearts; they cannot mourn (they say) nor weep for their sins, they are not sensible either of the judgements, or mercies of God, they cannot pray, nor hear, nor read, nor receive with any feeling or affection at all. See how God's people complain and were afflicted with this, Esa 63.17. Why hast thou hardened our heart from thy fe●r●? Now the best way that any soul can take to cure this stoniness of the heart, to make it soft and tender, able to mourn kindly for sin, and to serve God with feeling and affection, is to get assurance by a lively faith of God's love to him in Christ, and of the forgiveness of his sins. Four notable experiments we have for this, two in the old Testament, and two in the new. The first is that of God's people mentioned in Ezek. 36.28— 31. after that they were become God's 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 entered into the covenant of grace, assured of God's favour, and of the forgiveness of their sins; then shall ye remember (saith the Lord of them Vers. 31.) your own evil ways and your doings that were not good, and shall loathe yourselves in your own sight for your iniquity and for your abominations. Nothing hath that force to make a man loathe himself for his sins, as the knowledge and consideration of God's love in the pardoning of his sins, and the receiving of him into a covenant of grace and mercy, that hath been so extremely unworthy of it. The second experiment of this force of faith to soften the heart, is that of God's people whom the Prophet speaketh of, Zach. 12.10. that they should mourn as one mourneth for his only son, and be in bitterness as one that is in bitterness for his first borne. And the Prophet allegeth two causes of this. 1. The Spirit of grace that God had poured 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 suffered for them. And therefore also it is said they mourned for him, they were in bitterness for him. It is the Spirit of grace and adoption assuring us of God's fatherly love to us in Christ, it is the weighing with ourselves seriously how dear Christ hath loved us, that will make us mourn for sin more than for any thing in the world, all the terrors 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 sins, so abundantly as she could wash Christ's feet with her tears. And what was it that made her heart so soft? Surely, the knowledge and assurance she had of Christ's marvellous love to her in pardoning her sins, her so many and so heinous sins, was that that did it, as our Saviour plainly 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 weep bitterly for his sins. 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 remembered the Word of the Lord, how he had said unto him, before the cock 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 God's love to us in Christ; or if we have it, we make not use of it unto this work of softening 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 faithful when they are most troubled with the hardness of their hearts, could make claim unto this promise, and press the Lord with it (as he loveth to be importuned, as you may see Luke 18.1, 7) certainly they might have help against it. And so much for the force that faith hath in the first part of our sanctification for the mortifying of sin. The second part I must leave till the next day. Lecture CXLI. On Psalm 51.7. Febr. 23. 1629. IT followeth now that I show 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 blood, then shall he bring forth fruit unto God, and never till then. This will make the heart of a man fruitful in holiness and righteousness; and nothing but this will ever be able to do it. For the first; that is to say, that faith will make the heart fruitful, we have a plain proof in that speech of the Apostle Galat. 2.20. The life that I now live (As if he had said, The reformed, religious and holy life, that I now live since my conversion and calling) I live by the faith of the Son of God, that faith I have in Christ, who loved me and gave himself for me. As if he had said, This faith that assureth me of that special interest that I have in Christ, of that special love that Christ hath borne to me, is the only cause of whatsoever goodness is in me. And for the second, that nothing but faith will breed true goodness and grace in the heart, we have as plain a proof Hebrews 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 john 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 work. As the earth, though it be made soft by those showers that fall upon it in the wintertime, and bring forth some blade of the seed that is cast into it, yet is it not thereby made fruitful unto man; it never yieldeth 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 be, and is oft softened by the judgements of God and terrors of the Law. God maketh my heart soft (saith job 23.16.) and the Almighty troubleth me. Even by the trouble of his mind, and terrors that God disquieted him with, his heart was softened. And some beginnings also of reformation and goodness have been thereby wrought in it (such was that confession of sin, 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. He 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, than 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 sickness is wont to utter) thus far forth the winter-showers and storms of God's judgements and terrors may work upon man's heart. But till Christ jesus the Sun of righteousness, as the Prophet calleth him Mal. 4.2. (like the comfortable and quickening heat of the Sun in the spring) do shine upon a man and be 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 fruitful in grace and goodness, and some other, though they enjoy the same or greater means, 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 Sun shine upon all men indifferently, upon the reprobate as well as upon the elect he maketh his Sun (saith our Saviour Matth. 5.45.) to rise on the evil and on the good; yet doth he not let the Sun of righteousness to shine into every heart, but to his elect and peculiar people only. The Lord God is a Sun and shield (saith David Psal. 84.11.) but to whom? To them that walk uprightly. Unto you that fear my name (saith the Lord Mal. 4.2.) shall the Sun of righteousness 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 mark and note of them whom God would vouchsafe this mercy unto. Now if any man shall ask me how faith cometh to be the breeder and worker, and increaser of all true goodness in a man? I answer you two ways. First, By receiving Christ into his heart, by making Christ his, by uniting him unto Christ, as nearly and as truly 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 own, as the Evangelist teacheth us, john 1.12. By faith he 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, john 15.5.) the same bringeth forth much fruit. If any man be in Christ (saith the Apostle, 2 Corinthians 5.17.) he 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 engrafted into. And this is that which the Apostle teacheth 1 Corinthians 6.17. He that is joined 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 goodness in us. As the branch cannot bear fruit of itself (saith our Saviour john 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 Son of man, and drink his blood, ye have no life in you. I know well that this union that faith maketh between Christ and the soul, is mystical, 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 clearly taught us in the holy Scripture; and this every faithful soul doth (in some measure) feel to be true in his own experience. So soon as ever thou dost truly 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 own; and so soon 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. He that hath the Son (saith the Apostle 1 john 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 Son, hath not life. Secondly, The faithful soul by exercising and making use of his faith in meditating and feeding upon the goodness and love of God towards him in Christ, and of those promises of God which through Christ he 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 we know the love of Christ that passeth knowledge, the more assurance we have of it, the more oft, and seriously we think of it, and meditate upon it, the more we shall be filled with all the fullness of God, that is, with all spiritual and saving and sanctifying grace, as I showed you the last day out of Ephes. 3.19. And the apprehending and believing 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.) we are made partakers of the divine nature. O Lord (saith Hezekiah in the prayer that he made after that God had given him a promise to restore him to life, Esa. 38.16.) o 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 me, and make me to live. As if he 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 do live, thy promises are the life of their spirit. If you ask me what promises of God they be that are so effectual to breed and quicken grace in the heart of man. I answer, All God's promises are very forcible and effectual that way for in them all Gods marvellous love and goodness towards us is manifested. And these bands of love as the Lord calleth them, Host 11.4. have great force to draw the heart of God's child unto him. By them thou hast quickened me, saith David, Psalm 119 93. But yet there is a special promise which (above all other) is most effectual 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 he 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 walk in my statutes. As if he had said, He will by his holy spirit work sanctifying and saving grace in his people. And yet more particularly God hath promised, that as wheresoever Christ came, when he was upon earth, he restored the deaf to their hearing and the blind to their sight, and the lame to their limbs and even the dead to life, as we read, Matthew 11.5. Yea he made that woman go strait and upright that had had a spirit of infirmity eighteen years and was so bowed together, that she could not lift up herself, of whom we read, Luke 13.11, 13. Even so the Lord hath promised to work the same mighty works in the hearts of all his people, that have by a lively faith received and entertained Christ. The eyes of the blind shall be opened (saith he, Esa. 35.5. that is, they that were ignorant shall have knowledge wrought in them) and the ears of the deaf shall be unstopped (they that could not hear heavenly things with any affection or fruit, shall be made able to hear the Word feelingly and fruitfully) the lame man shall leap as a hart (they that were before reprobate to every good work, shall be made able cheerfully and willingly to walk in God's ways) and the tongue of the dumb shall sing (they that could not speak of any goodness before, shall be able to speak graciously) for in the wilderness shall waters break forth, and streams in the desert, they whose hearts were most barren before of all goodness, shall be made most fruitful in grace and good works. Now the promises of God all that are reconciled to God in Christ, all true believers have just title unto, they are all heirs of the promises of God as the Apostle calleth them, Hebrews 6.17. the promises of God are their chief inheritance. They are set down in Christ's testament and we may challenge them as our legacy. And if we would make use of our faith (when we find in ourselves most want of any grace, or are most troubled with the poverty of our spirits) and lay claim to these promises of God that in Christ we have so just title unto, certainly we might be far more rich in grace then we are. Why are we still so blind and so deaf, so dumb and so lame, so barren and unfruitful? Surely because though God have made us promises to help us in all these things, we do not stir up our faith to lay hold of and make claim unto them, and therefore we have so little benefit by them. That as we read Christ did not many mighty works in his own country, Matthew 13.58. nay it is said; Mark 6.5. he could do no mighty works there; and the reason is given, because of their unbelief: so it may truly be said, that the true cause why the Lord hath not in all this time wrought more spiritual miracles in our hearts, is because of our unbelief, either we do not at all believe these promises, or at least we do not stir up our faith, nor make use of it in making claim unto them and challenging our right in them as we ought to do. But I shall make this plainer unto you by handling it more particularly and distinctly, and showing 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 four 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 poor sinner when he hath offended, willing and able to turn unto God again and seek reconciliation with him? Not the knowledge of God's justice and power to consume him, though I know there is a kind of repentance, (a legal repentance, such a one as judas his was of whom we read, Matthew 27.3. that when he saw Christ was condemned (and what a gulf of misery he had cast himself into by his sin) he repented himself) that is wrought thereby. But this will never work saving repentance in a man, it will never cause him to turn unto God and seek reconciliation with him; no no, it will make a man hide himself from God and fly from him if possibly he could, as Adam did, Genesis 3.8. It is the apprehension and persuasion the heart hath of the mercy of God and of his readiness to forgive him upon his repentance and turning to him, and that only that giveth a man a heart to repent and turn unto God when he hath offended him. As the thing that made the servants of Benhadad seek unto Ahab, 1 Kings 20.31. with sackcloth upon their loins and ropes about their necks (whereby they professed their sorrow for offending him and that they were worthy to die for it) was this only thing that they had heard the kings of Israel were merciful kings. This is the Motive that good Hezekiah used to persuade Israel unto repentance, 2 Chron. 30.6. Turn again unto the Lord God of Abraham Isaac and Israel (he putteth them in mind of the covenant God had made with their fathers) and he will return 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 return unto the Lord and he will have mercy upon him, and to our God for he will abundantly pardon. Thus doth the Apostle likewise, james 4.8. persuade unto repentance, Draw nigh to God, and he will draw nigh unto you. And (to conclude) this was the main thing that drew the prodigal unto repentance even the consideration of the fatherly affection that he knew remained in his father towards him though he had so heinously 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 son. And certainly if the vilest sinner among you all, could thus be persuaded of God's merciful disposition and readiness to forgive you, upon your repentance, you would come in and not stand out in rebellion against him as you do. The second grace wherein the force of faith appeareth is the true fear of God. What is it that hath most force to make God's child when he is once reconciled to God, afraid to offend him again. I know well that the consideration of God's severity and power, hath and aught to have great force and power in the heart to restrain 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 fear him. But the apprehension and persuasion a man hath of God's mercy and goodness toward him in Christ, is much more effectual to make a man afraid to offend God; and all fear that is wrought without this is but a slavish tormenting fear. Fear hath torment, saith the Apostle, 1 joh. 4.18. It is not a childlike and saving fear. There is forgiveness with thee (saith David, Ps. 130.4.) that thou mayst be feared. And Host 3.5. They shall fear the Lord and his goodness in the latter days. And certainly (beloved) if you were any of you by a lively faith assured of the forgiveness of your sins, and of God's marvellous goodness towards you in Christ you would be much more fearful to offend him, than 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 yield hearty and constant obedience unto him, till he by faith be assured of God's love to him in Christ. The terrors of the law may (like that hedge of thorns that the Prophet speaketh of, Host 2.6.) be able to stop a man from going on in an evil way; but a willing obedience shall a man never be able to yield unto God, till he have faith. When David, Psal. 26.1, 2. maketh profession of his integrity even unto God and comforteth himself against the malice of his enemies by that testimony that his conscience gave him that he had walked in his integrity, he had walked in God's truth, his honest and good meaning he knew would have yielded him small comfort 〈◊〉 had not guided his saith by the direction of God's 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 he had to walk uprightly and to follow the direction of the Word in all things. For thy loving kindness (saith he) 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 kindness of God towards him in jesus Christ. I delight to do thy will o my God, (saith David, Psalm 40.8.) and thy law is within my heart. Till a man know God to be his God, reconciled unto him in Christ, he will never delight to do his will, his law will not be in his heart, he will never heartily affect it. It was the love of Christ that constrained Paul to do him so diligent and faithful service in his ministry as he did, 2 Corinthinas 5.14. the assurance he had of Christ's marvellous love to him, in dying for him, made him force himself to do him the uttermost service he was able, and to think he could never do him service enough. And where the Apostle speaketh of the marvellous obedience of Abraham to every thing that God commanded; when God bade him get him out of his own country and from his kindred and come into a land which he would show him, he left all presently; when God ●ad him circumcise himself, and every male that was in his family, he did presently upon the selfsame day, though himself were then ninety nine years old, Gen. 17.23, 24. and he had in his house three hundred and eighteen valiant men at that time, Gen. 14.14. when God bade him cast out him son Ishmael out of his house (though he loved him dear) yet he did immediately, Gen. 21.14. Nay when God bade him sacrifice with his own hands his son Isaac of whom it was said in Isaac shall thy seed be called, as the Apostle speaketh, Hebrews 11.18. yet he was ready to do 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 commandments as these were? Surely saith the Apostle, Hebrews 11.8, 17. he did all these by faith. He knew God was his God, and his exceeding great reward as he promised to be, Gen. 15.1. He was strong in faith, as the Apostle saith, Romans 4.20. and therefore was so ready and cheerful in his obedience unto God. Certainly it is our want of faith (beloved) that maketh every commandment of God, so grievous unto us, if we had more faith and assurance of God's 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 he be first by faith assured of God's love to him in Christ. We love him (saith the Apostle, 1 john 4.19) because he first love us. And when once a man is assured by faith, that God hath so loved him he cannot choose but love him again and serve him out of love and not out of fear only. Faith worketh by love, saith the Apostle, Galathians 5.6. As if he had said, The first and chief fruit that it putteth forth, and whereby it showeth that life and efficacy that is in it, is this, it breedeth in the heart that hath it, an unfeigned love unto God. Yea proportionable to our faith and the assurance we have of God's love, to us, will our love unto God be. Many sins are forgiven her (saith our Saviour, Luke 7.47.) for she loved much, but to whom little is forgiven the same loveth but a little. Certainly (beloved) the true cause why the most of us bear no more love to God and goodness, than we do, is this that either we have no faith, no assurance of God's love to us, in the pardon of our sins, or else we have known but few sins by ourselves and have been but a little humbled for sin, and therefore we are not much affected with the mercy and love that God hath showed to us in the pardon of our sins. 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 speak of) I might be large in the handling of it. There is no good duty either towards God or man that thou findest thyself most backward in, but if thou hadst faith to assure thee of God's love to thee in Christ, and to believe the promises that God hath made unto that duty, and if thou wouldst also stir up and exercise thy faith in meditating of God's mercy and love and of those particular promises: thou shouldst find thyself thereby made far more able to perform that duty and to perform it in a holy and comfortable manner than thou art. This is that whereby David was wont to prepare himself to God's public worship. I will go to thine house (saith he, Psalm 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 hear the Word with any affection and fruit till he have faith, and be thereby persuaded of God's love to him in Christ. As new borne babes desire the sincere milk of the Word (saith the Apostle, 1 Pet. 2.2, 3.) that you may grow thereby: if so be ye have tasted, that the Lord is gracious. As if he should say, Then and not till then, you shall be able to do it. God hath made many promises to such as hear his Word. General promises. 1. He will ever assist this ordinance and work with it, Matthew 28.20. Go teach all nations, and lo I am with you to the end of the world. 2. That he will save the souls of his people by this ordinance, james 1.21. Esa. 55.3. 3. That by this ordinance he will begin grace and convert the soul, Psalm 19.7. 4. That by this ordinance he will increase and perfect grace where he hath begun it. Unto you that hear shall more be given, saith our Saviour, Mark 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 he 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, work peace in their consciences, Esa. 57.19. How falleth it out then that many of us hear constantly and find no such thing? Surely the cause is rendered, Hebrews 4.2. The Word preached did not profit them, not being mixed with faith, in them that heard it. In our hearing we make not use of our faith to make claim 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 sins and of God's favour he can never pray aright nor with any heart and affection, Romans 10 14. How shall they call on him in whom they have not believed? 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 he that is by faith persuaded 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, Psalm 63.1.) early will I seek thee. And 86.4, 5. Unto the Lord do I lift up my soul 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. General promises that he will hear and answer us, Esa. 30.19. He will be very gracious unto thee at the voice of thy cry, when he shall hear it, he will answer thee. And john 16.23. Whatsoever ye shall ask the father in my name, he will give it unto you. And particular promises. 1. Deliverance from any trouble and affliction, Psalm 50.15. Call upon me in the day of trouble I will deliver thee; Or strength and patience to bear it, james 1.5. If any of you lack wisdom let him ask of God and it shall be given him. 2. Whatsoever spiritual grace we stand in need of, Luke 11.13. Your heavenly father will give his holy spirit, to them that ask him. 3. Inward joy and peace of conscience, job 33.26. He shall pray to God and he will be favourable unto him, and he shall see his face with joy. Ask and ye shall receive that your joy may be full, john 16.24. Why then have we no more heart to prayer? Why receive we no more good by it? Surely we do not make use of our faith in thinking of and trusting to these promises of God, when we go to prayer and that is a main cause of it. And let not that man think (saith the Apostle, james 1.7.) that he shall receive any thing from the Lord. And thus have I finished those four Motives I promised to give for the enforcing of this exhortation. Lecture CXLII. On Psalm 51.7. March 2. 1629. Signs. IT followeth now that we proceed unto those signs and notes that I promised to give you, whereby they that have received Christ, and are justified by him may be known. And surely there is great need that we should have signs and notes given us in God's Word whereby this may be discerned and judged of. For we find by experience of all ages that many do verily think that Christ and all his merits do 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 himself will profess that he never knew them yet are confidently persuaded that they have good title unto him. And there is no one thing that doth more dull and deaden men's appetite unto Christ, and keep them from hungering and thirsting after him and his righteousness, then doth this persuasion that they have him already sure enough; or at least they may have him when they list. Christ died 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 therefore (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 persuaded that all men shall have benefit by Christ. No, no, the spirit of God teacheth us expressly the contrary in the holy Scriptures, that all men shall not be the better for him, but only a certain choice and peculiar people. Ye 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 joh. 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 Angel giveth this for the reason why he should be called jesus Matth. 1.21. Thou shalt call his name jesus (saith he) for he shall save his people from their sins. He 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 flock as himself calleth it Luk. 12 32. If the whole world were divided into thirty equal parts there would not be found above five of them that do so much as profess 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 far 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 Christ's Church and profess his true Religion shall have benefit by Christ. He came unto his own (saith the Evangelist john 1.11.) and his own received him not. There be but a few of them neither that shall have any benefit by him. So that look what the Apostle saith of Israel Rom. 9.27▪ may truly be said likewise of the whole Church of Christ and of such as profess 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 himself was wont to press this point in his preaching. He taught his hearers in the parable of the sour Matth. 13. that this field of Christ where he is pleased to sow the seed of his word and Gospel, hath four sorts of ground in it, and of those four but one that is good. He 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 King's marriage feast Mat. 22.14. that even of them that were called to the profession of the truth by his own gracious and powerful Ministry 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 he had said, Though the number of them that by any outward calling are brought to a profession of the truth may seem 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 be saved and receive benefit by Christ. The Lord describeth to us the course he is wont to take, in calling his elect inwardly and effectually. jer. 3.14. I will take you one of a City and two of a family (or tribe.) Think not (beloved) nor look for it that every one that giveth his name to Christ, and joineth himself to God's people, and professeth the truth with much forwardness and zeal, is inwardly and effectually called of God, or shall have benefit by Christ. No, no remember and forget not but think 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 profess the true Religion are so far 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 been borne, that he had never died for sinners, that they had never heard of him. Behold (saith old Simeon to the blessed Virgin Luk. 2.34. When he had Christ in his arms) Behold (saith he, as if he should have said, It is a strange thing but yet a most certain 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 again of many in Israel. He 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 rock of offence; though not a cause yet an occasion of their utter ruin and perdition. They would not have been so lewd men as they are, nor continued with that quietness and contentment of mind in many foul sins, had it not been for that, that they have heard of Christ, and for that confidence that they have in him, that he will pay all their scores and answer the justice of God for whatsoever they have done amiss. But how can this be (will you say) that there should be but a few that shall have benefit by Christ? Object. Seeing the Scripture saith expressly 1 Tim. 2.6. That he gave himself a ransom for all; And Heb. 2.9. That he tasted death for every man; and 1 john 2.2. He is the propitiation not for our sins only, but also for the sins of the whole world. I answer, That (not to enter into the controversy of universal redemptino) it is agreed on by all divines, Answ. that none shall receive benefit by the death of Christ but such only as do believe in him. God so loved the world (saith our Saviour himself joh. 3.16) That he gave his only begotten Son, that whosoever believeth in him should not perish, but have life everlasting. And it is certain 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 profess the truth that have true faith. And when thy conscience shall be awakened (beloved) thou wilt find that there is in thee an evil heart of unbelief as the Apostle calleth it Heb. 3.12. that there is no one sin 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 believe in Christ) it is a matter of of extreme difficulty to believe aright, Two evident reasons there are for it. First, All men are by nature utterly, unable to believe. There is in the blood of Christ a fountain opened to us by the Gospel for sin, and for uncleanness, as the Prophet speaketh Zach. 13.1. And if we could get into that fountain, if we could make use of and apply to ourselves the water of that fountain, certainly it would cleanse us perfectly from all our sins. But alas we are like unto that poor impotent man that lay at the pool of Bethesda joh. 5.7. he knew well enough that if he could have got into the pool, so soon as the Angel had stirred the water, he should have been perfectly cured, but he could not of himself get into the pool. And so is it with every one of us by nature, the fountain of Christ's blood is able to cleanse us throughly from all our sins, and this fountain is by the Ministry of the Gospel 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 ourselves. No man can come to me (saith our Saviour joh. 6.44.) Except my Father which hath sent me do draw him. The Lord must by his spirit change our hearts, he must draw us unto Christ by his mighty and out stretched arm, and make us able to believe in him, or we shall never come unto him. Yea the Apostle calleth this Eph. 1.19. a work of the exceeding greatness of God's power that any man is made able to believe in Christ aright. And this help, this grace, God doth not vouchsafe to all; he draweth not all but whom it pleaseth him. The wind bloweth where it listeth (saith our Saviour joh. 3.8.) So is every one that is borne of the Spirit. The Son quickeneth whom he will, saith he joh. 5.21. Nay he vouchsafeth this mercy but to few. Who hath believed our report (saith the Prophet Esa● 53.1.) And to whom is the arm of the Lord reveiled? And this is the first cause why so few do truly believe. The second is this, that some are (through God's just judgement upon them for some former sins) smitten of God with a supernatural inability to believe. Therefore they could not believe (saith our Saviour out of the Prophet Esay joh. 12.39, 40.) because God had blinded their eyes, and hardened 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 inquire whither we ourselves be of that small number or no; whether we can find in ourselves, those notes whereby Christ hath marked his own sheep, and whereby he will own them for his. Certainly as the Lord himself knoweth them that are his, as the Apostle speaketh 2 Tim. 2.19. so he hath set that mark upon them, as whereby themselves also may know that they are his. I know my sheep (saith he joh. 10.14,) And I am known of mine. We know (saith the Apostle 1 joh. 4.13.) that we dwell in him and he in us. O what a happiness 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 woeful will his case be if when he shall appear before Christ, Christ will not own him because he findeth not his mark upon him; or if when his own conscience shall be awakened he shall look and search for Christ's mark upon himself, and cannot be able to find it. When Christ shall say to them that were confidently persuaded 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 be weeping and gnashing of teeth, saith our Saviour. If you ask me, What mark is that Christ useth to brand his sheep withal, whereby he will own 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 joined 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.) he is none of his. Therefore also is the holy Spirit called the Lords seal that he setteth upon his, and whereby he doth use to mark 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 seal, this mark upon him, he may confidently and comfortably conclude, that certainly he is Christ's, and Christ is his; and till than he can never know it. Hereby we know (saith the Apostle 1 john 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 mark be counterfeited, will you say? May not a man easily mistake and be deceived in this, and think he hath the Spirit of Christ when he hath it not indeed? I answer, Yes that he may; or else we should not be so oft and so earnestly charged as we are, 2 Corinth. 