Lectures Upon Psalm 51
The reasons and grounds of this Doctrine are principally two.
First, The respect we owe to the commandment and ordinance of God. The least thing in God's worship that he hath appointed must not be neglected, even because he hath ordained it. Circumcision is nothing (saith the Apostle, 1 Cor. 7.19.) and uncircumcision is nothing, but the keeping of the commandments of God. Though we could see no other reason for them at all, nor had any hope to receive good by them, yet this is sufficient reason to move us to observe them, because God in his Word hath given us direction so to do. In observing of them, we do our homage to God, and show our obedience unto him. This reason prevailed with our blessed Savior. 1. He received the Sacrament of circumcision in his infancy, Luke 2.21. and afterward the Sacrament of baptism too, Luke 3.21. 2. He submitted himself to the law of purification, Luke 2.2 • . 3. He received the Sacrament of the passover, Luke 22.15. 4. He frequented the Church assemblies constantly upon the Sabbath, Luke 4.16. and all upon this ground that these were God's ordinances and he must show his obedience to God in all things, Thus it becometh us (saith he to John, Matth. 2.15.) to fulfill all righteousness. There were other purifications that were in use in that Church and much stood upon in those days which he made no such reckoning of (though in themselves a man would have thought they had been every whit as good as these that he made conscience of) upon this ground that they were not of God's ordaining, they were but the precepts of men, Mat. 15.9.
Secondly, These things are ordained of God and enjoined us to observe for our own good. Keep the commandments of the Lord, and his statutes (saith Moses, Deut. 10.13) which I command thee this day for thy good. That which is said of the Sabbath, Mark 2.27. The Sabbath was made for man, for man's great benefit and help, he could not have been without it; the same may be said of everything in God's worship that he hath ordained, he hath ordained it for our good even to further, and increase the work of his grace in our hearts. And we may confidently expect a blessing from God, in observing the least thing that he hath appointed us to use in his worship, that God will give it virtue, and make it effectual to do our souls good, if we use it aright. See in three examples what virtue and force there was even in very small things that were of God's ordaining. 1. Numb. 21.9. The very looking up to the brazen serpent cured all that were stung with fiery serpents. 2 Josh. 6.20. At the blowing of the trumpets of rams horns, and shouting of the people, the walls of Jericho fell down flat to the ground. 3. 2 Kings 5.14. By dipping himself seven times in Jordan, Naaman was perfectly cured of his Leprosy. See what force there was in small things, that are of God's ordaining, and how undoubted a truth that is which the Apostle saith, 1 Cor. 1.25. The weakness of God is stronger then man. The ceremonies and religious observations that are of men's devising (as crucifixes to pray before, crossing of ourselves, observing of popish fasts and superstitious holy-days, sprinkling with popish holy water and such like) though they carry great show of helping us in devotion, yet of them all it may be said as our Savior said of the Jewish purifyings, Matth. 15.9. they are a vain worship: there is no force nor virtue in them, to further the soul one jot in true piety, and devotion. Yea those very things, that were once God's own ordinances (as these washings and sprinkling with hyssop that David alludeth to here, and such like) when they grew out of date, and ceased any longer to be commanded of God, even they then lost that virtue and strength that once they had, and became weak and beggarly elements, as the Apostle calleth them, Gal. 4.9.
The uses that this Doctrine serveth unto, are two principally, 1. For instruction. 2. For exhortation.
For the first, Two things we are to learn from this Doctrine.
[ 1] First, That we are bound to follow the direction that God hath (either by precept or example) given us in his Word, even in the least circumstance of his worship; we may not say that in matters of substance we must follow precisely the direction, but in matters of circumstance we are not bound so to do. The direction that God hath given us in his Word for the least thing that is to be done in any part of his worship, may not be neglected without great sin and danger. Admit it were but a matter of circumstance what day we keep our Sabbath on, so we keep one in seven (as some have conceited it to be) yet because God hath given us express direction in his Word (by the example and practice of the Apostle, and of those Churches that were planted by him, Acts 20.7. 1 Corinthians 16.2.) to keep it on the first day of the week, the Church may never keep it on any other day then that. See thou make all things (saith the Lord to Moses as you shall find it, Hebrews 8.5.) according to the pattern shown unto thee in the mount. The written Word is unto us instead of that pattern, that was shown unto Moses in the mount. In everything we do about God's tabernacle and worship, we must precisely look unto and follow that pattern, observe what he commands.
Secondly, This teacheth us how to judge of that imputation that is put [ 2] upon many of God's faithful servants (and that maketh them as odious in the world as any other thing doth) that they are held to be more precise then wise, that they are too strict and singular in matters of small moment. And surely such as are indeed more precise and singular then they ought to he, do justly deserve to be blamed for it. And I will tell you who they be that are so. 1. Such as are strict and zealously superstitious in the observing of their own fancies, and the customs and traditions of men. Such a one was Paul before his conversion, exceedingly zealous of the traditions of his fathers as he saith, Galatians 1.14. Such were the Jews that pressed with great heat and contention, both Christ's Disciples, Mark 7 2, 3. and John's, John 3.25. to observe their purifyings. 2. Such as seem to be very precise in smaller things (as in matters of ceremony, and some outward observations which indeed God requireth them to make conscience of) but make no conscience of the weightier points of God's law. This preciseness our Savior taxeth, to be no better then gross hypocrisy, Matthew 23.23, 24. 3. Lastly, Such as out of ignorance and blind devotion deny unto themselves the liberties and comforts of this life that God hath allowed them, To these Solomon speaketh, Eccl. 7.16. Be not righteous overmuch, neither make thyself over wise: why shouldst thou destroy thyself? But so long as a man keepeth himself to the direction of the Word, take heed how thou scorn him, take heed how thou blame him for such preciseness, for we are all commanded of God to be strict, and precise this way. What thing soever I command you, (be it great or small saith the Lord, Deut. 12.32.) observe to do it, thou shalt not add thereto, nor diminish from it. And Exod. 23.13. In all things that I have said unto you, be circumspect. And he instanceth in a point of strange preciseness. Make no mention of the names of other God's, neither let it be heard out of thy mouth.
The second use that the Doctrine serveth unto is for exhortation to persuade everyone of us to a more reverent esteem and conscionable use of the whole outward worship of God, of all those exercises of religion that the Lord hath in his Word commanded or commended unto us; that is to say, the observation of the Sabbath, hearing the Word and reading of it, receiving the Sacrament, singing of Psalms, all manner of prayer both public, and with our families, and in secret also. Of never a one of these any man can doubt, but they are ordained of God, and commended to his in his Word. Mark how this exhortation riseth from the Doctrine. If the ceremonial worship that was to endure for a time, was so much to be regarded, how much more is the moral and perpetual worship of God to be accounted of? It is the Apostles reason, 2 Corinthians 3.11. If that which is done away was glorious, much more that which remaineth is glorious. If we may not neglect the least circumstance of God's worship, that he hath given us direction for in his Word, how much less the substantial parts of his worship and service. If I may not neglect the gesture of kneeling in prayer (when I can conveniently use it) then much less may I neglect the duty of prayer it self. If I may not neglect the benefit of mine eye in the Sacrament, but I must desire to behold and look upon the bread and wine, the breaking of it and pouring of it out, then much less may I neglect the benefit of receiving the Sacrament it self.
