Lectures Upon Psalm 51

Lecture I. on the Title of Psalm Ll. September. XXVIII. MDCXXV.

T HIS 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 it self into two parts. 1. The Title, and inscription of it. 2. The Treatise it self, 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, 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 then those inscriptions that the Apostles, and our blessed Savior himself have prefixed before their Epistles, which they di • ected unto the Churches of God. Rom. 1, 1—7. I am. 1.1. 1 Pet. 1.1. 2 John. 1—3. Jude 1.2. Rev. 2.1.

First, 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, 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.

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 C • unc • ll 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 sondr • of the Holy Ghosts words as Selah always in their 〈◊〉 , (as they do also the conclusion of the Lord's prayer) as also to add unto the • oly 〈◊〉 many words, yea and sometimes whole verses.

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 Savior 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 ought 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. 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 dullness 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.

[ 1] 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, Hos. 8.12. that they accounted the great things of his law which he had written unto them, as a strange thing that nothing belonged unto them.

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

Thirdly, learn thereby to acknowledge the necessity of a learned ministry, [ 3] 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 [ 4] 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.

Fifthly, come to the reading and hearing of the Word with an heart that is [ 5] 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 [ 6] not, because they may do thee good hereafter. So did the blessed Virgin, Luke 2.50, 51. So we find the Disciples of our Savior 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 John. 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 it self to our consideration is the person to whom it was dedicated or directed to the chi • fe musician, where we are to observe. That they had in God's public worship in David's time musicians, and diverse orders, and degr •• es of them.

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

First, they had then 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 Cymballs, with Psalteries, and with Harps according to the commandment of David, and of God the Kings Seer, and of Nathan the Prophet; for so was the commandment of the Lord by his Prophets. Therefore also they are called the Lord's 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 Chaldea • s 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 favor, and bounty that Artaxerx • s the King of Persia shown to them, more then to any other of the Priests and Levites 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 Santuary, 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, Manasseh, 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 skillful then other some, 1 Chron. 15.22. Chenaniah chief of the Levites was for song; he instructed about the song, because he was skillful.

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,

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 Jehoshaphat, 2 Chron. 20.21.22. and of Hezekiah, 2 Chron. 29.28.30. and after the captivity in Nehemiah's time, Neh. 12.42. yea in the New Testament, our Savior 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 then 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 Cymballs to praise the Lord with those songs (as Tremellius 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, Judge. 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 musitians, to be publicly song in the temple, but these of David only. In which respect he (by an excellency) is called the sweet Psalmist of Israel, 2 Sam. • 3.1.

The reasons, and grounds of this Doctrine are these.

First, God hath oft shown himself to take great delight in this part of his [ 1] 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 Jehoshaphat, 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 [ 2] 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 selv • s 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, first to reprove the general neglect, and falling of from this exercise of singing of Psalms.

First, it was wont to be the custom, as well to end our Church meetings, as to [ 1] 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.

[ 2] The second use is to exhort us. First to make more conscience of this duty; and not only to labor 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 then sacrifice. Secondly, to endeavor 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 ô Lord will I sing, saith David, Psal. 101.1. And the Apostle, Col. 3.16. Singing with grace in your hearts, unto the Lord▪ 4. Speaking to ourselves in this duty, and laboring 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 pra • sing and thanking the Lord: And Esa. 52.8. With the voice together they shall sing.

Followeth the second thing I told you was to be observed in the Title of the 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 God's 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

That they that are endued with the spirit of God, and have truly repented 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. Judge. 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. Ier. 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, Judge. 3.24. 1 Sam. 24.3.

The reason of this is. 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, 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, 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, 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, Levite. 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, 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 Savior 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 it self 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 favor, as appeareth by that prayer of his, Psal. 51 12. by one that had been exercised with manifold temptations, 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 Uriah's 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,

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 repented 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 repented of. Yea it is also possible that they may fall into the same gross, and scandalous sins again that they have formerly repented of. But this I can say, that they use not so to do; and that we cannot in all the Scripture find an example of any regenerate person, that hath done so. Jehoshaphat 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 • oah that fell not again to drunkenness; in David that sinned never after in adultery; in Peter, who after he had repented 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 temptations to deny Christ then he had at that time when he did it, Acts 5.18 40.12.4.6. and now grant this.

