Lectures Upon Psalm 51

Lecture XCVII. On Psalm 51.6. September. 9. 1628.

WEE proceed now unto the second branch of the exhortation, which [ 2] is to stir us up unto a duty that everyone of us oweth to his own soul. And that is no other then that very exhortation the holy Ghost giveth us, Pro. 4.5. Get wisdom, get understanding. And verse 7. Wisdom is the principal thing, therefore get wisdom, and with all thy getting with all that thou hast gotten, with all thy wealth and substance) get understanding.

Now when I exhort you to get knowledge and understanding, I desire to persuade you unto these two things.

First. That you would not rest nor content yourselves with any other [ 1] good thing that may seem to be in you, so long as you remain ignorant, and want knowledge, not in this, that your life is civil, and honest, and virtuous, that you are just and merciful too, and do many good deeds, but, join to your virtue knowledge, saith the Apostle, 2 Peter. 1.5. An unblameable and a virtuous life will not serve the turn without knowledge, no nor this neither, that you have a good meaning and desire to do well, that you are devout, and given much to prayer. For the Apostle beareth record, Rom. 10.2. that they had the zeal of God (a zealous care to please God, and to serve him) and yet because it was without knowledge, the wrath of God came on them to the utmost for all that, as he telleth us, 1 Thes 2.16.

Secondly. I would fain persuade you, not to rest, nor content yourselves [ 2] with some smattering or small measure of knowledge, but seek to be rich in knowledge, to increase and abound therein, to attain unto a settled and well grounded judgment in the matters of your religion, to a certainty, and full resolution in them. Brethren (saith the Apostle, 1 Cor. 14.20.) be not children in understanding, in malice be ye children, but in understanding be ye men of ripe age. Let every man be fully persuaded in his mind, saith he, Rom. 14.5. Even in the least matter of conscience and practice, a Christian should seek for certainty▪ and full assurance of understanding. And this none of us can attain unto, unless the word of Christ dwell richly, and plentifully in us, as the Apostle speaketh, Col. 3.16.

But for the better enforcing of this exhortation, that is so necessary. I will speak distinctly of it, and observe this method in the handling of it▪ 1. I will show you what this knowledge is, that we are bound to seek for, above all other things, and to be at such cost and charge for the obtaining of it, • . I will give you Motives that may provoke us thus to seek it. 3. I will show you the means we must use for the obtaining of it.

For the first. It is certain, that not all knowledge, no not all knowledge [ 1] in the holy Scriptures, in the true religion of God, is so highly esteemed of. 1. Many an hypocrite that was never converted unto God, nor ever had truth of grace in him hath attained unto knowledge, even unto this knowledge. Therefore the Apostle speaketh of knowledge, as of an ordinary gift, common to all that live in the Church, 1 Cor. 81. We know that we have all knowledge. As if he had said. That is no such great matter to be gloried in. Yea many an hypocrite, hath had a great desire to get, and to grow in knowledge, and hath delighted much in it. They seek me daily (saith the Lord of those hypocrites, Isaiah. 58.2) and delight to know my ways. 2. It cannot be denied, but many an hypocrite and graceless man, hath much excelled many of God's dearest servants this way. Judas no doubt, had more knowledge then a great number of Christ's best hearers had. Yea, Satan himself the prince of darkness, knoweth the truth much more clearly and certainly, then many of God's Elect do, and could say to Christ, even then when he was unknown to the greatest part of the Church, Mark 1.24. I know thee who thou art, even the holy one of God. Yea, 3. there is a kind of knowledge, that is a great bar and impediment unto grace, and maketh men more wicked and uncapable of grace, then otherwise they would be. Thy wisdom and thy knowledge (saith the Lord, Esa. 41.10.) it hath perverted thee, and thou hast said in thy heart, I am, and none else besides me. In which respect it hath been observed in all ages, that there hath been more grace and power of godliness, in the common sort of simple people ofttimes, then in the greatest scholars. The common people heard Christ gladly, saith the Evangelist, Mark 12.37. But of the most learned men that were in those days, it is said John 7.48, 49. Have any of the rulers, or of the Pharisees believed on him? But this people that know not the law, are accursed. Insomuch as it is spoken of, as a matter of great wonder, Acts 6.7. that a great company of the Priests were obedient unto the saith.

What is then the knowledge that we should so desire, and make such high account of? Surely such knowledge as David here speaketh of, In the hidden part thou hadst made me to know wisdom ; such knowledge as the spirit of God worketh in the hearts of such, as he doth effectually convert, saving knowledge, sanctifying knowledge. This is called the good knowledge of God. 2 Chron. 30.22, the other will do a man no good at all, unless it grow unto this. Of all the knowledge that is in natural, and unregenerate men, that may be truly said which Solomon speaketh, Eccles. 1.18. He that increaseth knowledge, increaseth sorrow ; the more thy knowledge is, unless it be for the present, or (at least) prove in the end, a sanctified knowledge, the more shall the sorrow and anguish of thy soul be one day. Nay, this only deserveth the name of true knowledge. The knowledge of holy men (saith Solomon, Proverbs 9, 10. of regenerate and goodly men) is understanding. This is the knowledge we should seek, and make reckoning of. Teach me good judgment and knowledge, saith David. Psalm 119.66. Though we have but a little knowledge, yet if we can find, that little knowledge we have, is sanctified knowledge, the knowledge of the holy, we may take more comfort in it, then the greatest Clearks in the world can do in all their learning. The want of this knowledge should humble the best of us, that though we have much light and knowledge, we have but a little of this saving and sanctified knowledge. This is that the Prophet Agur complaineth of, Proverbs 30.2, 3. Surely I am more brutish then any man, and have not the understanding of a man, I have not learned wisdom, nor have the knowledge of the holy. As if he should say, Till I have the knowledge of the holy and regenerate, till I find I have sanctified knowledge, I am brutish, and void of understanding. Every unregenerate man certainly (how great a clearke soever he be) hath no true light in him, but is in darkness even until now, as the Apostle speaketh, 1 John 2.9. and with all his knowledge, and learning, shall perish for want of knowledge, as the Lord speaketh, Hosea 4.6. O let everyone of us take heed it be not so with us. Take heed (saith our Savior, Luke 11.35. that the light that is in thee, be not darkness. Take heed lest that knowledge that is in thee, be no better then natural and carnal knowledge, that that is in hypocrites and cast-awaies, and in the devils themselves. If the light that is in thee be darkness : (saith Christ, Mat. 6.23) how great is that darkness? Examine thy estate even by the nature and quality of that knowledge that is in thee.

And for our help herein I will show you the signs and notes whereby sound and saving knowledge, such as is the work not of nature, but of God's sanctifying spirit, may be discerned and judged of. And they be referred to these three heads, The first is taken from the object of this knowledge. The second from the properties and qualities of it. The third and last from the effects of it in him that hath it.

And concerning the object of it we have these two notes to know it by.

First, the object of all saving knowledge is the Word of God; he that hath it, hath gotten it out of this book, loveth it, delighteth in it, studieth it, esteemeth more of it then of all the books in the world. He that hath [ 1] gotten his knowledge out of other books more then out of the holy Scriptures, affecteth and delighteth in other books more then in them, hath just cause to suspect he hath no saving knowledge in him. By thy precepts (thy Word) I get understanding, saith David, Psalm 119.104. and verse 99. I have more understanding then all my teachers; for thy testimonies are my meditation. Thus got he his knowledge. And the knowledge he got thus he esteemed the only knowledge, and such as he took comfort in, O how love I thy law? It is my meditation all the day, verse 97. And Paul commending the knowledge that Timothy had learned, and charging him to hold and continue in it, 2 Timothy 3.14. commendeth it by this note, verse 15. From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation. As if he had said, That is an excellent knowledge indeed, that is able to make a man wise unto salvation; and no knowledge can do this, but the knowledge of the holy Scripture only.

Secondly, Though the whole Scripture be the object of saving knowledge, [ 2] and he that is taught of God, desireth to know the will of God in all things, and dareth not shut his eyes against any light, that he may receive from the Word. We are present before God (saith Cornelius, Acts 10.33.) to hear all things that are commanded thee of God ; Yet the special object of saving knowledge, are those parts of the Word that are most useful and profitable, that concern ourselves. If a man be never so learned in the Scriptures and understand all mysteries and all knowledge, as the Apostle speaketh, 1 Cor. 13.2. yet if he know not and desire not to know above all things, the things that concern his own practice, his own salvation, he hath no sound or saving knowledge in him. The wisdom of the prudent is to understand his way, saith Solomon, Pro. 14.8. That is sound wisdom and knowledge, to know how things stand at home between God and his own soul, to understand his own way whether it be right or wrong. Let the word of Christ dwell in you richly in all wisdom (saith the Apostle, Col. 3.16.) teaching and admonishing your own selves ( 〈 in non-Latin alphabet 〉 ) As if he should have said, if you cannot teach and admonish your own selves, the word of Christ dwelleth not in you in wisdom: there is no saving knowledge in you This is saving knowledge for a man to know his own sins, the evil of his own ways. Make me to know my transgression and my sin, saith Job 13 23. that I may be humbled for it and forsake it. This is saving knowledge to know Christ aright I determined not (saith Paul, 1 Corinthians 7.2.) to know anything among you save Jesus Christ, and him crucified. This is saving knowledge to know how we may walk in our whole conversation; to please and honor God. Cause me to know the way wherein I should walk, saith David, Psal. 14 • .8. This was that, that the people and publicans and soldiers (when God had effectually touched their hearts by John's ministry) desired to know, and learn of John, Luk. 3.10, 12, 14. (though doubtless they might have learned of him, many other high and excellent points) What shall we do? And though a man abound never so much in knowledge yea even in the knowledge of the Scripture, yet if he know not these things, if he cannot see a far off nor discern these things that belong to his future estate he is blind, saith the Apostle, 2 Pet. 1.9. he seeth nothing to the purpose. He that cannot see nor understand that his swearing, or his drunkenness, his usury, or his idleness, is a sin, certainly he hath no saving knowledge in him.

The second sort of signs, is taken from the property the quality and nature of saving knowledge; And those are also two.

For first, Saving knowledge is a clear and certain knowledge of those [ 1] profitable and necessary truths, that God hath revealed to us, in his Word. I know there are degrees in this certainty; some see and know the things of God more clearly and certainly then others of God's servants do; yet everyone that is taught of God, hath (in his measure) a clear and certain knowledge of these things. The Word was written to that end to bring us to this certainty of knowledge, Proverbs 22.20, 21. Have not I written to thee excellent things in counsels and knowledge: that I might make thee know the certainty of the words of truth? And the ministry of the Word was ordained by Christ and given to his Church to that end also, Ephesians 4.14. And everyone that is taught of God is able to say with the Apostle, John 6.69. We believe and are sure, that thou art that Christ the son of the living God. And with Paul, Rom. 14.14. I know and am persuaded, this is the truth of God. My people shall know my name, (saith the Lord, Esa. 52.6.) they shall know in that day, that I am he that doth speak, behold it is I. And he that knoweth himself thus to be taught of God is so sure of the truth, that nothing that is objected by any adversary against it (though so learnedly as he knoweth not how to answer him) shall be able to draw him from it. The sheep follow him (saith our Savior, John 10.4, 5.) for they know his voice, and a stranger will they not follow, but will flee from him; for they know not the voice of strangers. He that is spiritual (taught of God) judgeth all things, (saith the Apostle, 1 Corinthians 2.15. he hath judgment to discern of that that is taught) yet he himself is judged of no man ; no man shall alter him or sway with him against the truth. I have not departed from thy judgments : (saith David, Psal. 119.102.) for thou hast taught me. They that have indeed been taught of God, shall never depart from his truth. They that either are fallen away from the truth, that once they professed, or that cannot attain to any certainty in religion, but are like children tossed to and fro and carried about with every wind of doctrine (as the Apostle speaketh, Ephes. 4.14.) certainly were never taught of God, had never any saving knowledge in them.

[ 2] Secondly, Saving knowledge hath no fullness nor satiety in it, but the more any man hath of it, the more he still desireth to have. A wise man will hear (saith Solomon, Pro. 1.5.) and will increase learning. And 15.14. The heart of him that hath understanding, seeketh knowledge. And 18.15. The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge. David may be a notable example for this, who though he had attained to that measure of this knowledge, as he excelled all his teachers, yet seeketh still to God for more knowledge, as if he had been the most ignorant man in the world, Psalm 119.27. Make me to understand the way of thy precepts ; verse 73. Give me understanding that I may learn thy commandments ; verse 125. I am thy servant, give me understanding that I may know thy testimonies ; verse 144. The righteousness of thy testimonies is everlasting, give me understanding and I shall live. They then that think they have knowledge enough, and feel no need they have to learn anymore, that wonder at and deride the folly of them, that think they can never hear enough, or read enough, certainly were never taught of God, nor have any saving knowledge in them. Woe unto you that are full, (saith our Savior, Luke 6.25.) for ye shall hunger.

Lecture XCVIII. On Psalm 51.6. September. 16. 1628.

THe third and last sort of the signs of saving knowledge, is taken from the effects of it; and those are four principally.

First, Whereas carnal knowledge even of heavenly things (I mean such a knowledge of them, as a man by the strength of his own wit in hearing or [ 1] reading or study even of the Word of God attaineth unto) will puff up a man and make him proud and apt to censure and despise others. Knowledge puffeth up, saith the Apostle, 1 Corinthians 8.1. Yea Paul himself was apt to be exalted above measure with the abundance of revelations, he had received above other men as himself saith, 2 Corinthians 12.7. Saving knowledge that is wrought in the heart by the spirit of grace, hath a quite contrary effect; for it humbleth a man and maketh him think more lowly of himself, then ever he did before. See this is James 3.13. Who is a wise man and endued with knowledge among you? (saith he) let him show out of a good conversation hit works with meekness of wisdom. As if he had thus said, If he have true and saving knowledge and wisdom indeed, let him show it by his meekness and humility in his whole conversation. The meek will he guide in judgment : (saith David, Psal. 25.9.) and the meek will he teach his way. As if he had said, Those that are taught of God, will be meek and humble men. And indeed, it must needs be so. For the more this light shineth into the heart of a man, the more ignorance and corruption shall he see to be in himself. All things that are reproved (evil and reprovable saith the Apostle, Ephes. 5.13.) are made manifest by the light This experience showeth us in the best of God's servants, and such as have most saving knowledge in them. None complain so much of their ignorance, none so much humbled, in the sense of their own corruptions, as they are. Nay themselves before their conversion, when they had far less knowledge and less goodness then now they have, never thought so basely of themselves, as now they do. What is the cause of this? Surely God hath now opened their eyes, that were shut before, this light of grace, hath discovered that ignorance and corruption of heart unto them, that before they never discerned nor thought had been in them.

Let everyone of us by this note, try his own knowledge whether it be the good knowledge of God, such as will do us good, whether it be the work of God's spirit and grace or of nature only. 1. Seest thou no matter of shame and humbling in thyself, no ignorance and blockishness, no sluttish and foul corners in thine own heart that thou never discernedst before? Nay art thou not indeed humbled oft for these things? Certainly this light of saving knowledge never yet shined in thy heart. The first work of it wheresoever it cometh is the discovering of ignorance and corruption, and the humbling of the heart for it. 2. Art thou well persuaded of thine own knowledge, and proud of it; doth it puff thee up and make thee censorious and apt to despise others, that thou thinkest have not that knowledge and grace that thou hast, like the supercilious Pharisees, John 7.49. This people who know not the law are accursed (a fault that many of our young professors do much dishonor the Gospel by) certainly (thou mayest have knowledge I will not deny but) thou wert never yet taught of God, saving and sanctified knowledge thou hast not? For so saith the Apostle, 1 Cor. 8.2. If any man think he knoweth anything, (if he be conceited and proud of his knowledge, if it make him swell and puff him up as he had said, verse 1.) he knoweth nothing yet, as he ought to know.

[ 2] The second effect of saving knowledge is this. It swimmeth not nor floteth aloft in the brain only, of him that hath it, but it soaketh and sinketh down to the heart, it worketh upon the heart and affections of a man. And a God is said to know them only whom he doth affect, and love and care for; as he saith to his people, Amos 3.2. You only have I known of all the families of the earth ; And of wicked men whom he loveth not, nor affecteth he saith, Mat. 7.23 that he never knew them. So man is said to know nothing in religion, unless his heart be affected with that which he knoweth. Thus speaketh Joshua of the knowledge of God's people, Josh. 23.14. Ye know in all your hearts, and in all your souls. As if he had said, Ye know the truth of God in his promises, not speculatively only but feelingly, comfortably, and experimentally. So speaketh the Lord of his people's knowledge, Esa. 5 • .7. Hearken unto me ye people that know righteousness, in whose heart is my law. As though he should say, No man knoweth righteousness and religion indeed, and with a saving knowledge, unless the law of God and that that he knoweth in religion, be in his heart and affection, as well as in his brain and understanding. O taste and see (saith David, Psalm 34.8.) that the Lord is good. As if he had said, You can never see nor discern and understand it well, unless ye taste and feel the sweetness of it in your own hearts. So the Apostle saith, 2 Cor. 2.14. that by his ministry God made manifest the savor of his knowledge, in every place. That knowledge of God which the faithful gat by his ministry, and whereby they were converted had savor in it, it was a savoury knowledge. This light of sanctified knowledge is not like the light of a gloworme, or like the light that the Moon giveth, which glittereth and shineth but hath no heat in it at all; but it is like that of the Sun yea of the spring or summer sun which doth not only give light unto the world, but it warmeth also and quickeneth everything. Therefore is this light called the light of life, John. 8.12. No man knoweth God aright with a saving and sanctified knowledge, but he must needs fear him, and love him, and put his trust in him. The spirit of knowledge is called, Esa. 11.2. The spirit of the fear of the Lord. These graces go always together. So speaketh the Apostle likewise of love, 1 John 4.8. He that loveth not, knoweth not God, for God is love. So Psal. 9.10. They that know thy name, will put their trust in thee; for thou Lord hast not forsaken them that seek thee. No man knoweth himself or his own sins both of nature and practice aright, with a knowledge of the holy spirits working, but he must needs loath himself in his own sight, as the Prophet speaketh, Ezek. 36 31. No man can know Christ aright, know him to be his Savior, but he must needs be affected with it, and joy more in it then in anything in the world besides. So speaketh the Apostle, 1 Pet. 1.8. In whom though now ye see him not, yet believing in him, (knowing that he loved you and gave himself for you) ye rejoice with joy unspeakable and full of glory. To conclude this second effect of saving knowledge, No man can have any knowledge in the Scriptures of God's teaching, but he must needs affect the Word, love it, and delight in it. So David in that very octonary and part of Psal. 119. that is to say, part 13. wherein he speaketh of the knowledge and understanding he had gotten by studying the Scriptures, professeth how he was affected to the Word, verse 97. O how love I thy law? And verse 103. How sweet are thy words unto my taste? Yea sweeter then honey unto my mouth. And verse 50. Thy Word hath quickened me. As if he should say, It hath not been a dead and senseless knowledge that I have gotten by it, but such as hath enlightened me and bred holy affections in me.