Four motives I will use to enforce this exhortation upon your hearts.
First, These duties (these parts of God's out ward worship) are enjoined us by that commandment which our Savior Matth. 22.38. calleth the first and the great commandment. 1. It is the first commandment, here you must begin, thou canst not make conscience aright of any of the commandments following till thou begin here and make conscience even of the outward worship of God. In which respect the Lord calleth them (in the reason of the second commandment, Exod. 20.6.) that make conscience of that commandment, such as keep his commandments. 2. It is the great commandment, We can in nothing better show our obedience and do our homage to God, then by the diligent and conscionable use of his outward worship.
Secondly, The Lord esteemeth of the love we bear him according to the conscience we make of the second commandment, according to the account we make of his outward worship, and our dependence upon his direction in it. This is plain in the reason of the second commandment, Exod. 20.5, 6. He calleth them that make conscience of this commandment such as love him, and those that do not, such as hate him.
Thirdly, The best of us have need of everyone of them. Adam even in his innocence had need of the Sabbath, Gen. 2.3. The King (saith the Lord, Deut. 17.19.) must read the Word daily, and had need so to do, as appeareth by the reason of that commandment there. Daniel had need to pray every day, Dan. 6.10. And how much more then have we?
Fourthly, Thou shalt certainly receive good by them if thou use them conscionably. 1. Good in thy soul (for which they were chiefly ordained) 1 by keeping the Sabbath, Esa. 58.13, 14. 2 by hearing, Esa. 55.3. 3 by reading, Deut. 17.19. 4 by receiving, 1 Cor. 10.16. 5 by prayer, Phil. 4.6.7. 6 by singing of Psalms, Ephes. 5.19, 20. 2. Good even in thine outward estate. The ark brought a blessing upon the house of Obed-Edom, 2 Sam. 6.11, 12. The true worship of God used in it strengthened Rehoboams kingdom, 2 Chron. 11.17. The Sabbath shall be a blessing to all that keep it conscionably and no curse, Exod. 20.11. See what a promise God maketh to watch over their families that worship him, Exodus 34.24. On the other side thou hast no cause to expect his blessing but his curse upon all thou hast, if thou neglect his outward worship, Exod. 5.3. Let us sacrifice—lest he fall upon us with pestilence or with the sword.
Lecture CXVI. On Psalm 51.7. April 21. 1629.
IT followeth now that we proceed unto the second of those general points that I told you were to be observed out of the whole verse; that is to say. That David did understand the meaning of these legal washings and sprinklings, that he alludeth to and mentioneth here, he knew what was signified by them; and knowing that in those ceremonial washings, there was not only an outward and material element of water used, but also an inward and spiritual grace represented and signified by it, and that in those ceremonial sprinklings with hyssop there was not only an outward action and work to be done by man, but an inward work also to be done by the Lord himself, he rested not in that which was outward and touched the body only, but seeketh for that inward grace that was signified by it, as appeareth by this, that he beggeth of God that he would purge and wash him, that he would do that work upon his soul, which was signified by this ceremony. Purge thou me with hyssop (saith he) and I shall be clean, wash thou me and I shall be whiter then the snow. And from this point thus observed in the Text this Doctrine ariseth for our instruction.
That God's people must labor to understand what they do in every part of God's worship, and not rest in the outward work, but strive to feel the inward virtue and power of it, and to find God doing his work upon them, in everyone of his, ordinances. Two branches you see there are of this Doctrine, which we will handle distinctly and in order.
First, We must labor to understand everything that we do in the service of God. This God required of his people even under the Law, Though that were a time of far less light then the Gospel ( the law had but a shadow of good things to come as the Apostle speaketh, Hebrews 10.1) yet even then God would have his people to understand what they did in his service, even in his ceremonial worship. Therefore he did not only command the Levites to teach the children of Israel all his statutes, and to instruct them in the meaning of them, Levite. 10.11. but he laid this charge also upon every parent to teach their children the meaning of the whole service of the passover, and of all the rites and ceremonies used in it, Exodus 12.26, 27. and of the law of offering unto God the first borne of everything, Exodus 13.14. and generally the meaning of all other the ceremonial laws, as well as of the moral and judicial, Deut. 6.20. The children should ask, and the parents should teach them, the reason and the meaning of everything that was done in God's service. But this is much more required of God's people in the moral worship, that we understand what we do in it, specially now under the Gospel, wherein the Lord requireth more knowledge of his people, then he did under the law; and of which times he did foretell, Esa. 11.9. That the earth should be filled with the knowledge of God. Therefore the Apostle alluding to the ceremonial worship which consisted chiefly in sacrifices and burnt offerings and opposing the moral worship of God under the Gospel, unto it, Rom. 12.1. teacheth us, that the only sacrifice and service that is now acceptable unto God is our reasonable service, that is, such service as is done unto him with reason and understanding. See the necessity of this in six several parts of God's moral worship.
First, The reading of the Word will do us no good (though we use [ 1] it never so constantly) if we do it, as a stinted task that we have set to ourselves, unless we be careful to mark and understand what we read. True it is, no man must be discouraged from reading the Scriptures, because he cannot understand everything that he readeth. For 1 even little children are to be trained up in the reading of them as is plain in the example of Timothy of whom it is said, 2 Tim. 3.15. that from a child he had known the holy Scriptures. And 2 that which we read (though we understand it not for the present yet) the very acquainting of ourselves with the letter of the Scriptures; by continual reading or hearing of them read unto us, may be of great use to us hereafter; as it is plain (by the Apostles putting him in mind of it in that place) that Timothies reading of the Word in his child-hood was a great means to further him in the knowledge of the Word afterward, and to confirm him in the truth. But yet this is certain, our reading of the Word will do us no good unless we endeavor to mark and understand, what we read. Even children should be taught (according as their capacity serveth) to mark and understand what they read. Traine up a child (saith the wisdom of God, Proverbs 22.6.) in his way (that is, in his kind and according to his capacity) and when he is old he will not depart from it. As if she had said, He will be the better for it while he liveth. This necessity of understanding, what we read, (if we would please God in this duty of his service or do ourselves any good by it) is plain by two places of the holy Scriptures. 1. By that which is said, Neh. 8. • , 3. of them to whom Ezra was careful to read the law, He brought the law before the congregation both of men and women, and all that could hear with understanding; and read therein before the men and the women, and all that could understand. Mark how he repeateth this twice. He judged that their coming together to the public reading of the Word, would neither please God, nor do themselves any good, unless they could understand what was read. The second place is that speech of Philip to the noble Eunuch, Acts 8.30. when he heard him reading in private, a Chapter of the Prophet Isaiah, Vnderstandest thou what thou readest? saith he, As if he should say, To what purpose readest thou if thou be not careful, to understand what thou readest?