Secondly, admit the regenerate cannot fall totally, so as he should loose all saving grace, to which end are brought usually those places of Scripture as 1 John. 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 Peters 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, 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, in Satan; Who as he hateth the best men most, so will he endeavor 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 Savior of all the Apostles, Luk. 22.31. Because he knows God shall receive more dishonor 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, 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 favor 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.

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 reviled 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.

[ 1] 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 judgments 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 labored 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.

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.

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 dishonor 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 mayest 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 loose all the use and comfort of that grace that is in thee, Psal. 51.12. Restore to me the joy of thy salvation ; that was gone, 1 Thess. 5.19. thus far forth the spirit may be quenched. Fifthly, thou mayest bring on thyselfe, by such fails, the intolerable torment of a wounded spirit and who can bear that, saith Solomon, Pro. 18.14? Sixthly, no man can tell thee how long thou mayest continue in this uncomfortable and wretched estate: Which is a thing that greatly aggravateth thy misery that thou mayest say in this case as Psal. 74.9. There is not any that knoweth how long. O then 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, Ier. 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 Peters 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 Ministers fault, or the people's) the people will decay, Pro. 29.18. He that would not quench the spirit, must not d •• ise prophecyings ; that is the oft hearing of the Word preached, saith the Apostle, 1 Thess. 5.19, 20. If we exhort not one another (or 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 Savior teacheth us to pray daily, Mat. 6.13. Lead 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 [ 2] 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, Levite. 11.33. & 15.12. Till we die we can never be freed from Satan's assaults, and temptations. 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.

[ 3] 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 labor 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 then 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 mayest 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?

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, Ier. 17.9.

I answer, Thou mayest 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 mayest know this.

First, by making conscience to practice 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 Savior teacheth us, Matth. 7.25, 26.

Secondly, If thou make conscience to do the will of God in one thing as well 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.

[ 4] 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 Savior 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 offense 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 then thou hast examples of in God's elect that found mercy with him. Were they before thy calling? then hast thou Manasseh, 2 Chron. 33.9, 10. and Mary Magdalene, 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 presidents of God's 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 then was is not expressed. So long he lay (like a swine) sleeping, and snorting in that filthy puddle whereinto he was fallen, and could not rise nor recover 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; 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 [ 1] came to him he repented not. When Uriah 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 somebody 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 gamster 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 anything 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, [ 2] sought to hide and nourish it. He would fain have had Uriah to be thought the father of his bastard, 2 Sam. 11.8. David said to Uriah go down to thy house, and wash thy feet : and though no more be expressed in that verse, yet by Uriah's 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, ô 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.

[ 3] 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 practicing 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, Ier. 41.5—7. When Ishmael had slain Gedaliah, and was flesht 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 then 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.

[ 4] 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 Uriah. He was not moved at all, neither with the gracious speech, nor with the example of Uriah, 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 Uriah's 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 Jeremiah speaks of this as the disposition of all that fall into gross sins, Ier. 8.12. Were they ashamed when they had committed abomination? nay they were not at all ashamed, neither could they blush.

The reasons and grounds of this doctrine are principally four.

First, because repentance is not in any man's power, but is a great gift of God, [ 1] 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. [ 2] 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 practiced 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 [ 3] cast ourselves into his snare, 2 Tim. 2.26. And so give him more power over us then he had before.

Fourthly, God (in his just judgment) useth to punish sin with hardness of heart, [ 4] John. 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, 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 John. 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 then 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 [ 1] 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 then thou, could not do it, he that had mortified his corruption much more, and had more grace then thou, could not repent after he had sinned; and wilt thou feed 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 [ 2] 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, Ier. 13. • 3. They that are accustomed to do evil can as hardly be changed as the skin of a black-more, 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.

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 God's own children; to esteem this a judgment 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 judgment, to tremble at it, and strive against it. And to move thee unto it consider.

[ 1] First, this is the chief judgment, 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 judgment 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 judgment tends to the destruction of the soul in the day of the Lord, John. 12.40. He hath blinded their eyes, and hardened their hearts, that they might not be converted, and he should heal them.