Now if we would examine ourselves by this note, we should find that many of us that make a goodly show in the Church of God, after all these means of knowledge we have enjoyed, have little or no saving knowledge in us. Of a number of us it may be said as the Apostle speaketh, 1 Cor. 8.1. We know that we have all knowledge, and a great deal of it, many of us. But we are not affected with that we know, it worketh not upon our hearts; we have a great deal of light in our understanding, but it is but like as the Moon-shine or the glittering of the glo-worm, it warmeth not our hearts at all, but they remain still as cold and dead as any stone. We have the knowledge of God and of all his attributes, his holiness, his justice, his omniscience, his power, his goodness; but what affections doth this knowledge work in our hearts? What reverence, what fear to offend him, what desire to be reconciled unto him, what love unto his name? We know well enough what sin is, and what the curse of God is, that is due unto sin; yea that ourselves are sinners, and that if we be not still, yet certainly we were under this curse; yet all this that we know, never maketh our hearts to quake, worketh no fear, nor sorrow, nor humiliation in them. We say we know Christ not only to be an all sufficient Savior to the elect, but that he hath redeemed us from the curse of the law, his body was broken for us, and his blood was shed for us, but we are not affected with this at all, we taste no more sweetness in Christ, then in a chip, we rejoice not in him. In a word we have knowledge in the Scriptures and increase in it daily, by reading and hearing we learn more and more, but nothing we read or hear or learn affecteth or moveth us, or if it work any motions in us, they are but sudden flashes that vanish quickly; and can this be saving knowledge? No no, beloved deceive not your own souls; the knowledge that God's spirit worketh, resteth not in the brain but sinketh and soaketh into the heart, and worketh kindly upon the affections of a man. Labor therefore for good affections and make much of them, mourn for this that thy heart is so senseless and dead. Know that as good affections without knowledge will yield thee no comfort, no more will knowledge without good affections. It will do you no good to know God, unless you fear him and love him. If any man love God (saith the Apostle, 1 Cor. 8.3. and that that he saith of love, may be said of fear) the same is known (and approved) of him. It will do you no good to know yourselves to be sinners, and to be able to make large confessions of them, unless you can mourn and be humbled for them. When Christ had said, Matth. 5.3. Blessed are the poor in spirit ; he addeth verse 4. Blessed are they that mourn. As if he had said, Without this, the other will never make us happy. It will do us no good to know Christ, unless we can rejoice in him. We are the circumcision (saith Paul, Phil. 3.3. the true people of God) which worship God in the spirit, and rejoice in Christ Jesus. It will do us no good to read and hear much and so to increase in the knowledge of the Word, unless we be affected with that we hear and learn. These words which I command thee this day (saith the Lord, Deut. 6.6.) shall be in thine heart. If ye will not hear (saith the Prophet, Mal. 2.2.) and if ye will not lay it to heart. As if he had said, As good not hear at all, as not lay that to heart, and not to be affected with that we hear.

The third effect of saving and sanctified knowledge is this; It will reform [ 3] the heart and life of him that hath it; it is an operative, a powerful and effectual knowledge. It will make the man that hath it a godly man. In physic, and law, and other sciences a man may attain to a good understanding and sound judgment in them, though he never practice them himself. But in Divinity it is otherwise; a man knoweth nothing aright in religion, till he become a practiser of that he knoweth. This the Apostle teacheth us notably, Ephes. 4.20—24. But ye have not so learned Christ (saith he; that is to say, to profess yourselves to be Christians and yet to live lewdly still) if so be that ye have heard him, and have been taught by him, as the truth is in Jesus. Why? What is it to be taught by Christ as the truth is in Christ Jesus? That he telleth us in the next words, verse 22. that ye put off, concerning the former conversation the old man; and be renewed in the spirit of your mind: and put on the new man which after God is created in righteousness and true holiness. As though he had said, Everyone that hath learned Christ aright, and is taught of God (hath true and sanctified knowledge in him) cannot but forsake his old sins, and become a new man. It is such a knowledge of God as whereby we are changed into the same image (as the Apostle speaketh, 2 Cor. 3.18.) from glory to glory, even as by the spirit of the Lord. See this briefly confirmed in both the parts of true godliness; that is to say, both in eschewing of evil, and in doing of good. For the first, Hear what the Lord saith, Job 28.28. To depart from evil is understanding. As if he had said, This is the only right knowledge, sanctified and saving understanding, that hath power in it to kill sin in a man, to make him forsake all known sins. Yea the knowledge of God's Word, if it be a God's teaching, will make a man not only to eschew evil, but to do it out of a zealous hatred of sin. Through thy precepts I get understanding (saith David, Psal. 119.104.) therefore I hate every false way. As if he should say, The more my knowledge in thy Word increaseth, to more my hatred to every sin increaseth likewise. See this also in the other part of godliness, In doing of good A man of understanding, walketh uprightly, saith Solomon, Pro. 15.21. If we know any duty God requireth of us, with a sanctified knowledge, we cannot but make conscience of the practice of it, yea practice it with uprightness and sincerity of heart. A good understanding (saith David, Psal. 111.10.) have all they that do his commandments. As if he had said, That and that only is good understanding, sanctified and saving knowledge, that draweth a man to obedience, to the practice of that he doth know. So the Lord speaketh of the knowledge that was in good Josiah, Ier. 22.16. He judged the cause of the poor and needy—was not this to know me, saith the Lord? As if he should have said, This was sound and sanctified knowledge indeed, that made him conscionable in the duties of his particular calling. This wisdom that cometh from above (as the Apostle speaketh, James 3.17. this knowledge that is of God's teaching) is first pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits.

Let me now make some application of this in two points.

[ 1] First, To stop the mouths of Papists and others that object our religion cannot be the truth, because it bringeth forth no better fruits, it reformeth not the lives of them that profess it most, and have most knowledge in it; that cry out against all profession and following after the means of knowledge, because many that know most are worse men then any other. To these men I have three [ 1] things to answer. First, That our religion may be the true and holy religion of God though they that profess it be most lewd and wicked men. For so was the religion that Christ and his Apostles taught, though Judas who was [ 2] both a professor and a preacher of it were so lewd a man. Secondly, That our religion and every principle and doctrine in it (even those that are most slandered to tend unto licentiousness, the doctrine of predestination, of conversion by grace only, of justification by faith alone, of certainty of salvation, of final perseverance) is so holy, such an enemy to all sin, so effectual to reform the heart and life of a man; as it is not possible for him that truly understandeth and believeth it, but his heart and life must needs be reformed by it. Even such a religion as the Apostle describeth and calleth, 1 Tim. 6 3. A doctrine which is according to Godliness. Thirdly, That such professors of it at whose [ 3] lives they stumble so, what show so ever they make of knowledge in it, though they profess it, yet they do not indeed understand and believe it, they have no true and sound knowledge in it; for they are sensual, and not having the spirit, Jude 19. And it is not flesh and blood that can reveile these things unto a man, as our Savior teacheth, Matth. 16.17. But there is a spirit in man : (saith Elihu, Io • 32.8.) and the inspiration of the Almighty giveth them understanding. He that liveth in any known sin, understandeth nothing aright in our religion. Of every such a one (be he never so learned) that may be said which the Holy Ghost speaketh of the harlot, Pro. 9.13. He is simple, and knoweth nothing. He that maketh not conscience of every commandment and duty that God hath enjoined him in his general or particular calling, hath no sound and true knowledge of God or of religion in him. He that saith I know him (saith the Apostle, 1 John. 2.4.) and keepeth not his commandments, is a liar, and the truth is not in him.

Secondly, Let me apply this by way of exhortation unto everyone of you. [ 2] Labor to feel the knowledge thou hast gotten out of God's Word, to be a powerful and effectual knowledge in thee; that it ruleth and mastereth thee so, as thou darest not go against it, darest not but obey it. Not only in gross and great sins but even in smallest; even to the reforming of thy choller and moderating of thy passions He that hath knowledge spareth his words, (saith Solomon, Pro. 17.27.) and a man of understanding, is of a cool spirit. Els 1 thou canst have no comfort in all thy knowledge, if it be not powerful to restrain thee, to reform thee, John 13.17. If ye know these things, happy are ye, if ye do them ; As if he had said, not else. It is no happiness to have knowledge, carnal knowledge, natural knowledge, that is not sanctified, not effectual. 2. The more thou hast of it the more it will increase thy sin, James 4.17. He that knoweth to do well, and doth it not, to him it is sin. And (consequently) the more thou hast of it, the more extreme shall thy condemnation and torment be. You know the saying of our Savior, Luke 12.47. The servant that knoweth his ma • sters will and doth it not, shall be beaten with many stripes. And so it is with Sa • an; who as he knoweth more in religion then any man (and is therefore called 〈 in non-Latin alphabet 〉 ) so shall his torments be greater then any man's; both in the life to come, Matth. 25.41. those unspeakable torments are prepared chiefly for him and his angels ; and even in this life also his knowledge increaseth his torments, The devils believe and tremble saith the Apostle, James 2.19. The certain knowledge he hath of things revealed in the Word, worketh unspeakable hor • ours in him. O glory not in that knowledge that hath no power in it to reform thee; but tremble to think how this will one day increase thy torments.

Followeth the fourth and last effect of saving knowledge (which I will but [ 4] name) It will strengthen a man and make him able to withstand any temptation. A wise man is strong, (saith Solomon, Pro. 24.5.) and a man of knowledge increaseth strength. As though he should say, As a man's knowledge increaseth (if it be spiritual, and sanctified knowledge) so shall his strength to resist any temptation increase likewise. When wisdom entereth into thy soul (saith Solomon, Pro. 2.10, 11.) and knowledge is pleasant unto thy soul, Discretion shall preserve thee, and understanding shall keep thee. And he instanceth in two temptations which it will preserve a man in, (in the verses following) which experience of all ages hath found to be most strong and prevalent. 1. From the counsel and example of lewd men, verse 12—15. 2. From the allurements of harlots, verse 16. And therefore the knowledge of that man who hath not strength to overcome, but is as weak as water to resist any temptation; can both eschew evil and do good till he be tempted, but thinketh it a sufficient excuse for any sin, that he was tempted; as our first parents did, Gen. 3.12, 13. is but carnal and natural, it is no sanctified nor saving knowledge. Certainly God did never yet in his hidden part make him to know wisdom, as he had done unto David. Know you, there can be no saving knowledge, nor indeed any truth of grace, in that man that hath no power to resist temptation, As appeareth by the conclusion Christ maketh of every Epistle that he wrote to the seven Churches, Revel 2. & 3. where the promise is made to him that overcometh, and to none but him. Remember that this is spoken of a principal part of our miserable condition in the state of nature that we were then without strength, Rom. 5.6. He that is without all strength to resist temptation, certainly is still in the state of nature, he is still in his sins.

Lecture XCIX. On Psalm 51.6. October 7. 1628.

NOw we proceed unto the Motives that may persuade us to seek for this knowledge. And the Motives (besides those that were delivered in the reason and ground of the Doctrine) may be referred to these two considerations principally. Consider 1 the things themselves that we are exhorted to know, and to have understanding in; 2 the necessity and benefit of knowledge, compared with the danger of ignorance in these things; and we cannot choose but be ashamed of our ignorance, in the matters of our religion, and desire knowledge unfeignedly.

For the first, There be many other things the knowledge whereof though it be profitable and useful unto men, yet doth it not concern all men, to be skillful in them. There is great use of knowledge in law and physic, and in many other liberal arts and sciences, yea even in husbandry and in sundry handy-crafts. And this skill many have even in handy-crafts, is said to be a singular gift of God, Exod. 31.3, 4. And so is that skill that men have in husbandry also, Esa. 28.24—26. Yet it is no shame at all to many a man, to want knowledge in these things. But the matters of religion concern all alike, men and women, old and young, poor and rich; they belong to all, all are equally interested in them, and therefore it behooveth all to have knowledge in these things. See the truth of this in two points.

[ 1] First, All men claim a common interest in God; and therefore it concerneth one as well as another (the Tradesman as well as the Preacher, the Plowman as well as the Gentleman, the poorest beggar as well as the greatest Prince) to know him, to know how we may best serve and please him. There is no man amongst us (no not the meanest of us all) but would think himself greatly wronged if any should say unto him, as the two tribes feared the posterity of the other ten tribes would say unto their posterity, Josh. 22.24, 25. What have ye to do with the Lord God of Israel? Ye children of Reuben and of God, ye have no part in the Lord. And indeed that which the Apostle saith of Jews and Gentiles, Rom. 3. • 9. may fitly be applied to all the several sorts and conditions of men. Is he the God of preachers, of rich men of great men only? Is he not also the God of husbandmen and tradesmen and poor men? Yes of these as well as of the other. Upon whom doth not his light arise? saith Bildad, Job 25.3. He that is Lord over all, (saith the Apostle, Rom. 10.12.) is rich unto all that call upon him. He giveth to all life and breath and all things saith the Apostle, Acts 17.25. And to what end is the Lord so good and bountiful unto all men? That the Apostle telleth us, verse 27. That they might seek the Lord ; that is to say, seek to know, to serve and please him. Seeing then that every man challengeth a part and interest in God, as much as any other, and dependeth upon him for all present comforts and for his happiness hereafter, why should any man think it concerneth not him, to know God and his will as much as any other man? See how the Lord upbraideth Israel with this, Esa. 1.3. The Ox knoweth his owner, and the asse his masters crib, but Israel doth not know. Not to know him, to have no desire to know him, that made us and preserveth us, and without whom we cannot live or subsist one moment, is certainly more then brutish stupidity, in any man. See how this consideration prevailed with David, Psal. 119.73. Thy hands have made me, and fashioned me, give me understanding that I may learn thy commandments. As if he should have said, Even because I have my being of thee, therefore I desire to know thy will; and verse 68. Thou art good, and dost good; teach me thy statutes. Every man that can say God is good and doth good to him, should count it a shame for him not to know him, to be ignorant of his will.

Secondly, All God's people men and women rich and poor have equal [ 2] right and interest in the holy Scriptures, one as well as another. They were written for the use not of scholars only and learned men, but even of the simplest and poorest of God's people; and therefore it concerneth all to be well acquainted with them to be skillful in them. Those things which are revealed (saith Moses speaking in the name of all God's people, Deut. 29.29) belong unto us and to our children. As though he had said, The whole will of God revealed in his Word, concerneth us all. Whatsoever things were written afore-time (even in the Old Testament as well as in the New, saith the Apostle speaking to all God's people, Rom. 15.4.) were written for our learning. As if he had said, There is nothing in the holy Scripture but it concerneth us to know it, and learn it, to be instructed in it. I have written to him (saith the Lord, Hos. 8.12. speaking of Ephraim the whole Church of Israel, as of one man) the great things of my law, but they were counted as a strange thing. As if he had said, The whole Scripture is as a letter or Epistle sent from God to every man and woman that is a member of his Church; and it is an high contempt done to God, by any man that refuseth to receive it or counteth it as a strange thing, that thinketh there is anything in it that concerneth not him. Nay there is nothing that a Christian man is more interested in, which a man may say it belongeth to him and is his own, wherein he may challenge a propriety to himself, then the holy Scriptures. It is therefore called his inheritance. Moses commanded us a law (say God's people, Deut. 33.4.) even the inheritance of the congregation of Jacob. And so David speaketh of it, Psal. 119.111. Thy testimonies have I taken as an heritage forever. And what may be said more properly to be a man's own then his inheritance is? Or who would not be desirous to know his own inheritance, yea and every parcel, every foot of land, that doth belong unto it?

The second sort of Motives to persuade us to seek knowledge is taken from the consideration of the necessity and benefit of knowledge compared with the danger and mischief of ignorance. This we shall see in four points.

First, Knowledge is a duty commanded us of God, and that in the first [ 1] and greatest commandment of his law. Every man is bound to know God and his will revealed in his Word, as well as he is bound to fear God, or to love him, or to believe in him, or to perform any other duty, of service or worship unto him. And thou Solomon my son (saith David, not as a father only, but as a Prophet too, 1 Chron. 28.9.) know thou the God of thy father. Be ye not unwise (saith the Apostle, Ephes. 5.17.) but understanding what the will of the Lord is. Yea you are all bound to increase in knowledge (as God giveth you means) and to seek to abound in it. The words of the Apostle, 1 Cor. 14.20. Brethren be not children in understanding but in understanding be perfect men, and Col. 3.6. Let the word of Christ dwell in you richly, are plain and direct commandments of God given unto every man. On the other side, Ignorance in these matters is a sin that grieveth God much, and highly provoketh him. See how God complaineth of this, Ier. 4.22. My people are foolish they have not known me, they are sortish children, and have no understanding. Yea see how angry Christ was for this even with elect Disciples, Are ye also yet without understanding? saith he to them, Matth. 15.16. when they understood not the meaning of that he had said, touching that which defileth a man. And at another time, Mar. 8.17. Perceive ye not yet, neither understand? Have ye your hearts yet hardened? And how doth the Apostle, Heb. 5.11.12. rebuke them for being such dullards under the means of knowledge, that they had so long enjoyed? Yea he threateneth them, Heb. 6.1—4. that if they did not stir up themselves and endeavor to grow to greater ripeness and perfection in knowledge, they would be in danger to fall quite away from God even into the unpardonable sin. Certainly God will be angry even with you that are his own people, if you profit not in knowledge, according to the means he giveth you. What will he then be with them that have no spiritual knowledge in them at all, nor any desire of knowledge? Let no man think it an advantage to him to be ignorant of the will of God when he may have the means of knowledge, or that such ignorance will be any excuse to his sin. To such the Lord will say as Abiah the King of Judah said to Israel, 2 Chron. 13 5. Ought ye not to know ; whether thou knowest my will or no, that is nether here nor there, but oughtest thou not to have known, is it not thy sin that thou art so ignorant of it? Say not thou before the Angel (before Christ the Angel of the covenant saith Solomon, Eccle. 5.6.) it was an error (it was out of mine ignorance that I made such a vow) wherefore should God be angry at thy voice, and destroy the work of thine hands? As if he had said, That will not excuse thy rash vow but rather such an excuse will anger the Lord and provoke him to accurse thee in whatsoever thou takest in hand. Be not deceived (beloved) certainly God will be highly offended with you, even for your ignorance. The wrath of God is revealed from heaven against men for their ignorance many ways. 1. In corporal judgments. My people are gone into captivity (saith the Lord, Esa. 5.13.) because they have no knowledge. This is the cause of many judgments of God that have fallen upon the state, and upon many of your own families and persons, that there is so much ignorance so little desire of knowledge among men. 2. In spiritual judgments. The people that doth not understand shall fall, Hos. 4.14. Certainly God punisheth the willful ignorance of many men, and their contempt of knowledge, by giving them up unto many foul sins. As they regarded not to know God (saith the Apostle, Rom. 1.28.) even so God delivered them up unto a reprobate mind, to do those things which are not convenient. 3. With eternal judgments. It is a people that do err in their heart: (saith the Lord, Psal. 95.10, 11.) and they have not known my ways; unto whom I sware in my wrath that they should not enter into my rest. As if he had said, Even for this cause they shall never come to heaven (for that is meant by God's rest there, and not the land of Canaan only as is plain by that application the Apostle maketh of this place, Heb. 3. & 4.) because they have not known my ways, saith the Lord. Certainly men shall be damned not only though they sinned ignorantly (their ignorance shall be no excuse unto them) but even because of their ignorance. When Christ shall come at the last day inflaming fire (as the Apostle speaketh, 2 Thess. 1.8.) he will take vengeance on them that know not God. It is a people of no understanding (saith the Lord, Esa. 27.11.) therefore he that made them will not have mercy upon them, and he that formed them, will show them no favor. Let no man plead for his ignorance, that yet his punishment in hell shall not be so great as theirs that have had much knowledge, and yet have done as bad as he. His ignorance will be some privilege unto him; For so saith our Savior, Luke 12. • 8. He that knew not his masters will, and did commit things worthy of stripes, shall be beaten with few stripes. For 1. No heart can conceive how great and intolerable his misery shall be, that shall have the fewest stripes, that shall have the least portion in those torments, where the worm shall never die, and the fire shall be never quenched, as our Savior speaketh oft. Mark 9.44.46.48. 2. Though the ignorance of that man that wanted either means, or capacity, may find some mitigation of torments in hell▪ yet is there no hope that thy ignorance that is willful should do so.