[ 2] Secondly, The hearing of the Word preached (though we seem to love it never so well though we take never so much pains for it) will do us no good, unless we hear with understanding. Hearken unto me everyone of you, and understand, saith our Savior to his hearers, Mar. 7.14. And after he had preached, his manner was to examine his Disciples whether they understood that which he had taught, Matth. 13.51. Have ye understood all these things? Yea he had so pressed upon them the necessity of this, to seek to understand whatsoever they had heard him teach, that if they had heard anything that seemed harsh unto them, or that they could not understand they (durst not murmur or take offense at it, running away with their own sense, and leave hearing of him as a teacher of absurd things, as some other of his hearers did, John 6.66. and as many do now a days, but) held themselves bound (if they could not be resolved by conference among themselves) to go unto him, and desire him to make his meaning plainer unto them. And this we shall find they did oftentimes, Matth. 13.36.17.10.19.10. and in other places. They knew well (as our Savior had taught them in the parable of the sower, Matth. 13.19.) that of all kind of hearers, those senseless wretches, that are like to the high way, and understand not what they hear are most uncapable of receiving good by the Word, and that Satan of all others hath most power over them.
[ 3] Thirdly, The Sacraments can do us no good unless we come to them and use them with understanding. (I speak not now of infants to whom the Sacrament belongs though void of understanding for the present, but of men of ripe years) Therefore it is God's ordinance, that before the Sacraments be administered unto any people, they should first be instructed by the ministry of the Word. Go and teach all nations (saith our Savior, Matth. 28.19.) baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. As if he had said, First teach them, before you do administer the Sacraments unto them. Therefore also we shall find that John the Baptist before he baptized any, first prea • hed unto them. He preached the baptism of repentace, as the Eva • gelist saith, Mar. 1.4. And when the Disciples came together at Troa • upon the first day of the week (the Lord's day) of purpose to break bread (to administer the communion, Acts 20.7.) yet did not Paul administer the communion till he • e had first preached unto them.
Fourthly, We cannot please God in our prayers, nor receive any good by [ 4] them unless we be first instructed how to pray, unless we can pray with understanding. As no man can receive good by joining with me in prayer, unless he understand what I say as the Apostle teacheth, 1 Cor. 14.16. so neither can I have confide • ce to receive any good by mine own prayer, unless I know I pray according to God's will, as the Apostle saith, 1 John 5.14. Therefore hearing is the first duty that is enjoined to them that go into God's house. When thou goest into God's house (saith Solomon, Eccl. 5.1.) be more ready to hear, then to give the sacrifice of fools. As though he should have said, All our prayers and other services we do to God in his house, are but the sacrifice of fools till we have first (by hearing) been instructed how to do them according to God's will. For God hath no pleasure in fools, as he there saith, verse • . he taketh no pleasure in the prayers or other services that fools, and ignorant sots do offer unto him.
Fifthly, Our singing of Psalms pleaseth not God nor can do us any good, unless we endeavor to understand what we sing. Sing ye praises with understanding, [ 5] saith •• av •• , Psal 47.7.
Sixthly and lastly, No man can please God in taking of an oath (which is also [ 6] a part of God's worship, and a duty i • joined in the first table) but he only that can do it with understanding. Thou shalt swear in truth, in judgment, and in righteousness, saith the Lord, Ier. 4 2. As if he should say. Though it be never so true that any man sweareth, though the oath be taken in righteousness and no man wronged by it; 〈◊〉 if it be not taken also i • judgment, with good advisednesse and understanding, it is an unlawful oath. Therefore in one of the best oaths that ever was taken, wherein men women and children did bind themselves to walk in God's law, Nehemiah 10 28, 29. there was care taken that this holy and necessary oath should yet be taken only of everyone having knowledge, and having understanding.
You see then in all these particulars that we must labor to understand what we do in every part of God's service; and that no ordinance of God will do us any good, unless we use it with understanding.
The reason of this first branch of the Doctrine is this, That as God is a spirit, and therefore delighteth in that service that is spiritual, The true wor •• ippers shall worship the father in spirit and in truth: (saith our Savior, Io • . 4 23) for the father seeketh such to worship him ; he longeth for such worshippers as worship him with feeling and affection; and they that do not so, worship him not in truth, are no better then hypocrites; So is it not possible to serve God spiritually and with feeling in any part of his worship, if we do not understand what we do in it. For the devotion and good affections that grow not from knowledge, are vain and of no worth in the sight of God. Knowledge is the root and foundation of all holy affections. This I pray (saith the Apostle, Phil. 1 9.) that your love may abound, yet more and more in knowledge and in all judgment. And this shall suffice to have been spoken of the first branch of the Doctrine, David did understand the meaning of the ceremonial worship, and so must we labor to understand what we do in God's service.
Now we must proceed to the second branch of the doctrine; and for the plain and distinct handling of it, we must observe these four things.
[ 1] First. Every part of God's worship is spiritual, and there is in it both an outward and bodily action done by man, and an inward and spiritual work that is done by the Lord himself. In these purifications that David here alludeth to, man did wash the body, and sprinkle with hyssop the water & blood upon it, for the legal purging and cleansing of it; and God did wash the soul in the blood of Christ, and sprinkle it upon the consciences of his people So in circumcision, man did cut of the fore-skin of the flesh, and God did circumcise the heart, Deut. 30.6. In baptism, John baptized the body with water (as he saith, Matth. 3.11.) and God himself baptized the soul with the holy Ghost So in the ministry of the word, man speaketh to the ear and outward man and God openeth the heart to attend unto that that is taught, and believe it, as we see in the example of Lydia, Acts 16.14. Lastly, In prayer man worketh, and God worketh too. The spirit it self maketh intercession for us, as the Apostle speaketh, Rom. 8.26.
[ 2] Secondly. The Lord hath bound himself by promise to his people, that he will thus accompany his own ordinances and work with them in their hearts, God will work with us in every part of his worship, he will do his part, if we do ours. This promise God made concerning that worship of his, which he ordained under the law. Exod. 20.24. In all places where I record my name (where I establish my public worship) I will come unto thee, and I will bless thee, saith the Lord to his people. And this promise he hath likewise made concerning his worship under the Gospel, Matth. 28.19, 20. Go and teach all nations, baptizing them, &c. (preach my word, administer my sacraments) and loe, I am with you always, even unto the end of the world. Where men do their parts in the use of any of his ordinances, God will not fail to do his part also.