[ 2] 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 repented of, Heb. 6.6. It is impossible to renew them again unto repentance.

[ 3] 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. Labor 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.

[ 1] 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, Ier. 44.16, 17. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee; but we will 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. [ 2] Labor 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 Savior 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 senslessenesse in sin, at the first, but but by degrees.

Thirdly, let no sin lie long upon thy soul: That charge that the Lord giveth [ 3] thee concerning thy brother, Levite. 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 [ 4] 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.

Fifthly, use daily some means to soften thy heart, and stir up grace in thy [ 5] 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. [ 6] 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 [ 7] 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 repented of, and forsaken such sins as thine own heart knoweth, thou hast in times past lived in, and loved dearly. 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 favor, 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. John 5.19. The whole world lieth in wickedness. Seemeth it nothing that God should do this for thee rather then for all thy neighbors? I tell thee none of thy sins shall ever hurt thee; the sins that thou hast repented 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.

[ 2] 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.

[ 3] 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, Isaiah 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.

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 the 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 [ 1] 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 judgment against him for that sin. So though it be said of Manasseh, 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 a • fliction was but a subordinate, and secondary, and infer •• ur 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 • ache to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned. Acts 2.37. and brought them to a saving sense, and remorse for that horrible sin. Yea this is the means that God hath sanctified in his word, and appointed to that end, Ier. 23. • 9. Is not my word like a fire, saith the Lord? and like a hammer that breaketh the rock in pieces?

Secondly, This is God's mean whereby he is wont to bring men to Christ, [ 2] 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, Isaiah 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 Savior, John 6.45. Everyone 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 families o • neighbors, 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 〈 in non-Latin alphabet 〉 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 [ 3] 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-stock, 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.

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

[ 1] 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 anything, 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 ac • ording 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 hard-hearted, 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 obedie • t 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 it self in them against the knowledge of God (stopped their mouths quite, and made them past reasoning against it) and brought into captivity everyone 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 Lyon, 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 whē 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 Ier. 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 [ 2] wrought Grace in men immediately by his spirit, then thus to put them off to Preachers, or why he should work thus mightily by preaching, rather then 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 Manasseh, 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 bad 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 [ 3] will not God as well 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 it self, a more divine, and excellent thing, freer from human infirmities, then 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 then by any of the other And if you would know the reason of it, I can go no higher than this that the Apostle gives, 1. Cor. 1.21. It hath pleased God by the 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 Naaman's 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 then men, and the weakness of God is stronger then men.

The use of this doctrine is great, 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 labor 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 ought 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, [ 1] 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 [ 2] point, We preach not ourselves but Christ Jesus the Lord.

Secondly, I plead not for Pharisaical preeminence (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 [ 3] 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 Ier. 23.21. I have not sent them▪ yet they run, I have not spoken to them, yet they prophecy ; 2. For their lives) the Lord hath most justly made contemptible, and base before all the people, as he did the Prophets in Malachies days, Mal. 2.9.

[ 4] 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 then 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, everyone of them, and the Lord is among them, wherefore then lift ye up yourselves above the congregation of the Lord? You may, and ought to judge of the Doctrine that is taught you, and not to reverence the best minister in the world so much, as to receive any doctrine upon his 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 Silas taught, Acts 17.11.

[ 5] Fifthly, 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.

[ 1] First, you may, and ought 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, then he that speaketh with tongues ; and 4.20. The kingdom of God standeth not in words, but in power.

[ 2] Secondly, you may, and ought 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 ought 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 labor 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 God's 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 as well as another's, 1. [ 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 Lord's doing, and for the benefit of [ 2] the Church. It is not always the fault of the minister, that his gifts are meaner then 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 Lord's doing, who divideth to everyone 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 then he whom thou most admirest [ 3] 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 then 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 [ 4] 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.

Fifthly, God sometimes works most mightily, and giveth the greatest blessing [ 5] to the weakest means: No man doubts but Peters 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.

Sixthly, If thou refusest to receive, and esteem duly of the meanest of God's [ 6] faithful servants that are sent by Christ, thou receivest not Christ, but in the ministry of the Word, respectest more the gifts of men, then the ordinance of God, John 13.20. Verily, verily, I say unto you, he that receiveth whomsoever I send, receiveth me.