13.5. to examine ourselves, to prove our own selves; and Galat. 6.4 Let every man prove his own work. But yet by the fruits and effects of the Spirit that he findeth in himself, the true believer may certainly know, that the Spirit of Christ doth dwell in him indeed. I have o●t had occasion heretofore to speak 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 only in four 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 Sympathising with the fellow-members of Christ's mystical 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 meekness of spirit. john Baptist saw the Spirit descending from heaven like a dove, and it abode upon Christ, as we read john 1.32. I beseech you (saith the Apostle 2 Corinthians 10.1.) by the meekness and gentleness of Christ. As if he had said, Of all the graces of the Spirit that did abound in Christ, his meekness and gentleness did most excel. And we shall find, that this is oft mentioned for a certain sign of a man that is in Christ. By this shall all men know that ye are my disciples (saith our Saviour john 13.35.) if ye have love one to another. As if he should say, This is so evident and conspicuous a mark of one that is in Christ, as not themselves only, but others also, all men may know them by this. Beloved let us love one another (saith the Apostle 1 john 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 we 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 again 1 john 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 himself that he is in Christ, and that he hath the Spirit of Christ in him, if he love his neighbour unfeignedly, not in word only, but in deed, if he unfeignedly desire to do him what good he can. Applic. O that we would impartially examine ourselves in this first point beloved; now especially that we are to prepare ourselves to the Lords Table. If thou be not in charity, certainly thou hast not the Spirit of Christ; and consequently thou art none of his. I know well that many that have not God's Spirit, but are mere carnal men, use to glory much in their charity, and think they far excel any that profess religion in this virtue. But if there could ever have been any true love to man (and such as God approveth of) in any soul that is not regenerated and sanctified by the Spirit of God; certainly neither our Saviour himself, nor his holy Apostle would have spoken so of love as you hear they have done. No, no, the holy Scripture is most plain 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 joh. 5.2.) when we love God and keep his commandments. As if he should say, All true love to men proceedeth from the love we bear to God, as from the root and fountain. This is love (saith he 2 joh. 6.) that we walk after his commandments. As if he had said, We cannot love our neighbour as we ought, unless we love him out of conscience towards God, and in obedience to his commandment. The end of the commandment 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 therefore show you how true Charity is to be tried; 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 love thou bearest to them that have wronged thee, and are thine enemies. Thirdly, By the love thou bearest to them that fear God especially. Lecture CXLIII. On Psalm 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 fear God especially. For the first, They that have the Spirit of Christ in them do unfeignedly love all men. See this plainly 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 be, will you say? Must we love such as are wicked men? Doth not the Holy Ghost make this a special note of a lewd and graceless man to love them that are wicked? They hate the good (saith the Prophet Mica 3.2.) and love the evil. Was not jehosophat (though otherwise so good a man) greatly blamed for this? Shouldst thou love them (saith the Prophet jehu 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 principal 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 we must hate their sin, and that that is evil 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 Psalm 97.10.) hate that that is evil. There is no love of God in that man that hateth not sin wheresoever he seeth it, even in his own child, in them whom he doth most dear love. Secondly, that we must show our dislike even to the persons also of scandalous and lewd men. For first, we may give them no countenance, but show our dislike by shunning all voluntary familiarity and kindness 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 evil doers (saith David Psalm 26.5. the assemblies and meetings that they have together) and will not sit with the wicked. Secondly, We must oppose and set ourselves against them, in their evil practices, and profess ourselves to be their adversaries therein. They that forsake the Law (saith Solomon Proverbes 28.4.) praise the wicked, soothe them up and flatter them, commend and encourage them; but such as keep the law, contend with them. As if he had said, They are not so far in love with peace, but they are willing to be seen 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 he Psalm 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 man's own brother, or his own child, or his own wife, or his dearest friend, that is as his own soul, should entice him unto idolatry, his eye most not petty him, he must not spare nor conceal him, but he must surely kill him; that is, complain to the Magistrate of him, that he may be put to death; yea (in his execution by stoning) his hand must be first upon him, and afterwards the hands of all the people. I know well that they that shall do thus, that shun 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 be judged by the world to be most uncharitable and malicious men, but this is indeed no breach of charity at all to do thus. A man may love their persons; though he both hate their sins; and show thus much dislike also to their persons. Though a a man dare not be familiar with them, nor keep them company, (as is plain by that speech of the Apostle, 2 Thessalonians 3.15. yet count him not as an enemy) nay, though a man do his uttermost to have notorious sinners punished and cut off; yet may he be void of all malice to their persons, he may love them for all that. This is plain by the example of joshuah towards Achan. Greater severity in the cutting off of a lewd man you shall not read, than was showed towards Achan, joshuah 7.24, 25. And yet you shall find Verse 19 that joshuah was far from hating his person. My son (saith he) give I pray thee glory unto God. Though we must thus show our detestation to the sins of all wicked men, yet must we love their persons for all that. Yea it is a most dangerous sin to bear malice or ill will to the person of any man. Let all bitterness, and wrath, and anger (saith the Apostle, Eph. 4.31.) and clamour and evil 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 bitterness of our spirit. 1. No Sermon we hear will do us any good, if we bear malice to any man, as is plain 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 plain 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 do not bear 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 we are bound to bear unto the persons of all men in these nine degrees. First, We may not surmise evil against any man, nor imagine him to be guilty of any sin till we be sure of it. Let none of you (saith the Lord, Zachary 7.10.) imagine evil against his brother in his heart. Charity thinketh not evil, 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 neighbour's 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 speak of the faults of any man; if we do, certainly it is our corruption and sin. Put them in mind (saith the Apostle, Tit. 3.1.2.) to speak evil of no man. Thirdly, We must do our best that we may live peaceably with all men, that there be no falling out, no contention between us and any neighbour we have. See with what earnestness 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 carriage towards all men. Put them in mind (saith the Apostle in that Tit. 3.1, 2.) to be gentle, showing all meekness to all men. Fiftly, We may not envy and fret at the prosperity of any neighbour we have, but joy in it rather. Let not thine heart envy sinners, saith the Holy Ghost Proverbs 23.17. And that which the Apostle wisheth unto Gaius 3 john 2. Beloved I wish above all things, that thou mayst prosper, even as thy soul prospereth; We are bound by the eight commandment to wish unto all men, though not in that degree as to the faithful. Sixtly, We should pity and be grieved to see any man (how wicked soever he hath been) in extreme want and misery, Was not my soul grieved for the poor? saith job 30.25. Seventhly, We must also be really merciful unto all men, and ready to do them what good we can in their misery and distress. When our Saviour had charged his hearers both to lend and to give unto such as had need; and ye shall be (saith he Luke 6.35, 36. that is, ye shall be found and manifested to be) the children of the highest; for he is kind to the unthankful and to the evil, be ye therefore merciful (saith he) as your father also is merciful; that is, to all men, even to evil and bad men. Let us do good to all men (saith the Apostle Galat 6.10.) as we have opportunity. Eightly, We must pity the souls especially of ignorant and wicked men, and be sorry for them. I beheld the transgressors and was grieved (saith David Psal. 119.158.) because they kept not thy word. And Paul protesteth deeply Rom. 9.2. that he had great heaviness and continual sorrow in his heart for the jews that were at that time as wicked a people as lived upon the earth. Ninthly and lastly, We must unfeignedly desire and do what lieth in us to win them unto God. My heart's desire (saith the Apostle Romans 10.1.) and prayer to God for Israel is, that they might be saved. We 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 Gospel, and for worse than them too, if worse can be. We may pray for any wicked man, excepting him only that hath committed the sin against the Holy Ghost. There is a sin unto death (saith the Apostle 1 joh. 5.16.) I do not say that any man shall pray for it; that is, for the pardon of that sin. But that sin no blind idolater certainly, specially none that hath been 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 jeroboam a gross idolater, 1 Kings 13.6. And Stephen of his own accord, though he were not required to do 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 pre-eminence over us; we sin if we do it not. See two express commandments of God for this, one in the Old Testament, another in the New. What more gross idolaters were there ever in the world (both for Prince and subjects) than the Babylonians were at that time when God's people lived in captivity under them? Yet were they expressly commanded to pray even for them. jer. 29.7. Seek 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 foul idolaters than the Roman Emperors were in the days of the Apostles? And yet God giveth an express commandment, 1 Timothy 2.1. that in all Churchmeetings there should be first and principal care taken for this, that supplications, prayers, intercessions, and giving of thanks might be made, as for all other men, so specially for kings and all that are in authority. Three things are to be observed in this commandment. First, That whereas the former commandment seemeth to reach no further than unto temporal blessings that God's people were to beg of God for Babylon (as did also Moses his prayer for Pharaoh; and that of the man of God for jeroboam) in this we 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 we may live a quiet and a peaceable life in all godliness and honesty; As if he had said, If God's people can by their prayers prevail for the conversion of such as are in authority, these three benefits will be obtained by it. First, The Church shall enjoy more peace by this means. Secondly, Honesty; that is, justice, and equity, and fidelity in the civil conversation of men, willbe the better preserved. Thirdly, Godliness, 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 jews, Kings and Princes as well as men of meaner condition: though this may seem 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 God's election for aught you know; and certainly some such as they are (heathen and idolatrous Princes) are in God's eternal counsel ordained to salvation. And who knoweth whether you prayers be not also ordained to be the means whereby it shall be procured? Therefore pray for them, saith he. And out of doubt, there is great cause to hope that our superiors who are yet in error, might be sooner reclaimed, and such of them also that do profess the truth, might become more religious and zealous than they are, if God's 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 bear unto all men. If we bear 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 trial of our charity by the love we bear 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 do 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 yourselves to be) the children of your father which is in heaven. As if he had said, you can never be assured that you are God's children till you can do this. Now that we may the better understand and be affected with this point, I will show 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 ourselves, or desire to be revenged of any enemy we have, for any wrong that he hath done unto us. Dear beloved (saith the Apostle Rom. 12.19) avenge not yourselves, 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 Solomon, Prov. 24.29. that is, purpose not, nor resolve with thyself 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 work. Why, what wrong is there in that? Is not this a most just and equal thing to render to every man according to his work? I answer, That in the Lord himself it is indeed so, and in the Magistrate which is God's deputy it is so too; but in a private man it is not so, it is a wrong, it is wickedness for him to do it, because he usurpeth God's office. Nay it were unjustice even in a Magistrate to revenge his own private wrong. Fear not (saith joseph to his brethren, Genes. 50.19. when they feared he would have been revenged of them for the wrong they had done him, Fear not (saith he) I dare not do it) for am I in the place of God? Secondly, But I hope than I may lawfully wish and desire that God would revenge my cause, and plague mine enemy that hath wronged me, I may rejoice, and be thankful to God for it, when I see it. I answer, No, that thou mayst not neither. We may not rejoice in any evil that befalleth our enemy, though ourselves have no hand in it at all. Rejoice not when thine enemy falleth (saith the Holy Ghost, Prov. 24.17, 18.) and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turn 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 quarrel (or cause to complain and find fault) against any (whosoever he be, what wrong soever he hath done) even as Christ forgave you so also do ye. If we do not thus forgive Christ hath assured us Matth. 6.15. that God will never forgive us our sins. Nay if we do it not from our hearts. So likewise (saith he Mat. 18.35.) shall my heavenly father do also unto you (that is, he shall in his wrath deliver you unto the tormentors, unto hell) if ye 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 be mindful of wrong, against the children of thy people. As if he should say, thou must both forgive and forget. If thou strive not to forget and put quite out of thy mind the wrongs that hath been done unto thee, thou wilt hardly be able to forgive them, but thy heart will be apt to rise against thine enemy, and to boil in revenge against him. Fifthly, We must unfeignedly desire to be at peace with him that hath done us most wrong, to be friends with him, and to love him, and therefore, also we must be willing to seek peace with him, and to use all means of reconciliation that we can. Seek peace and ensue it, saith the Psalmist Psalm. 34.14. Study to be quiet, saith the Apostle 1 Thes. 4.11. As if he had said, cast about which way thou mayst best compass it, strive earnestly for it. Sixthly, If when we have sought peace, and used the best means of reconciliation that we are able, we cennot obtain it, it must grieve us, it must be a trouble of mind unto us to be at odds and variance with any man. My soul hath long dwelled with him that hateth peace (saith David Psal. 120.6, 7.) I am for peace (saith he, I seek it, and use all means I can to be reconciled) but when I speak they are for War. But look back to Verse 5. and you shall see what a grief and vexation this was to the good man. Woe is me (saith he) that I sojourn in Mesech, that I dwell in the Tents of Kedar; that is, with such inhuman and savage people, that will by no means be won to peace. Seventhly, We must pray heartily to God, for them that have done us most wrong that he would turn 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 do our enemy good, if he stand in need of us. If thou meet thine enemy's Ox or his Ass going astray (saith the Lord Exod. 23.4, 5.) Thou shalt surely bring it back to him again. If thou see the Ass of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help 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 he thirst give him drink. Be not overcome of evil, but overcome evil with good. Oh let us think seriously of these things (beloved) and examine whither we can in this sort love our enemies. 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 blood to love an enemy in this sort. But to this I answer, that it is true indeed that he that hath no more in him then flesh and blood can never do it; and he that hath no more in him then flesh and blood can never be saved. Flesh and blood cannot inherit the kingdom of God, saith the Apostle 1 Cor. 15.50. Except a man be borne again (saith our Saviour joh. 3.5.) of water and of the spirit, he cannot enter into the kingdom 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) unless thou find thyself able in an Evangelicall manner to keep this commandment of loving all men, even thy greatest enemy in this sort as I have described unto you. In an evangelical manner (will you say) how is that? I will express it unto you in five particulars. If thou have the spirit of Christ in thee. 1. Thou wilt be made able in thy mind to serve the Law of God, as the Apostle professeth of himself Rom. 7.25. that is, thou wilt consent to God's Word in this, and acknowledge that indeed thou oughtest to do thus Verse 16. The Commandment is holy and just and good, as he saith there Verse 12. 2. To will is present with thee, as he 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 uncharitableness; thou wilt find thyself able to mourn and to be troubled in thy mind for it; and even to cry out against thyself for it as he doth there Verse 24. O wretched man that I am, who shall deliver me from this froward, envious, revengeful, malicious heart? 4. Thou wilt use to cry to God for help and strength to vanquish and mortify this cankered 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 bind thyself by promise unto God; that though thou hast been 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. We read 2 Cron. 34.31, 32. compared with 35.1. that josiah and his people before they celebrated the passover bound themselves unto the Lord by solemn covenant that they would keep his Commandments 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 days of Samuel to that time. And certainly if we would also thus prepare ourselves to the Sacrament (afer our examination of ourselves) by binding ourselves to God in solemn vows and promises to forsake our special corruptions and walk more circumspectly we might find much more comfort in the Sacrament than we are wont to do. And thus much shall serve for the trial of our charity, by that love we bear to our enemies. The third and last way to try it is by the love we bear to them that fear God especially. To them we are bound to bear special love above all other men. Above all things (saith the Apostle 1 Pet. 4.8.) have fervent charity among yourselves. No love that we bear 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 find, that we love a godly man, more for the Image of God we discern in him, then either a worldly friend for our commodity sake, or a kinsman for the nearness of blood that is between us. For this we have Christ's own example Matth. 12.50. Whosoever shall do 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 man's reward; that is shall be undoubtedly saved. We know that we have passed from death to life (saith the Apostle 1 joh. 3.14.) because we love the brethren. And on the other side, there is no more certain sign of a man that is void of all grace, and abideth in the state of death and damnation than this is when he cannot love such as fear God. He that loveth not his brother (saith the Apostle 1 joh. 3.14.) abideth in death. For their can be no love of God in that man, that loveth not such as fear God. Every one (saith the Apostle 1 joh. 5.1.) That loveth him that begat, loveth him also that is begotten of him. But how may we (that have so false and deceitful hearts in us) know that we do indeed love a Christian in the name of a Christian? I answer that the surest proof of that is this, when we can find that (though we love them most, in whom we see most grace) yet we do unfeignedly love all in whom we see the true fear of God, howsoever they differ in judgement from us in some things: yea what weaknesses soever we discern in them other ways. 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 itself to all the Saints, to all the brethren. And Rom. 14.1— 6. he giveth a particular example for this, by directing the faithful how they should stand affected towards those brethren that were weak in faith, that is in judgement and in the knowledge of the truth. It was certainly a weakness in judgement that made any Christian to think those things to be unlawful, that were indeed in their own nature indifferent and lawful, as those which he instanceth in Verse 2. And so it was a weakness in judgement (on the other side) that made any to think those things necessary and fit to be observed, which indeed were not so as those he instanceth in Verse 5. But how should the faithful stand affected towards them that were thus weak 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 esteem one another to be void of true and saving grace because of this. Secondly, Verse 1. They should receive him that is thus weak in faith; that is, esteem well of him, love him, be not strange to him, keep him company for all this. For God hath received him, saith he Verse 3. And how darest thou despise, or judge, or think 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 me to be so brief as I must be 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 strangeness and alienation of mind and affection between such as do truly fear God, both Ministers, and people. We are so far from receiving, esteeming, loving, and maintaining society one with another nevertheless for this difference in judgement 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 difference and lawfulness of these things is now so clearly manifested; as these men must needs be wilfully blind that do not see it. Nay certainly they cannot choose but see it well enough; and were it not for a carnal 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 (doubtless) conform themselves. And surely (saith the other side) the utter unlawfulness of these ceremonies is now so clearly reveiled that these men must needs be wilfully blind that see it not. Nay they do see it well enough; and were it not for a carnal respect they have unto their worldly peace and estate they would neve use them; certainly they sin against their conscience in observing of them. And what truth of grace can there be in them that are wilfully blind, and for carnal respects do thus sin against their own conscience. And thus do both sides grossly and dangerously err and sin against their brethren. And when ye sin so against the brethren (saith the Apostle 1 Cor. 8.12.) yea sin against Christ. For the experience of all times and of this present age proveth evidently that there be of both sides that fear God unfeignedly, and in the whole tenor and course of whose conversation the life and power of true godliness doth manifestly appear. And if thou do not see this (whosoever thou art, that art most bitter and violent of either side) then art thou certainly thyself most wilfully blind. And I do 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 conform or not conform) if thou canst not bewail and strive against these hard conceits thou hast been wont to entertain against such, thou canst have no comfort at all in thine own estate before God. Let there be no strife I pray thee (saith Abraham unto Lot Gen. 13.8.) between me and thee; for we are brethren. And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sin of Lot, and the grief of Abraham for that variance, that the Cananite and the Perizzite dwelled then in the land. Certainly all that truly fear God are brethren. And have not we Canaanites and Perizzites enough in our land, Papists and Atheists and profane persons that do mortally hate us all that have any true fear of God in us and rejoice much in our variances? Or is the number of them that truly fear God so great that we must dishearten and weaken one another by nourishing heart burning and discord among ourselves? But the time will not permit me to enlarge myself in this point, as I desire to do. I will therefore conclude my speech with the words of the Apostle jam. 5.9. Grudge not one against another brethren, lest ye be condemned. Lecture CXLIV. On Psalm 51.7. August. 2. 1631. IT followeth now that we proceed unto the second of those four 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 proof of the point, I must explain first, and prevent the mistaking of it, by answering three questions, and removing three doubts that may rise in your minds against it. Quest. 