Secondly. Knowledge (I mean sanctified knowledge, such as you heard [ 2] described unto you the last day) is a certain sign a man is the elect child of God, and in the state of grace. To speak distinctly of this point. 1. It is a sign of a man's election. So Ananias speaketh of it, as of an high favor of God unto Paul, and sign of his election. Acts 22.14. The God of our fathers hath chosen thee, that thou shouldst know his will. And so doth our blessed Savior also unto his disciples, Matthew 13.11. To you it is given to know the mysteries of the Kingdom of heaven, but to them it is not given. As if he had said, It is a special favor and gift of God. And verse 16. Blessed are your eyes, for they see, and your • ares, for they hear. Surely it is a great blessing of God, or else Christ would not have said so. Yea, he rejoiceth in his spirit (on their behalf for this, and said, Luke 10.21.) I thank thee ô father Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast reviled them unto babes; even so ô father, for so it seemed good in thy sight. Certainly it is a singular favor and blessing of God, that our blessed Savior made such high reckoning and account of. 2. It is a sign, a man is in covenant with God, reconciled to him in Christ. So we shall find it promised as a favor peculiar to them that are in covenant with God. Jeremiah 24.7. I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God. And 31.34. They shall teach no more every man his neighbor, and every man his brother, saying, know the Lord. (As if he had said. They shall not be taught of men only, nor rest upon this outward and ordinary means of knowledge, I will be their teacher myself) for they shall all know me from the least of them, to the greatest of them, saith the Lord, for I will forgive their iniquity, and will remember their sins no more. It is a sign that God hath received thee into covenant, that he hath forgiven thee thy sins, and is reconciled to thee in Christ, when he hath given thee an heart to know him, to understand what thou hearest and readest in the matters that concern God, and their own salvation. 3. It is a special sign of an honest and good heart; a false and naughty heart cannot attain to this. What man is he that feareth the Lord? (saith David, Psalm 25 1 • ) him shall he teach in the way that he shall choose. So speaketh the wisdom of God likewise, Proverbs 28.5. Evil men understand not judgment (they have no judgment in the things that belong to God and their own salvation) but they that seek the Lord (desire nothing so much as his favor, and to know how they may best please him) understand all things. So that if God have given thee an heart to understand his word, to carry away what thou hearest, to profit in knowledge, and to have a clear and settled judgment in religion, it may be a comfortable testimony to thy conscience, that thy heart is upright, and that thou dost indeed seek the Lord, and fear him in truth. On the other side, 1. It is a great judgment of God, and sign of his reprobation, when having the means of knowledge, he can learn nothing, nor profit by them. This our Savior giveth for the reason why many of the Jews profited not, either by his miracles or ministry. John 12.40. God hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. A sign it is, God never decreed to save them, whom he so blindeth, that they cannot understand and learn nothing. 2. This is a sign of a man that remaineth still under Satan's government, and is in his power to be led which way pleaseth him. For he is the ruler of the darkness of the world, as the Apostle calleth him, Ephes. 6.12. Therefore the Lord telleth Paul, he sent him to open the eyes of the blind, and to turn them from darkness to light, and from the power of Satan unto God, Acts 26. • 8. Therefore also you shall find in the parable of the sower, Mat. 13.19. that of all the three sort of bad hearers, he that understandeth and learneth nothing, is the worst, and most under the power of Satan, The wicked one cometh, and catcheth away that that was sown in his heart. 3. Lastly. This is a sign of an ungracious and wicked heart, when a man under good means, can learn nothing, nor get any knowledge. None of the wicked shall understand, saith the Prophet, Daniel 12.10. he meaneth feelingly, and savingly. And the Apostle speaking of certain women, 2. Timothy 3.7. that were ever learning, and never able to come to the knowledge of the truth, giveth this for the reason of it, verse 6. that th • y were laden with sins, and led away with divers lusts. A wicked and naughty heart is certainly the chief cause, why many enjoying excellent means, and frequenting them also diligently, yet can never attain to any clear, and certain, and savoury knowledge of the truth.

[ 3] Thirdly. He that hath knowledge, and a well grounded and settled judgment, will be constant in religion, and not wavering, he will hold fast the truth, and not hearken unto, or be seduced by new opinions, and doctrines of men. The Apostle having prayed for the Collossians, Col. 2.2. that God would give them all riches of the full assurance of understanding, giveth this for the reason of it, verse 4. This I say (thus I pray for you) lest any man should beguile you with enticing words. As if he had said. The only means to preserve you from being beguiled by false teachers, that will seek to draw you from the sincerity of God's religion, and worship, is to get knowledge, and to ground yourselves well that way. On the other side. They are children (in understanding) are apt to be tossed too and fro (as the Apostle speaketh, Ephesians 4.14.) and carried about with every wind of Doctrine. And what kind of persons have the seducers in all ages been wont most to prevail withal, and to lead captive? That the Apostle will tell you, 2 Tim. 3.6, 7. silly women that were never able to come to the knowledge of the truth. Such as are ignorant, and have not grounds in themselves, for that which they hold and profess in religion, will be apt to pin their conscience upon other men's sleeves, and to be carried away, even as they are led (as the Apostle speaketh, 1 Corinthians 12.2.) and according to the opinion they have of their teachers gifts. Certainly, this Motive should be of great force with us in these days, wherein we are in such danger to be seduced, and drawn into error. For our land swarmeth, not only with Papists, those grievous Wolves that the Apostle speaketh, Acts. 20.29. that spare not the flock, but even of our own selves (as he speaketh in the next words, verse 30.) do men arise, speaking perverse things, to draw away disciples after them. They want disciples poor men, they are not followed so much as they think themselves worthy to be. I do not persuade you all to seek for that measure of knowledge, that you may be able to reason with every Papist, or with every seducer. I could wish with Moses, Numb. 11.29. would to God, that all the Lord's people were Prophets, that they were able to do this. But that measure of knowledge is not to be looked for in all Christians. Nay, God requireth it not of every Christian, to dispute, and reason with seducers. He forbiddeth it rather. Avoid them (saith the Apostle, Rom. 16.17. Turn away from such, 2 Tim. 3.5. As if he had said, reason not with them, read not their books. But even this you will never be able to do, you will never with that detestation as ye ought, avoid, and turn away from such as seek to pervert you, unless you have knowledge, unless you be upon good grounds assured, that it is indeed the truth of God, which ye have learned, and received, and professed all this while. And this is that which Solomon teacheth us, Proverbs 19.27. Cease my son, to hear the instruction which causeth to err from the words of knowledge. As if he should say, Reason not with him, hear not that man, read not that book that would draw thee from the truth of God, from that which thou knowest thou hast learned out of his word.

Fourthly and lastly. He that hath knowledge, walketh boldly, confidently, [ 4] and comfortably; whereas, he that wanteth knowledge (unless he be also senseless) must needs be full of doubts and fears continually. When thou goest (saith Solomon, Proverbs 4.12. speaking of this benefit of knowledge) thy steps shall not be straitened, and when thou runnest, thou shalt not stumble. As if he had said, When a man knoweth himself to be in the right way, and that he hath good warrant in God's word for that which he holdeth or practiseth, he may be bold to run in that way, he need not fear being too forward, or zealous in it. And he giveth a good reason for this, Proverbs 22.12. The eyes of the Lord preserve knowledge. As if he had said, The Lord will have a special eye to him that doth that which he doth upon knowledge, to preserve and protect him from whatsoever danger he may incur for doing of it. On the other side. He that is ignorant, walketh at all adventures, and must needs be in doubt, and uncertain whether that he doth please God or no. He that walketh in darkness (saith our Savior, John 12.35) knoweth not whither he goeth. And consequently he must needs be full of fear. If a man walk in the night, (saith our Savior, John 11.10.) he stumbleth, because there is no light in him.

Lecture C. On Psalm 51.6. Octob. 14. 1628.

IT followeth now that we proceed to direct you unto the Means whereby this found and sanctified knowledge may be attained.

This then we must now understand, that God hath appointed means whereby the simplest of his people may attain unto knowledge in religion, yea unto a clear, and certain, and sanctified knowledge, if they shall use them diligently. For this we have God's express promise. Prov. 2.4, 5. If thou seekest her as silver, and searchest for her as for hid treasures (if thou seekest grace and piety diligently, and desirest it more then any other thing) then shalt thou understand the fear of the Lord, and find the knowledge of God. And Hos. 6.3. Then shall we know, if we follow on to know the Lord. As if he had said, If we give not over the diligent use of those means, that God hath sanctified to breed and work it in our hearts, we shall certainly attain to a clear, and certain knowledge of God, and of his will. Now these means that God hath sanctified, to bring us to saving knowledge by, are seven principally; whereof the first two are but preparatives unto the rest.

First. He that would attain to saving and sanctified knowledge in the matters of God, must first discern his own ignorance and blindness in these things. This is the Apostles rule, 1 Cor. 3.18. Let no man deceive himself, If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. As if he had said, He must first become in his own sense and apprehension, a fool, he must discern how ignorant a fool he is, that he may become wise. These are the only persons whom the Lord calleth and receiveth to be his scholars to be taught of him. Prov. 9.4. Who so is simple, let him turn in hither. And these are the only persons that are capable of heavenly and spiritual knowledge. The testimony of the Lord is sure (saith David, Psalm 19.7.) making wise the simple. And whom meaneth the holy Ghost by these simple ones? Surely not so much such as want understanding, as such as do discern, and feel their own ignorance, and want of understanding, in heavenly things. Let no man then that is in this case, be discouraged, or despair of attaining unto knowledge; Nay, let him comfort himself in this, that though it cometh from the corruption of his nature, that he is so ignorant; yet the sight and sense of his ignorance cometh from grace, and not from corruption, and maketh him more apt to be taught of God, then another man is. On the other side, The conceit that most men have, that they have knowledge enough, is a main hindrance of their salvation, and bar unto saving knowledge; As is plain by that speech of our Savior unto the Pharsees that had asked him, Are we blind also? John 9.40, 41. If ye were blind (saith he) ye should have no sin, but now ye say, we see, therefore your sin remaineth. Why, were they not blind and ignorant? Yes verily, and so our Savior calleth them, Matth. 23.26. but he saith here, they were not blind, because they discerned not their own blindness, and therefore their case was so fearful; So that I may conclude this first point, with that speech of the Apostle, 1 Cor. 8.2. If any man think that he knoweth anything, he knoweth nothing yet as he ought to know. As if he should say, If any man be conceited of his own knowledge, and cannot discern, and bewail his ignorance, certainly he neither hath any saving knowledge at all, nor is capable of it.

Secondly. He that would attain unto saving and sanctified knowledge, must first see, and be truly humbled for his sins. Till men have a true sight and sense of their own sins, they can never attain unto any clear, and certain, and comfortable knowledge in the matters of God. That which is said in general of all grace, James 4.6. God giveth grace to the humble, must needs be true of this, God useth to give the saving knowledge of himself and of his will, unto the humbled soul, and unto it only, God will teach sinners in the way, saith David, Psalm 25.8. that is, such as know, and feel themselves to be sinners. And in the next words, verse 9. The meek (that is, such as by sight, and sorrow for sins are made meek and humble, as our Savior also describeth the meek, Matth. 5.5.) will he guide in judgment. As if he had said, Unto such God will give a good, and sound judgment to guide them by, in their whole conversation. As the earth cannot receive the seed till it be plowed up; no more can the heart of man receive the seed of the Word, till the Lord's plough have first been in it. It is the comparison that the Lord useth, Ier. 4.3. Break up your fallow ground, and sow not among thorns. Mark two things in this speech of the Prophet. 1. It is to no purpose to sow good seed among thorns, to hear, and read, and use the best means of knowledge, while our sins remain in us unrepented of. 2. That these thorns will never be gotten out till our hearts be plowed, and broken up, by an effectual sense and sorrow of heart for sin. A kind of knowledge I will not deny, may be in many a man that liveth securely in sin and never knew what true sorrow of heart and trouble of mind for sin doth mean, but a clear and settled, a sanctified and comfortable knowledge of religion, was never known to be in any such man. See an example of this in the woman of Samaria mentioned in the fourth of John verse 10—29. How ignorant did she show her self, yea how blockish and uncapable of anything Christ had said, till Christ did effectually discover unto her the foul sin she had so long lived in? Yea the main cause why she was so blockish, and unable to understand the words of Christ, was because she lived securely in so gross a sin; But after Christ had once touched her conscience with sight and sense of her sin, see how the scales fell from her eyes presently, how desirous she was of knowledge, how savoury and profitable questions she propounded to our Savior, yea how capable and apt to understand and believe whatsoever Christ taught her. And certainly this is a chief cause at this day why most men are so ignorant and unsettled in religion, because there are so few to whom the Lord did ever yet effectually discover their sins and give them hearts to be truly humbled for them. The soft and tender heart, is the only teachable heart, the heart that is secure and senseless can never be capable of heavenly and sanctified knowledge. Perceive ye not, neither understand (saith our Savior to his own Disciples, Mark 8 17.) have ye your heart yet hardened ? As if he had said Even God's own children unless they be careful to keep their hearts soft and tender, shall never be able to understand well what they read and hear, nor to profit by the best means of knowledge that they do enjoy.

Thirdly, He that would attain unto sanctified and saving knowledge must attend diligently and conscionably upon the sound ministry of the Word preached. He that loveth instruction (saith Solomon, Pro. 1 • .1) loveth knowledge. As if he should say, He and none but he hath any love to knowledge, or desire to attain unto it, that loveth instruction, which is the means to bring him to it. Therefore the Holy Ghost having earnestly exhorted God's people, Pro. 4.5—12. to get understanding and heavenly wisdom, addeth this as the chief means of it, verse 13. Take fast hold of instruction, let her not go, keep her, for she is thy life. As if he had said, Forsake not in any case, be not drawn away, neglect not this means of knowledge. And Chap. 15.32. He that refuseth instruction despiseth his own soul. As if he had said, He hath no care of his own soul, but neglecteth and despiseth it, careth not what becometh of it, that careth not for instruction. As there is no art, and science that a man can get knowledge and skill in, unless he have some to teach him; so may no man hope without teachers and instructours, to attain to this knowledge, this heavenly and supernatural knowledge especially. But though he have never so good capacity and natural parts in him, and use his best endeavor by reading and study to get it, he shall still have cause to say with the Noble Eunuch, Acts. 8.31. How can I understand what I read in the holy Scriptures except I had some to guide me?

But what is this (may some say) to prove the necessity of depending on the ministry of the Word preached? May not a man have help enough in good Commentaries and printed Sermons, to guide and instruct him in the meaning of the holy Scriptures, though he hear no Sermons?

I answer, It is very true that God giveth his people (in this age especially) much help that way. But the instruction the Holy Ghost sendeth us to, and calleth upon us to regard so much, is that that is gotten not by reading, but by hearing. Hear instruction (saith the Holy Ghost, Pro. 8.33.) and be wise, and refuse it not ; yea by hearing and attending constantly upon the public ministry of the Word, as appeareth in the next words, verse 34. Blessed is the man that heareth me (saith Christ the wisdom of God) watching daily at my gates, and giving attendance at the posts of my doors. The frequenting of the house of God to hear Christ in his ordinances there, is the instruction that the Lord so much commendeth to us, & promiseth such a blessing unto. God revealeth his will and teacheth his people nowhere so clearly and effectually as he doth in his house in the public ministry. Thy way O God, is in thy Sanctuary saith David, Psal. 77.1 • . As if he should say, It is nowhere so clearly and comfortably seen and learned as there. There David learned to know and understand aright the doctrine of God's providence, of his wisdom and righteousness in ordering all things that fall out in the world, when he could learn it nowhere else, nor by any other means. When I thought to know this (saith he, Psal. 73.16, 17.) it was too painful for me, until I went into the Sanctuary of God; then understood I their end. And there it is that God saith, Esa. 2.3. his people should exhort and stir up one another to seek the true knowledge of God and of his ways, Many people shall go and say, Come ye and let us go into the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths. There is I confess a kind of knowledge in religion, which a man may attain unto, and to a great measure of it also by his own study and reading, though he never frequent God's Sanctuary, nor regard the public ministry of the Word at all; but a sanctified and saving knowledge that man shall never be able to attain unto. That which the Apostle saith of faith, Rom. 10.17. Faith cometh by hearing ; he saith in another place of every saving grace of God's sanctifying spirit, and consequently of saving knowledge, Gal. 3.2. This only would I learn of you, received ye the spirit by the works of the law, or by the hearing of faith (that is, the doctrine of faith) preached? The ministry of the Gospel is the ministration of • he spirit, as the Apostle calleth it, 2 Cor. 3.8. So that in this respect the old sentence holdeth true auditus est sensus disciplinae ; of all the senses God hath given to man, hearing (even hearing of the Word preached) is the sense whereby we get knowledge, saving knowledge especially. In which respect we shall find, that when the Prophet speaketh of God's mighty work in the conversion of a man who was by nature both blind and deaf, he useth to join these two works together the opening of the eyes, and opening of the ears too, Esa. 35.5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Yea he oft putteth the opening of the ear, before the opening of the eyes. In that day shall the deaf hear the words of the book (saith he, Esa. 29 18.) and the eyes of the blind shall see out of obscurity, and out of darkness. And 42.18. Hear ye deaf, and look ye blind that ye may see ; To teach us two things. 1. That God doth never use to open his eyes and to give him saving knowledge, whose ears he doth not also open and make both willing to hear, and able also to hear profitably. 2. That he usually openeth the ear first and maketh a man a hearer, a conscionable hearer before he open his eyes, and bring him to any clear and saving understanding of his will. Certainly even we that are preachers (though we have greater helps to bring us to knowledge then other men) yet shall we never attain to a clear, a certain, a sanctified knowledge of the things we teach, if we despise the ordinance of God; if God have not as well opened our ears, as either our eyes or our lips; if he have not made us both willing and able to hear conscionably. In which respect also we find that (though the Apostles had both their calling and gifts immediately from God, yet) Christ thought it fit to have them with him during the whole time of his ministry▪ that they might be continual and constant hearers of his Sermons, as well as eye-witnesses of his works and miracles, of his passion and resurrection, and saw it good even by this means, to bring them to knowledge, and to prepare them and make them fit to preach well. And the Apostle noteth this for the credit of their doctrine and ministry, Hebrews 2.3. that they were hearers of Christ themselves. At the first (saith he) it was spoken by the Lord, and was confirmed to us by them that heard him. Two reasons there be given for this why the frequenting of a sound ministry is the chief mean of all other, to bring a man to saving knowledge.