[ 3] Thirdly. Whatsoever man can do in God's worship, is nothing worth, unless God work with it. All the outward parts of God's worship, are indeed great helps to us, and the least of them (as we heard the last day) may not be neglected by us, for they are the means and instruments that God hath sanctified, and appointed to work by in our hearts. But if God withdraw his hand and refuse to work by them, they can do us no good at all, no more then the best tool that is in the world can, if the workem • n do not put to his hand. I have planted (saith Paul, 1 Cor. 3.6, 7.) and Apollo watered, but God gave the increase; so then neither is he that planted anything, neither he that watered; but God that giveth the increase. And verse 9. We are laborers together with God, ye are God's husbandry, ye are God's building. And that which the Prophet speaketh of the material building, Psalm 127.1. may much more truly be said in this case, Except the Lord build the house, they labor in vain that build it. All that the best man can do in God's worship, is nothing worth, unless God do his part, if he work not with him. The inward virtue and power that God by his blessing and work doth give unto it, is the very life and soul of every part of God's worship, without it, it is no better then a dead and loathsome carcass. The kingdom of God (saith the Apostle speaking of preaching, a chief part of God's outward worship, 1 Cor. 5 20▪) is not in word, but in power. As if he had said, That is the right preaching, where God's power appeareth, wherein God preacheth as well as man; God teacheth the heart inwardly, as well as man doth teach the outward man. And that that he saith of preaching, may be said of every other ordinance of God; That is only true complete baptism, wherein God hath baptized the party as well as man, that a true and complete communion which God hath administered as well as man; that a true and complete prayer, when the spirit of God hath joined with me, and prayed as well as I. 1. Then, and then only shall we have comfort in our baptism, when we can find that we have been baptized of God. He shall baptize you (saith John baptist, speaking to the faithful, Matthew 3.11.) with the holy Ghost, and with fire. Happy is that soul, that can find he hath been baptized by that hand; that can say thus, As by God's minister, I had water sprinkled upon me, by the ordinance of God in mine infancy, when I knew it not; so now I do verily know, and feel that the Lord himself hath by his spirit sprinkled upon my soul, the blood of his dear Son (that blood of sprinkling, as the Apostle calleth it, Heb. 12.24.) hath assured me, that it was shed for me; and I do verily know and feel that he hath saved me (as the Apostle speaketh Tit. 3.5.) by the washing of regeneration, and renewing of the holy Ghost. 2. Then, and then only shall we have comfort in the Lord's supper, when we can find, that as God's minister hath by his appointment given us the bread and wine, so the Lord himself hath given us the body and blood of his own son, and commanded us to feed upon him. Moses gave you not that bread from heaven (saith our Savior, John 6.32.) but my father giveth you the true bread from heaven ; and he showeth what he meaneth by that, verse 35. I am the bread of life. No minister can give thee that true bread from heaven, the body and blood of Christ to feed upon; the Lord only can give thee that. And as when thou goest to the sacrament at any time, thou must seek, and expect to receive this from him, thou must cry to God, as they did there, ver. 34. Lord, evermore give us this bread ; So if thou canst find that thou hast in the Sacrament, by the eye of thy faith discerned God giving thee this bread, and by the hand of thy faith received it of him, ô happy thou; it was the comfortablest supper that ever thou wert at in thy life. 3. Then, and then only can we have comfort in our preaching, and you in your hearing, when we and you can find, that the Lord is with us, & worketh with us in this ordinance of his. When we that are preachers, can find that our ministry is not in word only, but also in power, and in the holy Ghost, as the Apostle speaketh, 1 Thess. 1.5. when we see God worketh with us, and blesseth our ministry, and it may be said of us, as of them, Acts 11.21. The hand of the Lord was with them, and a great number believed, and turned unto the Lord. And when you that are hearers can find that in your hearing, the Lord openeth your hearts to attend (with diligence and delight) to that that you hear, as he did Lydia's, Acts 16.14. when ye can find, that in the hearing of the word, ye are taught of God, drawn, and effectually persuaded to believe, and obey the truth that you hear, as our Savior saith all the Elect shall be, John 6.44, 45. when in the hearing of the truth of God delivered by any of his servants you hear withal, that word behind you (that is spoken of Isaiah 30, 21.) saying, this is the way, walk ye in it ; when in the ministry of the Word, you can feel that mighty power of God that the Apostle speaketh of, 2 Cor. 10 5. casting down your imaginations, and every high thing in you that exalteth it self against the knowledge of God, and bringing into captivity everyone of your thoughts, to the obedience of Christ ; finally, when we can say of your teachers, as that man did, 1 Cor. 14.25. Of a truth God is in you, certainly God worketh with you; then (I say) and then only can you have comfort in your hearing, 4. Lastly. Then, and then only can we have comfort in our prayers, when we can find the Lord hath been with us in prayer. And when is that? 1. When we find the Lord hath prepared our hearts to pray. Lord (saith David, Ps. 10.17.) thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear. When the spirit it self maketh intercession for us, quickeneth our prayers, & prompteth us in them. How may we know that, will you say? Surely by two notes. 1. When in our prayers we can cry, Abba, father, for this is made a certain note of the spirits helping us in prayer, Rom. 8.15. Gal. 4.6. 2. When (even then when we know not what to pray, we can say nothing almost, but groan & sigh it out, yet even) the requests that we make, are according to the will of God ; we desire nothing so much as mercy and grace: this second note also of the spirits helping us in prayer, the Apostle giveth, Rom. 8.26.27.
[ 4] From hence now the forth and last point will necessarily follow (for you had the Reason of it already) That a Christians chief care should be in every duty of God's worship, to find that God is with him in it, that God worketh with him. Purge thou me with hyssop (saith David here) wash thou me. And as Moses did in another case, Exodus 33 15, 16. so should we all importune, and expostulate with the Lord in this case. If thy presence go not with us (saith he) carry us not up hence; for wherein shall it be known, that I, and thy people have found grace in thy sight? Is it not in that thou goest with us? So may we say, Lord, if thou accompany not thine ordinances, and work not with us in them, to what purpose should we perform them? How shall it appear that we have found grace in thy sight?
The uses that this Doctrine serveth unto, are two principally. 1. For instruction, 2. For exhortation.
And first this teacheth us the true cause why in this time of so long continual use of all God's ordinances, there is so little fruit to be seen. This is the general complaint of these times. 1. God's faithful ministers complain of this and cry as Esa. 49.4. that they have labored in vain, they have spent their strength for naught, and in vain ; they see no fruit of their labors. And 2. the carnal man, and enemy to the Gospel, everywhere casteth this in our teeth. Woe be to the world, because of offenses (saith our Savior, Mat. 18 7.) and surely, this is a chief offense, that many do miserably stumble at. These that hear so much (say they) and read so much, & pray so much, what are they the better for it? Wherein are they better then other men? And alas, what shall we say to these men? How can we deny, but that this is most true that they say? Only let ourselves take notice of the true cause of this; surely the Lord doth not his work in these exercises of religion, that men do use; the Lord with-draweth himself from his ordinances; and then all is in vain that man is able to do. The Lord's glorious presence which was wount to dwell in his sanctuary (to accompany his own ordinances, and to work with them) is now departed, not from his sanctuary only, but from the City too as once the Prophet in a vision saw it do, Ezekiel 11.23. This reason the Prophet rendereth, Esa. 53.1. Who hath believed our report, and to whom is the arm of the Lord revealed? Few or none do profit by the ministry of the word, because the Lord showeth not his power in it, he worketh not with it And why doth not the Lord his work in his own ordinance? Surely as for other our sins, so for these among the rest.