1. First, You may ask me. Is it a certain note of a man that hath the spirit of Christ, to be constant in his religion? Answ. I answer, No; unless it be the true Religion that he doth profess. It is indeed a moral virtue, and one of the best things that are to be found in a natural man, to be constant in his Religion be it true or false. And so the Lord noteth it to be jer. 2.10, 11. Pass 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 shameful, and odious thing for a people to be variable, and unconstant in their Religion? But my people have changed their glory, their Religion he means. For this constancy in a man's Religion which he is persuaded is true (though it be false) argueth a zeal 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● itself, as of one of the best things, that can be in a natural man. But yet this is no sign of grace, no fruit of the spirit of Christ to be constant, in an erroneous, and false way. It was no commendation either to jeroboam himself or to jehu 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 jeroboam did at the first establish, and would by no means be drawn to forsake it. The children of Israel (saith the Holy Ghost 2 King. 17.22.) walked in all the sins of jeroboam, 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 sign of grace in a Papist or any other Heretic or Schismatic whatsoever, that they have been constant in their Religion, even unto death. It is not the punishment that a man endures, 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 error, as he will admit of no means that may inform him better, to be like the a●afe Adder (Psal. 58.4, 5.) that stoppeth her ear, which will not hearken to the voice of the charmers charming never so wisely. Yea it is not only a great sin but a fearful judgement, and curse of God too. He hath blinded their eyes (saith our blessed Saviour joh. 12.40.) and hardened their hearts that they should not so 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 mean constancy in the true Religion. It is the cleaving to the truth of God, that is such a note. But than you will ask 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 profess be the truth, that so I may constantly hold it, and cleave unto it? When our Saviour had said joh. 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 bear witness unto the truth; Pilate said unto him, what is truth? And certainly we have many now, that were borne, and bread in the Church, that know no more what the truth is, than Pilate did, but (like men utterly ignorant. and unsettled 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 joh. 17.17. Sanctify 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 doubtless the true Religion. If thou holdest nothing in Religion but that thou canst warrant, and prove by God's Word, than 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 testimonies are very sure, saith David Psalm. 93.5. This sacred book 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 minds, Quest. 3. and you will ask me this third, and last question. How can I be certain, 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 allege 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 Hebrews. Secondly, there is nothing (no one Article of faith) so plainly set down in the holy Scripture, but wrangling, and profane wits, have been apt to pervert, and wrest the words, to a quite contrary sense, unto that that the Holy Ghost intended. You shall see the Prophet jeremy 23.36. charge the Prophets, and Priests of his time with this, and I pray you mark how emphatically he expresseth the heinousness of this their sin. 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 God's 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 clearly understand it, and be undoubtedly certain that it is indeed the infallible truth of God. I pray you mark the proof of this point in five dgrees. First, in all these necessary points of Religion the Scripture is in itself most clear, and lightsome. The Commandment is a lamp (saith Solomon Prov. 6.23.) and the law is light. Yea the Apostle calls the very Scripture of the old Testament (which yet was much darker than the new is) 2 Pet. 1.19. a light that shineth in a dark place. Secondly, It is not only lightsome in itself (as you know the Sun is, though they that are blind have no benefit by it) but it doth also give light unto us; and make us (who are all of us blind by nature) able to see clearly the true meaning of it. This is therefore noted to express the divine excellency of it, Psal. 19.8. The Commandment of the Lord is pure, enlightening the eyes. It giveth light, and sight to the eyes of God's people that were dim, and blind before. Thirdly, It is not only lightsome, and clear (in all these necessary points of Religion) to Scholars, 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. Mark, it is not only light, but it giveth light; yea so soon as a man with a good heart is entered into it, he shall receive that light by it; But to whom gives it this light? It giveth understanding to the simple. Fourthly, what kind, and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it? Surely a clear a certain, 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 speak, behold it is I. The sheep of Christ know his voice, joh. 10.4. they understand his language well, and understand his meaning too. You know the truth (saith the Apostle 1 joh. 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 lie is of the truth. The meanest Christian (being one of Gods elect, and having a good heart) may clearly understand the Scriptures, in those points that are necessary unto salvation, and attain to a certain 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 attain to more certainty of knowledge in them, than the greatest Scholar in the world (with all the helps of art, and learning, and interpreters that he hath) shall do, if he want grace. For so stands the promise, Psal. 25.12. What man is he that feareth the Lord? Him shall he teach in the way that he shall choose. If any man will do his will (and resolve to practise what he knoweth, saith our Saviour, joh. 7.17.) he shall know of the doctrine (concerning the Doctrine which I teach) whether it be of God or whether I speak of myself. So that (to conclude my answer to this third and last question) let no man pretend for his profane ignorance and unsettledness in the matters of religion the obscurity of the holy Scriptures, or say thus in his heart, I mean well, and I will do well, and I will hope well, but I will never trouble my brains 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 attain to any settled 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 himself in these conceits. For thou hast heard that the Scripture is not so obscure (in these necessary points) as thou wouldst fain have it to be; but if thou hadst any true fear of God in thee, if thou didst belong to God, thou mightest clearly and certainly know the truth. And it is a more fearful sign against thee, than thou art aware of, that the Word of God is so obscure to thee, that thou canst attain to no certainty of knowledge in the matters of religion by it. To them that are without (that belong not to God's kingdom, saith our Saviour Mar. 4.11.) all these things are done in parables All the Doctrines of God's 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 proof 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 God's Word. Two evident proofs I will give you for this, and then I will show 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 proof is the testimony that the Lord hath given unto them that cleave constantly to his truth. The second is the comfort that God's 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. Mark three things in this first proof. 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 Christ's righteousness unto them, that they are such as keep the truth. Yea that he saith, they are such as 2 keep the truths, all truths, every truth that God hath in his Word revealed unto them. 3. Mark 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 walls and bulwarks. The nation that keepeth the truth, yea every truth of God, is as a strong city, God's salvation and protection shall be in stead of all walls and bulwarks unto that nation. My second proof of the first sort is that speech of our blessed Saviour joh. 8.31. If ye continue in my word then are ye my disciples indeed: and not in name and profession only. He that is Christ's disciple indeed, taught of God, a true believer, will continue in Christ's word, in the truth he hath learned of him, and not be drawn away from it. And the third is like unto this, 2 john 9 Whosoever transgresseth (He means not in action and practice (for all men are apt to transgress so, There is no man that sinneth not, 1 Kings 8.46. and every one that sinneth transgresseth the law, 1 joh. 3.4 But he speaks here of such as transgress in judgement; 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 Son; hath God for his father, and the Son of God for his Saviour. And this is my first sort of proof, 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. Proof. 2 My second proof is the testimony that God's people themselves from their own experience have given unto this, even of the comfort that they have found in this in the times of their greatest trials and afflictions, that they have been constant in their religion, and faithfully persisted in the truth of God. And for this kind of proof, I will give you three particular examples of most holy men; and one more general of the whole Church. The first of my three examples is holy job, 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, job 23.11, 12. My foot hath held his steps, his way have I kept, and not declined; neither have I gone back from the commandment 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 witness 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 david's, who when his soul cleaved to the dust, Psal. 119.25. and melted for heaviness, as he saith Vers. 28. when he was brought very low by outward and inward affliction, raiseth up himself with this testimony that his conscience gave him, as with a principal 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 Psalm) 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 find for it in thy Word (not out of any carnal respects, because it is the religion of the time and State I live in) made choice of this religion which I do profess, 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 offered (as a sacrifice in martyrdom) 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 chief 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 been 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 days 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 crown of righteousness, which the Lord the righteous judge shall give me at that day. My fourth and last example is more general 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 falsely in thy covenant; our heart is not turned back; 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 endured (all which we might easily have escaped if we would have dealt falsely in thy covenant, and forsaken thy truth) could make us (so much as in heart) to turn back from thy way, as our forefathers did in the wilderness, of whom it is said Acts 7.39. that in their hearts they turned back into Egypt, they could have found in their hearts to be there again; but so could not we; and this testimony of our uprightness we have to comfort ourselves with in all the miseries that have befallen us. And thus have I given you the proof of the point, that a man's 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 Psalm 51.7. August 16. 1631. IT followeth now that we proceed to the reasons and grounds of this point, & show 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 dwells will teach and persuade 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 concerns the main ground of that certainty that any of God's people have in their faith and religion) I will distinctly and plainly for the help of your understanding and memory, declare and confirm unto you in six several propositions, and then I will answer the main 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 joh. 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 means) that are necessary unto your salvation for you to know, and to be persuaded of. And if any man shall say (as the Papist doth) tush this promise was made to the Apostles only 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 general Council 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 only, (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 only, as not concerning any other but them: for there were many things spoken in that Sermon that do undoubtedly concern all the faithful 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 only, but unto all the faithful. All thy children (saith the Lord to his Church, to his Catholic 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 john 6.45. delivers the promise in these general terms; It is written in the Prophets (saith he) and they shall be all taught of God. He is then no member of the Catholic Church (out of which as out of Noah's Ark there can be no salvation) he is none of Gods elect, that in the matters of his religion, hath no other teacher than man, that is not therein taught of God, and instructed by his holy spirit. Ye have an unction (saith the Apostle in his general Epistle that he wrote to all the faithful, 1 john 2.20. Yea even to such among them as verse 18. he calls little children the weakest, and meanest of all the faithful) 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 he hath taught you, and instructed you in all things that are necessary to the salvation of your souls, for you to know, and to be instructed in. Thirdly, Of all the works of the spirit of God in the soul of man this is the first, and principal, to enlighten the mind, and to give a man a good understanding, and judgement in those things that concern his salvation. As light was the first of all God's works in the Creation of the world, Gen. 1.3. so is it also in the new creation. Be ye transformed (saith the Apostle, Romans 12. ●.) by the renewing of your mind. So soon as a man is transformed, and hath that blessed change wrought in him, his mind will be renewed, and his judgement cleared in spiritual things. When their heart turneth unto the Lord (saith he, 2 Cor. 3 16.) so soon as a man is once converted by the spirit of God, the veil that darkened the understanding, and kept a man from seeing, and discerning the things of God shall be taken away. That man whom God's spirit hath not enlightened 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 than man; holds nothing in religion but humanafide, upon that credit that he gives unto man, it is the religion of the time, of the state, and country he lives in, it is that which he knows many learned and good men do teach, and hold, and therefore he holdeth, and professeth it, but he was never inwardly, and firmly persuaded in his conscience of these things; that man certainly 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 certainly no one work of saving, and sanctifying grace wrought in thy soul. Fourthly, The knowledge that this heavenly teacher worketh in us is a clear, and certain knowledge, And even as God's people when the spirit of God spoke unto them in visions, and dreams and other extraordinary revelations were undoubtedly certain 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 been undoubtedly certain of that, he would never have been so ready as he was, Gen. 22.2, 3. to sacrifice his own son: Neither would joseph 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 immediately after he arose, by night; and have fled into Egypt, as he did, Mat. 2.13, 14. if he had not been certainly assured that that was the will of God that was so revealed to him, the spirit spoke expressly 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 prophecy then any of those extraordinary revelations were) speak so expressly as the people of God that have been taught by him, have been so certain of the truth, that they have been willing to seal it even with their dearest blood. So the Evangelist saith, Luke 1.1. that all the parts of the Gospel all the articles of our faith were most surely believed among the faithful. And Peter saith of himself, and the rest of the elect Apostles, joh. 6.69. We believe, and are sure that thou art that Christ the son of the living God. And our Saviour saith of them all, joh. 17.8. that they knew surely that be came out from God, and believed that God did send him. The people of God by the teaching of the holy spirit, do attain (you see) not unto a probable opinion only, but to an undoubted certainty of knowledge, and faith. And from this certainty, hath grown 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 profess, 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 means be drawn from it, and therefore they were slain. If a man have no certainty in the matters of religion, but is wavering, and unsettled in it certainly he was never yet taught of God. Fiftly, No man can attain to this undoubted certainty in religion by any other means 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 means of knowledge that are upon earth, yet shall he never be able to attain to a clear, and certain knowledge in the matters of his salvation, till the spirit of God do teach, and instruct him. When Peter had made this confession of his faith, Matth. 16.16. Thou art Christ the son of the living God. jesus answered, and said unto him, verse 17. Blessed art thou Simon Bar-jona for flesh, and blood hath not revealed it unto thee, but my father which is in heaven. Mark 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 himself that he is taught of God. Why but may you say? May not flesh, and blood reveal so much to a man? May not a natural man be persuaded of this that jesus is Christ the son of the living God? I answer that he may say so; and he may think 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 persuaded of this article; he cannot believe it with all his heart as Philip speaketh, Acts 8.37. till God by his holy spirit have revealed it unto him, and persuaded his heart of it. No man can say that jesus is the Lord, (saith the Apostle, 1 Cor. 12.3.) but by the Holy Ghost. As if he had said, He cannot say, and profess it from the full persuasion of his heart, till the Holy Ghost hath taught it him, that he is so indeed. No man can have a clear, and certain persuasion in matters of religion, but only he that hath the spirit of sanctification, and is instructed, and guided by it. Certainly (saith Elihu, job 32.8.) there is a spirit in man, and the inspiration of the almighty giveth them understanding. There be many arguments whereby a man may be 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 certain fulfilling of all the Prophecies 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 supernatural doctrine contained in it. But none of all these arguments can undoubtedly persuade 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 clear, and certain 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 carnal man by his natural parts, and by the help of learning, of hearing, of study, and conference may know much in religion, and teach it also excellently, and maintain it strongly against any adversary; but this clear, and certain knowledge, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that carrieth with it, as with full sail 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 persuaded him in the truth. Sixtly and lastly, Proportionable to the measure of the spirit of grace, and sanctification that any faithful man hath received, shall the measure of his knowledge, and certainty be in the matters of his faith, and religion. He that is spiritual (saith the Apostle, 1 Cor. 2.15) by whom (though he oppose him to the natural man) he means not every one that hath the spirit, and is regenerate but him that hath the spirit in a greater measure than many other of the regenerate have, as appears by the opposition he makes, Chap. 3 1. between them that are spiritual, and them that are ●a●es in Christ. He that is spiritual (saith he) judgeth all things; that is to say; is not only certain of the truth that himself holdeth, but can judge, and clearly discern, and reject any error that is held by other men; yet he himself is judged of no man: As if he had said, He is so certainly assured of the truth that he holdeth, that the contrary judgement of other men, whatsoever they be▪ cannot oversway 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 jesus Christ. The holier, and more spiritual a man is, the more he grows in grace, in the fear of God, in sorrow for sin, and hatred of it, and in the love of goodness: the better, and with the more certainty of assurance shall he know the mystery of Christ, the clearer, and more certain assurance shall he have in spiritual things. Object. And (thus having opened, and confirmed this first reason of the Doctrine) I come to answer a main objection which the Papist doth make, and which may rise in your minds against it. And indeed if it were an objection of Papists only I would never trouble you, or myself about it. But we are all by nature rank Papists in this, and in many other points of religion; and I know this first reason will seem 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 persuasion he hath from his own 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 minds, and opinions there must needs be in religion, if every ones private spirit be supreme judge, and determiner what is truth in the matter of religion. Is it not a far 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 own private spirit teacheth them? Ask the priests concerning the law, saith the Lord, Hag. 2.11. and again, The priests lips shall keep knowledge (saith the Prophet, Mal. 2.7.) and the people should seek the law at his mouth. Answ. Now unto this I have Four things to answer. First, That though this Doctrine that every true believer hath the spirit of God, and that the spirit of God will teach him be strange, and ridiculous to such as are sensual not having the spirit, as the Apostle speaketh of some, jude 19 and indeed to every natural man; yet to the regenerate man it is not so. The spirit of truth (saith our Saviour, john 14.17.) the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth in you, and shall be in you. Every true believer, every true Christian hath the spirit of God, and knows, and finds in himself that he hath it. Because ye are sons (saith the Apostle, Galathians 4.6.) God hath sent forth the spirit of his son into your hearts, crying Abba, father: He could not pray else nor cry Abba father unto God. And he that hath it not (let him scoff, and ●lout at it never so much) is in a woeful case certainly, 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 faithful man hath to teach, and instruct him is not his own private spirit as they scornfully, and blasphemously call it; for 1 it is the spirit of God even the same that first indicted 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. We have received (saith the Apostle, ● Cor. 2.12.) not the spirit of the world, but the spirit which is of God, that we might know the things which are freely given us of God. And 2 besides, it is not man's private spirit because it is one, and the same in all the faithful throughout the world, and teacheth them all one, and the same thing. By one spirit (saith the Apostle, 1 Cor. 12.13) we are all baptised into one body, whether we be jews or Gentiles, bond or free, and have been all made to drink into one spirit. As if he should have said, As all the faithful throughout the world enjoy the same outward Sacraments, so is the inward grace that is sealed thereby, one and the same in all the faithful throughout the world, and teacheth them all one and the same thing. So that this teaching that every true believer 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 harkening unto our own natural, and carnal spirits, that is the true cause of that, if we were all taught by the spirit of God, we should agree better in opinion than we do. Yea it is one, and the same spirit, that is in all the faithful that are now living, that it was in all the faithful in old time, and teacheth us now no other thing, than it did teach all the faithful from the beginning of the world. So the Apostle alluding unto David and to the faithful in his time saith, 2 Cor. 4.13. We having the same spirit of faith according as it is written I believed, and therefore have I spoken, we also believe, and therefore speak. Thirdly, We do not say, that that teaching, and persuasion which every faithful man receiveth inwardly in his own heart from the spirit of God, is the supreme judge, and determiner what is true, and what erroneous in the matters of faith, and religion, from which no appeal is to be made; for all heretics and self-conceited persons will be apt to pretend that; but we have a certain rule given us whereby that which the spirit of God teacheth a man inwardly, may be known, and discerned from all opinions, and motions that come from a false, and fantastical 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 certainly from a false, and erroneous spirit. By this rule we must judge of the spirit that is in other men. Beloved believe not every spirit (saith the Apostle, 1 john 4.1.) but try the spirits, whether they be of God. But how shall we try whether the Doctrine that our teachers bring us be such as they received, and learned of God's spirit or no? Why we must try it by this rule. To the law, and to the testimony (saith the Prophet, Esa. 8.20.) if they speak not according to this Word, it is because they have no light in them. As if he should have said, they were never taught of God. And this is also the rule whereby we must try every opinion in religion that we hold, every motion, and inclination that we find in our hearts whether it be of the spirit of God yea or no; the spirit never disagreeth from the Word. Behold (saith the wisdom of God, Proverbes 1.23.) I will pour out my spirit unto you, I will make known 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 go always together. Fourthly and lastly, The spirit of God useth to teach the conscience by the ministry of the Word, that is in the Church of God; and not either by immediate inspirations, and enthusiasms; or by any other outward means ordinarily, but by this only. And by this also a man may judge whether that that he holds in religion be of the spirits teaching yea or no. Whether the good things that seem to be in him were wrought by the spirit of God: that is, if he have learned, and received them by the ministry of the Church, and preaching of the Word. Therefore the Apostle calls the ministry of the Gospel. 2 Cor. 3.8. the ministration of the spirit. As if he had said, The means whereby the Lord conveys his spirit into the heart of man, and whereby the spirit worketh grace in man's heart, is the ministry of the Word. Received ye the spirit (saith he, Galathians 3.2.) by the works of the law, or by the hearing of faith, that is the Doctrine of faith preached? So speaking of faith (the greatest work of the spirit) he saith, Rom. 10.17. faith comes by hearing. Therefore when our Saviour had said, john 6.45. It is written in the Prophets they shall be all taught of God, he addeth immediately, every man therefore that hath heard, and learned of the father cometh 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 faithful man, that he will by his spirit plainly teach, and direct him which way to take, even then when he is in most danger to be misled, and seduced, Esa. 30.21. Thine ears shall hear a word behind thee saying, this (not that but this) is the way walk ye in it (continue, go 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 drawn out of the right way even then my spirit shall resolve, and confirm thee in the truth, and keep thee in it. I say when the Lord doth promise thus plainly, and particularly to teach, and guide his people aright by his spirit, even in controverted truths, you shall find in the former, verse 20. how, and by what means the spirit will thus teach, and guide his people. Thy teachers (saith he) shall not be removed into a corner any more, but thine eyes shall see thy teachers, and then followeth, and thine ears shall hear a word behind thee. As if he should say, I will accompany the ministry of my Word with the efficacy, and operation of my spirit, and by the ministry 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 he dwells will teach and persuade 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 he will certainly cleave unto it, and hold fast whatsoever he hath learned of that heavenly teacher. Teach me O Lord (saith David, Psalm 119.33.) the way of thy statutes; that is, that way unto life, and salvation which thou hast in thy Word prescribed (a plain periphrasis of the true religion of God) and I shall keep it unto the end. As if he had said, I shall never fall nor be drawn 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 been constant in thy truth for thou hast taught me. So saith the Apostle also of all that are taught of God, 1 john 2.27. The same anointing (saith he; the spirit of God he means) 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 clear, certain, 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 been taught by his holy spirit. And thus have I showed 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 Psalm 51.7. Aug. 30. 