First, In respect of the gifts God hath bestowed on his Ministers; that is to [ 1] say, the gift of interpretation and application of the Word which are great and effectual helps to breed knowledge in men. The manifestation of the spirit (saith the Apostle, 1 Corinthians 12.7.) is given to every man, to profit withal. As if he had said, There is not the meanest faithful Minister in the Church, but some gifts of God's spirit do manifestly appear to be in him; which as he ought to use to the profit of the Church; so the Church may receive profit by them. Nay there is not the best preacher of us all, but we may profit by hearing of the meanest of our brethren, if the fault be not in ourselves.

Secondly, But the chief reason of the point is this, that God hath been pleased to ordain this to be the means whereby he will work all saving [ 2] grace (and consequently this) in the hearts of his elect; and to promise to work with and bless this above all other. It hath pleased God (saith the Apostle, 1 Cor. 1.21.) by the foolishness of preaching, to save them that believe. And even as God under the law promised his people that he would meet them in the Sanctuary, and declare himself to be present there, in a more comfortable manner then in any other place in the world, Exod. • 9.42. And David saith, Psal. 6 • .1, 2. his soul thirsted to see God so as he had seen him in the Sanctuary ; So hath God promised to be present in a special manner in the public ministry of his Gospel, and meet his people there. I will be with you (saith Christ, Matth. 28.20) to the end of the world. And to bless them in their hearing, Pro. 8.34. Blessed is the man that heareth me ; and Esa. 55.3. Hear and your soul shall live ; and Mar. 4.24. To you that hear, more shall be given. And these promises of God, every conscionable hearer that cometh so prepared to this ordinance of God, as you have heard, with sense of his own ignorance, and with an humble heart, may and ought to believe and expect the performance of them, to himself and even claim and challenge them at the hands of God. And although, alas, many that hear much (because they come not thus prepared nor hear conscionably) receive no good by it at all, and so discredit this holy ordinance; yet wisdom is justified of her children, Luk. 7.35. and daily experience proveth that the only men that attain to a sound and settled knowledge of the truth, whom no Papist nor other seducer can pervert, are they that have been constant, and conscionable frequenters of a sound ministry. And of them that have been seduced it may be said for the most part, as the Prophet speaketh, Ezek. • 4. • . they were scattered (and divided from the rest of the flock) because there was no shepherd, they had no sound and ordinary ministry to depend upon.

This being so, Let me exhort everyone of you beloved. 1. To know your own happiness, such of you as do enjoy the benefit of a sound ministry, prize it, be thankful for it. Though God should give you the bread of adversity and the water of affliction (as the Prophet speaketh, Esa. 30.20.) yet so long as your teachers are not removed into a corner anymore, but your eyes may see your teachers in the solemn and public assemblies, count yourselves happy men. 2. Resolve with yourselves as David doth, Psal. 23.6. that you will dwell in the house of the Lord forever ; you will never live where you may not frequent God's house, where you may not enjoy the comfort of a sound ministry. 3. While ye enjoy this blessing, make your best use of it. When the Apostle had said, James 1.18. Of his own will begat he us with the word of truth ; As if he had said, That saving grace that is in any of us, was wrought in us by the ministry of the Word. He inferreth, verse 19. Wherefore my beloved brethren, Let every man be swift to hear. For who can tell how soon this blessed liberty will have an end? And though I cannot say to you as our Savior did to the Jews, John 12.35. Yet a little while is the light with you, I cannot certainly say you shall enjoy it but a little while; yet his next words I may boldly apply to you, Walk while ye have the light, lest darkness come upon you. Make your best use of this ordinance of God, while ye have it lest ye be deprived of it, before you be aware. The four other means whereby saving knowledge is to be attained, I will but name only because of the time.

The fourth means to come to this knowledge by, is the reading of good books and of the holy Scriptures especially; As is evident by the commandment given to the King not only for the private reading of it, Deut. 17.19. but also for the public reading of it unto all the people, Deut. 31.11, 12. and the reason given for the commandment in both places.

Fifthly, Meditation and serious thinking and considering with ourselves, of that which we have heard and read is a special means to breed knowledge, and without it indeed neither hearing nor reading will do us much good. I have more understanding (saith David, Psal. 119.99.) then all my teachers, for thy testimonies are my meditation.

Sixthly, Conference and making use of other men's gifts, and moving our doubts to such as are able to resolve us, would also much increase our knowledge, and settle our judgments in the truth. This was the course that Christ's Disciples (by his direction no doubt) took for the increase of their knowledge, John 16.17—19. first to confer among themselves of that which they heard, and then also to move their doubts to Christ himself.

Seventhly and lastly, Prayer is a principal means to make all other means of knowledge effectual to do us good, Pro. 2.3, 5, 6. If thou criest after knowledge, and liftest up thy voice (to God he meaneth) for understanding, Then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.

The use of reproof I purposely omit, because the sum of it is intermingled with this use of exhortation.

Lecture CI. On Psalm 51.6. October 28. 1628.

WE have heard that in these words, there be three principal things to be observed. 1. The description that David maketh here of his own conversion and regeneration, In the hidden part he had known wisdom ; that is, his mind was enlightened with the sound and saving knowledge of God's true religion, of the right way how to serve God and to save his own soul. 2. Who was the author and worker of this his true conversion of this saving knowledge that he had attained to, In the hidden part thou hadst made me to know wisdom. 3. And lastly, The end and purpose David had in mentioning the truth of his conversion in this place, and that was to aggravate the heinousness of his sin by the consideration of it. The first of these three points we finished the last day, and now it followeth that we proceed unto the second of them.

Now therefore we are to observe that David calling to mind here the estate he was in before he fell into these sins, that he was a regenerate man, he had truth of sanctifying grace in him, he was enlightened with the saving knowledge of the truth; he mentioneth (and that purposely, and with an emphasis and vigorous and strong expression of his mind in this point) who wrought this conversion and truth of grace, this saving knowledge in him, In the hidden part thou hast made me to know wisdom. And from hence this Doctrine doth naturally arise for our instruction.

That the conversion of a man, even the bringing of him unto saving knowledge is to be ascribed only unto God, and to the mighty work of his grace.

Two branches (you see there are of the Doctrine that must be distinctly handled. 1. That any man is truly converted, it is to be ascribed only unto God. 2. That any man hath attained to so much as to the sound and saving knowledge of the truth, it is to be ascribed unto the Lord only; yea both these are to be ascribed to the mighty work of God's grace, In the hidden part, thou hast made me to know wisdom.

For the first, We shall see the truth of it confirmed to us, in both the causes of the conversion of a man. Every man that is converted ordinarily hath both an outward, and an inward calling. Outward by the Word in the ministry of God's servants; of which our Savior speaketh, Matth. 20.16. Many be called, but few chosen. And even this calling is necessary by the ordinance of God, to the conversion of every man, that shall be saved; as is plain by the Apostles speech, Rom. 10.14. How shall they believe in him of whom they have not heard? And how shall they hear without a preacher? Then there is an inward calling also by the spirit of God, without which no man can be converted, Of which the Apostle speaketh, Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified. Now the glory of both these is due to the Lord alone, nothing in either of them unto man himself.

For the first, You shall see it made evident unto you in three points. [ 1] 1. The means of grace that are sufficient to convert a man are God's gift, and no man can have them but by his special favor. 2. This is no common gift, and such as God vouchsafeth to all men, to have sufficient means of grace and conversion vouchsafed unto them. 3. This is a free gift of God, and such as no man can deserve any way at the hands of God.

First, Of God only it is, that any man doth enjoy the outward means [ 1] of grace, the sound ministry of the Word. I know God useth means, in bringing the ministry of his Word to any people, as he doth also in all other the ordinary works of his providence; but in this the Lord himself hath a special hand, more then in other ordinary works of his providence he hath. Of this the Lord speaketh as of a special gift of his, Jeremiah 3.15. I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding. It is the Lord of the harvest that sendeth forth laborers into his harvest, as our Savior speaketh, Matth. 9.38. And even as he did at the first in the Primitive Church, not only send forth his Apostles his chief laborers into his harvest, but did also appoint them the special field, and part of the field where they should work. Go not into the way of the Gentiles (saith our Savior to them, Matthew 10.5, 6.) and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel. And after when he did send them to the Gentiles, to work in that field, he still had a special hand in appointing them, what part of the field they should work in. He forbad them to preach the Word in Asia, Acts 16.6. and verse 7. He suffered them not to go into Bythinia ; and verse 10. he called and commanded them to go into Macedonia, and to preach the Gospel there. And even so now also, though not so sensibly as then (because visions and revelations are now ceased) yet as truly and powerfully, the Lord hath still a special hand in disposing the ministry of his Word, who shall enjoy it, and who shall want it, how long it shall continue where it is, and when it shall be removed from thence. It is he that holdeth the seven stars (that is, all the stars of the Churches) in his right hand ; as our Savior speaketh of himself, Revel. 2.1. he disposeth of them as it pleaseth him. And he also protecteth and maintaineth them, no man shall be able to pluck them out of his hand, or to remove them, till they have done the work, that he hath appointed them to do, and he lay them down himself. And so the Lord speaketh of his two witnesses (that is, of that competent number of faithful teachers that God said he would raise up to his Church, to discover and oppose Antichrist. Revel. 11.) not only that the just period of time even to a day was determined by him how long they should prophesy, verse 3. even a thousand two hundred and threescore days ; but also verse 7. that till they had finished their testimony and done that work which the Lord had appointed them, the beast that ascended out of the bottomless pit, should not make war against them, nor overcome and kill them.

Let no man impute it either to chance or to the goodness or policy of man, that the Gospel which is banished out of the Palatinate and many other places is preached in this land and among us so plentifully; that it hath continued and made it abode with us for so long a time. No no let us acknowledge God's special hand and goodness towards our land, and towards ourselves in this, and let him have all the glory of it. Certainly if we had hearts rightly to consider and weigh this with ourselves, we would find just cause to say of this as the Church doth in another case, Psal. 118.23. This is the Lord's doing, and it is marvelous in our eyes It is of the Lord certainly, and of his special goodness, that any man doth enjoy the benefit of a sound ministry whereby he hath his outward calling unto grace, and which is the ordinary means of his conversion. And even in this first respect the conversion of a man, is to be ascribed unto God alone.

[ 2] Secondly, As God giveth the means of grace to all such as do enjoy them, it is of his gift and goodness only that they have them; so is this a special and rare favor of God, not common unto all men. All men have not means given them of God, sufficient to convert them and bring them to saving grace. This is a peculiar favor that God vouchsafeth but unto some, it is not common to all men. It is an error to think, that God doth in this respect love and desire the salvation of all men alike; that he giveth to one as well as to another without difference, the means to bring them to grace and salvation. These two things indeed cannot be denied. 1. That God doth vouchsafe the means of saving grace, yea as excellent means, to many a reprobate, as he doth to any of his elect. When the sower went forth to sow, Matth. 13.3—8. there fell every whit as good seed upon the high-way side, and upon the stony and thorny land, as upon the good ground. But his main aim is for the elects sake, that live amongst them; as our Savior also teacheth us in another case in the Parable of the tares, Matthew 13.29, 30. 2. To all men even to all the reprobate, God vouchsafeth some means of grace, some means to convert them, and bring them unto repentance. Christ lighteth every man that cometh into the world, saith the Apostle, John 1.9. Every man hath received from him the light of nature, and doth in many things know what is good, and what is evil; and that which may be known of God (saith the Apostle, Rom. 1.9. that is to say, that there is a God, and that he is to be feared, and worshipped) is manifest in them (in their very hearts and consciences) for God shown it unto them, even unto all men by nature, God hath given this knowledge unto them. And they that have this light and knowledge, cannot be denied to have means given them of God, to bring them unto grace and unto repentance. Nay the Apostle teacheth us, Rom. 2.4. that the goodness of God (whereof all men living do taste) leadeth them unto repentance, is a notable means to turn and convert their hearts unto God. Yea, he telleth us, ver 15. that the Gentiles have the work of the law (that is to say, that which the law requireth) written in their hearts, and that thereupon they do by nature the things contained in the law, verse 14. But all this that men have by nature, these helps that God thus vouchsafeth unto all men, are not sufficient means of grace and conversion. They are sufficient indeed to make them without excuse, and to that end they serve as the Apostle expressly teacheth us, Rom. 1.10. By giving unto all men this light, and these means God hath not left himself without witness against them, as the Apostle speaketh Act. 14.17. But to breed saving grace, and to work sound conversion in the heart, they are not sufficient; No, no, it is not the light of nature, not that knowledge of God, that is gotten by the contemplation of the creature, nor the work of the law that is written in all men's hearts, but the Gospel only that is a sufficient means of grace and conversion. The Gospel is the ministration of the spirit, as the Apostle calleth it, 2 Corinth. 3.8. And therefore he telleth the Ephesians, 2, 12. that while they were without Christ, while they were strangers from the covenants of promise, they were without hope. Till Christ and his covenants of promise were made known to them by the Gospel, they could have no hope at all to be saved. Nay, it is the preaching and ministry of the Gospel, that is the only sufficient means of conversion, the means that God hath ordained to work saving grace by, that is, the power of God unto salvation, as the Apostle calleth it, Rom. 1.16. Every man that hath heard, and hath learned of the father (saith our Savior, John 6 45, cometh unto me. No man can come to Christ, till he be taught of God, and drawn by him unto Christ. And the means God useth to teach and draw men by, is the hearing of his Gospel preached; which made the Apostle say, Rom. 10.14. How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? Now sufficient means I call the Gospel, and the preaching thereof, because 1. It is the means God hath ordained to work by. 2. Because no other outward means are needful for the effecting of this work. The means which is the only sufficient means of conversion (as you have heard) the only means God hath ordained to work saving grace by, God did never vouchsafe unto all men, never I say. For 1. before Christ's coming, God denied his word to the greatest part of the world, and made it the special prerogative of the Jews, that to them were committed the Oracles of God ; as the Apostle speaketh, Rom. 3.2. He shown his word unto Jacob (saith the Prophet, Psal. 147.19, 20.) his statutes, and his judgments unto Israel, he hath not dealt so with any nation (No not so clearly may some say, not so plentifully; nay saith the Psalmist) as for his judgments (in his word and statutes) they have not known them. In those days he suffered all nations to walk in their own ways, as the Apostle speaketh. Acts 14.16. 2. In Christ's own time this restraint continued, and the Gospel was still denied to the Gentiles. Go not into the way of the Gentiles (saith he to his Apostles. Mat. 10.5.) and into any city of the Samaritans enter ye not. 3. Though after Christ's ascension this partition wall between the Jews and Gentiles was broken down, and the Gospel went into all the world, as the Apostle speaketh, Col. 1.6. and was preached to every creature, as he saith verse 23. that is, to the Gentiles as well as to the Jews, without difference. Their sound (of the Apostles Doctrine and ministry) went into all the earth (as he saith, Rom. 10.18.) and their words unto the ends of the world. There was no nation or language, in which the Gospel was not then preached. Yet neither at that time was the Gospel preached to all men; God did not vouchsafe this mercy to every village or city, much less to every person, no not in that age. But even as the Lord sometimes disposed of the material rain, as he saith, Amos 4.7. I caused it to rain upon one City, and caused it not to rain upon another City, one piece was rained upon, and the piece whereupon it rained not, withered ; Even so did he then of this heavenly rain, the ministry of his Gospel, some places he bestowed it on, and some he denied it unto. The Apostles (notwithstanding the general charge to go and teach all nations, Mat. 28.19) yet were forbidden of the holy Ghost to preach the word in Asia (as we read Act. 16.6, 7.) and when they assayed to go into Byt • inia, the spirit suffered them not.

Now let everyone of us consider well this second point. One chief cause why we do so much under-vallue the Gospel, we rejoice not in it, we are unthankful for it, is this that though we think it a gift and blessing of God, yet we account it but a common gift; and the common blessings of God, though they be never so great, affect us but a little. Think therefore well of this that thou hast heard, and let me say unto you as our Savior saith unto his Disciples (though to another purpose, John 4.35.) Behold, I say unto you, lift up your eyes, and look upon the regions. Consider that God hath denied his Gospel to the greatest part of the world by far; that a thick and palpable darkness is over all Egypt, as Exodus 10.21—23. and that England and a few places more, are the only Goshen, where the light remaineth; Consider how many places are still denied this mercy of a sound ministry which thou and the place thou livest in dost enjoy; Consider lastly, that neither thou nor the place thou livest in, should have enjoyed this blessing at all, if either thou wert not one of God's Elect thyself, or at least that in the place thou livest in, God hath some of his Elect yet to be gathered. The Lord of the harvest never sent forth his laborers to work in any field, when he had no corn to get; Consider these things (I say) and consider them well, and thou wilt no longer account the ministry of the Gospel, a common blessing, thou wilt esteem even the outward calling thou hast by the ministry of the word, as a rare and singular favor of God; thou wilt admire God's mercy in it, and be more thankful for it.