[ 1] First. Because of the sin that aboundeth in these times, and even among them that enjoy God's ordinances, and frequent them most. This was that that caused the Lord, of old, to leave his Sanctuary. Son of man (saith the Lord to his Prophet, Exekiel 8.6.) seest thou what they do; even the great abominations that the house of Israel committeth here, that I should go far from my sanctuary? If he see any filt by thing in thee, he will turn away from thee, saith Moses, Deut. 23.14. Can two walk together (saith the Prophet, Amos 3.3.) unless they be agreed? Is it any wonder that God joineth not with many of you in any of his ordinances, worketh not with you in them, blesseth them not unto you, while you live as you do? Nay, is it any wonder if God withdraw himself from the Sanctuary it self, from our whole engregregations, for the whoredoms, and drunkenness, and oaths that break out amongst us, and of which we everyone stand much more guilty in his sight, then the whole congregation of Israel, was of the sin of one Achan. Joshua 7.11, 12.
Secondly. The second cause why the Lord with-draweth himself from [ 2] his own ordinances, and doth not his part in them, is because we do not ours. We use to serve him by the halves, Whereas he requireth in every part of his worship, the service of our soul and spirit as much, yea much more then of our bodies, and that as David doth in the duty of thanksgiving, call upon his soul, Psalm 103.1, 2. Bless the Lord, ô my soul, and all that is within me bless his holy name ; and again, Bless the Lord ô my soul, so we should do in every ordinance of God; we use to give to the Lord the service of our lip, or ear, or knee, or body only. And is it any wonder if the Lord withdraw himself from us, and refuse to join with us in these services, wherein (as our Savior complained of the hypocrites of his time, Matth. 15.8.) we draw nigh to him with our mouth, and honor him with our lips, but our heart is far from him?
A third and last cause may be this, that we rest too much upon, and bless [ 3] ourselves in the excellency of the means that we do enjoy, and make an idol of them (as they of Lystra you know did of Paul and Barnabas, Acts 14 11—13.) and never seek to God that he would inwardly work with his ordinances in us, we care not for that. And even to this, that may be applied which the Apostle speaketh of every natural man, Rom. 3.11. There is none that understandeth, there is none that seeketh after God. And that this will much provoke God, to see his glory given to his instrument, that ascribed to the means which belongeth to him, you may perceive by that fear and indignation that Paul and Barnabas did express, when they saw them of Lystra offend this way, Acts 14.14.
Lecture CXVI. On Psalm 51.6. April 28. 1628.
FOlloweth the second use of the Doctrine, namely the use of exhortation, and that is double according to the two several branches of the Doctrine.
For first, If no duty we perform to God in his worship can please him, nor [ 1] do us any good, unless it be done with understanding, therefore we must be exhorted, that if we desire to be saved, we would make this our first care and endeavor to get knowledge. With all thy getting (saith the wisdom of God, Prov 4 7. with all thy possessions whatsoever it cost thee) get understanding. And that for this cause chiefly, because till a man by catechizing and preaching of the word, be brought unto knowledge; all his prayers and other services he doth to God, are in God's account no better then the sacrifice of a fool, as you heard the last day out of Eccl. 5.1. He that said to his people even under the law, Hosea 6.6. I desire knowledge more then your burnt offerings. As if he had said, I was ever of that mind, even when I did most straitly command the offering of sacrifices, and seemed most pleased and delighted with them; he will much more say to us that live under the Gospel, I desire knowledge, more then your prayers, more then your coming to the Communion, or any other service you can do unto me.
Certainly most men do not believe this. And that appeareth in three things that may be observed in the dispositions, and humors of men.
First. All men hold themselves bound to serve God, all men think they [ 1] sin that do not use to pray, but few or none hold themselves bound to use the means to get knowledge; they are grossly ignorant, and desire to continue so. Of the most people in our congregations, the Lord may justly take up that complaint which he made of Israel, a little before the captivity, Jeremiah 4.22. My people (for so they profess and hold themselves to be) is foolish, they have not known me, they are sottish children, and they have no understanding, they are wise to do evil, but to do good they have no knowledge.
[ 2] Secondly. For other of God's ordinances, they will seek to God's ministers, and crave their help. If they have a child borne, they will seek to the minister to have it baptized, but they will never seek to the minister, nor crave his help for the catechizing and instructing of their children, when they come to years of capacity, they make no hast, they show no forwardness in that at all. So they seem to make great conscience of coming to the Communion, and think they were undone if they should not receive it once a year, but for hearing of the word, they care not at all, it would be no trouble at all unto them to want that. Ye fools and blind (saith our Savior to the ignorant, and superstitious Pharisees, Mat. 23, 19.) whether is greater, the gift, or the altar that sanctifieth the gift? So may I say to these men, ye fools and blind, whether is greater, the Sacrament, or the word that sanctifieth the Sacrament? The seal, or the covenant of God, that is confirmed by that seal?
[ 3] Thirdly and lastly. Whereas they seem to love those other parts of God's worship well, yet in this point they are like unto those the Lord speaketh of, Ps. 50.17. They hate instruction. Not general instruction it may be, but to be dealt withal particularly in this kind (which is certainly of all other the best way to bring an ignorant soul unto knowledge, this was that reasonning which the Apostles used so much in instructing such as they sought to bring unto knowledge of which you may read, Act. 17.2.17.18, 19.19.9. and in other places to be instructed I say thus particularly, they hate it & cannot abide it. If a master of a family shall constantly use to catechise his servants, and examine them particularly concerning their knowledge, and what they have learned, ô how will they hate such a service? If a minister shall examine them concerning their knowledge before they come to the sacrament, and (finding them ignorant) keep them from it till they be better instructed, they will hate him for this, more then for any indignity or wrong he can do unto them. They hate teaching, they hate the best means that can be used to bring them unto knowledge. O that these men would well consider of two places of scripture, that do notably set forth their sin and danger. The first is, Pro. 5.12. Where the wisdom of God speaking of that anguish of soul, that many lewd men feel on their death-bed, bringeth them in complaining of this, as of a chief cause of it. Oh saith he, how have I hated instruction? As if he had said, In my youth and health, I could not abide to be taught, and now this is that, that of all other my sins, lieth most heavy upon my conscience. Certainly, all places do afford daily examples of this. And who knoweth how soon this may be his own case? The second place is that in Pro. 1.27, 28, 29. When distress & anguish cometh upon you, then shall they call upon me, but I will not answer, they shall seek me early, but they shall not find me, for that they hated knowledge. Observe four things in these words. 1. Distress and anguish will come one day upon the most secure and senseless sinner, and who knoweth how soon this distress and anguish of soul may come upon him? 2. In distress and anguish, the most secure and senseless sinner, & such as care least for God and goodness, are wont to seek unto him, then they will pray and cry unto God, they will make show of much goodness, they will desire the help of good men in prayer. 3. God useth to despise and reject the prayers that such men make unto him in their greatest distress, or that others do make for them. 4. The main sin that provoketh the Lord so against such men, that causeth him thus to reject their prayers, is this, because they hated knowledge in the days of their health and peace, they had hated and despised the means of knowledge and grace. And so much shall serve for the first exhortation.