1631. IT followeth now that we proceed to make some application of it unto ourselves. Aplic. For seeing (as we have heard) the Spirit of God wheresoever it dwells 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 faithful themselves have found such comfort in this, when they have been in great distress, we are therefore to be exhorted that every one of us would labour, by this note to approve ourselves 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 do make profession of. This is an exhortation, which we shall find much pressed upon God's people by the Holy Ghost, specially in the New Testament. Watch ye, take heed unto yourselves (saith the Apostle 1 Cor. 16.13.) stand fast in the faith, in the Doctrine of faith, quit ye like men, in withstanding manfully all such as would seduce you, be strong and resolute in the truth. Observe his earnestness in the many words he useth. So Phil. 4.1. Stand fast in the Lord in the faith, and Doctrine of Christ my dear beloved. And 2 Thes. 2.15. Therefore brethren (saith he) sland fast, and hold the traditions the doctrines delivered unto you which you have been taught, whether by word by lively voice in the Ministry of the word, preached which you hear, or by our Epistle, or by the holy Scripture which ye read. And again Heb. 4.14. Let us hold fast our pro●ession saith he, And again 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 been taught and confirmed in the truth, with far more evidence and demonstration of the spirit, and of power (as the Apostle speaketh 1 Cor. 2.4.) then is it to be found in the Ministry of any of God's servants now, how much more necessary is this exhortation for us all in these days. No, not so will you say. For those were days of bloody persecution, Object. and of a fiery trial. The Magistrate was a mortal enemy to Christ, and his Gospel, and the jews every where incensed him against it; but we (thanks be to God) live under a Christian Magistrate, and in days of great peace, we have peace at home, and peace abroad. To this I answer that though we (through the great mercy of God) do enjoy the Gospel in great peace, Answ. and have it also maintained, and countenanced by public authority; and though the religious disposition of our gracious King (who hath both heretofore, and of late so fully declared himself to be for the Gospel, and against Popery) may give us great hope of the continuance of this blessing, and may seem to free us from fear of any alteration of Religion in our days. Yet are there three things that make this exhortation every whit as needful for our times, and for us, as it was for the people of God in the Apostles days. First, The great danger we are in that popery may prevail and steal in upon us (and with it a fiery trial) before we be aware; not withstanding all that hath been said of the hopes we have. Surely the great increase of Papists that we daily hear 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 fear. Secondly, admit that we were in no danger at all of a fiery trial 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 needful 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 fantastical, some so blasphemous, and dangerous that I would not offend your Christian ears with rehearsing of them, though I could. Every year almost yields us some new conceit in Religion. When the servants (in the parable of the tares Matth. 13.27, 28) spied their Master's 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 do not lay the fault upon the seed their Master did sow. The Papists, and Atheists when they hear either of Heresies that spring in the Church, or of hypocrites, and scandalous sinners that break out amongst such as profess Religion, are apt still to impute all to our Master's seed. This comes of following Sermons, a goodly Gospel 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 been which our state, and Church hath professed, and which hath been preached in it above 70. years 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 mark what answer the Lord of the field gives unto his servants The enemy hath done this, saith he. Satan the enemy of God, and mankind, is the sour of all these tares, the author of all the heresies (and scandals too) that rise in God's Church. And the men that broach these errors (how learned or good soever they may seem to be; as Satan himself 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 jerusalem and of the whole state, and the judgements whereby God would plague that nation, for the contempt of the Gospel: and which should be signs, 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 errors 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 Gospel, so is it a fearful sign of a more grievous judgement approaching, and namely of the removing of our candlestick, and taking away the Gospel from us. And surely these false teachers (increasing as they do) will steal away the truth of Religion from us before we be aware (as the Lord speaketh of the false Prophets in jeremy's time jer. 23.30.) unless we stir up ourselves to hold it fast, and to cleave so much the more steadfastly unto it, because we see it so many ways questioned, and contradicted by fantastical spirits. Thirdly, and lastly. The general decay of the love of Religion in all places, and among all sorts of men, and the strange increase of irreligiousness, and profaneness every where, will (as an epidemical disease, and common contagion) infect us all; and by little, and little steal our hearts away from all care of Religion, and respect unto it, if we do not carefully take heed, and stir up ourselves to hold fast both the knowledge, and practice of the truth which we have received. Our long enjoying of the Gospel of Christ together with our long peace, and plenty makes us to esteem 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 food also that ever man tasted of: In which respect the Prophet Psal. 78.25. calls it Angels food, such a food as (if they had needed meat) the very Angels might have fed upon. Yet grew they so weary of it that they preferred the cucumbers, and onions, and garlic of Egypt before it Num. 11.5, 6. any thing rather than Mannah then that food that came down from heaven. And so doth the Apostle prophesy 2 Tim. 4.4. of a time that should come (and we have just cause to judge that this is the very time he prophesieth of) wherein such as had professed the Gospel should turn away their ears from the truth & be turned unto fables. No doctrine can be so fabulous, and fantastical but men will be ready to turn unto it, and to embrace it, rather than 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 jews speak 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 epicurism and irreligiousness. Therefore the Apostle in another prophecy of his 2 Tim. 3.1. wherein he sets down the general sins of those perilous times that shall come in the last days (whereinto we are fallen) notes this as a chief one Verse 5. Having a form of godliness, an outward profession of the true Religion, but denying the power thereof; that the Gospel should have such a commanding power over them as to restrain them from any sin they were inclined unto (especially if it be in fashion) this they should not abide, this being the general disease of the time we shall all be in danger to be carried away with the stream, and sway of it; if we discern it not to be a forerunner of the removal of our candlestick the Gospel, and in time take heed, and repent, and do our first works, Rev. 2.5. and if the general inclination unto profaneness, that we discern in all men, cause us not to love the truth, and cleave to it so much the more, and to take up David's cry, and resolution Psal. 119.126— 128. It is time for thee Lord to work, and to show thy power for the maintaining of thy truth, and Gospel, 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 Commandments above gold, yea above fine gold, therefore I esteem all thy precepts concerning all things, to be right, and I hate every false way. And now that I have thus showed 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 persuade, and provoke you to it, and then show you the means how it may be obtained. And the Motives I will give you shall be but two. First, take heed how you suffer yourselves 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 than corruption in manners is, specially in a man that hath been formerly enlightened with the knowledge of the truth. To allow of any evil we do in our judgement, and to defend it as lawful, is a greater sin, and argues a man to be more under the power, and dominion of sin, than the committing of sin doth. Therefore the Apostle (in the person not of a natural, but of a regenerate man) comforts himself in this Rom. 7.15. That which I do I allow not, and Verse 16. I consent to the Law that it is good, and Verse 25. With my mind I serve the Law of God. The Leprosy in the head was of all kind of Leprosies most dangerous. The Priest shall pronounce him utterly unclean (saith the Lord Leviticus 13.44.) his plague is in his head. As the soul is the excellency of a man; so is the spirit, and judgement the excellency of the soul, and that that God hath set in a man to guide, and govern all other the powers, and faculties of it. The spirit of man is the candle of the Lord, saith Solomon Prov. 20.27. a divine light set in the soul to direct the whole man. And if the light that is in thee be darkness (saith our Saviour Matth. 6.23. if thy mind, and judgement be once corrupted) how great, how dangerous is that darkness. Take heed therefore (saith he Luke 11.35.) that the light that is in thee be not darkness: take heed that thy judgement be not corrupted. Most men are of opinion that if a man's 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, than many foul corruptions in life and conversation will do. To the unbelieving (saith the Apostle Tit. 1.15.) Nothing is pure, for even their mind, and conscience is defiled. Even their mind is defiled, saith he. The corruption of the mind, 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 discern between truth, and falsehood) shall receive error, and forsake the truth. This is said to be the judgement that God did make choice of, to punish the Gentiles for their most heinous sins; God gave them over (saith the Apostle Rom. 1.28. to a reprobate mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a mind void of judgement, as your margin well renders it. When thou once losest thy judgement, that thou canst not discern between truth, and error 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 error, and forsake the truth, you shall thereby declare yourselves never to have been taught of God, never to have had any truth of grace, or goodness in you. Object What? (will you say) is every one that holdeth any error in Religion utterly void of all grace? Answ. For answer unto this you must understand that there is great difference in the errors 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 less weighty. So among those truths in Religion that are to be known, and believed there are some that are more fundamental of more absolute necessity to salvation, to be known, and believed then some others are. As in the body of man some wounds are mortal, Viz. such as touch the brain, or heart, or other vital parts, some others though they be very deep, and grievous yet are not mortal; so it is in the errors of the mind, 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 overthrew the Doctrine of justification only by faith in Christ (which is the very life of a Christians soul) but some of them do not so. To answer therefore more distinctly unto the question, I say. That errors of this latter kind that do not touch upon the foundation may doubtless be in the man that is in the state of grace. He that held himself bound in conscience in the Apostles time to observe all those days that God in Moses days had made holy, and to abstain from all those meats that by that law were made unclean; did (out of doubt) hold an arrour in Religion; and yet the Apostle Rom. 14.1— 6. speaks of such a man as of the dear child of God, and saith plainly of him Verse 3. That God had received him into favour, yea he shall be holden up, saith he Verse 4. he shall persevere in the state of grace, for all the error that he holds. Yea he forbids God's 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 error of his. As every error 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 error. And he that is in the error (so it be but an error 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 God's children in this life, may be subject unto such errors. The best may say of themselves as the Apostle doth, 1 Cor. 13.9, We know but in part. And every man is a liar, saith he, Rom. 3.4. the best man is subject to err, 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 between the best of God's servants. And that which the Apostle saith jam. 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 error that he holds in his judgement, for in many things we err all. Yea I say secondly that a man that is in the state of grace may possibly hold for a time even such errors in religion, as do trench upon the foundation also very near. For all the elect Apostles did believe that Christ should be a worldly king, Mar. 10.37.41. Yea they held this error even after they had been eye-witnesses both of his passion and resurrection too, as is plain by their question Acts 1.6. And the whole Church of the Galatians did for a time hold an error in that main fundamental article of our religion in the doctrine of our justification. For they held that a man could not be justified by faith in Christ only, without the works of the Law, as is evident by that pains the Apostle takes to convince them of that error, Gal. 3 & 4 & 5 Chapters. Though we may therefore judge of such errors 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 wholesome) Gal. 5.12. I would they were even cut off which trouble you. Thirdly, These errors that are so gross 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 errors in religion, of which it may be said as David speaketh Psal. 119.21. Cursed are they that do err from thy commandments. 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 turn Papist, or Pelagian, or Libertine, or Antinomian, certainly thou never hadst the Spirit of God, there was never any true goodness 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 apocalypse, 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 book of life, saith the text. Fourthly and lastly, A wavering mind in religion, an aptness to forsake the truth, and to receive new opinions and errors is a dangerous sign of an heart that never had truth of grace in it. The ungodly (saith the Prophet Psal. 1.4) are like the chaff which the wind driveth away. To be so light of belief that every wind of Doctrine will carry us away, is a sign 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 errors, and were drawn from the truth, did thereby make it manifest (as the Apostle speaketh 1 joh. 2.18, 19) that they were never any of Gods elect. If they had been of us (saith he Vers. 19) if they had ever been 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 joined 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 show of reason, and truth, and holiness 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 sheep (his elect) john 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 error to swarm in his Church, as there do at this day, that by this means of trial ●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 persuade you to cleave resolutely and constantly to the truth you have received: and to make you fearful to decline and fall from it. Lecture CXLVII. On Psalm 51.7. Sept. 13. 1631. Means. IT followeth now that we proceed unto the means that they who desire to be constant in the truth, and to keep 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 ourselves, or upon any thing that is in us, or upon any thing we are able to do, but) upon the Lord only, and upon these two things that are in him. First, Upon that grace, and free love of God that moved him in his eternal counsel to elect and ordain us unto life: And secondly, upon that omnipotent power of his, whereby only we are preserved from falling away. There shall arise (saith our Saviour, Matthew 24.24.) false Christ's, and false Prophets, and shall show great signs and wonders (the Priests and Jesuits 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 signs and wonders that they do, yet might they be false Prophets for all that) false Prophets (saith our Saviour) shall show great signs and wonders, in so much that (if it were possible) they shall deceive the very elect. If it were possible, saith he. It is not possible for any of Gods elect to be so deceived by any false teachers, as that they should fall into those errors that are fundamental, and persist in them. The foundation of God (saith the Apostle 2 Timothy 2.19. this decree of God which is the main foundation of our whole salvation) that standeth sure, and can never be moved or altered. And secondly, we are kept (saith the Apostle 1 Peter 1.5.) by the power of God through faith unto salvation. And by our faith we 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 ourselves. But though this be so, yet hath the Lord appointed some things for us to do, to preserve ourselves from falling away from the truth. And though he at the first made us without ourselves (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 Psalm 100.3. It is he that made us and not we ourselves, as appears by the words that follow, We are his people and the sheep of his pasture; we were mere patients in both those first works of God) yet will he not save us without ourselves, he will not preserve us in the state of grace, nor bring us unto glory without our own endeavour, he will have us to be agents in this work ourselves, and co-workers with him. Work out your own salvation, saith the Apostle Phil. 2.12. and jude 20, ●1. Build up yourselves in your most holy faith: and keep yourselves in the love of God. And whomsoever God hath elected and decreed to preserve, so as they shall never be deceived, and drawn from the truth in them he will work a care and endeavour to use all means to preserve themselves. Yea he will make them to be diligent and painful in working for themselves this way, in doing their endeavour, and using of the means whereby they may be kept from falling away from the truth. The Apostle writing to the Hebrews that had done much already to make sure to themselves their own election and calling And we desire (saith he Hebrews 6.11, 12.) that every one of you do show the same diligence, to the full assurance of hope unto the end. That ye be not slothful, but followers of them who through faith and patience inherit the promises. No man can have full assurance of hope to be preserved from falling away, unless (even to the end of his days) he be diligent in using the means to preserve himself. No man may look to inherit God's promises, that is a slothful man, that relieth wholly upon God's mercy, and power, and gracious promises, and will use no endeavour, take no pains to keep himself from falling from God. On the other side, he that will diligently endeavour himself to do that that God hath directed him to do, and to use God's means, shall not need to doubt, but that God will uphold him, though the times were far more dangerous than they are. He that upheld Noah, Genesis 6.9. and Obadiah, 1 Kings 18.3. in such times as these were, can certainly uphold us in these times. God is able to make him stand, saith the Apostle, Romans 14.4. Yea, and he will cetainely do it, if we be not wanting to ourselves. Arise and be doing (saith David to Solomon, 1 Chron. 22.16.) and the Lord will be with thee. Do thy endeavour in the use of God's means conscionably, and thou shalt not need to doubt of success. In all labour there is profit, saith the Holy Ghost, Prov. 14.23. which is to be understood as well of the pains we are to take for our souls and for heaven, as for that we take for our bodies in our worldly callings. Yea the Lord (to show the necessity of our own endeavour to encourage us unto this, and to honour the use of his means) is pleased to ascribe our preservation from falling, and standing in the state of grace (which is indeed his own work only) unto this our care of keeping of ourselves. He that is begotten of God keepeth himself, and that wicked one toucheth him not, saith the Apostle, 1 john 5.18. A regenerate man may by a conscionable use of the means (yet not he (saith the Apostle, 1 Corinthians 15.10.) but the grace of God that is with him, and with all others also that faithfully do their endeavour) keep himself, so as that Satan nor any of his agents shall ever be able to touch him mortally, to draw him to that sin that is unto death. Yea he that will carefully do what lieth in him (I speak still of the regenerate man) may preserve himself (though not from all sin, from all humane frailties, and infirmities) yet certainly from all gross, and scandalous sins, even from such, as he hath been by nature or custom most strongly inclined unto. And I kept myself from mine iniquity saith David, Psalm 18.23. You will ask me then what is it, that God would have us to do to preserve ourselves from falling into error, and to keep ourselves constant in his holy truth. I answer they be two things principally: some things we must avoid and some things we must do. 1. We must carefully beware of, and shun those things whereby we are in danger to be corrupted in our judgement, and drawn away from the truth. 2. We must diligently use the means whereby we may be established, and preserved in it. Of the first kind there are two wholesome, and necessary directions given us in God's Book. First, He 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 drawn into error. eat the hearing of them, the conferring with them, the reading of their books, desire not to hear what they can say, for their errors and against the truth. This direction we shall find often given unto God's people. Cease my son to hear (saith the Holy Ghost, Proverbes 19.27.) the instruction, that causeth to err from the words of knowledge. As if he 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 persuade thee another way. Give over hearing of such men saith the Holy Ghost. This direction the Apostle gives, Romans 16.17. Now I beseech you, brethren (saith he observe his earnestness in this matter) mark them which cause divisions, and offences (are authors of new sects) contrary to the doctrine which ye have learned, and avoid them. And this note our blessed Saviour gives to know his Elect by, john 10.5. a stranger (one that brings new, and strange Doctrine other Doctrine than such as their shepherd doth teach) they will not follow, but will flee from him Lest they should follow him and be misled by him they will flee from him, if they should not flee from him, they fear they might be seduced by him. Yea though Timothy was himself 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 dispute (saith he, 1 Timothy 6.5.) of men of corrupt minds, and destitute of the truth. From such withdraw thyself. And if such a man might not be allowed to reason much with heretics, nor to delight to hear what they could say against the truth, and for their errors, how much less may a private Christian be allowed to do thus. Say not I shall (by hearing, and reading what they say) discern the absurdity of their opinions the better, and be confirmed in the truth. For first, This is not the mean that God hath sanctified to confirm his people in the truth but expressly forbidden it as you have heard, hear them not saith he, avoid them, flee from them. Secondly, The way that God hath sanctified to confirm thee in the truth sufficiently, and abundantly, is the sound ministry of his Word. Paul, and Barnabas by their preaching confirmed the souls of the Disciples, Act. 14 21, 22. And Paul sent Timothy by his ministry, and preaching to establish the Thessalonians, 1 Thess. 3.2. Thirdly, This will be a mean to weaken thee rather, and breed doubts in thee, and pervert thee, then to confirm thee in the truth. Remember what Eve got by giving herself liberty to confer, 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 hear and read what such men can say, be sure thou have some with thee that is able to detect, and confirm thee against their errors. Neither say secondly, But I know myself to be so settled in the truth that nothing they can say against it, shall be able to move me, but I shall be rather able to convince them. For first, Many that oppose the truth, and teach error are full of sleight, and cunning craftiness as the Apostle speaketh, Ephes. 4.14. and will speak with far greater probability and show of reason than thou art aware of. Secondly, Heresies are works of the flesh as the Apostle teacheth us, Galathians 5.20. and therefore we are all by nature much more apt and inclined to receive any heresy, than the truth. No tow, no tinder is apt to take the fire than we are to receive error. Thirdly, Of the Minister of God it is (indeed) required that he should be able by sound Doctrine to convince the gainsayers, Titus 1.9. he hath a calling unto it; and therefore he may safely (so far as the necessity of the Church shall require it) hear, and read what they can say for themselves. For while we walk in any of our ways that God hath appointed us to walk in, we have a promise of protection from God, Psalm 91.11. He will give his Angels charge over us to keep us in all our ways. But of every private Christian God requireth not this, that he should be able to convince the gaine-sayer, and answer all his cavils; they have no calling unto it, and therefore cannot expect the like protection from God to be kept from taking hurt by it. Fourthly, and lastly, Thou hast just cause to fear, that because thou presuming upon thine own strength dost wilfully disobey his commandment, who hath forbidden thee to hear them, commanded thee to avoid them, to flee from them, God will leave thee, and suffer thee either to be corrupted, or unsettled in thy judgement by them. Take Solomon for an example of this; who because he did contrary to the commandment of God presume upon his own understanding, and strength; he 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 several idolatries, 1 Kings 11.8. And certainly many now adays are daily either altogether corrupted, or made unsettled in religion, by their voluntary, and needless reasoning with, and reading the books of Papists, and other heretics. To conclude therefore this first direction. Be not so desirous to hear what such men can say, but rather as our Saviour, Matth. 