[ 3] Thirdly and lastly. As to have the means of grace that are sufficient to convert a man, is the gift of God; and as it is no common gift, so is this a most free gift of God, nothing that the best man in the world is able to do, can deserve that God should give him his grace, or so much as sufficient means, to bring him unto saving grace. The good use that the Lord seeth any have made of the light of nature, the moral and civil lives that they have led, he hath no respect unto in this case; neither is he moved thereby to give them the means of grace, rather then unto others. He hath called us with an holy calling (saith the Apostle, 2. Tim. 1.9. and that word comprehendeth not the inward calling only, but even the outward also) not according to our works, but according to his own purpose and grace ; nothing but his own free grace and good pleasure moved him to do it. And the experience of all ages hath proved this to be true, that the Lord passing by such as have best used the light of nature, hath given his Gospel, and the means of salvation, unto far more wicked people then they were. Thus the Lord speaketh to the Prophet touching Israel, Ezek. 3.5—7. Thou art not sent to a people of a strange speech, and of an hard language but to the house of Israel. Not to m • ny people of a strange speech and of an hard language whose words thou canst not understand; surely had I sent thee to them, they would have hearkened unto thee: But the house of Israel will not hearken unto thee: for they will not hearken unto me; for all the house of Israel are impudent and hard-hearted. And of Judah it is said, Ezek. 5.6. that she had changed God's judgments into wickedness more then the nations, and his statutes more then the countries that were round about her ; and yet unto Judah God gave the means of salvation, and denied them to all other nations in the world beside. Chorazin and Bethsaida were worse people, and did not make so good use of the light of nature, as Tyre and Sidon did, as is plain by Christ's speech, Matth. 11.21. and yet unto them the Gospel was preached by Christ himself and denied unto the other. The Gentiles that lived after Christ's ascension and unto whom the Apostles did preach, were nothing so moral men, nor were comparable in the right use of the light and law of nature unto Socrates and Aristides, unto Cato and Scipio and divers others that we read of: For of some of them it is said that they even till the time of their calling, Tit. 3.3. served divers lusts and pleasures, lived in malice and envy and that they were odious men. And of some of them it is said, 1 Cor. 6.9—11. that they had been not only thieves, and drunkards, and extortioners, and adulterers, but even effeminate persons, and buggerers, abusers of themselves with mankind. And yet to these God vouchsafed his Gospel and denied it unto the other, that were not only free from these foul vices, but were also for moral virtues and for the use they made of the light and law of nature, most rare and excellent men.

And may not we all (to conclude) set our seal to this truth from our own experience? Is our nation, or are those towns in our land where the Gospel is most plentifully preached? Or were many of ourselves before our calling, better people then any of those are to whom the Lord still denieth the light of his Gospel? No no, the Lord knoweth and our own hearts know it is not so. The Lord in giving us his Gospel had no respect at all to any goodness he saw was in us; Nothing moved him to it but his own free grace and good pleasure towards us, we did nothing at all to further and procure so much as our outward calling; All is to be ascribed unto God alone.

Lecture CII. On Psalm 51.6. November 4. 1628.

IT followeth now that we show this to be so likewise in the inward calling, [ 2] that that is much more to be ascribed wholly unto the Lord, nothing unto man himself. And this shall also appear unto us, in these three points. 1. It is of God only that the means of grace become effectual to the conversion of any man. 2. The work of God's 〈◊〉 making the means of grace effectual in any, is no common work. 3. The work of God's spirit in making the means of grace effectual to the conversion of any, is most free, nothing that man can do can either procure or hinder it.

For the first, The best course I can take for the confirmation of it [ 1] will be by answering a question or two, that may be moved touching the sufficiency and power that is in the Word, and the ministry thereof to work the conversion of man.

First, Doth not the Scripture speak great things and ascribe much to the Word it self in this case and to the preaching of it? 1, The Word it self is said to be lively and mighty in operation, sharper then any two edged sword, Heb. 4.12. Is not my Word like as a fire saith the Lord? ( Ier. 23.29.) and like a hammer that breaketh the rock in pieces? And the Apostle calleth it the incorruptible seed whereby we are borne again, 1 Pet. 1.23. Yea the Prophet expressly saith, Psal. 19.7. That the law of the Lord is perfect converting the soul. 2. Of the faithful Ministers and preachers of the Word it is said both 1 Cor. 3.9. and 2 Cor. 6.1. that they are workers together with God. And Paul telleth the Corinthians, 1 Cor. 4.15. that he was their father in Christ Jesus, he had begotten them through the Gospel ; and 9.1. that they were his work in the Lord. Yea Philem. 19. Thou owest to me even thine own self.

To this I answer, First, That these places are not so to be understood, as if there were any natural virtue or power inherent in the Word it self, or the ministry thereof, given unto it of God; as there is in the fire to warm us, or in our food to nourish us, or in the seed to bring forth fruit.

Secondly, That the reason why the Holy Ghost is pleased thus to speak, and to ascribe thus much unto the Word and the ministry thereof is, that he might dignify this ordinance of his, and work in his people an high esteem of it; And to show them. 1. It is that noble instrument, that he hath ordained to work the conversion of man by, and without which he useth not to work the conversion of any. It pleased God by the foolishness of preaching (saith the Apostle, 1 Corinthians 1.21.) to save men. And we are the Ministers by whom ye believed (saith he, 1 Cor. 3.5.) even as the Lord gave to every man. And Rom. 10.14. How can they believe in him of whom they have not heard? and how shall they hear without a preacher? 2. He useth to work with it and to accompany it by the operation of his spirit (though not in everyone that heareth it yet) in the hearts of his elect; according to the promise of Christ, Matth. • 8.20. Lo I am with you always even to the end of the world. This made the Apostle to say and to praise God for it, 2 Cor. 2.14. that he did make manifest the savor of his knowledge by them in every place. God never placeth the faithful ministry of the Gospel in any place, but he useth to make it savoury and fruitful unto some. 3. To show us the high account the Lord himself maketh of this his ordinance how he esteemeth of it. We are unto God a sweet savor in Christ (saith the Apostle, 2 Cor. 2.15.) in them that are saved, and in them that perish. As if he had said, Even where God is not pleased to work with our ministry so far as to make it effectual, to the conversion of men, yet even there also our ministry is never the less acceptable to God, but he joieth and taketh pleasure in it.

Thirdly and lastly, I answer to this first Question that the virtue and power that the Word and ministry thereof hath to convert and work grace, is not in it self, but wholly in the spirit of God, that worketh with it. And so the holy Scripture that ascribeth so much unto the Word as you have heard, interpreteth it self in sundry places. I am the Lord thy God that teacheth thee to profit, saith the Lord, Esa 48.17. that any man profiteth by the best means it is of God only. Of his own will begat he us by the Word of truth, saith the Apostle, James 1.18. As though he 〈◊〉 • ay, We were indeed begotten again by the Word, but it was God alone that begot us by it. This made that Convert mentioned, 1 Corinthians 14.24, 25. when he had felt in the hearing of God's Prophets and Ministers, the searching and piercing power of the Word in his heart to fall down on his face, and to worship God, and to profess God is in you of a truth. As if he had said, Certainly God is in your ministry; it is not in the words that I have heard you speak, nor in your manner of uttring and delivering of them, that my heart hath been so mightily wrought upon, but in the divine power of God, that speaketh in and by you. So the Apostle telleth the Corinthians, 2 Cor. 13.3. it was Christ that spake in him, who to them-word was not weak, but was mighty in them. As if he should say, It was not I, nor anything that I said, when I preached to you, but Christ that spake in me that was so mighty in your hearts to convert them.

But then from hence there ariseth a second Question. What? Is the Word and the ministry thereof in it self but as a dead instrument or tool that God worketh by? Is it but as a truncke through which Christ speaketh? Is there no more virtue and power then so in the Word it self?

My answer to this Question must have two parts. For 1. I must show you what virtue and power the Word hath in it self. 2. What virtue and power it hath not.

For the first, It cannot be denied but that there is some virtue and power in the Word it self, and in the ministry thereof. For

First, There are in the Word most strong and effectual arguments to move [ 1] and persuade men both unto repentance and unto faith. It setteth before men life and death, bl • ssing and cursing as Moses speaketh, Deut. 30.19. And Agrippa was almost perswadad to be a Christian by hearing of that which Paul spake concerning Christ, Acts 26.28.

Secondly, Some doctrines that God's Ministers teach out of God's Word, are [ 2] more effectual to persuade and move and work upon the affections, then other some are. Which maketh the Apostle give special charge both to Timothy and to Titus also for teaching and pressing some Doctrines above others, These things command and teach, saith he, 1 Tim. 4.11. and Tit. 2.15. These things speak and exhort, and rebuke with all authority.

Thirdly and lastly, There is much force this way even in the manner of [ 3] handling and delivering of the Word. Some of God's servants are men of so excellent gifts (such as Apollos was said to have been, Acts 18.24, 25. so eloquent men and mighty in the Scriptures, and fervent in spirit) that no man almost can hear them, but he must needs understand them, and be affected with that that they teach.

But the second part of my answer to this second Question is, That the power to convert the soul of any man, lieth neither in the excellency of any teachers gifts, no not in the Doctrine and Word of God it self, but in the spirit of God only that worketh by these means. And thus the Apostle who had said (as you have heard) that he was the Corinthians father, he had begotten them to Christ, they were his work; interpreteth himself in other places. He ascribeth all the power that was in his ministry (though both his doctrine doubtless and his manner of delivering it, his ministerial gifts were most excellent yet) he ascribeth all (I say) to the work of God's spirit only. My preaching was (saith he, 1 Cor. 2.4.) in demonstration of the spirit and of power. As if he had said, It was such as the power of the spirit was evidently to be seen and felt in it, all the power that it had, was from the spirit. And 2 Cor. 4.7. he saith that the excellency of that power (that was in his, and his fellow Apostles ministry) was wholly of God and not of them. The weapons of our warfare (saith he, 2 Cor. 10 4.) are mighty through God. As if he had said, All that mighty power that is in our ministry to pull down strong holds, and cast down imaginations and every high thing, that exalteth it self against the knowledge of God, and to bring into captivity every thought to the obedience of Christ is from God alone. Yea he professeth in another place that he durst not for his life ascribe anything to himself in this work of converting men to God, by his ministry. I will not dare (saith he, Rom. 15.18.) to speak of anything which Christ hath not wrought by me▪ to make the Gentiles obedient both in word and deed. As if he had said, That the Gentiles that heard me were brought to that obedience and reformation, God forbid I should say or think it was my doing; I dare not for a world say so; No no, it was Christ and he alone that did work it by me as by his poor instrument. Nay when he had said, 1 Cor. 3.6. that he (as an Apostle and master workman) had planted, and Apollos (as an Evangelist and under workman) had watered the plants that he had set, he addeth not only that it was God that gave the increase, all the success and fruit of their labors was from God alone; but he addeth further, verse 7. so then neither is he that planteth anything, nor he that watereth, but God that giveth the increase. As though he should say, As excellent as the gifts of these men were, they did nothing in this work, the whole glory of it was to be • given unto the Lord alone. And thus have you seen the first point I propounded confirmed unto you, that it is of God only that the means of grace become effectual unto the conversion of any man.

[ 2] And now let us come to the second point which I propounded unto you for the proof of the Doctrine, This work of God's spirit in making the means of grace effectual in them that enjoy them, is no common work. This powerful and effectual grace is not given of God to every man to profit by the [ 1] Word, unto his conversion. For first, It is expressly said of some, John 6.41—45. that this was the cause why they profited not by Christ's ministry but murmured against him, and his Doctrine, because his father did not draw them, because they were not taught of God. And John 12.38. They believed not, that the saying of Isaiah the Prophet might be fufilled, which he sp • ke, Lord who hath believed our report, and to whom is the arm of the Lord revealed? 1. The arm of the Lord was not revealed to them, no not in Christ's ministry, the mighty spirit of God did not work with the Word in their hearts. 2. That was the cause why they did not believe, and profit by the Word. 3. That the only cause why they were not converted, was not because they would not themselves, but because the Lord did not give them that grace whereby they should be converted Secondly, It is expressly said that God's intent and purpose in [ 2] giving his Word to some, is that some should be made inexcusable by it. When the Lord sent the Prophet Ezekiel to preach, he did not absolutely intend in sending him that all to whom he should preach should profit by him; for he telleth and assureth him of the contrary, Ezek. 3.7. The house of Israel will not hearken unto thee, for they will not hearken unto me, for all the house of Israel are impudent and hard-hearted. What was the Lord's intent then in sending him unto them? That is expressed, Ezek. 2.5. Yet they shall know that there hath been a Prophet among them ; As if he had said, To make them without excuse, to make their condemnation more just, the Lord sent his Word unto them. So when our Savior saith, Matth. 24.14. that before the destruction of Jerusalem the Gospel should be preached in all the world, he declareth that the intent of God in sending his Apostles to preach to all nations, was for a witness to all nations, that is, to make them without excuse. And our Savior himself speaking of his own ministry saith, John 9.39. For judgment am I come into this world not only that those that see not might see but also that they [ 3] which see, might be made blind. Thirdly and lastly, It is expressly said that this grace of God's spirit whereby men are made to profit by the means, to repent, and believe, is peculiar and proper to the elect of God, and not common to all men. As many as were ordained to eternal life, believed, saith the Holy Ghost, Acts 13.48. And Rom. 8.30. Whom he did predestinate them he also called ; that is to say, with an inward and effectual calling. And 11.7. The election hath obtained it, and the rest were blinded. And thus you have seen also the second point proved, that every man to whom God giveth the ministry of the Word, hath not so powerful and effectual grace given him as whereby he shall be converted.

[ 3] Now let us come to the third and last point I propounded for the proof of the Doctrine, namely, That the work of God's spirit whereby he maketh the means of grace effectual to the conversion of any, is most free, it proceedeth merely from God's free grace and good pleasure. The son quickeneth whom he will, and whom he will he hardeneth. Of his own will (saith the Apostle I am. 1.18.) begat he us by the word of truth. So when our Savior fell into an admiration at the work of God in this case, that he should hide the mysteries of his kingdom from the wisest men in the world, and reveal them to babes, Luke 10.21. he could find no other reason of it, but only the good pleasure of God, Even so ô father (saith he) for so it seemed good in thy sight. The conversion of a man you see, dependeth wholly on the will and good pleasure of God, upon the will of man, it dependeth not at all. They that believe in Christ (saith the Evangelist, John 1.13) are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. This will appear clearly to us in two points. First. Nothing that is in man before his [ 1] conversion, can move or procure God to convert him. He hath called us with an holy calling (saith the Apostle. 2 Timothy 1.9.) not according to our works, but according to his own purpose and grace. Even when we were dead in trespasses and sins, he quickened us (saith the Apostle, Ephesians 2.5.) and addeth these words upon it. By grace ye are saved. As if he should thus say. Nothing but God's free grace could be the cause of the conversion of a man, that had no goodness in him to move God to it, but was dead in trespasses and sins. Secondly. Nothing that is in man [ 2] before his conversion, can hinder God's work in his conversion. True it is, the best of God's Elect, have been apt to draw back and to resist God's grace in the work of their conversion, and even of them the Lord may complain, as Rom 10.21. All the day long have I stretched out my hands to a disobedient, and gain-saying people. But when God is pleased to convert them, he doth by his grace overcome this rebellion that is in their will, that they resist no longer. Yet doth he not convert any man against his will, nor force the will of man to obey his call, but he changeth the will of man, and taketh from it that frowardness and rebelliousnesse that was in it by nature, and maketh it heartily willing to yield unto God. I will take the stony heart out of them (saith the Lord, Ezek. 11.19.) and will give them an heart of flesh. God worketh in us to will of his good pleasure (saith the Apostle, Phil. 2.13) This may fitly be resembled by the change that God wrought in the heart of Esau, toward his brother Jacob. Esau's heart and will was most strongly bent against Jacob, he came against him with a great power, and with a most cruel mind, Genesis 32.6. yet when he met him, he had no power to hurt him; what was the cause of this? Did God by force restrain him, or bind him from hurting Jacob? No verily, God changed his will and heart, that he was naturally affected towards him, Gen, 33.4. He ran to meet him, and embraced him, and fell on his neck and kissed him, and wept in kindness over him And even so is it in this case. The Lord in converting of a man, doth not only persuade him by effectual arguments out of the word, to repent, and turn to God, nor only give a man so much grace, as he may be able to repent and turn to God if he wi • l himself, but he doth also infuse, and work the grace of repentance in him, he doth so change his will, that he doth most willingly repent, and obey the call of God. A new heart will I give you (saith the Lord, Ezekiel 36.26, 27.) and a new spirit will I put within you, and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And so saith the Apostle of Christ, Act. 5.31. God hath exalted him to be a Prince, and a Savior (not only to persuade men to repent, or to give them power to repent if they would themselves, but) to give repentance unto Israel, to infuse this grace into them, and to work this change in their hearts.

So that you see the work of man's conversion, is wholly to be ascribed to the grace of God, to his will and good pleasure; not to the natural will of man at all. It lieth not in man either to further, or absolutely to hinder it. In which respect we shall find it is compared to the work of creation, 2 Cor. 5.17. and to the work of raising men from death, John 5.25. and to the work of generation, John 3.5. And what use had man of his own will in any of these works? What power was there in him, either to further or to hinder any of them?

And if the efficacy of grace that God giveth to men for their conversion, were no more but this, that they are made thereby able to convert and repent if they will, how could that be true which the Apostle speaketh, 1. Cor. 4.7. Who maketh thee to differ from another, and what hast thou, that thou hast not received? Who made Peter to differ from Judas, that when they had both fallen, the one truly repented, the other did not? Surely if this were so, Peter might have said, not the Lord, but I made myself to differ from Judas ; he had as sufficient grace given him of God for his conversion as I had; he had power given him to repent, if he had listed, as well as I, but he did not make right use of his free will, for the accepting of God's grace, as I did, and that was it that made the difference between him and me.

Lecture CIII. On Psalm 51.6. Nouemb. 11. 1618.

IT followeth now that we proceed to the latter branch of the Doctrine, namely to show, That the sound and saving knowledge of the truth that is in any man, is to be ascribed only to the work of God's grace and holy spirit, not unto any power and ability that is in man himself, In the hidden part (saith David here) thou hadst made me to know wisdom. See this confirmed unto you in three points. 1. No man is able without the supernatural grace of God's spirit, to attain unto that knowledge of the truth, as is sufficient unto his salvation. 2 This supernatural grace of God's spirit, is not common, nor actually vouchsafed unto all that do enjoy the means of instruction. 3. No cause can be given why this grace should be vouchsafed unto one, rather then unto another, but only the good pleasure, and will of God.