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

SEcondly, This Doctrine should persuade us of the necessity of this ordinance, [ 2] yea, how necessary it is for everyone 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 forever. 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 then 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. divers 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 then 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 then 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 practice 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 imperfite 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.

Followeth the second use of this Doctrine, which is for reproof of two sorts.

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 with-holding from them their due, though they know this is a robbing, and stealing from God himself, Mal 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 honor nor reverence his person.

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 honor before the people by Samuel's means, 1. Sam. 15.30.) or to their advantage, and gain, like those that our Savior 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, 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 [ 1] 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, Jer. 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 Elijah 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 [ 2] 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 Savior 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 labor, 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 then 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 Savior, 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 Savior 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 [ 3] 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, Jer 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 favor, even in the want of all other blessings. For so speaketh the Lord of it, Isaiah 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 anymore, 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 Lord's Levites 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 [ 1] 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 then the sacrifice of fools, till thou be more ready to hear, Eccles. 5.1. To hearken, is better then the fat of Rammes, 1. Sam. 15.22. And for both thy praying, and thy believing in Christ, mark well that known place (well known indeed, ô that it were as well 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 [ 2] 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 then that, such a one careth not for God, or the things of God, regardeth him not, feareth him not, is in his heart a very 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.

[ 2] 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 [ 1] 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 loe, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. No music did ever delight them more then a good Sermon. Yea, of Herod himself it is said, that he heard John the Baptist gladly, Mark. 6.20 O that many nowadays 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 everyone of your hands that [ 2] 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 fig-tree, 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 Lord's Bailiffs, for demanding fruit. But I tell you, God looketh for this, that you should profit by the means [ 3] 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 then Jonah is here, a greater then Solomō is here, Proportionable to the variety of them, Mat. 11.17. We have pip • d unto you, and ye have not danced, we have mourned unto you, and ye have not 〈◊〉 ; Proportionable to the time wherein ye have enjoyed them. Luke 13.7. These three years have I come, seeking fruit of the fig-tree, 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 labors, 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 ( m • thinks ) should startle us all that have been unprofitable hearers so long.

Fourthly, consider, that if this ordinance of God cannot work upon thy [ 4] blind, profane, and hard heart, there is small hope anything 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.

Fifthly, 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, Isaiah 55.11. So speaketh the Apostle, 2 Cor. 2.16. To the one we are a savor of death unto death, and to the other the savor of life unto life.

[ 6] Sixthly 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 cheerefullnesse, thou canst not profit nor feel any power or comfort in anything thou hearest. 1. The chief cause is in thyself, thou hast a naughty heart l • den with sins, and l • ad away with divers lusts, 2 Tim. 2.6. Thou canst have no certainer a 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 ô 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, John. 8.47. He that 〈…〉 heareth God's Words, ye therefore • ear 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, John. 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 today, Heb. 3. •• .) but to awaken you out of your security, to humble you for your unprofitablenes 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.

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 it self consider I pray you the necessity of this use in three points.

[ 1] 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 Savior implieth in that earnest charge he giveth to all the hearers of the Word, Luk. 8.18. Take heed how you hear.

[ 2] 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 Lord's cost, and pai • es anywhere, 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 [ 3] as much preaching, and hearing as ever there was, yet men profit nowadays nothng 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 [ 1] 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 slocke, Act. 20.28. Take heed to the slocke 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 God's 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 then anything that is good. Mark that curse, Esa. 5.6. I will lay it wast, 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 Ministers office to oversee the flock. 1 Pet. 5.2. Taking the over-sight thereof ; and to take care of them, 1 Tim. 3.5. If a man know not how to rule his 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 Masters name to demand fruit of them, they will be ready to offer all violence, and despite unto us, as they did, Matth. 21.35.

Secondly, another cause of the unfruitfulness of the ministry is this, that [ 2] the Lord for the contempt men have shown 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 fig tree, Mat. 21.19. Let no fruit grow on thee hence forward forever.

[ 3] 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 then 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.