10.16. commands us to be wise as Serpents, learn that wisdom of the Serpent which the Prophet speaketh of, Psalm 58.4, 5. Stop thine ear and harken not to the voice of these charmers, charm 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 thyself 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 knowledge that is most necessary, & such as all God's people are to be exhorted unto; and there is a desire of knowledge that is most dangerous, and which we must warn you all to beware of. Concerning the former. First, It is certain that whatsoever God hath hath revealed in his Word (as it doth concern all so) all God's people may and should desire to attain unto the knowledge of it. Nay there is not a Chapter not a verse in all the holy Bible, but every one of God's people might make a profitable use of it, if the fault or defect were not in himself; The things revealed (saith Moses, Deut. 29.29.) belong unto us, and to our children for ever, that we may do 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 do, 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 attain unto, but desire, and rejoice in it rather. We do 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 equal ourselves who are their teachers in the knowledge of the Word, and be able to discern when any of us teach unsoundly, or mistake the meaning of the Scripture, or play the trevants, study not for our Sermons, but do the work of the Lord negligently, this should not discontent us neither (so long as they keep themselves within the bounds of modesty, and sobriety) but we 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 be so, yet is there a kind of desire of knowledge that is a most dangerous thing, and which all that desire to keep themselves steadfast in the purity of God's religion, must be admonished to take heed of. The bait whereby the Devil 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 soon as ye shall eat of the fruit of this tree, your eyes shall be opened, and ye shall be as Gods for knowledge. And you shall find verse 6. that this was the main thing that prevailed with them, that it was a tree to be desired to get knowledge. And this hurtful, and dangerous desire of knowledge may be descried three ways. First, When we desire to know more of God's matters than he hath been pleased to reveal in his Word. When neglecting the knowledge of such things concerning God, and his will as he hath revealed we will be prying into God's 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, than he hath revealed. The Lord hath clearly revealed to us in his holy Word that in the Unity of the Godhead there is a Trinity of persons, so hath he also in part clearly 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 clearly revealed, but would know more, They cannot be 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 evil, and dangerous. When the Lord revealed himself to Moses in the bush, Exod. 3.5. he charged him not to come too nigh him draw not nigh hither, saith he. And when he was pleased to reveal his glory unto his people upon mount Sinai he set bounds unto them; and charged them upon pain of death (Exodus 19.12, 21.) not to pass those bounds to gaze and pry too farre. The Lord hath set bounds for our knowledge in these heavenly mysteries 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 Ark; they would see, and know more in the matters of God, than he would have them to do. And see how God was offended with Zachary the father of john Baptist for this. God had told him by his Angel, that he should have a blessed son by his wife Elizabeth, Zachary said to the Angel, Luke 1.18. Whereby shall I know this? God's 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 inquire, and seek to know what God hath in his Word revealed; yea he may inquire even into the reason of any divine mystery, so far forth as God hath in his Word revealed it. What hath the Lord answered? and what hath the Lord spoken? must God's people say jer. 23.25, and there they must rest. That which we cannot conceive the reason of we must reverently adore, and cry out with the Apostle, Rom. 11.33. o altitudo O the depth of the riches both of the wisdom, and knowledge of God, how unsearchable are his judgements, and his ways past finding out. There is a kind of holy ignorance, and simplicity (a desire not to see too much, nor to pry too far into the things of God) that is much commended to us in the Word of God. The Lord preserveth the simple saith David, Psalm 116.6. When we can mortify 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 ourselves 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 sun in his brightness, will make a man blind, so this seeking to make the matters of faith subject to our reason, and giving ourselves liberty to question, and dispute too much of the mysteries of God, is the readiest way to lose 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 wisdom of this world foolishness? The second way whereby that desire of knowledge which is dangerous, and hurtful may be described is this, when neglecting other things we seek 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 God's people for them to know, are so plainly 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 known) yet are they not so plainly taught in the Word as every one of God's people can understand them, in which respect the Apostle compareth them to strong meat which belongs only to them that are of years, Heb. 5.14. And as the feeding of a little child strong meat is the way to overthrow the stomach 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 been 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. We read of our blessed Saviour that in teaching of the people he had respect always unto this, to give them that food that their stomaches would bear, and so might be wholesome, and fit to nourish them. He spoke the word unto them as they were able to hear it, saith the Evangelist, Mar. 4.33. and joh. 16.12. I have yet many things to say unto you, but ye cannot bear them now. As if he had said, they would do you more hurt then good, as that food will do a man, which his stomach is not able to bear, and digest. So the Apostle chargeth the Church, Romans 14.1. not to trouble the weak Christian with doubtful disputations. And as these two precedents must teach us preachers not to trouble the people (more than needs we must) with matters of controversy; so must this teach you that are God's 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 book before he have learned the first leaf. If any of you shall say, but I thank God my capacity will serve to understand any point of controversy, I am passed a child in religion▪ I answer, First, I doubt many that think so well of themselves if they were examined would be found ignorant enough in the main principles of our religion. Sure I am it becomes the best to think more meanly of themselves. Our Saviour calls his elect Apostles, john 13.33. and the Apostle all the faithful that he wrote to, 1 john 5.21. little children. Secondly, As though a child can never without danger feed upon strong meat, yet a man of years may safely eat milk: so though the weak Christian can never without danger busy himself in intricate questions, and controversies, yet may the strongest Christian with profit seek to be better grounded in the main principles of religion. As new borne babes (saith the Apostle, 1 Peter 2.2. to all the faithful) desire the sincere milk of the Word, that ye may grow thereby. The third, and last way whereby that desire of knowledge that is dangerous, and hurtful may be descried is this, when we desire knowledge only for knowledge sake without all respect to the use, and profit we may make of it, for our edificaton in faith, and holiness of life. This is the rule that we must follow in preaching to teach that only that is useful, and profitable. Paul did so himself, Acts 20. I kept back nothing that was profitable; and he chargeth Titus to do so too, Titus 3.8. These things (speaking of matters of faith, and practise) I will that thou affirm 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 me 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 godliness: and 1 Tim. 6.3. The Doctrine which is according to godliness. And if thou desirest the knowledge of any thing in religion to any other end then to increase faith, and godliness in thy heart, thou takest God's name in vain even in thy desire of knowledge, and be thou sure that God will not hold him guiltless that taketh his name in vain, Exod. 20.7. Lecture CXLVIII. On Psalm 51.7. October 18. 1631. IT followeth now that we proceed unto the second: viz. to show you the means that we must use to keep ourselves constant in the truth of religion, and preserve ourselves from falling away from it. Four principal directions I find given in God's Book to this purpose. First, He that desires to abide constant in the truth must ground himself well in the knowledge of it; labour to be assured upon good grounds, that it is the truth that he 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 steadfast in any truth of God that he hath not learned well, nor unless he be assured upon good grounds that it is indeed, the truth of God: If ye continue in the faith grounded, and settled saith he Col. 1.23. As if he had said. No man can continue in the faith that is not grounded, and settled in it, that finds not good grounds for that he holds, and believes. I have chosen the way of truth (saith David Psalm 119.30, 31.) Thy judgements have I laid before me; I have stuck unto thy testimonies. No man can stick to God's truth, that is drawn by others or carried by example, or by the sway of the time to a liking of it, but he only that hath chosen the way of truth, that is, he 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 carried about with every wind of Doctrine, as the Apostle saith Eph. 4.14. A man shall be apt to receive Popery or any other heresy if he be either ignorant, or weak and ungrounded in the knowledge of the tuth; as alas most of our people though they have been hearers so long, and professors of the truth, will be found to be, if ever a time of trial shall come. On the otherside knowledge will preserve a man from that danger, Discretion shall preserve thee (saith Solomon Pro. 2.11.) and understanding shall keep thee. When a man's 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 check, and smite him when he begins to forsake it, and to go against it. And that is the reason as our Saviour teacheth us john 3.20. why lewd men shun, and hate this light, that their deeds may not be reproved. If therefore beloved you desire to hold fast your profession, ground yourselves well in that knowledge of the truth that you do profess. Wisdom is the principal thing (saith the Holy Ghost Pro. 4.7.) therefore get wisdom and with all thy getting (withal that thou hast gotten, and dost possess) get understanding. As if he had said: sell all that thou hast to purchase this pearl according to that in Pro. 23.23. Buy the truth, and sell it not, also wisdom, and instruction, and understanding. Now he that would ground self well, in the knowledge of the truth must observe these two rules. First, he must acquaint himself well with the first, and main principles of Religion, and seek to be perfect in them. Though a man hear or read never so much yet shall he never attain to a well grounded knowledge in Religion till he be well catechised, and instructed in the first, and chief principles of it. This course we shall find the blessed Apostles took in teaching the Churches, and bringing them unto sound knowledge. They gave unto them a sum of the main, and most necessary points of Religion that are clearly, and plainly set down in the holy Scriptures. So you shall find the Apostle Rom. 6.17. speaks of a form of Doctrine, that was delivered unto them: And 2 Tim. 1.13. he chargeth Timothy to hold fast the form of sound words, which he 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 keep, and which he chargeth him to see that it be kept pure, and uncorrupted by himself; and all the teachers in the Church of Ephesus. He gave them this form of Doctrine, this sum of Religion to be as a pattern 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 Romen 12.6. Let us prophesy according to the proportion of faith. In this catechism this form of Doctrine; (this sum of the main, and plain principles of Religion) they were wont to instruct, and ground the people, first of all before they taught them other things; as is plain by that which the Apostle speaketh. Ye have need (saith he Heb. 5.12.) that one teach you again, which be the first principles of the Oracles of God: And 6.1. Leaving the principles of the Doctrine of Christ, let us go 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 Catechism these principles of Religion (whereof he names there, six heads) the foundation Heb. 6.1. They that think, by their reading or hearing, to attain unto sound knowledge in Religion, before they be well instructed in the principles, they go preposterously to work, they build without a foundation, they build upon the sand, and there is small hope they should stand in the time of trial. 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 thinks catechising belongs unto boys, and girls only, that never was, nor seeks to be well instructed in the catechism 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 yourselves with this catechetical doctrine and exercise yourselves in it, seek to be perfect in it, so shall you be able to judge of that that you hear, and read, and profit more by one good Sermon that you hear, or Chapter that you read, than you shall be able to do by twenty otherwise. The second rule is this. He that would ground himself well in the knowledge of the truth, must receive nothing in Religion upon the credit of any man, but whatsoever he hears any man teach, whatsoever he reads in any catechism 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 confirm, and prove by the holy Scriptures, yea to bring apt proofs 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 himself Luke 24.27. And it must be your care to get good proof out of the Scripture, for whatsoever you hold in Religion; and to receive nothing from any of us (how well soever you think of us) but what we confirm unto you by the word, yea to examine how fit the proofs that we bring are to conclude the point that w●e allege 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 Ministry, 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 proof and trial, we find it to be substantial, 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 proofs. Till we do this, we shall never grow to any settled, and sound knowledge in Religion, we shall never see with our own eyes, but (like blind men) go 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 dumb idols, even as you were led. On the other side three great benefits you shall receive by this. First, than (and never till then) you will grow to a grounded, and well settled knowledge of the truth, and such as you will be able to bide by, when you shall see plain, and direct proofs of Scripture for that which you hold. For faith and full assurance in matters of Religion, is grounded upon the holy Scriptures only. Therefore are they called the word of faith Rom. 10.8. And the foundation that all the faithful 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 proofs that they brought for their Doctrine were rightly, and fitly alleged Acts 17.11, 12. it is said that therefore many of them believed. And when the Apostle had exhorted Timothy to continue in the truth which he had learned, and had been assured of 2 Tim. 3.14 15. he alleged this for one main reason of it, why he should do so, and why he doubted not but he would do so, that he had known the holy Scriptures from his very childhood, 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 certain, 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 persuasions, and cavils, and scoffs of such as are adversaries to the truth, when you know and can call to mind plain proofs of Scripture, for every truth that you hold, and profess. By the words of thy lips (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 God's people 2 Pet. 2.1. of false teachers that would bring in damnable heresies into the Church, and 3.3. of profane scoffers that would deride all Religion, and piety he gives them 2 Pet. 3.2. this preservative against them both, he bids them be mindful 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 Heretic or Atheist could say against the truth. Thirdly, and lastly. By this we shall be able to convince, and stop the mouth of any caviller and seducer, if we can allege 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 himself (the grand Master, and father of all Heretics, and seducers) with Scriptum est by alleging plain 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 testimonies of counsels 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 profess the truth in these days of peace, and join with us in the use of all God's ordinances, that they should ever persevere, and hold fast their profession, being so extremely ignorant, and unacquainted with the principles, and grounds of the Religion that they do profess, strangers in the holy Scriptures; so may this assure the best of us all (beloved) that if ever a time of trial shall come, our hearts will smart and ache for this, that we have not grounded ourselves better in the knowledge of the truth; that when we shall hear what the adversary will object against it, we shall find ourselves so apt to stagger for want of grounded knowledge; when we shall find so small comfort in suffering for it, which we have so small assurance whether it be the truth or no. Certainly he that desires to persevere, and hold fast the truth, he must (while he hath time, and means) ground himself well in the knowledge of the truth, by acquainting himself, and seeking to be perfect in the principles of Religion, and points of the Catechism; and by getting good proofs of Scripture for every thing that he doth hold, and profess. The second is this, He must take to heart that which he knoweth, love it, and make conscience to practise 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 keep 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 hear the word with honest, and good hearts. The man that hears the word, and useth the means of knowledge with an honest, and good heart, that is with desire, and purpose of heart, to practise that which he knows, with such a heart as was in David Psalm 86.11. Teach me thy ways o LORD, and I will walk in thy truth; And 119.34. Give me understanding, and I shall keep thy Law, yea I shall observe it with my whole heart. He (I say) that hath such an honest, and good heart he shall certainly keep 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 privileges 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 he shall not be moved for ever, no temptations, no persuasions, no persecutions shall ever be able to remove him. If ye will fear the Lord (saith Samuel to Israel 1 Sam. 12.14.) And serve him, and obey his voice and not rebel against the commandment of the Lord, then shall both ye, and also the King that reighneth over you, continue, following the Lord your God. Be you confident in this (beloved) even such of you as (when you forecast the prevailing of Popery, and danger of persecution) have been most apt to fear, and doubt yourselves that you shall never be able to hold out to the end; if you truly fear God, and make conscience to practise whatsoever he hath taught you, be you confident I say in these promises, and how weak soever you feel yourselves, know that the Lord will show his strength in your weakness he will certainly uphold you The eyes of the Lord (saith the Prophet to King Asa 2 Chron. 16.9.) run too, and fro throughout the whole earth, every nation, every Town, every family to show himself strong in the behalf of them, whose heart is perfect towards him. This the faithful have ever had good experience of in the times of most fiery trial. What an admirable strength, and constancy shall we read of in the Book of Martyrs to have been in sundry simple men, and women whose knowledge was very weak, and mean? A well grounded knowledge is a notable means to help unto constancy as we have heard. But there is more force this way in one ounce of true piety, and uprightness of heart, then in a pound of knowledge without this. Let a man abound in knowledge never so much, if he fear not God, if he makes not conscience of his ways, he may turn Papist before he die, 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 shipwreck 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 be kept. Holding the mystery of faith in a pure conscience saith he 1 Tim. ●. 9. This golden Pot, this precious cabinet, will keep it safe, and sure, so as we shall never lose it, and nothing else but this will do it. And what meaneth he by a pure conscience? Surely such a one as doth not willingly admit of the least spot, the least sin, that may defile it. A good conscience in all things as Paul calls it Heb. 13.18. He that dares not give liberty to himself 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 been a constant hearer of the Apostle, but had been his constant companion in travel, a zealous professor of the truth, and very near unto Martyrdom for it also, as it may appear Acts 19.33, 34. yet fell this man so fearfully from the truth, that he became a blasphemer of it, as is plain 1 Tim. 1.20. and a most bitter enemy and persecutor of it, one of the greatest enemies that ever Paul had. Alexander the coppersmith (saith he 2 Tim. 4.14, 15.) did me much evil, 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 sin against his conscience, to live in some known sin. Corruption in manners will breed corruption in judgement. A man that hath once known and professed the truth, is seldom known to fall into Popery or any other heresy, till he had first forsaken a good conscience, and by living in known sins provoked God to give him over thus far. So among other judgements this is one whereby God threateneth to punish the disobedience of his people, Deut. 28.36. Thou shalt serve other gods of wood and of stone; thou shalt become a gross and senseless idolater. And the Apostle speaking of them that in this last age should be drawn unto Popery, 2 Thes. 2. he speaks of it Vers. 11. as of a fearful judgement of God upon men for some sins they had been guilty of. For the cause (saith he) God shall send them strong delusions, that they should believe a lie. They shall be strongly deluded. How? By the learning, or holiness, 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 error in Popery so gross, no lie so palpable, but they shall verily and undoubtedly believe it. Marvel not then at their confidence. For this cause, saith the Apostle. For what cause? What is the sin 〈◊〉 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 took pleasure in unrighteousness. To conclude then this second direction; what hope can there be that many common Protestants, though they be willing to hear and make profession of the truth, should ever be able to continue constant in the truth, in the time of trial, but that they will be apt to turn Papists, blasphemers and persecutors of the truth when a time of trial shall come; seeing 1 they bear 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 known sins, and take pleasure therein; 3 they content themselves with a form 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 Psalm 51.7. Nouem. 1. 1631. IT followeth now that we proceed unto the third Direction, and that is this: He that would preserve himself 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 himself liberty to shrink and fall from the least truth that God hath revealed unto him, and wherein his conscience hath been convinced that it is indeed a truth of God. Two things there be whereby men do falsely warrant themselves to take this liberty, and they be both of them certain 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 be a right good man, and endued with a great measure of saving grace, and yet he cannot see nor be persuaded 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 means to inform him in the truth, yet he cannot see it. And that therefore difference in judgement in some things (which cannot be without error on the one side) should not alienate the hearts of brethren one from another, as I showed 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 godliness can be discerned, that busy themselves altogether, and glory in these points. And indeed it is an ill sign in any, and a shrewd note of an hypocrite, to busy his brains about truths of les●e moment, with neglect of greater, when a man shall seek to be expert and cunning in those truths which concern the ceremonies and discipline of the Church, and be stiff in the holding and maintaining of them, and yet be ignorant and void of all desire to learn the doctrine of faith and repentance, of mortification and newness of life: the meaning of the ten commandments and articles of our faith, of the Lords Prayer and doctrine of the Sacraments. For such persons are doubtless under that woe that Christ denounceth Mat. 23.24. against them that strain at a gnat and swallow a camel. 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 reveal his will unto us in his holy Word, or to forsake it when he hath once been 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 sin. Observe I pray you the proof 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 calls 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 Host 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 pass (saith our Saviour Luk. 16.17.) than that one title of the law should fail. It is therefore a great contempt done unto God's 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 esteem of God's Word, Psal. 119.127. I love thy commandments (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 esteem 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 error in the matters of religion, error about the smallest things as well as error about the greatest, certainly he doth not love and esteem of God's Word as he ought to do. Secondly, As a man may make himself abominable unto God by transgressing wittingly the least of his commandments. Ye shall not make yourselves abominable (saith the Lord Lev 11.43.) with any creeping thing, by eating of it he meaneth (and what commandment did ever God give that was less, than those concrning meat and drink) so may a man do by receiving wittingly the least known error, or forsaking wittingly the least known truth. See how earnest the Apostle is 2 Thes. 2. 13. in dissuading them from receiving an error which of all errors that they could receive might seem the least dangerous, yea a most wholesome error; that is, that the day of Christ was then at hand. Yet see I pray you, and mark how earnest he is in this matter. Now I beseech you brethren by the coming of our Lord jesus Christ, and by our gathering together unto him; that ye be not soon shaken in mind, or be 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 means. To receive any thing as a divine truth which God hath not taught us in his Word (though it carry never so good a show of piety and devotion) is certainly a very dangerous thing, else would not the Apostle have been so earnest in this case as he was. Thirdly and lastly, The surest way to keep our hearts from forsaking and falling from the truth in main and fundamental 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 keep ourselves from gross and enormous sins, is to make conscience of the least thing we know to be a sin. This job knew well, and therefore to preserve himself from the odious sin of adultery or fornication, he durst not give himself liberty to look or think of that that might provoke him to lust. I made a covenant with mine eyes (saith he job 31.1.) why then should I think upon a maid? David also knew this well, and therefore that he might keep himself innocent from the great transgression, he was afraid to commit any presumptuous sin, any sin against his knowledge and conscience, yea he was afraid even of his secret faults, of such sins as he knew he was many ways guilty of in thought, word and deed, though he knew them not in particular, nor discerned them to be sins. This is evident by that earnest prayer he makes Psal. 19.12, 13. Who can understand his errors? cleanse thou me from secret faults; keep 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. And even so it is in this case, the surest way to keep our judgements uncorrupted in the matters of greatest moment, is to keep them sound in those matters that are of least weight. He that will give liberty to himself 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 he be pressed to it. Our Saviour speaking of that marvellous blindness of mind that by the just judgement of God was come upon the jews, Matthew 13.14. Hearing they should hear, but should not understand; and seeing they should see, but they should not perceive, he gives this for one reason of it, that they had closed their own eyes first. If a man do wilfully refuse to see any truth, that God would reveal 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 speaks of his zeal and resolution against such false brethren, as taught circumcision to be still necessary (even after the abrogation of the ceremonial law, had been sufficiently published, for it was above fourteen years after Paul's conversion, as you may see Gal. 2.1.) We gave no place by subjection to them (saith he Ver. 5.) no not for one hour. 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 thyself hast taught, 1 Cor. 7.19. But he gives this reason why he was so resolute in opposing an error even of that nature, that the truth of the gospel (saith he) might continue with you. These errors in smaller matters being received, will by little, and little deprive us of the truth, and sincerity of the Gospel, and usher in such errors as are more gross and fundamental. Let no man say, what unlawfulness 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 joshuah a little before his death exhorts Israel to cleave constantly to the Lord, and to take heed of being drawn by the Canaanites that lived among them unto their idolatry, he enforceth his exhortation thus, josh. 23.12, 13. Else (saith he) if ye do in any wise go back 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 be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until you perish from the good land which the Lord your God hath given you. If we shall in any wise go back from the truth of God, be it in greater matters or in smaller, if we shall in any wise go back, and decline to gratify the Papists, and to conform unto them, we may know for a certainty that God will forsake us, and Popery will prevail against us. So that to conclude this third direction, we must every one do that for ourselves, which Epaphras did for the Colossians, Colossians 4.12. We must labour fervently in our prayers with God, that we may stand perfect and complete in all the will of God. If we be desirous to hold fast our profession, we must labour to stand perfect and complete in all the will of God, stand steadfastly 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 himself from being drawn into error, must be constant in a conscionable use of all Gods holy ordinances and means of grace. How effectual and forcible a means this is to uphold a man in the constant profession and love of the truth, I will show you by instancing in three particular ordinances of God; that is, 1 The Ministry of the Word, 2 The Sacrament of the Lords Supper, and 3 Prayer. For the first, The constant frequenting of the Ministry of the Word is a singular means to preserve men from errors of all sorts, and to establish them in the truth. The Apostle tells 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 ourselves together as the manner of some is. He that gives liberty to himself 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 soul loveth, where thou feedest, where thou makest thy flock to rest at noon; that is, direct me to the place where I may enjoy the sound Ministry 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 hearken unto or follow after any of these heretics 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. Certainly if ye be true members of the Church of Christ, if ye be such as can truly say Christ, is he whom your soul loveth above all other things, ye will highly esteem of a sound ministry, ye will seek it, and inquire after it, you will take pains to enjoy it, and when you have it you will be thankful for it, and make much of it. For 1 without it you will never attain to that knowledge, and understanding as shall feed, and nourish you, and make you thrive, and grow in grace. This is the means whereby Christ the great, and master shepherd of the sheep (as the Apostle calls him, Heb. 13.20.) doth feed his flock. I will give you pastors according to mine own heart (saith the Lord, jer. 3.15.) which shall feed you with knowledge, and understanding. 