[ 1] For the first of these points, I can no way better confirm it unto you, then by answering two objections that may be made against it. 1. Concerning the clear and evident manifestation of the truth in the word, and the ministry thereof. 2. Concerning the great measure of knowledge, that many a man by his natural abilities, without any supernatural work of God's grace, hath attained unto.

For the first. It cannot be denied, that all those truths, the knowledge whereof is necessary unto salvation, are not darkly, and obscurely, but plainly, and clearly set down in the holy Scriptures. Thy word (saith David Psal. 119.105.) is a lamp unto my feet, and a light unto my path. And the Apostle, 2 Peter 1.19. calleth the word of prophesy (the Scripture of the Old Testament) a light that shineth in a dark place. An evident demonstration of the plainness, and easiness of the holy Scripture to be understood, is this, that it was written for the use (not of the learned only, but) of all God's people. I have written to him (saith the Lord, Hosea 8.12. that is to say, to Ephraim, to the whole people and congregation of Israel) the great things of my law, but they were counted as a strange thing. And how could Ephraim be blamed for counting them as a strange thing, if they had been written so obscurely, and darkly, that they could not be understood by them? So our Savior speaking to the multitude, to the common people. John 5.39. commandeth them to search the Scriptures ; that is, to read, and study them diligently; and giveth this for his reason; For in them (saith he) you think to have eternal life, and they are they that testify of me ; which he would never have done, if he had thought the Scriptures had been so dark that the common people could never understand them. Neither would the Apostle have commended this in Timothy, 2 Tim. 3.15. that from a child he had known the holy Scriptures ; nor noted it to the praise of his grandmother and mother, that they had trained him up so, if he had not known that the holy Scriptures are so plain, that even children may be able to understand them. Certainly they are so plain (in those points the knowledge whereof, is necessary to the obtaining of eternal life) as no man, no woman, no child, need to be discouraged from the reading and study of them. Yea, it was purposely written by the holy Ghost in that manner, that it might be understood of the simplest of them that read it, and bring them unto knowledge. The testimony of the Lord (saith David, Psal. 19.7, 8.) is sure, making wise the simple; the commandment of the Lord is pure, enlightening the eyes. And 119.130. The entrance of thy words (saith he, or the door of them, as it is in the Original) giveth light, it giveth understanding unto the simple. As if he had said, So soon as they do but open the door, and make any entrance into them, they shall see light, and get understanding by them. And if these necessary truths of God were so plainly delivered and set down in the word of prophesy, in the Scripture of the Old Testament, how much more in the new, wherein all things are plainer then they were in the old, and which doth open and interpret those things that were more darkly delivered by the prophets. The mystery which was kept secret since the world began (saith the Apostle, Rom. 16.25, 26.) is now made manifest ; and by the Scriptures of the Prophets (he meaneth as they are now opened and interpreted) according to the commandment of the everlasting God, made known to all nations for the obedience of faith. And if all necessary truths be so plainly set down, and delivered in the written word, how much more in the ministry of the word preached. For this is a chief work and duty of the ministry, to open the Scriptures, and make the meaning of them plain unto the people, as those Levites did, Nehem. 8.8. They gave the sense of the law of God, and caused the people to understand the reading. And if all necessary truths be with such evidence and plainness delivered in the word and the ministry thereof, why may not any man having the use of reason, and judgment, and being attentive in reading, and hearing, without the help of any supernatural grace, attain to the sufficient knowledge of them, nay, how can he choose but do it?

To this I answer. The whole truth of God that is necessary to be known unto salvation, is indeed plainly and clearly revealed in the holy Scriptures: there is in the word and ministry thereof, a bright and shining light; But (alas) every man by nature is blind. He that lacketh these things (saith the Apostle, 2 Peter 19. he that is unregenerate, and lacketh saving grace) is blind. And what use can the blind man make of the light, while he remaineth blind, and till his eyes be opened? Till the Lord anoint our eyes with that eye-salve that Christ speaketh of, Revel. 3.18. and cure us of this blindness; till he open our eyes, till he by his spirit enlighten the eyes of our understanding, as the Apostle speaketh, Ephes. 1.18. all the light and clearness that is in the holy Scripture, will do us no good at all. An this is therefore spoken of, as a principal work of the spirit of Christ in our conversion, Esa. 35.5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped ; then, and never till then, that we be converted, and regenerated by the spirit of God. That which the Apostle saith of the Jews, 2. Cor. 3.15, 16. Even unto this day, when Moses is read, the veil is upon their heart, nevertheless, when it shall turn to the Lord, the veil shall be taken away ; may be said of every man while he is in his natural estate, when the word is read, or preached unto him, the veil is upon his heart, and till he be regenerate and converted, the veil will never be taken away. A little child that wanteth capacity, though you teach him anything never so plainly, cannot possibly learn. And such are we all by nature, we have no capacity for heavenly and spir • tuall things. The natural man receiveth not the things of the spirit of God (saith the Apostle, 1 Cor. 2.14. he is not capable of them) for they are fooli • hnesse unto him, neither can be know them, because they are spiritually discerned. Till the Lord do renew us in the spirit of our minds, as the Apostle speaketh, Ephes. 4.23. give us new minds; till he give us an understanding, that we may know him that is true, as the Apostle 1 John 5.20. saith, we have no capacity at all in us for these things. Therefore the holy Ghost commending the word of God for this property among others, even for the perspicuity, and lightsomeness of it, telleth us who they be to whom it is so clear, and easy to be understood, Proverbs 8.9 They are all plain to him that understandeth saith he. A strange manner of speech this is, but the meaning of it, is no more but this. The Scriptures are plain indeed, but to whom are they plain? Not unto all, but to them only, whose eyes God hath opened, from whom God hath taken the veil that was upon their heart, whom he hath by his spirit, given capacity and an understanding heart unto, and to no other man. Yea, proportionable to the measure of this grace, of this work of God's spirit in the opening of our eyes, and curing our natural blindness, in the renewing of our minds, and enlightening of the eyes of our understanding, shall the measure of our knowledge in heavenly things be, shall the meaning of the holy Scriptures be plain and easy unto us. For we must understand, that this cure of our natural blindness, is not perfected in any man in this life. The best of God's servants may say with the Apostle, 1 Corinth 13.9 We know but in part. He that hath the clearest sight in spiritual things, shall have cause while he liveth here, to cry unto God with David, Psalm 119.18. Open thou mine eyes. Wonder not that everyone of God's servants doth not see the truth in some points, that to thee are most clear and evident, though they hear as much as thou hearest, and read and study as much to understand the truth as thou dost. To everyone of us (saith the Apostle, Ephes. 4.7.) is given grace, according to the measure of the gift of Christ. So much light and understanding in heavenly things, as Christ by his spirit is pleased to give unto us, we shall have, and no more. When we shall come to heaven, our blindness shall be perfectly cured, the darkness that is in our understanding shall be fully done away, as the Apostle teacheth, • Cor▪ 13.12. All good men shall be of one mind, and of one judgment in all things, but never till then.

The second objection that may be made against this truth is this. That common experience proveth, that many a natural man hath attained to the knowledge of the truth, yea unto a great measure of it also, so as they have been able soundly to teach it unto others. The Scribes and Pharisees sat in Moses chair, that is, taught the doctrine of Moses so soundly and substantially, that our Savior commandeth the people, Mat. 23 2, 3. to observe and do, whatsoever they (sitting thus in Moses chair) did bid and teach them to observe. And the Apostle speaketh of knowledge, 1 Cor. 8.1. as of a common gift, that all that live in the Church, under good means of instruction (though they have no grace) may easily, yea, cannot choose almost but attain unto. We know (saith he) that we all have knowledge.

To this I answer. That a natural man may indeed understand the literal sense and meaning of the holy Scriptures, so as he may be able soundly to discourse, dispute, and write of them. But this knowledge is not sufficient, there is another manner of knowledge then this, that is necessary to the salvation of every man. Such a knowledge as you heard described to you, when I delivered • o you the properties, and signs of saving knowledge. 1. Such a knowledge, as hath in it full assurance, and undoubted persuasion of the truth, full assurance of understanding, as the Apostle calleth it. Col. 2.2. 2. Such a knowledge as is spiritual, Paul prayeth, Col. 1.9. that they might be filled with the knowledge of God's will in all wisdom, and spiritual understanding. Such a wisdom as worketh upon the heart, and breedeth love and care to practice that we know. This was that knowledge of Christ, that Paul so much desired, and made such reckoning of, Phil. 3.10. That I may know him (saith he) and the power of his resurrection. And thus we should all desire to know, everything that we know in religion, to know, not only the clear and certain truth of it, but to know it with an experimental knowledge to know the goodness, the sweetness, the life, and power of it also. A man may have the literal and historical knowledge of the truth, and yet want this saving and sound knowledge. 1. He may be void of assurance and full persuasion of the truth of that he knoweth, as they that are compared to the stony ground were. Mark. 4, 17. 2. He may be void of spiritual understanding, and have no feeling, no love, no conscience of the practice of that he knoweth, but scorn that, and hate it, and count it foolish preciseness. 1 Cor. 2.14. 2 Tim. 3.5. And such is the knowledge that all natural men have, they are not fully persuaded of the truth and goodness of that they know; their knowledge is not spiritual, they feel no sweetness, no life and power in it. Now this assurance of understanding, this spiritual knowledge (which only deserveth the name of true knowledge, and which only is sufficient unto salvation) no man with the best abilities he hath by nature, without the supernatural grace of God's spirit, is able to attain unto. Of this knowledge Elihu saith, Job. 32.8. There is a spirit in man: and the inspiration of the Almighty giveth them understanding. Of this knowledge our Savior saith to Peter, Matth. 16.17. Blessed at thou Simon Bar-jona, for flesh and blood hath not reviled it unto thee, but my father which is in heaven. Why? what was it that Peter had the knowledge of? Surely this, as you shall find verse 16. That Jesus was Christ the son of the living God. And could not this be known without the inspiration of the Almighty? Why Satan himself knew thus much, as you shall find, Mark. 5.7. Yes, but he knew it only with a literal and historical knowledge, he knew it not with that full assurance, with that spiritual understanding, he knew not the goodness, the sweetness, and power of that truth as Peter did. So the Apostle saith, Ephes. 4.20, 21. No man hath learned Christ, no man can know him rightly, till he have heard him, and been taught by him. Though he have heard, and been taught by the best preachers in the world, if he have not heard Christ by his spirit, speaking to his heart, if he have not had this inward and powerful teacher, he can never know Christ aright. And that is it which our Savior also speaketh, John 6.45. It is written in the Prophets, and they shall be all taught of God, every man therefore (saith he) that hath heard, and learned of the father, cometh unto me, and none but he. And thus have I finished the first point I propounded for the proof of the Doctrine, No man is able without the supernatural grace of God's spirit, to attain unto that knowledge of the truth, as is sufficient unto his salvation.

Now for the second point. That this supernatural grace of God's spirit, is [ 2] not actually vouchsafed unto all that enjoy the means of instruction, all are not thus taught of God, is alas so evident in daily experience, that it were folly to spend time in proving of it. This as it is a miraculous and extraordinary work of God; God who commanded light to shine out of darkness (saith the Apostle, 2 Cor. 4.6.) hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ ; As mighty a work, as the creating of light at the first, when there was nothing but darkness upon the face of the deep, Gen. 1.1, 2. as mighty and miraculous a work, as the opening of the eyes of them that were borne blind, which could never be done, but by the divine power. Since the world began (saith the man that had been blind, John 9.32,) was it not heard, that any man opened the eyes of one that was borne blind ; As (I say) it is a mighty, and extraordinary, and miraculous work of God; so is it a rare work also, To you it is given (saith our Savior to his Disciples. Matth. 13.11.) to know the mysteries of the Kingdom of heaven, but to them it is not given. Though the Lord command us to teach all men, Matth. 8.19 he will not teach all men himself. What man is he that feareth the Lord (saith David, Psal. 25.12.) him shall be teach the way that he shall choose. As if he should say, He will teach none but such as by his holy spirit he doth also effectually convert and sanctify, such, and none but such, shall ever attain to a certain and spiritual understanding of God's truth. The secret of the Lord (saith David, Psalm 25.14.) is with them that fear him, and he will show them his covenant. The mystery of God (saith the Apostle, Col. 1.16.) is now made manifest (as clear as the light, but to whom? to his Saints saith he, and to none but them. Certainly the Lord himself hath nothing so many hearers, nothing so many scholars, as we his poor servants have. Many are called, but few are chosen, saith our Savior more then once to his hearers. Mat. 20.16. & 12.14.

[ 3] Now for the third and last point that I propounded. That no cause, no reason, can be given, why God by his holy spirit, should teach, and give saving knowledge to one rather then to another, but only the good pleasure and will of God▪ That he denieth this mercy to the most, yea, if he had denied it to all men, there had been cause and reason enough to be found for that in man himself; But that he vouchsafeth it to some, rather then to others, of that no reason at all can be found in man himself, but of that we must say as our Savior doth, Mat. 11.26. Even so father, for so it seemed good in thy sight. And with the Apostle, Eph. 1.9. He hath made known to us the mystery of his will, according to his good pleasure, which he had purposed in himself.

Lecture CIIII. On Psalm 51.6. Novemb. 25. 1628.

NOw it followeth that we proceed unto the grounds and reasons of the Doctrine. That it is so, we have heard it proved sufficiently; but now, why it is so, yea why it must needs be so, that whatsoever goodness, whatsoever soundness of knowledge is in any man, must be ascribed wholly to God's grace, and nothing to man himself, that remaineth to be inquired into. And we shall find in the holy Scriptures, two principal reasons given of this; the one of them respecteth man, and the other the Lord himself.

For the first. Every man by nature is not only utterly void of all true goodness, of all sound knowledge and understanding, but unable also, either to do anything that might move God to give him his grace, or to desire it, or to receive and accept of it, when it pleaseth the Lord to offer it unto him; or to withstand and repel it when God is pleased, thereby to enlighten and convert his heart. For in all these respects, he is neither better nor worse then a dead man. Thus speaketh the holy Ghost, not only of such as have been notorious and gross sinners, of such as by their lewdness, may be thought to have extinguished in themselves, that light and goodness that was in them by nature. Such a one was the prodigal, of whom his father saith, Luk. 15.24. This my son was dead. And those widows the Apostle speaketh of, 1 Tim. 5.6. She that liveth in pleasure (in wantonness he meaneth as appeareth ver. 11.) is dead while she liveth. But of all natural men indefintely the Holy Ghost speaketh so, Let the dead bury the dead, saith our Savior, Matth. 8.22. Even of them that God loved before all eternity and ordained unto life, the Holy Ghost speaketh thus. The elect Ephesians were dead men by nature, Ephes. 2.1. And the elect Colossians were dead men by nature also, Col. 2.13. Yea of them that have been most civil and moral men, that have lived most unblameably, in whom the light of nature and the remnants of God's image that any natural man can have, did most abound, even of them (I say) the Holy Ghost speaketh thus; that in their natural estate they were no better then dead men. Such a one was Paul who though before his conversion he had lived most civilly and his life touching the righteousness which is in the law had been blameless, as himself speaketh, Phil. 3.6. yet was he before his conversion but a dead man, For you shall find he putteth himself in that number, Even when we were dead in sins, saith he, Ephes. 2.5. Of all men (you see) it is said that they are by nature not only half dead, as the man that went from Jerusalem to Jericho and fell among thieves, as Luk 10.30. but stark dead. And therefore the work of our conversion is called by the Holy Ghost not the healing of a wounded man, or the curing of a sick man, but the giving of life unto, and raising up of a dead man. God when we were dead in sins hath quickened us, and hath raised us up, saith the Apostle, Ephes. 2.5, 6. It was certainly a mighty work of Christ, when upon his saying to the Leper, Matth. 8.3. Be thou clean, immediately his Leprosy was cleansed. But it was a far mightier work of Christ when upon his saying unto Jairus daughter, Matth. 5.41, 42. Damsel (I say unto thee) arise, straightway the damsel arose and walked. And such a mighty work of Christ as this, is the conversion of every man. To every soul before it can be converted the Lord by his mighty voice saith as you read, Ephes. 5.14. Awake thou that sleepest, that is to say, the sleep of death, Psalm 13.3.) and arise from the dead and Christ shall give thee light. The dead shall hear the voice of the Son of God (saith our Savior, John 5.25.) and they that hear shall live. Certainly we are all by nature dead in trespasses and sins; and our conversion is a reviving and raising up of one that was dead; and if a dead man hath any power at all, to further his own resurrection, then may it be granted that there is in a man by nature, some power to further the work of his own conversion; but not else.

I know well, what is objected against this reason that there can be no strength in it. 1. Because it is taken from such sayings of the Holy Ghost, as are not proper but similitudes only, figurative and borrowed speeches, and that from similitudes nothing can be taught or concluded demonstratively. 2. That the meaning of the Holy Ghost in these speeches cannot be to teach that the natural man is in all respects like unto a dead man, because it is evident every natural man hath some life left in him.

But unto this I answer, First, That the similitudes and borrowed speeches that the Holy Ghost useth in the holy Scriptures, are profitable to teach and to convince also; As the Apostle speaketh of the whole Scripture, 2 Tim. 3.16. All Scripture is given by inspiration of God and is profitable for Doctrine, and 〈 in non-Latin alphabet 〉 for convincing too Yea and doctrine may be as substantially confirmed, and any error as strongly improved and convinced by those places of holy Scripture as are set down in similitudes and borrowed speeches, as by any other; so that those similitudes be not strained beyond the scope and intent of the Holy Ghost, in using and applying of them; yea the doctrine of salvation is more clearly and convincingly taught unto the faithful in sundry of the Scripture similitudes and parables, then in any other place. Therefore the Lord speaketh of this as of a great favor and mercy vouchsafed unto his Church, that he hath in his Word taught us by similitudes. I have also spoken by the Prophets, (saith he, Hos. 12.10.) and I have multiplied visions, and used similitudes, by the ministry of the Prophets. He taught them many things by parables, and said unto them in his doctrine, saith the Evangelist of our Savior, Mar. 4.2. He used similitudes and parables much in his ministry, and he taught them doctrine by parables. And when he had taught Nicodemus this very doctrine, that we have now in hand, John. 3.3. (the doctrine of the conversion of a man the necessity of it, and the manner of it) by a similitude and figurative speech borrowed from our natural generation (a similitude which men now a days can as ill abide should be pressed in the handling of this doctrine, as they can this of a natural man's being dead in trespasses and sins) he sharply reproveth him, ver. 12. for his blockishness and frowardness in not understanding and believing this truth, that was taught him in so plain a manner and by so familiar a similitude. If I have told you earthly things (that is this heavenly and necessary Doctrine in an earthly manner by an earthly similitude) and ye believe not, how shall ye believe if I tell of heavenly things? If I should teach you, in a more heavenly manner. And surely I am afraid Christ will be as angry with many now a days, as he was then with Nicodemus that will not believe man is by nature utterly void of freedom of will, to further the work of God in his conversion, though the Lord have so often taught it us in his Word in this earthly manner, by these plain and sensible comparisons and said that we were all by nature dead in trespasses and sins ; that our conversion is a regeneration, a new creation, a resurrection from the dead, yet they will not believe it.