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 pursevants that were sent to apprehend Christ, John. 7.32, 46. And in those Jews that immediately before Peters sermon mocked him, and the rest of the Apostles, and said they were full of new wine, Act. 2.13.37. And in those Athenians who when they came to bear Paul esteemed him no better then a babbler, Act. 17.18, 34.

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 forever. 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.

[ 1] 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 Savior. 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.

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 scoulding or acting some other foul sins, should go away from the Ministry of the Word never a whit better then 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 savor of death unto a man. See how God threateneth such, Ezek. 14.7, 8. For everyone 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 [ 2] 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, 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 [ 3] 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, 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 [ 4] 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? 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.

[ 5] Fifthly, 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 days 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 ô 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 then they do.

But alas most that hear us come with prejudicate, 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 diverse other things. And these imaginations, and errors of their judgment 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 judgment 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 gage the Word, and spirit of God, would if it lay in their power, as those wicked men mentioned, Isaiah 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.

[ 6] Sixthly, come with a heart resolved to obey and practice 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, John. 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, intend nothing less then to practice ought 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 neighbors 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 practice 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 [ 7] 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 spake 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 wouldest 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 persit the work of grace begun in them: and thou wouldst grow, and art troubled that thou grow • st 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 n • are, 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 I am 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, 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 nowadays, God showeth not his saving power much in them, because of the unbelief of our hearers.

Eighthly, and lastly, If thou wouldest profit by thy hearing, pray before thou [ 8] 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. 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, Isaiah 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 labor of the mind, and heart, required in this work, Strive (saith our Savior, Luk 13.24.) to enter in at the strait gate. Every gate, every part of that way whereby we must come to life eternal, is strait, and narrow, and without much striving & labor, 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. Labor (saith our Savior, 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 everything 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 high-way 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 endeavor; 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 gain-saying 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 endeavor; 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 labor in our lawful callings, Pro. 14.23. In all labor there is profit, and 13.11. He that gathereth by labor, shall increase (there is a secret blessing of God upon men that labor 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 labor, 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 • , l • ane, and ill-favored. 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 then a great deal more land will do in the hands of a lazy and careless husband, though it be of it self a better soil, and have more helps, from God and nature, then 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 loe, 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 endeavor himself useth to make it profitable to him. A weaker ministry with this care, will be more available to enrich the heart, then the strongest can be without it.

As I therefore shown 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 labor 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 [ 1] 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 crieth 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 behavior and disposition of body and mind, as is meet. 1. It will keep our bodies from sleepiness, and all other irreverent behavior. 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.

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. despis • 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 behavior 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 behavior, 1. Cor. 11. • 0▪ 3. But chiefly they show contempt to God, who (as we have heard) is in a special sort present here, Levite. 6.2. Reverence my sanctuary, I am the Lord.

[ 2] Secondly, while the word is preached unto us, we must attend diligently to what we hear, as they that would be loath to loose 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 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, hearken ; and again at the end of his Sermons, verse. 9. And 7.14. Hearken everyone of you. Esa. 55.23. Hearken 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, hearken diligently, incline, and bend our ears to hear; Put these things into your ears, saith our Savior, Luk. 9.44. For 1 the Word is so precious as it is worth the hearkening unto. Psal. 19.10. It is more to be desired then gold, yea then much fine gold; sweeter also then 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 marvelous unaptness, and untowardness in it to hearken to the Word; it is not so soon weary of hearing anything, 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 everyone 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 Savior 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 Savior 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. 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 seemelinesse; 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 Savior never blamed them for it. It is said of Christ's hearers that they were wont to Sit 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 fixe 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, Ier. 6.10. To whom shall I speak, and give warning that they may hear? behold their ear is uncircumcised, and they cannot hearken.

[ 3] Thirdly, we should hear the Word with understanding, and judgment; 1. We must labor 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 anything we hear? Acts 8.30. Vnderstandest 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. Hearken (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, John. 104, 5.

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 judgment 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 judgment; 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. Vnskilfull 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.

[ 4] FOurthly, labor 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, verse. 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 Savior himself was much stirred up in his affections by beholding the zeal of his hearers, Mat. 5.1. Mar. 6.34. John. 4.30—32. Mar. 3.20.