2 Without it, you will never attain to that sound comfort as may be able to refresh your souls in the scorching heat of all persecutions, and tentations, for this is the means whereby Christ maketh his flock to rest at noon when the Sun 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 means of abundant, and constant peace, to him that is a far off, and to him that is near, that is to all mine elect Gentiles, and jews, saith the Lord, and I will heal him by this means I will cure all the wounds, that do put his soul to anguish, and pain. In this plac● (Hag. 2.9. in mine house which is the place, and seat of the sound Ministry, 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 drawn into one error or other by those false companions that by much flight, and cunning craftiness, lie in wait to deceive as the Apostle speaketh, Eph 4.14. For it is the means that God hath sanctified to preserve you from that danger as the Apostle teacheth us in that place. And the Church here (you see) had no hope to keep herself from turning aside by the flocks of such companions unless Christ would direct her to the place where she might enjoy a sound ministry where he feedeth his flock, and maketh them to rest at noon. The second ordinance of God that is effectual this way is the Sacrament of the Lords Supper. He that oft frequents the Lord's 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 be for this. For 1. As Baptism 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 man's heart, Psalm 104.15. and it must needs therefore be most effectual to make us stand fast in the faith, and to be strong in it. 2. This Sacrament is a seal of that everlasting covenant whereof the Lord speaketh, jer. 32.40. whereof this is one branch that we 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 we have both with Christ himself, and with all his faithful people throughout the world. The bread which we break (saith the Apostle, 1 Cor. 10.16, 17.) is it not the communion of the body of Christ? for we 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 faithful people we are safe enough from forsaking his truth, and falling into any dangerous error; for that would separate us from Christ, and from his faithful people. The third, and last ordinance I said I would instance in, is prayer. Fervent, and constant, humble, and faithful prayer is a most effectual mean to make us stand fast in the truth, and to keep us from declining from it. He that out of the sense of his own ignorance, unsettledness, weakness, and unability to stand against the subtlety of seducers can flee to God this way, and depend upon him for strength, is safe enough. Therefore have godly people ever been wont by this means to seek help of God, in this case, even to keep themselves from all kinds of declining, and falling from God, either in judgement or practice. 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 himself in the truth, he gave himself much to fasting, and prayer, as you may read, Acts 10.30, 31. Yea see what confidence, and boldness 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 herself to be in danger to be seduced) expostulateth with him; and teacheth us by her example that we may, and should do so in the like case. O thou whom my soul loveth (saith she) why should I be as one that turneth aside, by the flocks of thy companions? As if she had said. Why shouldst thou suffer me to be misled by any false teacher or seducer whatsoever. The like familiar expostulation you shall find David using in this case, Psalm 56.13. Thou hast delivered my soul from death, wilt not thou deliver my feet from falling? that I may walk before God in the light of the living. As if he should say, Thou hast redeemed me, and effectually called me and justified, and sanctified me in some measure, and wilt not thou keep me from falling from thy truth into any damnable error? And thus have I finished that which I have to say touching this second fruit, and effect whereby a man may know himself to have the spirit of Christ; that is, Constancy in the true religion of Christ. Lecture CL. On Psalm 51.7. Novemb. 15. 1631. IT followeth now that we proceed to the third principal 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. He 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 do so. I will give you both the explication, and the proof of the point together, that is, I will both show 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 do it. And this I will do first generally, and then more particularly. And my general proofs shall be an introduction unto the particulars. In my general proofs 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 than his own self. This is made the sum of the first Table of all the duty and worship we owe unto God, Mar. 12.30. Thou shalt love the Lord thy God, etc. If any man come to me (saith our Saviour, Luk. 14.26.) and ●ate not (that is love not less than 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 own life also he 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 himself that he doth thus love the Lord (though he have otherwise many defects in himself) 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 known of him, he 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 himself about this, joh. 21.15.) Simon son of jonas 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 zeal of God in him, he cannot but be zealous for God, grieved, and troubled in himself to see God dishonoured. When David had said, Psal. 119.158. I beheld the transgressors, 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 been very zealous for the Lord of hosts (saith he, 1 King. 19.10.) He was so troubled for the dishonour he saw done to God, under the government of Ahab and jezabel, that it made him weary of his life as you may see, verse 4. See it also in David, Psal. 69.9. His zeal had even eaten him up he saith, and the reproaches of them that reproached thee are fallen upon me, as an intolerable burden that I cannot bear. See lastly an example of this in Hezekiah and his Nobles, 2 King. 19.1— 4. We read that Hezekiah rend his clothes, and clad himself in sackcloth, and so did his Princes too, they were in great grief, and trouble of mind And what was the cause of it? Not the extreme danger they were in, of the sword of Sennacherib who had proclaimed war against them, and had already taken all the defensed cities of juda, Chap. 18.13. and was so potent an enemy, that he was able to besiege jerusalem with an army of above an hundred, fourscore, 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 than all the danger they were in. In craving the Prophet's prayer he mentioneth this more than 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 hear all the words of Rabshakeh whom his master hath sent to reproach the living God. And in his prayer unto God, verse 16. he complains most of this, Hear the words of Sennacherib, who hath sent him to reproach the living God. Thirdly, and lastly, He that hath any true zeal of God in him, will show and express it towards his house, and worship especially. Thus did David show his zeal for God, The zeal of thy house (saith he, Psalm 69.9.) hath eaten me up. And so did jehojada, 2 Chron. 24.16. the cause of that great honour that was done him after his death is said to be this, Because he had done good in Israel towards God, and towards his house; he had restored and established the pure worship of God in judah. And so did Nehemiah express his zeal for God, and took great comfort in expectation of reward from God for it, Remember me (saith he, Neh. 13.14.) o 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 express 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 commandment (as I told you the last day) they that make conscience of that commandment (that use, and love that worship only 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 express 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, certainly hath no love of God, no zeal of God's glory in his heart. And this shall serve, for my first sort of proofs which I told you should be more general. Now you shall see the point opened, and confirmed unto you in four particulars. First, He that hath the spirit of Christ, will rejoice to see religion prosper, to see the purity, and sincerity of God's worship restored, and set up. See what joy there was in jerusalem in the days of David, when the Ark of God was brought to jerusalem, 1 Chron. 15.28. And in the days of Hezekiah when the Sacrament had been celebrated according to the first institution of it which it had not been of a long time before in such sort as it was written, (saith the Text, 2 Chron. 30.5. and verse 26. from Salomon's reign to that time there had not been such a Passeover kept) it is said, ver. 25, 26. All God's people did marvellously rejoice in it. So when Nehemiah had reform, 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 God's people did rejoice, for God had made them to rejoice with great joy; their wives also and their children rejoiced, so that the joy of jerusalem, was heard even a far off. Nay he that hath the spirit of God in him, will rejoice 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 God's 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 choose but grieve, to see or hear 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 deeply, for the taking away of the Ark of God, then either for Israel's flying from before the Philistines, or for the great slaughter that had been made of God's people, or for the death of his two sons, Hoph●i and Phineas? It came to pass (saith the Text) that when the messenger made mention of the Ark of God, he fell from of his seat backward, and his neck broke, and he died. And this is also noted to have been the chief grief of his daughter in law, and main cause of her death too, verse 22. this would never out of her mouth in all the extremity of her pain, and anguish, while breath was in her body, the glory is departed from Israel, for the Ark 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 grief, 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 thrown down thine altars; that is, they have abolished, and showed contempt and hatred to thy true worship; and why should I desire to live any longer in such a time? He that hath any love or zeal of God in him, cannot but grieve to see or hear 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 he saw even the city of Athens (where God had never been truly worshipped) wholly given unto idolatry, his spirit was stirred in him, he was incensed with zealous grief, and indignation to see it. O how would it have troubled the good man, to have seen or heard of such a thing in Corinth or Galatia or Ephesus that were true Churches of Christ where the Gospel had been, and still was faithfully, and plentifully preached? Nay he that hath any true love or zeal of God in him, cannot but grieve at the least Eclipse that religion suffers in any place; though the substance of it doth still remain, yet if it have lost any thing of that lustre, of that purity, sincerity, and power that once it had, even that is sufficient cause of grief to every good man. We read that when in the days of Zerubbabel the foundation of the second Temple was laid, and God's people that had seen no better did greatly rejoice in it, Ezra 3.12. Many of the Priests, and Levites, and chief of the fathers who were ancient men that had seen 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 rejoicing? And why did they so. Surely it grieved their hearts to see how far the house that God was now to have in jerusalem, 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 fullness of the Church-assemblies. When David to aggravate the misery of his present estate, Ps. 42.4. speaks 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 main cause of that great joy he took 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 jerusalem much people to keep the Passeover, a very great Congregation. On the other side even this hath grieved God's people to see the Church-assemblies neglected, and unfrequented to see the Congregations much thinner than they had wont to be. I will gather them (saith the Lord, Zeph. 3.18.) that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden. Observe in the Lord's speech five things. 1. This was one of the greatest sorrows of God's people, in their captivity, that they wanted then their solemn assemblies. Though they might have some religious meetings, for God's moral worship (yea they had public fasts then, four times a year as appears, Zach. 8.19.) yet their assemblies were nothing so solemn, so populous as they were wont to be at jerusalem. 2. The Chaldeans their enemy were wont to reproach them for this, and to say to them to this effect where are your solemn assemblies now as it is said, Lam. 1.7. they did mock at their Sabbaths, they joyed to see they could have no such solemn assemblies as they were wont to have, as indeed the solemnity, and greatness of the Church-assemblies, hath ever been a great eyesore to wicked men. 3. It was a burden to God's 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 sorrowful for the solemn assembly these are of thee, these are indeed natural, 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 special respect unto them, and though they be thus scattered, and dispersed, not one of them shall be lost, but I will bring them back again to their own land. Thirdly, He that hath the spirit of Christ, any true love or zeal of God in his heart, will joy in the plentiful, and free preaching of the Word, which is a chief part of God's worship, a principal occasion of our most solemn assemblies. All that have true hearts to God do, and aught 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 God's 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 do the work 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 hindered, or interrupted by any means. And Col. 4.3. Pray for us (saith he) that God would open to us a door of utterance, that we may have free liberty to preach the Gospel. And as all men you see, are bound to pray to God for the increase, and liberty of faithful preachers; so will every one that truly loves God, and hath any zeal for his glory, rejoice greatly in the liberty of the Gospel, and when the truth is plentifully preached. We read in the reformation that Nehemiah wrought Neh. 12.44. That judah rejoiced for the priests, and for the Levites that waited, that stood saith the original. They joyed in this (as in the chief part of the reformation of Religion) that they had store of faithful, and able Priests, and Levites; and that they also stood, and were settled, and established in their places with liberty, and maintenance, and all good encouragements. And the Apostle Paul was so zealous for much preaching, and rejoiced 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 soundness of heart, he saith Phil. 1.18. Notwithstanding every way whether in pretence or in truth Christ is preached, and I therein do rejoice, and I will rejoice, 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 add affliction to his bonds to increase his grief, and trouble, who was then in bonds, and prison for the Gospel. How could Paul rejoice in such men's preaching will you say? Certainly he knew that (though they were so bad in themselves yet) their Doctrine which was both for matter and manner sound, might through God's blessing upon his own ordinance) become effectual to the conversion, and comfort of Gods elect. For be you s●re of this, that if Paul had been of that mind, that he that is a wicked man himself, cannot by his Ministry be the instrument of the conversion of another, he would never have said of such men as these I do rejoice that Christ is preached by them yea, and I will rejoice in it. On the otherside he that hath any true love or zeal of God in his heart cannot but grieve for the want of preaching, that preaching should be hindered, that good Preachers and such as God hath made able, and willing to do him, and his Church service should have cause to complain as Paul doth 1 Thes. 2.18. that Satan hinders them. No good man will rejoice in this, but grieve, and mourn for it. It is said of out blessed Saviour Mat. 9.36. that when he saw the multitude to be like sheep without Shepherds, 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 grief, 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 himself, a reason of that grief, and passion he was in, which made him weary of his life, he allegeth this for one chief cause of it, and healledgeth it twice in that one Chapter 1 King. 19.10.14. They have slain thy prophets with the sword, and it was a death to the good man to think of that. Fourthly, and lastly. He that hath the spirit of Christ in him will rejoice to see the Ministry of the word fruitful in them that do enjoy it, and powerful 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 do in the primitive Church, in those Apostolical times. This made Paul to rejoice, and praise God for the Thessalonians 1 Thes. 1.5, 6. For our Gospel came not to you in word only, but in power, and in the Holy Ghost, and ye became followers of us and of the Lord. This is that that every good heart ought to desire, and beg 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 success, and prosper in that that God sent it for, that is to reform the hearts, and lives of men. He that hath any true love or zeal of God in him, will rejoice to see this. When the faithful jews that had been before much offended with Peter, for going unto Cornelius, heard of the fruit, and success of his Ministry 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 jews naturally fretted at nothing so much as this, to hear that the Gentiles should become God's people (as every natural man doth to see others more Religious than himself) yet the jews 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 own 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 Gospel (and daily experience proves it to be so) Who hath believed our report; and to whom is the arm of the Lord revealed? And of our blessed Saviour it is said Mar. 8.12. that when he saw the infidelity, and hardness of heart, that was in the Pharisees, and jews, who (though they had seen so many miracles of his, and heard so many of his gracious, and powerful Sermons) could not believe but asked still for a sign from heaven that he sighed deeply in his spirit to see, and think of this. And so will every one in some measure do that hath the spirit of Christ in him, when he seeth the marvellous senselessness of most men under the powerful, and excellent means of grace that they do enjoy. The reasons of this point, and the application of it I must defer till the next day. Lecture CLI. On Psalm 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 ourselves. 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 Gospel, and in the fruitfulness, and good success of it, and mourn for the contrary; are three principally, according to the respect we ought to have unto three several persons that are interested in it, in respect had. 1. Unto other men. 2. Unto ourselves. 3. And principally unto the Lord. The first reason I will (for the help 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 own estate unless our hearts can bear us witness we do 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 souls & unfeignedly desire their salvation, there is no true love to them in our hearts. I know well, the most of you think otherwise; you think you love your neighbours, your friends, your Wives, your children well, and dear though you have no care at all of their souls, 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 men's, or of their own souls; whose kindness, and good fellowship shows itself in nothing more, then in poisoning, and destroying one another's souls. 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 dost and saith thou bearest no true love at all to the person, whose soul thou hast no care of. Thus Paul expressed, and proved his unfeigned love to the jews 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 means of their salvation, and make them effectual in their hearts. This is plain by that prayer of the Church Psalm. 67.2, 3. That thy way may be known upon earth, thy saving health among all nations; let the people praise thee, O God, let all the people praise thee. If we do not grieve to see how people lie in ignorance and infidelity, and profaneness, and so under the power of Satan, we bear 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 bear him witness in the Holy Ghost, that he had great heaviness, and continual sorrow in his heart for their blindness, 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 sin upon him. If we suffer men to live in any sin (were it in our power to help it, if we be utterly careless 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 murderer (saith the Apostle 1 joh. 3.15.) and ye know that no murderer hath eternal life abiding in him or is in the state of grace. If this be so (as doubtless it is) alas how heinous a sin are we all guilty of, that neither do any thing to bring them out of this misery they lie in, nor are at all grieved, and troubled for it. Thirdly, If we do truly desire the salvation of men, and grieve to see them perish in ignorance, and profaneness, then will we desire that sound preaching may abound, and will grieve to see the preaching of the word hindered any way. Because the means whereby the souls of men must be saved is preaching. It hath pleased God by the foolishness of preaching to save them that believe, saith the Apostle 1 Cor. 1.21. that is first by preaching he works faith in men (according to that faith cometh by hearing, Romans 10.17.) and then by faith he saveth them. But why doth he call it the foolishness of preaching? Not that it is so indeed, but that carnal men do account it so, for so he expoundeth himself Verse 18. The peeaching of the cross, is to them that perish foolishness, they that perish, and shall go 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 means that he hath appointed to do this work by ordinarily. Other sheep I have (saith our Saviour job. 10.16.) which are not of this fold; 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 be brought into this fold, they must needs be made members of the true Church, and brought into the number of them that profess the truth. And how must that be done? And they shall hear my voice, saith he. If Christ intent to bring them into his fold to save them they shall hear his voice. And how shall they hear without a Preacher? Saith the Apostle Rom. 10.14. So that when God withholds from a people the Preaching of his word (though we may not presume to judge of his secret counsel, and decree concerning any man, or to limit his power) yet may we boldly say that this is a fearful sign, that Christ hath no sheep there, whom he means to bring unto his fold, no elect people there whom he means to save. And when God restrains preaching, and takes it away from a people (for whosoever be the instrument, this is his doing certainly. Is there any evil in a city, and the Lord hath not done it? Amos 3.6.) we may take it for a sign 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 seedtime, as should rot all the seed in the ground, and make it unfruitful, or in the harvest, as should rot all the corn when it is come even unto ripeness, or if (sending a plentiful and seasonable harvest) he should send such a general mortality and sickness among men, as none could be got to reap and gather it, all men would take this for a sign 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 extremely for such a judgement, it would be a day of grief 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 years together in the wilderness. Even so it is in this case, the Apostle speaking of the state that the Athenians and all other Gentiles had been in before Christ's ascension into heaven, saith Acts 17.30. that the time of that ignorance (while God withheld from the Gentiles the means of knowledge the Ministry of his Word) God regarded not (as the old translation well rendereth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he did look over it, he did not vouchsafe to look or set his eyes upon it, that is, regarded them not, cared not what became of men that lived in those days; For that this is the meaning of the phrase appears 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 special manner. The people that God denieth his Word unto, it is a fearful sign that they are such as God regardeth not, cares not what becomes of them. And have not we just cause then to mourn 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 sheep scattered upon the mountains, without Pastors to look 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 again. Object. It is no marvel sure you should so plead for preaching: We have preaching enough in these days, if that be good. Are all saved that have preaching? Where have you worse people than 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 only to be a witness against them, and to increase their condemnation, as our Saviour speaketh Mat. 24.14. yet is it a just cause of comfort and rejoicing to all God's 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 only 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 judas was, he was sent of God to preach, Matth. 10.4, 7. yea and God wrought with him ●oo, as is plain 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 rejoice in it. For it is a certain sign not only 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 means not yet to remove our candlestick, but to continue and enlarge the bounds of his Church amongst us. For, God did never send the Ministry of the Word to such as were all reprobates, or for the reprobates sake only, 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 sheep of the house of Israel, to bring the Lords sheep, his elect that were in Israel, into his fold. So when God sent Paul to Corinth, and maintained his liberty there a year and a half, he gives this for the reason of it, Acts 18.10. For I have much people in this city, saith he. It is a sign 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 rejoice in the liberty of the Gospel, and grieve to see it hindered and interrupted any way. Reason 2 The second reason is the respect we owe unto ourselves, and to the Church and state wherein we live. First, All men are bound to love their country dear and heartily, to desire the peace and prosperity of it; for in the peace and prosperity thereof consisteth every man's own 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 plain by that charge that God gave unto his people concerning Babylon jer. 29.7. Seek 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 thereof shall ye have peace. But we are more bound to desire the peace and prosperity of our own country, specially of the Church of God in it. Pray for the peace of jerusalem (saith David Psal. 122.6.) they shall prosper that love thee. Let no man look 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 Gospel 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 happiness (for of that happiness that is spiritual and eternal 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 plentiful in all outward blessings, as religion will do. For the first, The Apostle saith of the Israelites Romen 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 only enjoyed the Word and true worship of God. This was their chief 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 therefore when the ark (which was then the principal means of God's worship) was taken from them, than 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 Gospel 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 irreligiousness and profaneness. 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 been 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 kingdom 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 kingdom as it is: There was a time when Israel excelled all the nations of the earth in strength and puissance. God is known in her palaces for a refuge, for lo (saith the Psalmist Psal. 48.3, 4, 5.) the kings were assembled (many great Kings oft joined together in battle against it) they went together, they saw it, and so marvelled; they well discerned how invincible that nation was, and they wondered 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 only did enjoy) was the excellency of their strength, as the Lord calls it Ezek. 24.21. The faithful Prophets and Preachers were the strength of the kingdom, the chariot of Israel, and the horsemen thereof, as the King of Israel himself 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 conform to jeroboam's idolatry, but came to jerusalem where they might enjoy the pure worship of God, that they strengthened the kingdom of judah, and made Rehoboam strong three years; for three years they walked in the ways of David and Solomon. Observe two things in this example. 1. The Levites and people that set their hearts to seek the Lord, that were zealously religious, they strengthened the kingdom of judah, and the King; such Levites and such people are the best subjects that any King can have, the best members that any commonwealth can have, they are the very props and pillars of the State and Kingdom. 2 Though Rehoboam himself was not sound religious, nor the most of his people neither; yet so long as he walked in the ways of David and of Solomon, professed and maintained the true relion, he was strong, and his kingdom was strong. So long as the Gospel is sound and freely preached in a nation, and the pure religion of God professed and maintained in it (though many or most that profess 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, jud. 5.8.) then was war 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 country. Every one then that desireth that the strength and peace of the king and kingdom may continue, will joy in the liberty that the Gospel 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 mourn to see the course of the Gospel hindered any way, to hear of any declining in it from the sincerity of the holy religion of God. Thirdly and lastly, Nothing will make a kingdom so prosperous and plenteous in outward blessings of all sorts as religion will do. When jehoshaphat had reform religion in judah, and established it in sincerity and purity, it is said of him, 2 Chron. 