Secondly, Whereas they say that the natural man is not in all respects like unto the dead man, for it is evident there is some life left in him. I answer, That he hath indeed some life. The very light of nature which every man hath is a kind of life. And so the Evangelist speaketh, John 1.4. In him was life, and that life was the light of men. The Ability that the natural man hath to do sundry things that are morally good ( the Gentiles do by nature the things contained in the law, saith the Apostle, Romans 2.14.) argueth there is some life in him. A natural life I confess▪ he hath as well in his soul as in his body whereby he is able to live unto himself and unto men; but spiritual life whereby he might live unto God, he hath none at all. In respect of any ability is in him, to further his own conversion, of any ability to do, or think, or desire anything that is truly good and pleasing unto God, of any freedom of will to accept of God's grace in Christ when it is offered to him in the Gospel, in respect of this spiritual life (I say) he is stark dead. He is utterly alienated from the life of God, as the Apostle speaketh, Ephes. 4.18. For every imagination of the thoughts of his heart, is only evil continually, as the Lord speaketh, Gen. 6.5. No man hath any jot of spiritual life in him till he be regenerated, till Christ dwell in his heart by faith. The life which I now live in the flesh, (saith the Apostle, Gal. 2.20.) I live by the faith of the son of God. And Heb. 10.38. The just shall live by saith. And in respect of this want of all spiritual life, the natural man is truly said to be dead in trespasses and sins ; and the man that is converted is truly said by the Apostle, Rom. 6.13. to be made alive from the dead. And this shall suffice to be spoken of the first reason and ground of the Doctrine, The conversion of a man is to be ascribed wholly unto God, there is nothing in man himself to further or help forward this work, but that which the Scripture speaketh to abase and vilify man, may be applied to this case principally. Cease ye from man whose breath is in his nostrils (saith the Prophet, Esa. 2.22. talk no more of his abilities, put no confidence in anything that is in him) for wherein it he to be accounted of? And 40.17. All nations before him (in this case especially) are as nothing, and they are counted to him less then nothing, and vanity.

Now the second reason and ground of the Doctrine, respecteth the Lord himself. For if we will consider the hand that the Lord hath in the work of man's conversion we shall easily discern good reason why this work must needs be wholly ascribed unto the Lord and neither in whole nor in part unto man himself.

For first, If any man shall say, It is absurd and against all reason to say that the grace of God in man's conversion is so powerful as it admits no other resistance.

I will answer him, It is not absurd, it is most agreeable to reason, because the power of God (who is the doer of this mighty work) is such as no man can withstand. If God be pleased to show his power in this work who shall resist it? I will work and who shall let it? saith the Lord, Esa. 43.13. He doth according to his will (saith the Prophet, Daniel 4.35.) in the army of heaven, and among the inhabitants of the earth, and none can stay his hand.

Yes (say they) it is not to be doubted but the power of God is irresistible; but God is not pleased to show his almighty power in the conversion of a man, but to work it only by his Word, and by the sweet motives and persuasions that are contained in it.

But to this I answer, Yes God showeth and exerciseth his omnipotent power in the conversion of a man, as much as ever he did in any other of his most mighty and miraculous works. When a strong man armed keepeth his palace (saith our Savior, Luke. 11.21, 22.) his goods are in peace, till a stronger then he come upon him, and overcome him. Certainly while we were in our natural estate, Satan like a strong and armed man had us in his possession, if a stronger then he had not come, if the Lord himself had not shown his almighty power in delivering us, we had never been converted any of us. Therefore the Apostle saith, 2 Pet. 1.3. that God by his divine power hath given us all things that pertain • to life and godliness. True grace was never wrought in any, but by a divine power. Yea the Apostle plainly telleth us, Ephesians • .19, 20. that no man is brought unto true faith, but by the working of God's mighty power ; yea he calleth it the exceeding greatness of God's power that worketh faith in a man; yea he saith God showeth and exerciseth no less power in this work, then he did in raising Christ from the dead. And therefore the grace of God in man's conversion must needs be most powerful, there is great reason (you see) for it, why it should be so.

Secondly, If any man shall ask me a reason for this, Why God should give the means of grace to one, and deny them unto another, why to one that enjoyeth the means he should give effectual grace to profit and be converted by them, and not unto another; why he should give the means and grace to such as have been worse men, and deny it to such as have been nothing so bad.

I answer, That if we would but consider who it is that doth thus, and why he doth it we shall find great reason for it.

For first, The Lord that doth this, is a most absolute sovereign, and hath [ 1] a supreme and independent power to dispose of his own gift, as seemeth best unto himself. Is it not lawful for me to do what I will with mine own? saith the Lord of the vineyard, Mat. 20.15. In respect of this his sovereignty it is that Elihu speaketh thus to Job, Job 33.13. Why dost thou strive against him? for he giveth not account of any of his matters. As if he had said, He is not bound to give a reason of anything that he doth, and therefore it is madness for man to wrangle or murmur against any of his doings. In respect of this his sovereignty it is not possible the Lord should do wrong unto any of his creatures. Who hath enjoined him his way? (or prescribed him a law and rule to work by, saith Elihu, Job 36.23.) or who can say, thou hast wrought iniquity? If God should have denied the means of grace or in giving the means should have denied grace to profit by them, to all men he had done them no wrong at all. For who hath deserved that he should do this for him? Nay who hath not deserved the contrary? Who hath first given unto him, and it shall be recompensed to him again, saith the Apostle, Romans 11.35? In respect of this absolute sovereignty of the Lord, he hath no other rule to guide him, nothing at all to move him, to give the means of conversion, or the grace of conversion unto any, but only his own holy will, and good pleasure; according to that of the Apostle, Romans 9.18. He hath mercy on whom he will have mercy, and whom he will, he hardeneth.

[ 2] Secondly, Consider why God doth thus, why he doth not give this effectual grace to profit by the means of grace to all men, but to a few in comparison; why he denieth this mercy to such as may seem most worthy of it, and vouchsafeth it to them that are most unworthy, and you shall see great reason in it. Surely the Lord doth this, that he might make that free grace and mercy of his towards his elect, the more glorious and the more admirable. For as it is certain that the main end the Lord hath aimed at in all his counsels and in all his works is his own glory. The Lord hath made all things for himself, saith Solomon, Proverbs 16.4. All things were created by him, and for him, saith the Apostle, Col. 1.16. So a secondary end the Lord hath aimed at in all his counsels and works, is the happiness and glory of his elect. All things are for your sakes, to further and increase your happiness, saith the Apostle to the faithful, 2 Cor. 4.15. And as the glory that God hath principally sought and aimed at in all his counsels and works is the glory of his mercy. He delighteth in mercy, saith the Prophet, Mic. 7.18. He hath predestinated us to the adoption of children by Jesus Christ unto himself (saith the Apostle, Ephes. 1.5, 6.) according to the good pleasure of his will: to the praise of the glory of his grace. So even in his denying of the means of conversion and the grace of conversion to many people he hath had respect to this, even to glorify his mercy, the more towards his own people. The Apostle telleth us, 2 Thess. 1.10. that at the day of judgment God shall be made marvelous in all them that believe. As if he had said, His mercy toward the faithful in electing them to life, in redeeming them, in calling them effectually, in justifying, and sanctifying them, shall be admired and wondered at by men and Angels at that day. When they shall see how many God hath denied this mercy unto, yea to how many that were in many respects far better then themselves, then will this mercy of God towards them seem (as it is indeed) admirable in their eyes. If this mercy had been universal to all men, God could not have been so glorified in it in this world, if the Lord should have given this grace or means alike to all men; the glory of his special mercy and free grace had not been so manifested as in this it is. Thus the Apostle speaking, Romans 9.22, 23. of the vessels of wrath fitted to destruction, and of the ends that the Lord aimed at and had respect unto in it; he doth not say that he did it only to show his wrath and to make his power known upon them; but that the Lord even thereby might make known the riches of his glory upon the vessels of mercy. The reprobates are fitted to destruction, effectual grace is denied unto them; that the riches of God's grace and mercy towards his elect to whom he vouchsafeth both, might be set forth the better by this comparison and glorified the more. And this was the true cause of that joy our Savior expressed, Luke 10.21. In that hour (saith the Evangelist) Jesus rejoiced in spirit, and said, I thank thee ô father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and hast revealed them unto babes. Did he rejoice in the judgment of God upon the wise and prudent? No verily, but so far forth only as it served to set forth the mercy of God towards those babes. This made him to admire and magnify the mercy of God towards those babes so much the more, when he considered what manner of persons that mercy was denied unto; when he considered that it was no common, but a rare mercy that God had vouchsafed unto them.

Lecture CV. On Psalm 51.6. December 9. 1628.

IT followeth now that we proceed unto the uses that this Doctrine serveth unto. And they are principally two. First, For instruction, to establish our judgments in the truth and confirm us against those errors which in this great work of man's conversion, do derogate from the glory of God's free grace, and give too much unto man himself. Secondly, For exhortation to work upon our affections and stir us up unto sundry duties.

For the first, This doctrine serveth notably to establish our hearts in the truth of that holy religion which we do profess, and to assure us that it is the only true Doctrine and religion of Christ. Yea it may serve for a touchstone to try all other Doctrines in religion by▪ and to discover to us the falsehood and vanity of all other Doctrines and religions whatsoever, how fair a show soever of truth and holiness they do bear, or whatsoever the persons be that do hold and profess them. That Doctrine and religion that doth derogate never so little from the honor of God, that doth not give the whole honor and glory of man's salvation unto him alone, but giveth some cause of boasting and glorying unto man himself, certainly that cannot be the true Doctrine and religion of Christ. It is not that wisdom that Doctrine and religion that descendeth from above, as the Apostle speaketh, James 3.15. See this distinctly proved unto you in these three points. 1. All the glory of man's salvation is due to God alone, and no part of it unto man. 2. All the glory of man's salvation is to be ascribed only to the free grace and mercy of God, and not unto anything in man himself that might move God to it. 3. The ascribing of the whole glory of man's salvation to the Lord alone and to his free grace, is the chief rule whereby the true Doctrine and religion of God is to be tried and judged of.

For the first, This hath ever been the profession of God's true Church and [ 1] servants to give all glory to God alone, specially in this great work of the salvation of man. This was the song of that heavenly host the blessed Angels that came to bring the glad tidings of the birth of Christ, Luke 2.14. Glory to God in the highest and on earth peace, good will towards men. As if he had said, It is enough for men that through Christ their peace is to be made, God's good will and free favor is to be purchased for them, though they have no part of the glory of this work ascribed unto them, that is wholly due unto the Lord alone, Glory to God in the highest. This was the profession of the whole Catholic Church, Revel. 4.9—11. When those four beasts (representing the whole Church under the New Testament) gave glory, and honor, and thanks to him that sat upon the throne; the four and twenty Elders (representing the whole Church under the Old Testament) fell down before him that sat on the throne, and cast their crowns before the throne, saying, thou art worthy ô Lord to receive glory. As if he should say, Though they had crowns and Christ had made them Kings and Priests unto God, to reign ev • n on the earth (that is, to vanquish and overcome their own corruptions and the temptations of Satan and of the world, as themselves say, Rev. 5.10.) yet they cast down their crowns ▪ they disclaim all honor that may seem to be due unto themselves, they ascribe all the honor and glory of whatsoever goodness was in them unto him that sat upon the throne, unto the Lord alone. Al the glory of man's salvation you see is due to the Lord alone.

[ 2] Secondly, All the glory of man's salvation is to be ascribed only to the free grace and mercy of God. This hath also ever been the profession of God's true Church and people. Thus the blessed Apostle (though he had doubtless as great help from nature as ever man had, If any other man thinketh (saith he, Phil. 4. • .) that he hath whereof he might trust in the flesh, I more, yet) professeth, 1 Cor. 15.10. By the grace of God I am what I am. So the Prophet telleth us, Zach. 4.7 that when the temple (which was a type of the spiritual house and Church of God) should be built by Zerubbabel, this should be the general acclamation of all God's people they should shout and cry grace, grace unto it ; As though he had said, They should praise God and ascribe the beginning, the proceeding, and the perfecting of God's house, this whole spiritual building to the grace of God alone, and to nothing else. By grace ye are saved (saith the Apostle, Ephes. 2.5.) and not contenting himself to have said so once, he saith it again, and saith it most emphatically, verse 8, 9. By grace ye are saved through faith, and that not of yourselves, it is the g •• t of God; not of works, lest any man should boast. Mark three points in this Doctrine which the Apostle doth thus earnestly press upon God's people. 1. He contenteth not himself to say, We are saved by grace, (but he addeth not by works. What needed this superfluity of speech may some say? O he knew there were then and ever would be in the Church erroneous spirits that would seem to ascribe much to grace in this work of man's salvation, and yet they wou • d give somewhat also unto works, somewhat unto that man himself (being helped a little by God's grace is able to do. Now therefore he opposeth the one to the other: the one quite excludeth the other, If by grace then not by works (saith he, Rom. 11.6) otherwise grace is no grace. As if he had said, ascribe never so little to works to that that a man himself is able to do as any cause of his salvation, and ye renounce God's grace utterly. Whatsoever glorious words you give of God's grace you do indeed and effect deny you are saved by grace. 2. Observe that he addeth, Not of ourselves. Our selves have no hand at all in this work, as of ourselves, all is to be ascribed unto God's grace. 3. He giveth this for the reason, why God would not have us to be saved by our works, but by faith only, why he so ordained that we ourselves should have no hand at all in this work, but all should be of grace, lest any man should boast. The same reason he giveth of that marvelous liberty God is pleased to use in the calling and conversion of men, in giving the means of conversion and grace to profit by them, to such as are most unworthy and unlikely, and denying it to others that are more worthy, more likely men, 1 Cor. 1.29. That no flesh should glory in his presence ; And verse 31. this is given for the reason why Christ is made unto us of God wisdom, righteousness, sanctification and redemption, all in all, that he that glorieth might glory in the Lord. God cannot abide that any flesh should glory in his presence, that any matter of boasting or glorying should be given unto man. His main drift in his Word and works is to abase man, to pull down his pride, to make him even to despair in himself; and on the other side to advance and magnify the glory of his own free grace. He that glorieth let him glory in the Lord, saith he, and in him alone. We are the circumcision (saith the Apostle, Phil. 3.3) that rejoice in the Lord Jesus, and have no confidence in the flesh. They only are the true Israel of God that make Christ the only ground and matter of their joy and comfort; and renounce all confidence, all ground of hope and comfort in themselves, or in anything they are able to do.

Thirdly and lastly, This is the best rule and note to try all doctrines and religions [ 3] by. This is given by our blessed Savior as a sure note and rule to try all teachers, and doctrines by, John 7.18. He that speaketh of himself, seeketh his own glory (human doctrines do all tend one way or other to the glory of man, to the advancing of him) but he that seeketh his glory that sent him, is true and there is no unrighteousness in him. As if he should say, That teacher that in his Doctrine giveth no glory to man at all, but all unto God alone, he is the only true teacher, that is the only true Doctrine and religion of God So the Apostle proveth the Doctrine of justification by works to be a false Doctrine; and that of justification by faith only, to be a true doctrine, by this argument, Rom. • .27. Where is boasting then? It is excluded (saith he) By what law or Doctrine? By works? No, but by the law or Doctrine of faith. As if he should have said, That doctrine that doth exclu • e and shut out all matter of boasting of rejoicing or comfort in himself but only in the Lord, that must needs be the true doctrine of God; that that leaveth unto man any matter of boasting at all that must needs be an earthly and false Doctrine.

Let us now make some application of these three points. 1. Unto such erroneous, and false teachers as trouble and oppose this doctrine. 2. Unto ourselves.

For the first, There are two sorts of false teachers that do most oppose this doctrine, the Papist I mean and the Pelagian. Both these do in their Doctrine derogate from the grace of God, they give unto man some part of the glory of his own salvation▪ they leave unto man some matter of boasting and glorying before God, and therefore their Doctrine must needs be a false and damnable doctrine. Of the Papist this will easily be believed; their doctrine of justification by works, of merit, of satisfaction to be made by ourselves, unto God for our sins either in this life, or in purgatory, their doctrine of works of supererogation, proveth them so palpably to be adversaries of the grace of God, tha • I shall not need to spend anymore time in confuting of them. But Pelagius and his followers of old do in words sometimes seem to ascribe much to God's grace in the work of man's conversion, but it hath been the ancient practice of most dangerous seducers as the Apostle teacheth us, Rom 16.18. by good words and fair speeches, to deceive the hearts of the simple. If they that hold damnable opinions should not make some show of truth and piety few would be deceived by them. They shall speak lies in hypocrisy, saith he, 1 Tim. 4.2. But mark how they express themselves, and you shall find that for all their good words and fair speeches they are indeed adversaries of the grace of God, and hold and teach that that doth greatly derogate from the glory of God's grace, and doth give much matter of boasting and glorying unto man himself. I will not stand to prove this from their other Doctrines touching our election, our redemption, our justification, and perseverance to the end (the main grounds on which the hope of our salvation and comfort is built) all which they have corrupted and poisoned, and in all which they derogate from the glory of God's grace, and give too much unto man. But I will insist only upon that which they teach touching the work of God's grace in the conversion of man, which concerneth the present Doctrine I have now in hand; And in three points they teach concerning that, you shall find that (whatsoever they pretend) they do indeed impeach the grace of God, and give either all, or almost all the glory of this great work, unto man himself.

For first, They teach that all that God doth upon the will of man in the work of his conversion is no more but this, He doth by his Word off • r Christ unto us, and show us what obedience he requireth of us; and he doth also by his Word with most strong and effectual arguments persuade us unto faith and obedience; but he doth not confer or inspire any such grace into the will whereby it is actually inclined and caused to receive Christ, and to yield obedience unto God; but leaveth it absolutely unto it own liberty whether it will receive Christ, and yield obedience unto God, or not. Whereas the Scripture expressly teacheth, that God by his grace doth much more then so, he actually inclineth reneweth and changeth our wills, or we could never be converted. This was that work of God's grace that David prayed for, Psal. 119 36. Incline my heart unto thy testimonies ; And Solomon in the dedication of the Temple, 1 King. 8 58 The Lord our God incline our hearts unto him, to walk in all his ways. This is that which God promiseth to work by his grace in them, whom he will convert and save, Ezek 36.26. A new heart will I give you, and a new spirit will I put within you.