[ 2] The second exhortation which riseth from the second branch of the Doctrine is this. That seeing no ordinance of God, no part of his worship, can do us any good, unless the Lord work with it, that his co-operation and blessing in the very life and soul of every ordinance of God; that therefore we would not rest in our performance of any duty of God's worship, but make this our chief care to find that God is with us in it, that he worketh with every ordinance of his in our hearts, and blesseth it unto us. We that are preachers should labor so to preach, as we may find God working with us, and blessing our labors. This was Paul's main desire to see fruit of his labors. He longed to be with the Romans, as he saith, Rom 1.13. that he might have some fruit among them also, as he had among the other Gentiles. And he professeth, Phil. 1.22. that this fruit of his labor (which he desired, and looked to find in his ministry) was the only thing that made him willing to live. And you that are God's people should look unto, and desire this chiefly in your hearing, that you may find God in this ordinance, that you may hear the Lord speaking to your hearts, and feel his arm revealed in it. I will hear (saith the Psalmist, Ps. 85.8.) what God the Lord will speak. And all of us should strive to find God with us in our prayers, not only by the help he yieldeth us in them, by quickening and assisting us. This is that which the Apostle, Jude 20. calleth praying in the holy Ghost. But also we should observe, what answer the Lord returneth to our prayers, what fruit we have of them. In the day of my trouble I will call upon thee, for thou wilt answer me, saith David. Psalms 86.7. O he stood much upon this, and could not be satisfied without it. H • are me ô Lord (saith he, Psal. 27.7.) when I cry with my voice have mercy also upon me, and answer me. Certainly so should everyone of us do likewise.
But for the better enforcing of this exhortation, 1. I will give you some motives to stir you up to seek this. 2. I will direct you to some means whereby you may obtain it. 3. Lastly, I will answer an objection that many of God's people are apt to make against themselves in this case, because they do not profit by God's ordinances, nor find his presence in them. For motives therefore consider.
First. That as it is a curse, and great sign of God's displeasure, when a man using and enjoying all outward means of health and strength of body, or of wealth and increasing in his worldly estate, cannot find that he is ever a whit the better by them, because God with holdeth his blessing from them; and so it is spoken of Haggi 1.6. when a man eateth and drinketh that that is wholesome and good, but it neither nourisheth, nor satisfieth him; when a man laboreth hard in his calling, and getteth well by his labor, but is never the richer at the years end. As this I say is a sensible judgment of God, and such a one as everyone will acknowledge to be a sign of God's displeasure; So is it certainly as evident a curse, and sign of God's wrath, when a man enjoying and using all outward means of grace, he •• adeth, and heareth the word, he prayeth, and receiveth the Sacrament ordinarily, yet thriveth not one jot in grace by them, because God worketh not with any of these means, nor giveth his blessing to them. And so is this spoken of, as of a great curse of God, Matthew 13.14. Hearing ye shall hear (that is, ye shall hear my Prophets, mine own sons (for of such hearing he speaketh) ordinarily, diligently) and shall not understand (as if he had said, you shall be never the better for it) and seeing ye shall see, (you shall have all the help your eye can yield you, to bring you to grace, as you know, that not only in the works of God, but in the sacrament also the Lord hath appointed our eye to be a great help to our faith) but you shall not perceive. The like is also said of a prayer, Isaiah 1.15. When ye make many prayers, I will not hear you.
Secondly. As in all other the means of our comfort in this life, this is the main ground of our joy, to find that the Lord is with us in them. David behaved himself wisely in all his ways (saith the holy Ghost, 1 Sam. 18.14.) and the Lord was with him. So it is said of Joseph, Gen. 39, 20.21. that he was cast into prison, but the Lord was with Joseph. As if he had said, Joseph was a happy and a comfortable man, even in prison, because the Lord was with him. So it is specially a main ground of comfort to us, when we can find God is with us in his worship, prospering and blessing that unto us; when we can say of every service we have done unto God, of every part of his worship that we have performed as the Church doth, Esa. 26.12. Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us.
Thirdly. If we profit not by God's ordinances, we make ourselves guilty of an heinous sin, even of taking God's name in vain. For what is it to take God's name in vain, if this be not, when we ordinarily read, and hear his word, and receive his sacraments, and use to pray, and all in vain▪ receive no profit, are never the better for it? And certainly God will not hold them guiltless that take his name in vain, Exod. 20.7.
Fourthly and lastly. If God be not present, if he work not with his ordinances in us in mercy, he will be present, and work with them in us in judgment. If we be not the better for them, certainly we shall be the worse for them; where God's ordinances prove not a savor of life, they will prove a savor of death, 2 Cor. 2.16. See an experience of this in John 13.27. After the sop (and that was after he had communicated with Christ in the passover) Satan entered into Judas. And would to God we had not daily examples of this everywhere? In which respect the Apostle biddeth the Corinthians take heed, 1 Cor. 11.34. that when they came to receive the Communion, they came not together unto condemnation.
Now if you would know the means, how we may obtain this, that God may be with us, and work with us in all his ordinances, making them effectual in us, to those ends he hath ordained them for; they are four principally.
First. We must perform every duty of God's worship with fear, least we should by our loose and careless performance of it, offend God, and loose that we come for, miss of his blessing in it. Serve the Lord with fear, saith the Prophet. Psalm 2.11. That which our Savior saith of one of God's ordinances, Luke 8.18. Take heed how ye hear, may be said to us likewise of every other duty in God's worship, take heed how ye receive, and how you pray, and how you read the word also. You have heard in the motives just cause we have to do so Let us have grace, whereby we may serve God acceptably (saith the Apostle, Heb. 12.28, 29. And how is that) with reverence and godly fear, For our God is a consuming fire, saith he. As if he had said, We can never serve God acceptably, unless we do it in an high reverence of his glorious greatness, and of his ordinances, and with fear of offending him by our loose and careless performance of it.
Secondly. If we would have God to join with us in his ordinances, and to do his work in our hearts by them, we must strive to come to them in more humility, and sense of our own unworthiness. The Lord is • igh to them that are of a broken heart, saith David, Psalm 34.18. This is said to be one of the main duties, that God requireth of all his people. Micah 6.8. To walk humbly with thy God. There is no hope that he will walk with us, converse with us, join and work with us in his service, unless we walk humbly with him. See an example of this in Paul, he was a man that God did marvelously assist and work with in his ministry; see the reason of it, Act. 20.19. He served the Lord with all humility of mind, and with many tears.