17.5. that therefore God established the kingdom in his hand, and that he had riches, and honour in abundance. And when he had taken order that there might be a preaching ministry in all Congregations within his kingdom, and that they might have also all good encouragement given them in their ministry (He sent as we read verse 8, 9 Levites, and Priests throughout all the cities, and towns of judah to teach the people, and as it appears verse 7. he sent of his chief Princes, and Nobles with them to countenance them in their work) when he had done this I say, it is said ver. 12. that jehosaphat waxed great exceedingly; he and his kingdom prospered wonderfully by this means. Consider now from this day (saith the Lord, Hag. 2.18, 19 he had spoken before, verse 16, 17. of a strange curse had been upon them while his house, and worship had been neglected) consider now from this day, even from the day that the foundation of the Lords Temple was laid, consider it (saith he again) from this day I will bless you, with outward blessings he means as appeareth by the former verses. Certainly the place where God's house, and worship is erected and maintained shall be blessed of God with blessings of all sorts. It is said of Vzziah the King of judah, ● Chro. 26.5. that he sought God (that is, professed, and maintained the true religion of God) in the days 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 be professed, and maintained in any kingdom (though many that profess it have no power of religion in their hearts) yet will God make that kingdom to prosper even for that. Believe it (beloved) believe it, true religion never found entertainment any where, in any family town or kingdom, but it brought a blessing with it to the place. While the Ark 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 ark of God. But what speak I of Obed-edom that was a good man and entertained it with a good heart. I will say more than so, it will bring temporal blessings upon them that give entertainment unto it, though themselves be such as regard it not, nor make any reckoning of it. The religion, and piety of jacob brought a blessing even into Laban's 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 joseph brought a blessing into Potiphars' family, for so we read, Gen. 39 5. The Lord blessed the Egyptians house for Joseph's 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 sin that a land can be guilty of will sooner deprive it of all God's blessings, nor bring all manner of calamities upon it, than this neglect of religion will do. See a plain proof of this, 2 Chron. 29.6— 9 Where Hezekiah imputeth all the miseries that had come upon the state, and kingdom of judah, unto this, (though doubtless they were guilty of many other grievous sins besides this) that they had turned away their faces from the habitation of the Lord, and had turned their backs, they had showed no respect nor zeal towards the house, and worship of God, they had shut up the doors 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 judah and jerusalem, saith he. He saith nothing there of the idolatry, and false worship they had set up (which doubtless was a higher degree of sin) but he speaks only of the neglect of the true worship, and want of respect and love unto it; even to this sin 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 he had brought upon that people, after their return 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 liable to God's curse what will the setting up of a false religion? or the hindering, and stopping of the course of the Gospel 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 sin always; this doth fill up the measure of sin, it is the height, and perfection of sin 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 kingdom, 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 Gospel to abound, and become fruitful; and he will grieve to see it otherwise. The third, Reason 3. and last reason of the point, respecteth the Lord himself. No man can have the spirit of Christ, that doth not desire unfeignedly, and rejoice to see God's honour and glory advanced among men, to see his kingdom enlarged, to see men live in dutiful obedience unto him. This our Saviour teacheth us in the Lord's prayer to make our chief suit to God whensoever we pray to him. Our three first, and principal petitions, Matth. 6.9, 10. Hallowed be thy name, thy kingdom come, thy will be done in earth as it is in heaven. And he that cannot heartily desire this, yea desire it more than any thing else, 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 rejoice to see the Gospel sound, and freely, and plentifully preached, to see Gods pure religion professed, and practised. For 1 nothing advanceth God's glory so much as the faithful preaching of the Gospel doth. It is called therefore 2 Cor. 4.2. the Gospel of the glory of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 1 Tim. 1.11. The Gospel of the glory of the blessed God. And the faithful 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 Sceptre of God's kingdom, and the means whereby he subdueth men, and brings them under his obedience. This is that rod of God's 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 Gospel of the kingdom, Mat. 4.23. And 2 where true religion is professed, and practised, there God is in his kingdom, and receiveth more honour than he doth from all the world beside, 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, jer. 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, joh. 17.10. All mine (all that I make intercession for, and am to ransom, and redeem, 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 defer till the next day. Lecture CLII On Psalm 51.7. Decemb. 27. 1631. IT followeth now that we proceed to make some application of it unto ourselves. And that by way of confutation first; 2 Of exhortation; 3 Of reproof. Applic. 1 An error there is in judgement, which men do hold against the necessity of preaching. Some men are strongly persuaded that much preaching is not in these days, in such a state of the Church as ours is, so necessary as we pretend, whatsoever it hath been formerly, it is not so now. And that they may seem to have good reason for this that they hold, four things they allege 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 chief duty that is to be performed in God's house, and (consequently) the chief 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 chief work of the ministry. The duty of taking care to provide for the necessity of the poor Saints, was a duty well beseeming the holy Apostles themselves, to be exercised in. All that was given to that use was laid down 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 Churchwardens, and overseers for the poor in our Parishes now a days should think much to be employed in this office to inquire into the estate of the poor, and into their wants and necessities, and with care, and compassion to provide for their relief, it is an office that the blessed Apostles, did not disdain to be employed in. But yet prayer (I mean public 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 we will appoint over this business; But we will give ourselves continually unto prayer, and to the ministry of the Word. Neither can it be denied but prayer is a chief part of God's public worship, a chief 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 he) that first of all supplications (under which word he comprehendeth confession of sins and craving pardon for them) prayers (that is petitions for blessings of all kinds that we stand in need of) intercessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he meaneth deprecation of those evils, and judgements which we see cause to fear, and giving of thanks be made. Prayer (you see) is a chief part of God's public worship, not to be neglected in any of our Church-assemblies, yea long prayer too. The prayers cannot be very short, that consist of all those parts which the Apostle prescribeth; specially seeing he will have all those parts of prayer to be used for all men, for kings, and all that are in authority especially. It is therefore no marvel though our Saviour saith that God's house should be 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 be a chief work that the Minister hath to do, yet it is not (I take it) the chief of all that he hath to do, though it be a chief duty to be performed in all our public assemblies yet it is not the chief duty of all. Preaching was the chief work of all that Christ the chief Pastor of his sheep was sent to do in his ministry. He hath anointed me (saith he, Luke 4.18) to preach the Gospel; and verse 43. I must preach the kingdom of God (that is, the Gospel, the Doctrine that will bring men to God's kingdom) to other cities also, for therefore am I sent. Neither was there any one work of his calling that he did so much, and so diligently exercise himself in, as in preaching. He taught daily in the Temple, when he was at jerusalem, saith the Evangelist, Luke 19.47. Never would he neglect any opportunity of preaching but he 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 himself of purpose, and sought to be private that he might have speech with his Apostles alone, and hear them relate what they had done in that embassage he had sent them about, the people hearing which way he was gone followed him, and found him out, he perceiving that brake of his speech with his Disciples, and received the people embraced this opportunity, and spoke unto them of the kingdom of God. The other example is john 4.31— 34. Though he were weary with travel, verse 6. and hungry also as appeareth by his sending his Disciples into the town to buy meat, verse 8. yet knowing that many of the Samaritans were coming to hear him, he was so taken up with joy for this opportunity of teaching them, that he quite forgot both his weariness, and his hunger, and saith in effect to his Disciples, that it was meat, and drink to him to preach, yea he saith, verse 34. that this was to do the will of him that sent him, and to finish his work. So preaching was the chief work that the holy Apostles were sent to do. Christ ordained twelve (Mar. 3.14.) that they might be with him, and that he might send them forth to preach. Christ sent me (saith the Apostle, 1 Cor. 1.17.) not to baptise (that is, not so much to baptise) but to preach the Gospel. For this work chiefly is our maintenance due unto us not by the law of man only, but by the law of God too. The Lord hath ordained (saith the Apostle, 1 Cor. 9.14.) that they that preach the Gospel, should live of the Gospel. 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 he meaneth maintenance, as appeareth, Verse 18. It should be such maintenance, so free, so liberal as may testify that you honour him, in your hearts, such as may keep him from contempt; it may not be so base and niggardly as that the very meanness of his estate, may make him vile, and contemptible; yea this double honour this liberal maintenance he is worthy of it, it is no alms or mere gratuity he is worthy of it, he deserveth it well. And as this is the chief work that we are called of God to exercise ourselves in, and for which our maintenance is due to us from the people; so is this the chief work we should exercise ourselves in gladly taking all opportunities for doing this work. 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 jesus 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 do if we desire to preach well, but if we were as able as they were, certainly we were bound to do as they did, and certainly we are bound by their examples to preach as oft, and as diligently as the abilities of our bodies, and of our minds will enable us to do, having always 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 plain, Mark 1.21.39, and 6.2. Luke 4.31. and 6.6. and 13.18. And it is as plain that the Apostles were wont to do 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 Lord's Day was principally for the Sacrament of the Lords Supper yet (because he knew that there was no better way either to sanctify the Sabbath or to prepare men's 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 believed? And how shall they believe on him of whom they have not heard? And how shall they hear (savingly he meaneth) without a Preacher? A people may be accustomed long enough to hear prayers read unto them, and good prayers too; but they shall be little or nothing the better for them, till first their hearts be wrought upon by preaching and made able to pray. All our prayers and what other services soever we do unto God, will breed us small comfort till we have been hearers, first and believers till we have profited by our hearing till we have been ready to hear, till we have heard the word with desire, delight and comfort. Answ. 3. Thirdly, and lastly. As preaching is the means to convey into our hearts the spirit of prayer at the first, so it is also the best means to stir it up, and quicken it, to set it on work in them that have received it. And that is the reason why God's people at their solemn fasts (the chief use whereof is to make our prayers more fervent, to make us cry mightily unto God, as it is said jon. 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 book of the Law of the Lord, one fourth part of the day. And how did they read? Their manner of reading you shall find Neh. 8.8. They gave the sense also, and caused them to understand the reading. Yea they applied it also so effectually that it wrought marvellously upon the hearts of the people as appeareth, Verse 9 The other example is that in jer. 36.5, 6. jeremy would fain have gone into the house of the Lord, to have preached there at the public fast. And because he was shut up, and could not do it, he sendeth Baruch to read his Sermon there as he took it from his mouth. But why did they use preaching thus at fasts, seeing prayer is (doubtless) the chief duty that is to be performed at a fast? Surely as a help to prayer, to stir up men's affections, and make them able to pray more fervently. And this reason jeremy giveth why he would have preached at that fast, and when he could not would needs have Baruch go, and read his Sermon unto them jer. 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 stir 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 plentiful, 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 far in our best congregations are such. And of them no question can be made but they have still need of preaching. Those sheep that are not yet of Christ's fold (not yet converted, and of the number of true believers) Christ must bring, and they must bear his voice as our Saviour himself speaketh joh. 10.16. or they will never come into Christ's fold, and be converted. And how shall they bear 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 continual Ministry 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 feel it to be so with himself. Our Saviour calleth his best Disciples little Children joh. 13.33. And so doth the Apostle all the faithful that he writeth unto 1 john 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 means 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 cool, and go backward if they have not continual means to strengthen, and nourish the grace that they have received. As the most healthful, and strong man will do if he have not daily food; and the most fertile soil if the rain 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 find as much need of food again to day as if he had eaten nothing then. And our souls are apt to decay in strength as well as our bodies are, and have need of ordinary, and continual food as they. This the Lord had respect unto in enjoining us to spend one whole day every week in his service Exod. 20 8 He knew well our souls would be in danger to decay unless they might have a feasting day once a week. I am like a green Olive tree (saith David Psal. 52.8.) in the house of God. No man can hope to continue as the green Olive tree to flourish or keep in himself the vigour of grace if he grow or dwell any where but in the house of God where he may enjoy the means of grace ordinarily. They that have had the best means of grace, and have profited most by them, let them but want those means a while, and the decay will be sensible even unto men. Israel had enjoyed excellent means in the days of joshua, and Eleazar and Phineas, and had profited greatly by them also; as appeareth by that protestation, and vow they made josh. 24.16— 18.24. But when they had wanted those means but a while they turned quickly out of the way, judg. 2.17. and fell into gross idolatry. Now sound preaching is not only the seed whereby we were first begotten unto God, but it is also the food whereby our souls are nourished, and strengthened, both milk 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 always in remembrance of these things, though ye know them, and be established in the present truth. Thirdly, and lastly. The longer that any people have enjoyed a good Ministry 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 decays will more dishonour God, than the sins of other men. I have not written unto you (saith the Apostle 1 job. 12.21.) because ye know not the truth, but because ye know it, and that no lie is of the truth. As if he should say, therefore have I had more care of you, than 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 Ministry, 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 showed so much care of, nor spent so much time in, as they did there. When Barnabas came, and saw how the Gospel prospered there, he did not only rejoice in it, and took great pains there himself, but sought out Paul and brought him thither too; and they both took pains there a whole year together Act. 11.23— 26. And Act. 14.28. they came thither again, and abode there a long time with the Disciples. And so did they again, 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 pass over very briefly. Object. 3 Admit (say they thirdly) that preaching be the best means to feed the soul; yet as the stomach (specially of a child) may be overcharged and glutted with the best food that is, and so take much hurt by it; so it is with the word the people are in these days even glutted, and cloyed with it, and grow thereby to a loathing of it, if it were not so common, it would be more precious than it is, as it is said it was in the days of Samuel 1 Sam. 3.1. Answ. To this I answer. First, it hath ever been so with some that they have loathed the word. But much preaching hath not been the cause of it. For many that are not troubled with much preaching, loathe it as much as any, and feel no sweetness in it. The word of the Lord is a reproach unto them, they have no delight in it, as the Prophet speaketh jer. 6.10. And many that are the most constant hearers of it, are farthest from being gluttted with it, hear it with the best appetite, and delight, the more they hear the more they may. The blessed man that David speaketh of Ps. 1.2. though he meditate in God's law day, and night, delighteth in it nevertheless; 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 do savour the things of the flesh, but they that are after the spirit, the things of the spirit. A carnal man findeth no savour in any thing save only in carnal, and worldly things; no man can find sweetness in the word, till he be a regenerate, and new man. Secondly much preaching if it be sound, and substantial, is not food only but Physic to the soul, it is the best means to cure this Nausea this disease of the soul that maketh it so apt for to loathe 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 been 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 days, look 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 fearful evidences of God's 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 be that offences come, but woe to the man by whom the offence cometh. First, Woe to the world because of offences. It is a fearful sign of God's wrath upon thee, and such as thou art, that thou hast such stumbling blocks laid before thee, to work thy ruin and sink thee deep 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 cometh, woe be to you all, that by your ignorance, profaneness, drunkenness, filthiness, 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 Cannibals then in such a place where you have so long enjoyed such a ministry and so much dishonoured it. But than 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 folk, and mean persons that are won to God daily by the preaching of the word, will rise up in judgement against thee one day, and confound thee so as thou shalt have nothing to say for thyself, that they who have less help by nature, than thou have profited so much and been drawn 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 weak 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 he seeketh for, the most of our hearers obtain not that good by our preaching which they seem to seek for, but the election hath obtained it and the rest were hardened. 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 Alphabetical Index of the principal matters contained in this Book. A. Affections. THe necess●y of good affections. 489 Affliction. In all distresses, 〈◊〉 to God by prayer, and seek comfort that way. 59 In all afflictions we must clear and acquit God of all rigour and injustice. 245 Every child of God must look for affliction. 253 God hath a special hand in all afflictions. 256 God afflicts his people in love. 257, etc. Think of affliction 〈…〉 260 Willing bearing of affliction is a means to mortific corruption. 322 We may in two respects judge of men's sins lie their affliction. 559 We may therein offend two ways. Ibid & 560 Though the afflictions men endure be in their own nature punishments yet are they not so to all men. 664, 665 Afflictions inflicted upon the godly for sin are not properly punishments, but chastisements. 665 In extreme affliction our case will be woeful without Christ. 684 Six remarkable things concerning affliction. Ibid. & 685 He that hath Christ may be safe and comfortable in any affliction. 686 Almsdeeds. Motives to them. 116, 117, etc. How to be performed. Ibid. How faulty men are this way. 119, etc. Anabaptists. Confutation of their errors touching infants. 281 Application. Hearers must apply the Word to themselves. 39 Ministers must apply the Word particularly to the people. 44. &c Every man must labour to have Christ's blood sprinkled upon his heart, and applied to him 614, etc. Assurance. Labour to get assurance that Christ's blood was shed for us. 617, 618 Many deceive themselves in this, and the danger of this deceit. 620 Signs of false assurance, 628, 629 Signs of true assurance. 621, etc. Every Christian hath the Word to assure him in particular, that he is in the state of grace. 623 Means to get true assurance. 632, etc. Attention. We must diligently attend to what we hear. 36, 37 Beneficence. God's children are ready and careful to do good, and to be useful to others. 121— 125 Birth. No cause to be proud of parentage or birth. 28 Blessing of God. The godly have been often confirmed in assurance of God's love, by the experience of God's favour to them in temporal blessings. 645 689 True believers may take great comfort even in these outward blessings. 688 Such things as are blessings in themselves, are not so to wicked men 686 They have no spiritual title to them. 687 To them they are fruits of Gods common love, not of his special. Ibid. Catechising. A special means to breed sound knowledge. 789 censoriousness. Men are apt to think them greatest sinners, whom they see most afflicted. 557 The folly and wickedness of it. 560, 561 Charity. The knowledge of God's love in pardoning us, should provoke us to forgive those that have wronged us. 111 Signs whether we have indeed forgiven such as have wronged us. 114, 115 Charity is a special fruit of the Spirit. 747, 748 Signs of it. 748, etc. Towards all men. 748, 752 Towards our enemies. 752, 753 To them that fear God. 754, 755 We love no man unless we love his soul, and unfeignedly desire his salvation. 803, 804 Children. To honour and reverence their parents. 284 Parents should do their uttermost to breed grace in their children. 287 Children owe honour and subjection to their parents, be they never so poor. 291 Correction necessary for children. 293 Christ. The riches of God's grace appears to his people in Christ in five regards. 103, 104 No mercy to be hoped for from God, but in and through Christ. 596 Though salvation were not free to Christ, but he paid dea●● for it, yet is it to us free. 600, 601 Every one should labour to know that Christ is his. 607 Motives to that. 608, 609 Signs that Christ is ours. 610, 611 Means to get this assurance. 611, 613 Esteem of Christ above all, and labour to be found in him. 683, etc. All men shall not have benefit by Christ, but few in comparison. 744, etc. The reason of that. 745 Church. We should be affected with the miseries of the Church, and bow. 562, etc. Pray for the Church. 567 Only the Church hath benefit by Christ. 744 Nor all within that. Ibid. Church-Assemblies. Being come into them, we must set ourselves as in the presence of God. 35 Their sin which behave themselves unreverently in them. 36 That sleep ordinarily there. 708, 709 That absent themselves from them. 710 Reverence due in them in three regards. 709 The fullness of them a comfort to God's children. 800 Civill-honesty. In itself a good thing, pleasing to God, and such as he useth to reward. 692, 693 The great sin of Professors that are defective in that. 694, 695 Yet no sound comfort to be found in this alone. 695, 696 Comfort. Ministers must take care to comfort such as are afflicted in conscience, though the greatest part of their audience stand not in need of the word of consolation. 135, 136, 459, 649, 650 Reasons to persuade such as are afflicted in mind to give way to comfort. 137 God intends good to his children, by withholding comfort from them for a time. 142 Comfort for those that complain and mourn for their unprofitableness in the use of God's ordinances. 595 Of their doubtings and infidelity. 647, 648, 654, 680, 682 Commonwealth. A great sin to be all for ourselves, and to have no care of the common good. 125 We must seek the good of it. 806 The Gospel brings blessings to it. 806, 807 Communion. Their sin that forbear it, because they are out of Charity. 113 Because we come not to it rightly humbled, we depart without comfort. 265, 266 There's great force in that to work assurance of God's favour in Christ. 635 And constancy in the truth. 797 Concupiscence without consent is sin. 306 Conference. We should confer of what we hear specially in our own families. 40, 41 Good in trouble of mind to make known our case to some faithful friend or Minister. 151 Confession. He that truly reputes, will willingly confess and bewail his sin. 158 He that can rightly and truly confess his sins, may be sure to find mercy in the pardon of them. 159, 160 The Reasons why God's people have been so willing to confess their sins, and why the Lord hath so much delighted to see them do so. 161, 162 How far forth confession of sin in private to a Minister, or other friend, is not necessary. 163, 164 How far forth it is profitable and fit. 164, 165 Those whose sins are public and scandalous, must be willing to make public confession and profession of their repentance. 171, etc. Three cautions touching this. 171 Confession of our sins to God is of all other most necessary and useful. 191, 192 Five means whereby we may be enabled to confess our sins aright. 196, etc. Five properties of sincere confession of sin. 198, 203 Conscience. Thy conscience will one day bring thy secretest sins to thy mind. 207 And smite thee for them. 208 No comparison between the pleasure of sin and that. 209 A good conscience a special means to make us bear affliction comfortably and patiently. 272 And to get assurance of God's favour. 409, 410 638, 641 Make conscience of every truth. 793, 794 Conversion. The power and goodness of God to us, in it is admirable. 342, etc. God hath set a time for every man's conversion, we must count the present time that. 345 Rejoice in the truth of grace wrought in thee. 346 In it a change and reformation wrought in the whole man. 414 Three cautions. 415, 416 Conversion is to be ascribed wholly unto God and the mighty working of his grace. 503, etc. 519 The work of grace in the conversion of man is most free. 510, 511 God in denying the means of conversion or grace of conversion to any, doth them no wrong because he is a solute Sovereign. 519, 520 In that he denies effectual grace, to profit by the means to most, he manifests his free grace and mercy to his elect 520 God in conversion, not only offers grace, but con●ers and in●useth that grace into the will, that actually inclines it. 524 Covetousness. True saith will subdue it. 733 Curiosity. Take heed of affecting the knowledge of curious, intricate, and unprofitable points. 785 This discerned three ways. 786, 788 D. Death. ONe chief thing that should make the faithful willing to die, is that then they shall sin no more, but be freed from all possibility of falling away. 11, 324, 325 In the best an unwillingness to die. 325 Delay. Presently set upon the practice of what you have learned out of the Word. 43 Seek speedily the pardon of sin. 9● Without delay make thy best use of the means of conversion. 346 Desire. Unfeigned desire to please God a sign of uprightness. 438, 439, 463 Five differences between the desires of the godly and the wicked. 442, 443 Signs to know a true desire of grace. 465 Doubting. All doubting is not a sign of infidelity 242 Yet a dangerous sign not to be able to believe the Word nor to be troubled with infidelity. Ibid. Or to dispute against the Word. 243 Comforts for such of God's children as doubt they are hypocrites. 461 A man may be in the state of grace though he perceive it not. 650, 651 He that finds least comfort in himself, yet should rest upon Christ. 653 E. Enemies. WE must love them, and express it in eight duties. 752, 753 Errors. Corruption in judgement the most dangerous corruption. 779, 780 The faithful may err in matters of smaller moment. 780, 781 Yea in fundamental points for a time. 782 We must shun the hearing, and conferring with seducers. 