Know therefore this is one cause why most get so little good by their hearing, 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.

Fifthly, in the hearing of the Word we must take everything as spoken to [ 5] 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 everyone 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. Hearken 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 it self, 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 everyone of them to say unto him, Lord is it I? The like you shall see in them when he spake of the dangerous state that rich men are in, Mat. 19.25—27. and yet one would have thought that Doctrine did little concern them.

And certainly this is one cause why so many (though they hear us constantly) profit so little. 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, Hos. 8.12. I have written to him the great things of my law, but they were counted as a strange thing.

And thus have I finished those duties that are to be performed by us during the time that we are in hearing the Word. Now follow those that are to be done after we have heard the Word, if we desire to 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 [ 1] 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, gives 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?

Let men then 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. Everyone would count it a great judgment, 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, Ier. 2.32. Can a maid forget her ornaments; or a bride her attire? 3. The good affections, and desires wrought by the Word they nourish not, but they are presently choked with worldly business, and pleasure, Luk. 8.14.

[ 2] 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 then all my teachers, for thy testimonies are my meditation. 4. This would cause the Word to have more power in our hearts to draw us to practice, 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 mayest observe to do according to all that is written therein.

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 temptation 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.

[ 3] 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 everyone 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 Savior's, John. 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, John. 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, &c. 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 • ear 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 candle-stick, 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 Savior himself; who (though he spent himself so much in his public labors, 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 then 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 then 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 spake, Jesus himself stood in the midst of them.

Four special benefits certainly you might reap by it. First, It would [ 1] make your children, and servants to mark better then they do what they hear, if they knew they should be examined when they came home. The Disciples of our Savior 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 stablished and settled in the knowledge and persuasion of that which we teach you, you would receive, and embrace it with more readiness of mind then you do, if you would take pains to examine how it is proved, and confirmed, and [ 3] 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 [ 4] 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 h • art, 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 margent of your Bibles saith is read thus in the Hebrew, thou shalt whet or sharpen them upon thy children ; noting that this repeating, and conferring with our family of the Word, will whet, and sharpen it, and make it fitter to 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.

I pray you therefore take notice of your great sin in this as another chief [ 1] 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 judgment; 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, Ier. 6.10. Behold the Word of the Lord is unto them a reproach, and ô how great a sin is that? David was of another mind, Ps. 119.46. I will speak of thy testimonies [ 2] 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 Savior 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 Lord's day. And what hope is there that our labor 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, John. 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 [ 4] you doubt of anything 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 Savior'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. 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 anything they teach; and not count everything 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 shown himself most ready to declare the meaning of anything 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 John. 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, [ 5] 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 practice what we hear, Deut. 5.1. Hear ô Israel the statutes, and the judgments 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 practice it, I am. 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, John. 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 hast, 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 anything they hear, • eave any sin, do any good duty ever a whit the more, for anything 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 travelleth, and thy want as an armed man.

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

WEe 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 intend 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 judgment 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.

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.

[ 1] 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 Elijah speak to a King, 1. Kings 18.18. It is thou and thy fathers 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 Elijah, Luke 1.17) to another King Luke 3.19. Herod the Tetrach was reproved by him for Herodias his brother Philip's wife, and for all the evils that Herod had done. Thus did the Prophet Malachi preach, Mala. 2.1. And now ô ye Priests, this commandment is for you. And thus did the Prophet Hosea preach, Hos. 5.1. Hear ye this ô Priests, and hearken ye house of Israel, and give ye ear, ô house of the King. You see how particularly they dealt, and how boldly also, not with the common sort of the people only, but even with Kings, and with Priests; whom it hath ever 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 judgments against sin, that it is made a note of difference to distinguish the true Prophets from the false, Jer. 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 judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.

Secondly, God hath straitly enjoined his servants to preach thus, and commanded [ 2] 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 Elijah, John the Baptist, and the Prophets, for they (say some) had another manner of spirit, another manner of power & authority, then the ministers of the Gospel now have. And indeed I cannot deny but this is true in some part, for the Prophets. 1. Had an immediate calling from God. 2. Spake by divine inspiration, so as they could not 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 as well 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 Evangelical Prophet, Isaiah 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,