Thirdly. If we would have God to work with us, and bless his ordinances unto us, we must come to them in repentance, casting of every known sin before we approach unto God, with a full resolution, never to take it up again. The necessity of this the Lord taught his people under the law by this ceremony, Exod. 30.20. When Aaron and his sons go into the tabernacle of the congregation, they shall wash with water, that they die not. And as the Lord intended by that ceremony, to teach us that are his ministers, how dangerous a thing it is for us, to meddle with the service of God, till we have sanctified, and cleansed ourselves from all our filthiness, both of flesh and spirit; so hath he taught all his people, that it is no less dangerous for them to come before him in any part of his worship, being yet in our sins. See this in the extraordinary worship of God. Sanctify a fast, sanctify the Congregation, saith the Prophet, Joel 2.15, 16. The people of God are not fit to keep a fast, we cannot expect, that the day of our fast will prove a day of atonement between God and us, unless we be careful before our fast to sanctify ourselves, to search out, and purge ourselves from all our known sins. See this also in ordinary duties of God's worship. 1. For the Sacrament, It is evident by Hezechiahs prayer, 2 Chron. 30.19. 1. that God commanded all his people to cleanse themselves according to the purification of the sanctuary, before they did presume to receive the passover. 2. That God was offended with the people there, that neglected this, for he prayeth that God would not lay that sin to their charge, and upon his prayer God healed them. And in obedience to that law, it is said, John 11, 55. that in Christ's time many went out of the country up to Jerusalem before the passover, to purify themselves. And our Savior after the passover, before he celebrated the Sacrament of his body and blood with his disciples, washed their feet, as we read, John 13.5. And those bodily purifications, and washings, did signify (certainly) the purging, and cleansing of the soul from sin, by the blood and spirit of Christ. No man may hope to receive any good by the Sacrament, that hath not care before he go to it, to purge, and cleanse himself from his sins. 2. For the ministry of the word. Everyone (saith the Lord, Eze. 14.7, 8.) which separateth himself from me, and setteth up his idols in his heart (every man's lust we know is his idol, covetousness is idolatry, Col. 3.5.) and putteth the stumbling block of his iniquity before his face (affecteth it, loveth it, cannot look of on it) and cometh to a Prophet to inquire of him concerning me (seeketh to know my will out of my word) I will set my face against that man, saith the Lord. Certainly that man, that bringeth to the hearing of the word, any known sin with him in his heart, affecteth it, loveth it, is not willing to part with it, separateth himself from God, can have no hope that God will join or work with him in this his ordinance, nay he highly provoketh God by coming to it in this manner. Wherefore (saith the Apostle, 1 Pet. 2.1.2.) laying aside all malice, & all guile, and hypocrisies, and envies, and evil speakings, as new borne babes, desire the sincere milk of the word, that ye may grow thereby. As if he had said, There is no hope we should ever grow in grace, or thrive by the word in the best ministry under heaven, if our care be not before we come to it, to lay aside all our known sins with full purpose of heart, never to take them up again. 3. Lastly. For prayer. If thou prepare thine heart, and stretch out thine hands toward him (saith Zophar, Job 11.13, 14.) if iniquity be in thine hand, put it far away, and let not wickedness dwell in thy tabernacles. As if he had said, If a man before he go to prayer, be not careful to cast away all his known sins, nay, if he wink at, or bear with any sin that he knoweth to be in his family, he can have no hope to find audience or acceptance with God in any prayer, that he maketh unto him. So that you see how undoubted a truth it is which the Prophet speaketh. Isaiah 59.2. Our iniquities will separate between us, and our God. Certainly this is the main cause why all God's ordinances prove so fruitless to us, we read and hear, and receive the Sacrament and pray ordinarily, yea we sometimes keep fasts too, and yet are never the better. Though God have promised he will meet with his people in his public worship, There (that is, in the tabernacle of the congregation) I will meet with the children of Israel, saith the Lord, Exodus 29.43. (And he hath bound himself every whit as much to meet with his people in his public worship under the Gospel as he did then, as is plain, Matth. 28. • 0.) yet we frequenting the tabernacle of the congregation ordinarily, can seldom or never meet the Lord there, nor find his gracious presence there; What is the cause of this? Surely some known sin (we harbor in ourselves, and which we have no care to purge ourselves of, when we should go to God) breaketh the meeting and seperateth between us and our God. So that to conclude the third Means, If it be indeed a trouble to us that we feel no more life and power, no more fruit and comfort in any of God's ordinances, let us learn of Saul and do as he did, 1 Sam. 14.37, 38. When he had sought to God and the Lord answered him not, he resolveth to search and find out by the best means that he could the special sin that was the cause of it. And so should we do.
Fourthly and lastly, If we do indeed desire that God would accompany his ordinances and work with them in our hearts we must beg this of God by fervent prayer. This course we should take in all things we are troubled with the want of, in everything we do desire. Be careful for nothing (saith the Apostle, Philip. 4 6.) but in everything by prayer and supplication with thanksgiving, let your request be made known unto God ; As if he had said, Acquaint God with all your desires. But in our spiritual wants especially we should do this. No suit we can make to God pleaseth him so well, as this when we beg grace of him. It pleased the Lord (saith the Text, 1 King. 3.10.) that Solomon had asked this thing ; that is to say, Wisdom and grace to govern well. Neither is there any suit that we may be so sure to speed in, as this. How much more (saith our Savior, Luk. 11.13.) shall your heavenly father give the holy spirit, to them that ask him?
And thus have I finished the two first things that I promised to handle in the enforcing of this exhortation; it followeth that I proceed to the third and last thing; that is to say, To answer that, which many good hearts are apt to object against themselves in this case.
There is no one thing that many of God's servants do more complain of and mourn for then this, that in no action or occasion of their life. they are so heartless or uncomfortable as in the duties of God's worship; they profit not by any of God's ordinances, the Lord worketh not with them in their hearts. For this they mourn and vex themselves as judging it to be a certain sign that they are forsaken of God, and out of his favor; yea they are even apt to resolve with themselves, as good never a whit as never the better; it is to no purpose for them to frequent the ordinances of God any longer, seeing they are never the better for them.
To these good souls I have two things to say. 1. Somewhat for their direction. 2. Somewhat for their comfort.
[ 1] First, For thy direction I must say unto thee, that 1 Seeing thou art expressly commanded of God, to read and hear the Word, to receive the Sacrament, to pray; 2 and that these are the means he hath ordained to work grace in thee and to save thee, if ever thou be saved; Therefore thou must 1 hold thyself bound to use them still, even though yet thou think thou dost receive no good by them; 2 strive to use them in obedience to God; 3 use those four means thou hast been directed; 4 wait for God's blessing in the use of them. Remember what the Apostle saith, Gal. 6.9. Let us not be weary of well-doing for in due season we shall reap, if we faint not. Thou must do as those poor impotent persons did, John. 5.3. they came to the pool of Bethesda and lay waiting there for the moving of the water ; So must thou still bring thyself to these ordinances of God, and wait till God shall be pleased to stir and move thy heart by them. We read of Jacob that when the Lord had wrestled with him, and seemed desirous to leave him and be gone, Gen. 32.26. Jacob resolved he would not let him go till he had blessed him ; So should all true Israelites do, follow the Lord constantly in the use of his ordinances, and resolve never to leave him, nor give him over till he have blessed them.
Secondly, I have four things to say for the comfort of these poor souls [ 2] that thus complain of themselves.
First, It is a blessed sign that thou canst thus desire to find God's gracious [ 1] presence in his ordinances blessing them unto thee, and mourn for the want of it. When the Spouse mourned and kept such ado because Christ had withdrawn himself from her, it was nothing but love that made her do so. Tell him (saith she, Cant. 5.8.) that I am sick of love. And you know who it was that said, Matth. 5.3, 4. Blessed are the poor in spirit, blessed are they that mourn thus.
Secondly, They that can thus desire to profit by God's ordinances, shall certainly [ 2] find good by them in God's due time. He will fulfill the desire of them that fear him, saith the Prophet, Psal, 145.19. And this is the happiness (saith our Savior, Mat. 5.6.) of them that hunger and thirst after grace, that they shall certainly be satisfied.