784 Examination. Christian's should daily examine their ways. 197, 198 A means to get and increase assurance of God's favour. 641, 643 Example. Great force in example. 298 Experience. It is profitable to call to mind the signs of grace we had in former times. 643 And the special Experiments we have had of God's love in temporal blessing▪ 644 But specially in spiritual things. 645 Exercises of Religion. Every man is to spend some part of every day in them. 320 Conscionable use of them is a means to mortify corruption. 321 F. Faith. WIthout faith we cannot bear afflictions patiently, but having it, we may. 266 267 How to try it. 268 Divers effects of it. 627 True faith is operative. 626 Comfort for such as complain of the weakness of it. 269 Till faith come into the heart, no sin can be mortified, but when it cometh, it will mortify sin. 326, 327 Two reasons of that. 327, 330 We must exercise and make use of our faith. 330 Faith the root of all true piety and love to God. 397 There may be true faith where there is no assurance of salvation. 411, 650, 652 Wherein the nature of true faith consisteth. 411, 413, 653 It will bring comfortable assurance in the end 413 The inward instrument to sanctify the heart. 731 All men by nature unable to believe. 746 Falls of the godly. The truly regenerate may fall fearfully into odious sins. 8 Why the Lord suffers his people to fall. 9, 10 The best have therefore great cause to fear. 10, 11 Means to keep us from falling 11 Take heed of declining in the least matters. 795 When they are fallen, they cannot rise up again of themselves. 13 Comfort against tentations of falling away. 352, 357 Differences between the falls of the elect and others. 355, 556 Their sin is great that rejoice to hear and speak of them. 552 And theirs that embolden themselves to sin by them. 554, 557 Why the falls of the godly are recorded in the Word. 555 Family. True converts will have a care to reform their families. 288, 630 Such as have children and families, are charged with the souls of them. 289, 481 Must answer for their open profaneness and contempt of religion. 711 Fast. Humiliation necessary in every fast, and for what causes we should be humbled. 311, 313 Feeling. A man may be in the state of grace, and highly in God's favour, though be feel is not, nor have the comfort of it. 140, 141 Fear of God. That may be well done, that is done cut of fear of God's judgements. 387 But it must be such a fear as is mixed with love. 388 A man may be subject to slavish fears▪ and yet truly love God. 392 Reasons of it. 393, 394 We must strive against these fears. 395 6 Means to overcome them. 396, 734, 735 He that is in the state of grace, must be afraid to sin 569 570 Must fear every degree of sin, must continue in this fear Ibid Faith the root of it. 741 Freedom of will. How dead we are by nature. 305, 517, 518 Wicked men have no true desire nor will t● have grace, and to be saved 454, 455 Wicked men may forbear many sins, and do much more good than they do. 457 He that doth what lieth in him, is nearer to salvation, than another natural man. 458 The natural man is able to ●●ve to men, and to himself but not to God. 518 G. God. HIs omnipresence and omniscience. 221, 222 His holiness. 222 His Majesty. 223 His goodness and bounty. 224 Gods love. Wicked men are persuaded God loveth them, and he doth indeed with a common love. 398 Faith assures us of God's special love. 400 Rest not in common favours, but get assurance of God's special love. 401, 402, 687, 688 Motives to seek for assurance of God's special love. 402, 406 Means to get it. 406, &c Grace. We are bound to give God thanks for his restraining grace in others. 337. In ourselves. 339 Saving grace is of a permanent and durable nature. 428 Gospel. The preaching of the Gospel is the outward instrument whereby the Spirit works sanctification. 732 H. Hearers. TO love and reverence God's Ministers. 22, 167 What Ministry they should most prize. 22, 23 Yet must they esteem reverently of the meanest faithful Minister. 23 Reproo●e of hearers that love not their Minister's person. 24 That discourage their Ministers. 480 That regard not his Ministry. 24, 169 The danger of such as neglect to hear. 26 That hear without profit. 27, 528 Many complain without cause they cannot profit by the Word. 528 What the true causes are men profit not by the Word. 529 What they must do that have long enjoyed the Ministry of the Word and cannot profit by it. 530 Hearers must examine what they hear. 790 How we may hear with profit. 30, etc. 742 1. What we must do before. 30, 35, 792 2. What in hearing. 35, 39 3. What after. 39, 44 Resort to Ministers for resolution. 43 Heart. Gross sins harden the heart. 14, 15, 16 Hardness of heart a ●earefull judgement. 16 Means to deliver and preserve us from it. 16, 17, 735 Make conscience of the first stir●ings of thy corruption there. 317 When God hath a man's heart it is a sign of uprightness. 438, &c., 463 Signs that the purpose and desire of the heart is right. 465 Honour. Whom God accounts truly honourable. 286 Hope. A sound hope that when we shall die we shall go to heaven, a special means of patience. 270 Signs of a true hope. 271 Humiliation. The knowledge of our natural corruption is of great force to humble us. 308 We have cause to be humbled when we have performed our best duties. 309 When we go before God in prayer. Ibid. Specially at fasts. 311 And at the Sacrament. 574 Seeking assurance of God's favour with an humbled soul, is a special means to obtain it. 408, 647 Humiliation for sin a special means to obtain sanctified knowledge. 498 He that is in the state of grace ●ath more cause to be humbled for his gross sins, than any other man 573 Four benefits of ●ound humiliation. 574 The humbled soul most capable of mercy. 647, 648 None fit to receive Christ but the humble, and such as find themselves utterly void of all grace. 691 Hypocrisy. The best are apt to suspect themselves to be hypocrites. 460 Comfort for such. 461 Many things in an hypocrite, better than in any mere natural man. 697 An hypocrite may go far. 698, etc. The good things in them not to be misliked and scorned. 699 In some respects the hypocrite is worse, and in worse case than the open profane person. 719 Signs of an hypocrite. 720, &c I. Idleness. A Great sin for any man to live idly and un-profitably. 125 Idolatry. It is a good thing and pleasing to God to hate Idolatry. 712, 714 Ignorance Is a sin that much provokes God. 494 It is a sign one is under Satan's power. 496 Such a one easily seduced. Ibid. Such an one is full of doubts and fears. 497 Infants. Every Infant so soon as it is borne or conceived, is guilty of sin in the sight of God, and deserveth to be damned. 277 In what respects called Innocents'. Ibid. And said to be holy. 278 How severe God hath been in his judgements towards some Infants. 279, 280 The original corruption of Infants consists in three things. Ibid Observe Gods judgements on them. 281 The sin that is in Infants is derived to them from their parents. 282 Infidelity. The heinousness of that sin. 146, 147 Notwithstanding Infidelity discerned and bewailed, a man may trust in God's mercy. 648, 682 Infirmities. Four notes to discern a sin of infirmity from a reigning sin. 709 joy.. The humble-hearted man hath great cause of joy.. 138 Gods children have cause to be comfortable, and to serve God with alacrity. 364, 365 He that truly believeth he is justified by Christ, must needs rejoice in him. 675, etc. Their great sin that do not. 680 judgements of God. The Lord showeth his severity more in this life, against the sins of his own people, than of the wicked. 1. He afflicts all them. 2. Begins with them. 542, 543. 3. He usually makes them examples. 544. 4. His judgements are wont to be heavier and sharper on them. 545 This be doth to keep them from sin and perdition 546 He getteth himself glory from wicked men two ways, by the Examples of his severity towards his own children. 547, 548 justification. By Christ we are fully and perfectly delivered and freed from all our sins. 315, 316 All true believers are perfectly cleansed from their sinne● and pure in God's eyes. 655 The reasons of it 660, 661 Four main differences between justification, and sanctification. 656, 659 How perfectly a true believer is discharged of all his sins, appears in 5 points 659 We cannot be justified by inherent righteousness. 669, 670 Reasons of it. 670, 671 We are justified by Christ's righteousness imputed to us. 672 Objections answered. 674 The knowledge of this, that Christ hath purchased for us the pardon of our sins, a sufficient ground of comfort. 677. and so is the knowledge of this, that Christ's perfect obedience is imputed to us. Ibid. K. Knowledge. A Good sign to desire to know the whole will of God in all things that concern us. 423, 786, 794 Saving knowledge is the principal work of God's grace in the conversion of man. 472 It is the foundation of other graces. 473 It is the seed of other graces. 475 All God's people must seek for saving knowledge. 483 Signs of sanctified knowledge. 485, &c 1 The Word the only object of it. 2. Specially such parts of it as are most useful and profitable for ourselves 485. 3. It is clear and certain. 4. There's no fullness nor satiety in it. 486 It works 1 humility 487. 2. Good affections. 488. 3. Reformation of hearts and li●e 489, 490. 4. Strengtheneth against tentations. 491 Motives to seek knowledge. 1. It concerns one as well as another, to have knowledge in Religion, and in the Scriptures. 492, 493. 2. It is a duty required of God. Ibid. 494 3 It is a comfortable sign of Election, and uprightness o● heart 495 4. It keepeth us constant in Religion, and from danger of seducers 490, 788 5. It makes us walk boldly and comfortably. 497 Means. 1. Be sensible of ignorance. 2. Be truly humbled; or sin 498. 3. Depend upon an ordinary and sound ministry 499. 4. Read the Word. 5. Meditate. 6. Confer. 7. Pray, 501. Receive the Word with an honest heart. 792 No man by natural abilities can attain saving knowledge without supernatural grace. 512 This cure not perfected in this life, nor so perfectly in some as others, but shall be perfected in heaven. 514 Natural men's knowledge not sufficient to salvation. 515 The work of grace enlightening the understanding, is extraordinary and rare 516 This works most free: no reason of it, but only Gods good pleasure. Ibid. ●abour to understand every thing we do in God's service. 583 Danger of them that make light account of knowledge. 598 L. Labour. WE cannot perform any spiritual service unto God without labour. 34 Love of God. The love of God is the root of all true obedience. 386 The true love of God, a certain sign of an upright heart. 388 389 No wicked man doth indeed love God. 390, etc. There may be true love of God in them that are much exercised with slavish fears. 394 Love that is wrought in men towards God by his common savours is unsound. 398, 399 Faith the root of it. 742 Every one that hath the Spirit of Christ, loves God above all 798 Gods honour must be dearer unto us than any thing. 809 M. Magistrates HAve great opportunity to honour God in their places. 631 Maliciousness. True faith will subdue it. 733, 734 Means. God is the giver of all means, and of the virtue in them to do us good. 72 Meditation. Meditate on that we hear. 40 Memory. We should be careful to remember what we hear. 39 And to keep God's favours in remembrance. 646 Mercy of God. The only ground the best can have for hope of pardon is God's mercy. 102, etc. God's mercy most free. 107 In him bowels of mercy. 107, 108 We must not rest in this, to know that God is merciful, but labour to know that his mercy, yea a special mercy belongs to us. 126 Five differences between it and common mercies. 126, 127 Five notes to know whether it belong to us. 127, 128 Five notable effects, that the assurance of God's special mercy worketh in the conscience 129, 130 The vilest sinner, if he feel his sin, and desire to turn to God, need not doubt of finding mercy with him. 130, etc. God's mercy to us in the things that concern this life 224, 225 In things that concern our souls. 225, etc. Learn to be merciful by example of God's mercy. 115 Ministers. Why the faithfullest Ministers are so hated. 46, 47 What properties should be in the Minister that desires to do good specially in reproving sin. 48, 52 Ministers should not be given to suits and contentions 51 What manner of men Ministers had need to be. 166.167 Ministers must chiefly labour to bring the people to knowledge, to ground and establish them in it. 481 By what means he may do that. 482 Ministers have great opportunity to honour God. 631 Ministers teaching by warrant of God's Word, are to be obyed. 724 A man that hath no truth of grace in himself, may be a means to conver● others. 805 Ministry of the Word The means which God hath sanctified, and by which he hath been wont to work repentance and grace. 18. and knowledge. 499. and constancy in the truth. 796 What mighty works it hath wrought, and the reason it hath done so. 18, 21 We should resolve to live under it, and why. 23, 24, 48 To be accounted a chief blessing. 25, 478, 800, 804 That the best, that applieth the Word particularly, and reproveth sin boldly. 44 A principal work of mercy, to procure or provide that for a people. 479 It is Gods special and free favour, that any of us enjoy the sound Ministry of the Word 503 507 That the Ministry of the Word is effectual to conversion, is to be ascribed only to the Spirit. 507, 509 They are in a fearful estate that enjoy not the Ministry of the Word. 526, 527 And also they that enjoy it, and cannot profit by it. 528 A great mercy to enjoy the Ministry of the Word, but specially, when we profit by it. 531, 532 We should rejoice in this. 802, 803 Modesty. The people of God dare not speak boldly nor immodestly of filthy actions. 6 Mortification. Seven means of it. 317, etc. We may with confidence go to Christ for help against our spiritual infirmities. 331 Objections against that answered. 335 Faith the only means of mortification. 732 Music. Three things to be observed concerning the Music they had in the worship of God under the Law. 3 N. Neighbours. HOw we came to make ourselves guilty of the sins of others. 179, etc. 219 We are bound to desire and procure (so far as in us lieth) that all men may have the means of knowledge. 477, 478 O. Oath. GReat care to be had in taking an oath and keeping it. 183 The common sin, in taking an oath so carelessly, and making so little conscience in keeping it. 184 Occasions of evil to be shunned. 318 Officers Bound to present infamous and scandalous persons. 182 They sin that keep men from public penance. 187, 188 Obedience. Be willing to yield passive obedience unto God. 245, 249 Conscionable care to please God a sure note of uprightness. 378 True obedience is universal. 419, etc. 724, 726 Yet special care to be had of those things God hath given us special charge of. 422 The only rule of true righteousness is the Word. 380, etc. How the upright man showeth equal respect to all the commandments. 423, etc. Forth the root of it. 737, 741 Five notes of Evangelicall obedience. 754 Obedience must be done in a right manner. 433, etc. Oppression. Against such as are undoers of others. 124 Original sin Is derived from the parents, and why. 282, 283 For this sin (above all others) God may justly abhor us, and we have most cause to be humbled in ourselves. 301, 303 Three motives to persuade us to seek deliverance from it, and two means. 313, 317 Consider God's mercy and goodness towards us in that regard. 336 P. Papists. THeir errors touching original sin. 305, etc. Touching justification. 662, etc. Parents. To be humbled for the corruption and sin that appears in their children. 286 Parents should use their utmost endeavour to breed grace in their children. 287, etc. Divers motives. Ibid. Means Parents must use to save their children's souls. 291, &c Parents must maintain their authority over their children, 291 How they come to lose it. 292 Their sin in neglecting to keep them in awe. 293 294 They must instruct their children. 1. Instilling betimes the beginnings of knowledge. 294. 2. Acquainting them with the practice of Religion. 295. 3. Bringing them to the public worship. 4. Examining them how they profit. Ibid. They must be careful to give them good example. 298 They must take heed how they place them at school, in service, in marriage. 299 They must pray for them. Ibid. Parents using these means, need not doubt they shall lose their labour. 300 Patience. We have need of it. 250 Seven notes of it. 251, etc. Motives to it. 253, etc. Means. 260, etc. Perseverance. Study to persevere unto the end. 12 The marvellous mercy of God to be acknowledged, in the perseverance of any in the state of grace 347, 352 Take heed of declining and falling f●om grace. 431, 432 The regenerate elect child of God ca●●ot sin so heinously as every unregenerate man may do. 533, etc. Constancy in the true Religion is a sign a man hath the Spirit of Christ. 766, etc. God hath given great testimony to this. 76● The faithful have found much comfort in ●t. 〈◊〉 They whom the Spirit hath taught, 〈…〉 persevere in the truth. 〈◊〉 Motives to constancy in the truth. 7●●▪ 7●2 Means to it. 782 Though it be ascribed to the Lord alone, yet he worketh it by means, and will have us to be agents in this work. 783 Predestination. God's decree of Predestination is most righteous. 248, 249 Prayer. God's people in all distress must seek for comfort from God by prayer. 59 etc. Extremity of affliction should not keep us from it 63, 64 Nor sense of our own vileness. 64, 65 Nor inability to pray. 68, 69, &c Nor a conceit that it's to no purpose to pray. 69 etc. Prescript and set forms of Prayer may be used. 68 Why God delays to answer the prayers of his servants 75, 76 What we must then do. 78, etc. God gives often a gracious answer to the prayers of his servants, though they perceive it not 76 Five several ways God shows respect unto, and gives a gracious answer to his people's prayers. 76, 77 Six principal faults that use to blemish and weaken our prayers. 81, etc. 637 Five notable encouragements to prayer, specially in inward afflictions. 153 Prayer a special means to get grace to bear afflictions comfortably and patiently. 273 Long prayers not unlawful, so it be with four cautions. 310 Prayer a means to conquer corruptions. 322 And to get assurance of God's favour in Christ. 636 A singular good thing to keep a constant course in prayer. 700 Faith enableth us to pray well. 743 Practice. Presently set upon the practice of what we have learned. 43 Making conscience to practise what we have learned, means to establish us in the truth. 792 Preaching of the Word. Is a means to bring men to Christ. 19 The godly man will rejoice in the plentifulness of it. 801 for three reasons. 803, 809 Preaching necessary now. 813 Objections against it answered. 810, etc. Preparation To the hearing of the Word, wherein it consists. 30, etc. Presumption. Take heed we sin not, presuming that we shall repent before we die. 15 The vanity of those conceits which keep many from being troubled with their 〈◊〉. 89, 93 Hypocrites use to be confident. 377 Presume not to sin, because of the falls of God's people. 554, etc. The danger of Presumption. 620, 625, 744 Signs of it. 628, 629 Private duties. Secret confession of sin, most necessary, convenient, and beneficial. 193, 195 Psalms. The titles of them not to be omitted as superfluous and impertinent. 1 Why committed to the chief Musician. 4 Singing of Psalms an ancient and excellent ordinance of God. 4 How Psalms should be sung. 6 Punishment. The consideration of punishment may cause a faithful man to mourn and grieve for sin, and to be afraid of it. 218 Christ hath satisfied as well for the temporal as eternal punishment due to our sins. 662, 663 Though the afflictions men induce be in their own nature punishments, yet are they not so to all men. 664, 665 Profaneness. In some respects the open profane persons case is worse than the hypocrites. 718 Profession. Live so as men may be witnesses of thy goodness. 418 He that hath assurance that Christ is his, will pro●esse and declare himself openly to be God's servant. 627 We may hate the sins of professors, but not hate them for any goodness they profess. Three notes whereby we may see many hate professors for their goodness. 716, 717 Prosperity. He that hath not Christ, can have no comfort in his prosperity. 686 Great is their folly that prefer worldly things before Christ. 690 R. Regenerate. THe sins the regenerate fall into, are in sundry respects greater than the sins of others. 539, 542, & 548, 552 God will plague sin as much in them as in any other in the world. 540, 541 In this life he showeth more hatred to the sins of such, than to the sins of other men. 542, etc. The goodness in the regenerate man, in three respects surpasseth the goodness in the moral man or hypocrite. 729, 730 Religion. That's the true Religion that gives the whole glory of man's salvation to the free grace and mercy of God. 110, 523 The truth we have received by warrant of the Word, and teaching of the Spirit, we should be constant in. 525, etc. 766, 767 A grievous sin to insult against Religion for the faults of the professors of it. 553, 554 True Religion grounded on the Word 767 No certainty in Religion, but by the teaching of the Spirit. 773, 774 True Religion brings great blessings to the Church and State. 806, 807 Repentance. A great comfort that thou hast repent. 17 The sin of such as keep men from public penance. 187, 188 The sin of such as sin, and refuse public profession of their repentance. 189, 191 They that have truly repented them of their sins, cannot easily forget them, but are apt to think of them. 203, etc. The chief thing that should make us hate sin, and mourn for it, is the offence and dishonour done to God. 219▪ 220 The sinning against so good a God should humble us. 227 Notes of sincere repentance. 232 Five things required in true repentance. 605 Faith the root of repentance. 740 Reproof. The Minister must plainly and particularly reprove sin. 44, etc. 707 The reasons for the necessity of reproof. 46 In four things the Ministers wisdom in reproving sin, must appear. 49, 50 And his love in three. 51 Reasons why men cannot endure reproof. 52 Their folly appears in ●oure things. 53 Five Objections answered against such Ministers. 54, 57 Dangerous not to endure the Word of reproof. 244 Righteousness. Five things to be granted touching inherent righteousness. 667, 668 Yet cannot a man be justified by that. 669 Inherent righteousness a great ground of comfort. 677, 678 S. Sabbath. THough the outward observation of the Sabbath be the least, yet God is highly pleased with it, and promiseth to reward it. 701, 705 The things required for the right observation of it. 708, 710 Sacrilege Is a great sin. 724 Sadness. Christian's should beware of sadness and fear. 137 Salvation. The whole glory of man's salvation is due to the Lord alone, and his free grace. 521, 522 Though it be free to us, Christ paid dear for it. 600, 601 Sanctification. Whom the Lord justifies, he sanctifieth, though this be not so perfect as the former, yet is it more sensible to us because we are agents in it ourselves. 316 Four main differences between sanctification and justification. 656, 659 Sanctification is not in the same measure in all true believers. 657 Nor perfected in this life. 658 None can be sanctified till he be justified. 730 Faith the inward instrument whereby God sanctifieth the heart. 731 Reasons of it. 738, 739 Scandalous sinners. We should do our best endeavour to bring scandalous sinners to open shame and punishment. 182, etc. Officers chiefly. Ibid. How far private Christians may go in this. 185, etc. Scripture. We must esteem reverently of every part of Scripture, though we cannot at first reading or hearing profit by it. 2 The duty we owe to those parts of the Word we cannot understand, standeth in six points. 2, 3 The holy Scripture of the Old Testament was kept in the Sanctuary and Temple. 4 It is the only rule of true righteousness. 380, etc. The absolute perfection of the Scriptures appears in six particulars. 381, 384 All God's people have equal interest in the holy Scriptures. 493 All truths necessary to salvation are plainly and clearly set ●●wne in the Scriptures. 512, 513, 768 Security. Against secure sinners. 209, 214 Self-denial. To renounce ourselves, and with humbled souls to cast ourselves upon the ●ree mercy of God in Christ, is the way to obtain comfort. 647 Service of God. Their solly which re●use God's service because it is an heavy bondage. 444, etc. Reason's why men re●use God's service. 445, etc. God's service the most comfortable life. 448 Four things to be considered in the gracious disposition of our Master that maketh us cheerful in his service. 451 Sight of sin How far forth the discovering of sin to us is a blessing. 340 How far forth a judgement. 341 Sincerity. The Lord desireth and highly esteems truth and sincerity of ●eart, and ●oure reaso●s for that. 368, 371 It stands us all upon to 〈◊〉 diligently whether our heart's 〈◊〉 up●ight, and th●ee motives to that. 372, 376, 466 He that hath any one saving and sanctifying grace, hath certainly an upright heart. 376 Even the aptness that is in us to suspect ourselves lest our hearts should be unsound, is a good sign of uprightness. 376, 719 So is the conscience we make of God's commandments, and to lead a godly life. 378 Means to attain sincerity and uprightness of heart. 469, 470 Care to keep ourselves unspotted of every sin, is a sign of sincerity. 726 So is this, when our main intent and aim is to please God. 728 Sinne. One sin draws on another. 14 Pardon of sin is more to be desired, than deliverance from any outward misery. 84, etc. Sin the greatest evil. 85 Sins are debts. 86 Sin is filthenesse. 87 Motives to seek pardon of sin. 94, 95 Pray daily for it, though we be justified. 666 Comfort from the pardon of sin. 677 Means to obtain it. 96, 97, 98 Notes whereby to know sin is pardoned. 100, 101 How the assurance of pardon is lost. 99 The godly man remembreth his sin with grief. 203, etc. Three great mischiefs of scandalous sins that abound where the Gospel is preached▪ 175, 178 Learn to be afraid of sin. 207, 569 Every sin is a transgression of Gods Law. 220 A contempt done unto God. 221 Four attributes of God by which it appears that we are chiefly to mourn for our sins, because God i● offended. 22, etc. No sin venial., or lightly to be accounted of. 228, 229, 233, 234 Yet are some greater than others. 230, etc. 549, 552 Three causes of actual sins. 282 The godly man hath most cause to be afraid of sin. 571 Four things to be observed in the passion of Christ that do notably set forth the odiousness of sin. 601, 604 Five means to make us esteem sin as it ought to be esteemed of. 605, 606 Speech. Filthy speech becometh not Christians. 6, 7 Spirit of God. Five notes of the holy Spirit dwelling in us. 150, 151 The Spirit is the mark on Christ's sheep, whereby they may know they are his. 747 By the fruits of the Spirit, they may know they have the Spirit. Ibid. Where the Spirit dwells, it persuades them in the truth of religion. 771 This no private Spirit. 775 Strictness Maketh not Christ's yoke intolerable. 235 All preciseness and strictness in small matters is not hypocrisy. 236, 581, 714 Answer to them that blame professors for their scrupulousness. 715 T. Trouble of mind. Divers objections of men in that case answered. 139, etc. Take heed of seeking help in this case by false ways. 144▪ 145 Tentations to despair to be resisted, and how. 145, 146 How to recover ourselves, and to overcome such tentations. 148▪ etc. Truth. When a thing is said to be done or spoken in truth. 368 W. Watchfulness. A Means to get assurance of God's favour. 641, etc. Wicked men. L●wd persons are a curse to the place they live in. 124 Have no cause to stumble at this, that God is so apt to pass by the s●ips of his children. 361, 363 Wicked men must pray, and do other good duties, and they may receive good the● by three ways. 363, 364 We must love their persons, and yet show detestation to their vices. 749 Works. Good works the fruits of God's sanctifying Spirit in us, good grounds of hope and comfort. 104, 105 The main foundation of any comfort in them, is wholly in God's mercy 106 Why no man can make them the main ground of his comfort. Ibid. God doth greatly respect the poor and imperfect services of his people, and three reasons for that. 357, 361 Good works must be performed in a right manner. 433, 438 Word of God. The Lord must be justified in whatsoever he hath spoken. 238 We must believe it. 239 Allow and approve of it as just. 240 Take it to heart. Ibid. The Word a special means to enable us to bear afflictions christianly. 263 To mortify our corruptions. 321, 322 Why so much is ascribed in Scripture to the Word it sel●e, and to the Ministry thereof. 507, 509 The least thing God hath appointed in his Word may not be neglected. 577, 579 Try our estate by the Word of God. 624, 625 The Word a special means to get comfortable assurance that Christ is ours, an 〈◊〉. 633, 634 A singular good thing to love the Word. 700 Worship of God. We must depend upon the direction of the Word for 〈◊〉. 581 Conscience to be made of the outward parts of God's Worship and exercises of Religion. 581, 582 We must labour to understand every thing we do in the service of God. 583, 589 Else we shall receive no good by it. 584, 585 In every part of God's Worship labour to find God with us in it. 587, 588, 591 Four motives to stir up this ●are. 591 Four means to make God's Ordinances effectual. 592, 593 We must not neglect God's Ordinances though we find no fruit. 594 Gods solemn Worship, and conscionable use of his Ordinances, a means to work, 〈◊〉, and recover assurance that Christ is ours. 632 True love of God will appear towards his Worship. 799 Z. Zeal▪ EVery one that 〈◊〉 the Spirit of Christ, must needs be zealous for God and his worship. 799 FINIS.