[ 2] Secondly, They teach that all that God doth in the work of man's conversion he doth it for one as well and as much as for another, for the reprobate as well as for the elect; he did as much for Judas and for them that are now damned in hell, as for Peter or any of the Saints that are now in heaven, he loved all men before their conversion with an equal love, his grace is universal, and he giveth it to one, as well as to another; Whereas (as you have heard it 〈◊〉 in the Doctrine) the Scripture expressly teacheth, That he doth more for them that are converted then he doth for any other, he did more for Peter then he did for Judah • ; that the Lord doth not give the grace of conversion to all 〈◊〉 , Psal. 147.20. He hath not dealt so with every nation, neither have they known his judgments. To you it is given (saith our Savior, Matth. 13 • 1.) to know the mysteries of the kingdom of God, to them it is not given. That this is a fruit not of the common love he beareth to all men, but of his specia • l love. The Apostle speaking of that love of God whereby he was moved to q • icken and convert his people, Ephes. 2 4 calleth it his great love ; • e saith he shown himself therein to be rich in mercy ; yea he saith, ver. 7. he did it to • hew the exceeding riches of his grace in this his kindness towards us. This is a fruit of that love which is in a special manner borne unto his elect, As many as were ordained to eternal life, believed, Acts 13.48. Whom he predestinated them he called, Rom. 8.30. All that the father giveth me (saith our Savior, John 6.37.) shall come unto me ; that is, believe in me, as he had expounded himself, ver 35. None but those that are given to Christ can believe in him; and all such shall certainly believe. Ye believe not because ye are not of my sheep (saith our Savior, John 10.26, 27.) my sheep hear my voice.

[ 3] Thirdly, and lastly, they teach, That as no man can convert himself without the help of God's grace, so God's grace doth not convert any man without his own help; that when God hath done his part, and given most sufficient grace unto any man for his conversion, it lieth in the power of a man's own will, whether the grace of God shall be effectual to his conversion or • o, he is able of himself either to accept of it, or to reject it, so that in very deed they do ascribe more to man himself in the work of his conversion then unto the grace of God. God (say they) doth offer us his grace, he persuadeth and stirreth up our stupid will to receive it, but man of himself (whereas he could reject it if he list) doth not reject it; God maketh us able to believe, to turn unto God, to repent, and obey if we will, but man doth of himself a 〈◊〉 convert, and believe, and repent, and obey, which is more. Wher • as the Scripture expressly teacheth that man in the first act of his conversion is a mere patient no agent at all; God in the work of our conversion doth not only offer his grace, but cause us to accept of it, doth not only make us able to convert, to believe, to obey, if we will, but he doth cause us actually to convert, to believe, to obey, he doth all in all, in this work. Turn thou me, and I shall be turned, saith Ephraim. Ier. 31.18 Christ turneth everyone of us from our iniquities, saith the Apostle, Acts 3.6. He giveth repentance unto Israel, Acts 5.31. I will cause you to walk in my statutes, and ye shall keep my judgments, and do th • m, saith the Lord, Ezek. 36.27. It is God that worketh in you, both to will, and to do. P • all. 2.1 • . By the grace of God I am what I am, saith the Apostle, 1 Cor. 15. • 0. And thus have I made application of these three points I delivered unto you in the use of instruction unto such as are erroneous teachers.

Now let me make some application of it to ourselves in a word or two. And herein I will conclude my speech unto you, as the Apostle Peter did his first Epistle, 1 Peter 5.1 • . he made application of the doctrine he had taught them, by exhorting and testifying unto them. 1. By testifying and earnestly protesting to them. And what did he thus testify? Surely that that was the true grace of God, wherein they did then stand. And so do I testify, and confidently avouch and protest unto you, that that Doctrine and religion which hath (through the marvelous goodness of God) been taught in this famous, and Orthodox Church of England, now by the space of these seventy years, and in the profession whereof we all now stand, is the only true Doctrine and religion of Christ. Because it only giveth the whole glory of man's salvation unto God's free grace in Christ, but it abaseth man, and giveth him no matter of boasting or glorying at all. 2. The Apostle in his application of his Doctrine, exhorted them. And what was his exhortation? That is not expressed, but it was doubtless, the same that Paul and Barnabas used, Acts 13. • 3. They persuaded them to continue in the grace of God ; that is, in the Doctrine of grace, which they had taught them. And so do I earnestly exhort, and beseech you all, in the name of Christ, to co • tinue constant in this holy Doctrine and truth of God, to hold it fast, and not to suffer it by any mean • s to be wrested from you. For though (thanks be to God) these errors that you have heard of, do not trouble us in these parts, yet have we all just cause to judge, that this exhortation is as needful now, as ever it was. We have all cause to fear, that as heresy hath been the scourge, whereby God hath formerly plagued, and vexed his Church, for the contempt of his blessed Gospel; so that heresy shall be the way whereby again he will correct us, and by which Satan intendeth to make way for Apostasy, and to bring ruin and desolation upon the Churches of Christ. We have therefore all need to be exhorted to continue constant in the faith which we have received. It is the exhortation that the Apostle giveth unto the Hebrews, Heb. 4 14. Let us hold fast our profession. And it is the charge that our Savior giveth to the Church of Sardis, Rev. 3.3. Remember how thou hast received, and hard, and hold fast. What (will you say) would you have us to hold fast whatsoever we have heard any of you teach; whatsoever we and others in the Church and time wherein we live have received (as it were by tradition) for a truth? No verily, we require no more of you then the Apostle doth. 1 Thes 5.21. Prove all things, hold fast that that is good. Receive nothing upon the credit of any man. Examine all things that you h • are, even from the best teachers in the world, by the written word, and even by that touch-stone that I have now delivered unto you out of the word. But when you have found that which hath been taught you to have been well grounded upon the word, when you have felt God's spirit persuading you of the truth of it, and yielding you comfort in it (And such a teacher certainly all the faithful have. They shall be all taught of God, saith our Savior, John 6.45. The same annointing teacheth you all things, saith the Apostle, 1 John 2.27.) when hereupon you have received it, and embraced it, and professed it for the truth of God, you are bound 1. To hold it fast, and to be resolute in it. Stand fast in the saith (saith the Apostle, 1 Cor. 16.13.) quit ye like men, be strong. 2. To love it, and joy in it, and be zealous for it. Paul praiseth the Thessalonians for this, 1 Thes. 1.6. that they received the word with joy of the holy Ghost. 3. To hate those false doctrines that are against it. By thy precepts I have gotten understanding, (saith David Psalm 119.104.) therefore I hate every false way. 4. We should not desire nor be willing to hear what may be said against it, but shun the familiarity of such as are seducers. I speak not of shunning all familiarity with all that differ in opinion from you, or are unresolved in the truth, that yourselves do believe, but I speak of such as are seducers, and persuaders unto error, such as secretly seek to discredit the truth which you have heard and received, to put buzzes and doubts into your heads against it, and to alienate your hearts from it. Such the Apostle commandeth you, Rom. 6.17. to avoid and shun them. The sheep of Christ will flee from a stranger, as he telleth us, John 10.5. It is certainly a dangerous sign, for a man to be wavering, light of belief in the matters of his faith and religion, ap • to hearken unto seducers, and to be corrupted by them, and drawn from the truth. See how earnest the Apostle is in warning the Thessalonians of this, 2 Thess. 2.1, 2. Now we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind. By our constancy in the truth, we shall approve unto our own hearts, our election and calling, and by our variableness, and readiness to hearken unto seducers, we shall discover the contrary. If ye continue in my word (saith our Savior, John 8.31.) then are ye my Disciples indeed. And one chief end (doubtless) that God always hath respect unto, in sending or permitting seducing spirits, that with some show, both of learning, and piety, do oppose the truth, and trouble the Church, is to make trial of his people this way. There must be also heresies among you (saith the Apostle, 1 Cor. 11.19.) that they which are approved (and true-hearted) may be made manifest among you.

Lecture CVI. On Psalm 51.6. Decemb. 30. 1628.

IT followeth now, that we proceed to the second use of the Doctrine which is for exhortation to work upon our affections, and provoke us unto sundry duties.

And this use of exhortation concerneth three sorts of people especially. [ 1] 1. Such as live where they cannot enjoy the ordinary means of grace & conversion. 2. Such as do enjoy the ordinary means, but want grace to profit by them. 3. Lastly, Such as both have the means, and have also obtained grace from God, to profit by them.

For the first. Though we may not, nor dare say, that all they are damned that live without the ministry of the Gospel (which as we have heard) is the only sufficient, and ordinary means to bring men to grace) because the Lord is not tied to any means, but can without means (if it please him) work grace in his elect, as is plain by Heb. 11.31. that he did in Rahab while she lived in Jericho, and by Matth. 2.12. that he did in the wise-men while they lived in the East, among Pagans and Infidels; yet may we confidently say, that the present estate of such men is most fear full, and such as if themselves could discern it, they could not choose but tremble at it. And though they cannot do it, because this is hid from their own eyes (as our Savior speaketh of Jerusalem, Luke 1 • .42.) yet ought we that have heard this Doctrine, and do, believe it, to be deeply affected with their estate, and even weep over them as our Savior did over Jerusalem, Luke 19.41. And that out of there two considerations.

First Because we cannot find in all the word, any one ground of certain [ 1] hope, that such shall ever be saved, but many grounds of fear, that they shall perish eternally. Of the people of Galilee, the holy Ghost saith, Matth. 4.16 that before Christ brought the light of the Gospel unto them (though they were all Jews and members of the true visible Church, yet) till this light sprung up among them, they sat all in the very region, and shadow of death. As if he had said, They were in a damnable estate. And though no doubt may be made, but God can save such, yet that he will do it, we have no ground at all, nay we have great cause to fear the contrary. Whosoever shall call upon the name of the Lord, shall be saved, wheresoever he live, whatsoever his former course of life hath been (saith the Apostle, Rom. • 0 13, • 4) But how shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? Are not these fearful sentences, that the holy Ghost giveth, concerning the estate of such as live without the word, and such as may move the stoniest heart among us, to pity them, and tremble for them.

But then consider secondly, Whose doing this is, and then you shall see [ 2] yet a further cause of fear then this. I do not doubt, but men themselves have an hand in this judgment; and that their own sins are a chief cause, why they want the means of grace. For to all that perish (specially spiritually, and eternally) it may be said as the Lord speaketh, Ho • ea 13 9. O Israel thou hast • estroyed thyself But that is not all. The Lord himself (as we have heard proved in the Doctrine) hath also a chief hand both in giving, and with-holding the means of grace; it is he, it is he, that in his wrath with-holdeth the ministry of his word, from them that do thus want it. That which the Lord saith of the material rain, whereby the earth is made fruitful unto us? Amo • 4 7. I have withholden the rain from you, when there were yet three months to the harvest, and I caused it to rain upon one city, and caused it not to rain upon another city ; the same he saith likewise of the spiritual rain (the ministry of his word) whereby his vineyard is made fruit full unto him, Isaiah 5.6. I will also command the clouds, that they rain no rain upon it. It is the hand of God and his wrath upon a people, that keepeth his word from them. Yet such people never look up unto God, nor take notice of his fierce wrath, that is upon themselves in this judgment. Whereas they should say as the Prophet teacheth Israel to say in another case, Esa. 42 • 4. Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? And Esa. 43 • 8. I have given Jacob to the curse. And Esa 9.19. Through the wrath of the Lord of hosts, the land is darkened It is the Lord, that for their sins giveth over a people to this curse; it is through the wrath of the Lord, that any people do abide in this darkness, that the light of the Gospel is denied unto them. And even as it is a sign, that God hath determined the temporal ruin and destruction of a people▪ when he taketh from them the ordinary means of their preservation and safety, and so maketh way for his anger, as the Prophet speaketh Psal. 78.50. when he bereaveth them of wise & prudent states-men, and counselors, and of valiant and expert captains and soldiers, as you may read. Esa. 3.2, 3. and Obaediah 8.9. that the desolation of Judea in the Babylonish captivity, was prognosticated by this sign; even so is it certainly a fearful sign, that God hath determined the eternal destruction of a people, when he depriveth them of the ordinary means whereby they might be saved. Where there is no vision, the people perish, saith the holy Ghost, Prov. 29.18. And is there not then just cause of fear and trembling (think ye) for these men? If they should be long without the material rain in the spring or summer-time, so as they could see no hope of grass for their cattle, or corn for themselves, they would easily acknowledge God's hand in it, they would be deeply affected with it, and ready even with fasting and prayer, to beg it of God. But they have no sense at all of God's wrath, in with-holding from them this spiritual rain, without which, their souls can never bear fruit unto God. Oh though they cannot themselves take this to heart, let us do it for them, let us beg this mercy of God for them. Let the same mind be in us, which was in Christ Jesus, Phil. 2.5. who when he saw multitudes of people that were like sheep scattered abroad having no shepherd, 〈 in non-Latin alphabet 〉 saith the Evangelist, Mat. 9.36. he had compassion on them, and pitied their case, even from his very bowels, and out of this compassion, charged his Disciples to pray to the Lord for them, that he would have mercy on them.

[ 2] The second sort, whom this use of exhortation doth concern, are such as do enjoy the ordinary and sufficient means of knowledge, and grace, but cannot profit by them. And there be two things that I must exhort these people unto. 1. That they would take notice of, and become sensible of their own dangerous, and fearful estate. 2. That they would use their utmost endeavor to come out of it.

And before I speak of the first of these, I must premise two Cautions to prevent the mistaking of that that I shall say.

First. That which I shall say of the danger they are in, that cannot profit by the ministry of the word, doth not concern all that they think they profit by it. For there are many of the best of God's servants, of the best proficience in the School of Christ, whom you shall hear complain of nothing more, then this, that living under excellent means of grace, they profit not at all by them. To these poor souls I have three things to say for their comfort. First. Thou mayest have profited by the means of grace, and be a fruitful hearer, though thy profiting come far short of many others that thou knowest have enjoyed no better means then thou hast done. The seed bringeth forth fruit, in some an hundred, in some but sixty, in some but thirty fold, as we read, [ 2] Mat. 13.8. yet all good ground, all elect, and profitable hearers. Secondly. Thou mayest be the elect child of God, though thou be very dull of understanding in heavenly things, and though thy memory be very weak in retaining them, when thou hast learned them. For so were the elect Apostles themselves, while Christ lived amongst them, and they enjoyed the benefit of his ministry, Luke 9.45. John 12.16. So were they whom our Savior calleth fools, and slow of heart to believe all that the Prophets had spoken, Luke 24.25. and of [ 3] whom the Apostle Hebr. 5.11. saith that they were dull of hearing. Thirdly. thou bearest about thee two evident marks that thou art an elect hearer, that thou hast profited by the means. 1. Because thou hast learned to fear God, and that little knowledge thou hast gotten, keepeth thee from sin; thou darest not do anything that thou knowest would offend God. And he that hath learned thus much, is certainly a good proficient. To man God saith (saith Job 28.28.) the fear of the Lord, that is wisdom, and to depart from evil, is understanding. 2. Thou discernest thy non-proficiency, and art troubled, and grieved for it, thou unfeignedly desirest to profit more. And so long as thou canst do thus, thou art in a blessed state. For so saith our Savior. Mat. 5.3.4, 6. Blessed are the poor in spirit, blessed are they that mourn, blessed are they that hunger and thirst after righteousness. Nourish these things in thyself, and thou art safe enough. These non-proficience that I am to speak of, are such as enjoying, and frequenting also the means, can obtain no grace by them, no saving knowledge, no faith, no change of heart at all, but become the worse by them rather, and yet are never troubled nor grieved for it.

The second Caution that I told you I must premise, to prevent the mistaking of that I have to say, is this. That even of these that I have long enjoyed the means, and been never the better for them, but the worse rather, I dare not say they are reprobates, I dare not conclude from hence, that they shall be damned. None of us is able to say unto the worst man that heareth us, as that Prophet by immediate revelation was able to say unto Amaziah the King, 2 Chron. 25.6. I know that God hath determined to destroy thee, because thou hast not hearkened unto my counsel. For God may be pleased hereafter, to make the means effectual unto them, though he have not done it yet; and we know by Matthew 20.6. that he hath sometimes called them at the eleventh hour, that had stood idle all the day. But this I say, that the present estate of these men is most dangerous and fearful; yea, the more excellent the means have been which they have enjoyed, the more dangerous and fearful their estate is, if they cannot profit by them. And to persuade you of this, consider these three things.

First. How fearful a sentence • hrist hath given of them that do not [ 1] receive and profit by the means of grace. Whos • ever shall not receive you, nor hear your words (saith he to his Apostles, Matth 10.14, 15. and that which he saith of their ministry in that place, he would have to be understood of the ministry of any other, whom he sendeth to teach his people, Job. 13.20.) verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, then for that city. Yea (wilt thou say) they that refuse to hear God's ministers, are in this danger I grant, for that is an high contempt done to the word indeed; But I thank God I am none of those, I am willing to hear. True, but thou art in the danger Christ speaketh of here, unless thou receive the Word, and profit by thy hearing, unless thou hear it, and receive it, and bring forth fruit, as our Savior speaketh of the good hearer, Mar. 4.20. Thou wilt say again, I thank God I do not only hear, but profit too, I get some knowledge by my hearing. True, but thou art in the danger Christ speaketh of here, unless thou profit unto repentance, unless thou be humbled and reformed by that thou hearest. So our Savior expoundeth himself in the next chapter. Why should they of Capernaum be in worse case at the day of judgment then they of Sodom, as he saith, Mat. 11.24. He telleth us ver. 20. Because (having such means of grace) they repented not.

Secondly. Consider, that if the ministry of the word convert thee not, thou [ 2] canst have no hope that anything else will ever be able to do it. For that is the power of God unto salvation, Rom. 1.1 • . that is the ministration of the spirit, • Cor. 3.8.

Thirdly and lastly. Consider what is the cause thou canst not profit, and then [ 3] thou shalt see yet more just cause of fear and trembling in thyself. I do not deny but thou art a chief cause of it thyself. 1. Thou hast not done what lieth in thee to make the Word profitable to thee. So as the Lord may say to thee, as the Apostle saith in another sense to the Corinthians, 2 Cor. 6.12. Thou hast not been straitened in me, but thou hast been straitened in thine own bowels. I have not been wanting to thee, but thou hast been wanting to thyself. 2. Thou hast willfully hindered the fruit of the Word in thine own heart. When our Savior speaketh of that fearful sentence that God had pronounced against the wicked Jews, Matth. 13.14. Ye shall hear and shall not understand, ye shall see, and shall not perceive, he layeth all the blame of this upon themselves, and giveth this for the reason and cause of it, verse 15. For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed, le • t at any time they should see with their eyes.