Thirdly, It may be God hath already been graciously present with thee in [ 3] his ordinance and met thee there, and done thee much good by them, though thou do not feel and perceive it. God speaketh once, yea twice (saith Elihu, Job 33.14.) yet man perceiveth it not. He teacheth many a good thing to some of his servants, and they learn it too, and yet cannot perceive that they have learned anything, that they have profited at all. Surely God is in this place (saith Jacob, Gen. 28.16. he perceived it then) and I knew it not.
Fourthly and lastly, Even this is a certain sign they have already profited [ 4] by the means of grace, and God hath made them effectual in their hearts, because they do so well discern their own unprofitablenes, because they mourn so for it, because they do so much desire to receive good by them. The time was when thou discernedst no ignorance or other corruption, till thou became a constant hearer, thou wert never troubled with such matters. Thou canst say with Paul, Rom. 7.9. I was alive without the law once. What is it then that hath wrought this change in thee? Is it not the Word and God's working with it. Whatsoever doth make manifest is light, saith the Apostle, Ephes. 5.13. It is not corruption but grace that discovereth to a man his own wants and corruptions. And this was a certain sign that that poor man, Mar. 9.24. had true faith in him, because he mourned so for his unbelief, and did so desire to believe.
Lecture CXVIII. On Psalm 51.6. May 12. 1629.
NOw we are to come unto the several parts of this verse, and to observe in the words these two things. 1. What he craveth here and beggeth of God. 2. The Reason he giveth whereby he was moved to beg these things of God. His petition is that God would purge and wash him from his sins. The reason he giveth for this his so earnest a suit, is taken from the benefit and fruit he should receive by it, he knew if God would be pleased thus to purge him and wash him, he should then be clean from all the filthiness of his sin, yea he should be whiter in God's eye, and account then any snow is in the eye of man.
In the petition two things must be observed. 1. What it was whereby he did desire to be purged and washed from his sins. 2. In what manner he did desire to be purged with it. The thing which he desired to be purged and washed with, was the blood of Christ, that was the thing which he knew was signified and represented, both by the water and blood that was used under the law, for the purifying of them that were unclean. So that the meaning of his petition is this, Lord wash me from my sins in the blood of Christ, Lord sprinkle (as with a bunch of hyssop) and effectually apply to my soul that blood of thy son.
Then the first particular that is to be observed in these words is this, that though in the first verse when he begged so earnestly of God the pardon of his sins, he sued for nothing but mercy, he grounded his faith and hope to speed in that suit only upon the infinite mercy of God; yet here renewing the same suit and suing still for nothing else but the pardon of his sin, yet he mentioneth not mercy now, but showeth the way and means whereby he hoped to obtain this mercy from God for the pardon of his sin; by the blood of Christ, by being washed in that, by having that sprinkled upon him and applied to him, he looked to obtain mercy with God for the pardon of his sin, and by no other means. From hence then this Doctrine ariseth for our instruction.
That the only means whereby men obtain mercy with God for the pardon of their sins, is the blood of Christ.
Two branches there be of this Doctrine which must be distinctly handled. 1. No mercy can be expected from God but through Christ only. He is the conduit pipe whereby all mercy is conveyed from God unto us. Of his fullness (saith the Evangelist, John 1.16.) have we all received. 2. Whatsoever mercy we receive from God by Christ, we obtain it by his blood.
See the proof of the first point in six particulars.
[ 1] First, Eternal life and the glory and happiness we look for in heaven is indeed the free gift ( 〈 in non-Latin alphabet 〉 ) of God, and obtained merely through his mercy; but this free gift, this mercy we have no hope to receive from God but only through Christ, The gift of God is eternal life, (saith the Apostle, Rom. 6.23.) through Jesus Christ our Lord. In which respect he is called our hope, 1 Tim. 1.1.
[ 2] Secondly, All spiritual blessings whereby we are fitted for heaven, faith and repentance and holiness, without which no man shall see the Lord (as the Apostle speaketh, Heb. 12.14.) are the free gifts of God and obtained merely through his mercy; for he is the God of all grace, as the Apostle calleth him, 1 Pet. 5.10. But this mercy is obtained from God only through Christ. He hath blessed us with all spiritual blessings in heavenly places in Christ, saith the Apostle, Ephes. 1.3. It is he that giveth repentance unto Israel, and forgiveness of sins as the Apostle speaketh, Acts 5.31.
[ 3] Thirdly, Even those common gifts of God's spirit, which hypocrites and castaways have enjoyed as well as God's elect, are the free gifts of God and fruits of his mercy, yet are they also bestowed on the elect only through Christ; no man can have any comfort in them, no man can have a sanctified use of them, but only in and through Christ. The Apostle speaking of that knowledge and utterance God had given the Corinthians for the service of his Church, 1 Cor. 1.4, 5. calleth them the grace of God which was given them in Jesus Christ.
[ 4] Fourthly, It is of the mercy of God that any of us enjoy the blessings of this life, specially that we enjoy them with any comfort, as those that have just title and right unto them. Every man to whom God hath given riches and wealth (saith Solomon, Eccl. 5.19.) and hath given him power (a mind) to eat thereof, and to take his portion, and to rejoice in his labor, this is the gift of God. But this mercy also the faithful obtain only though Christ. Worthy is the lamb that was stain (say the holy Angels, Revel. 5.12.) to receive power and riches and wisdom. As if they had said, All riches as well as all power and wisdom are his and his only. Him God hath made heir of all things, as the Apostle saith, Heb. 1.2. All things are yours, and ye are Christ's, saith he, 1 Cor. 3.22, 23. As though he had said, Nothing is ours, we have not a spiritual and comfortable title to anything, till we be Christ's.
Fifthly, The love and good will of God towards us (which is the only root [ 5] and fountain of all blessings and good things we receive from him) is woon and procured to us only by Christ. God cannot love or bear good will to any of us, but only through him and for his sake. And therefore the Angels sing thus at his coming into the world, Luke 2.14. Glory be to God in the highest, and on earth peace good will towards men. As if they should have said, God could bear no good will towards men, but only through Christ.
Sixthly and lastly, No man can have any true boldness to go to God or to [ 6] look for any good or mercy from him but only through Christ. No man cometh unto the father but by me, saith our Savior, John. 14 6. In him we have boldness and access with confidence, saith the Apostle, Ephes 3.12. and in him only. Whatsoever good thing we want and would beg of God by prayer, we must ask it in his name, and look to obtain it only through him and and for his sake. Whatsoever ye shall ask the father in my name he will give it unto you, saith our Savior, John 16.23. And whatsoever good thing we have received from God and would be truly thankful to God for, we must ascribe it only to Christ and acknowledge we have received it for his sake alone, Giving thanks to God and the father by him, as the Apostle teacheth us, Col. 3.17. And thus we have seen the first proof of the Doctrine. No mercy can be expected from God, but through Christ alone.
The second followeth. No mercy can be expected from God by Christ, but only through his blood; if he had not suffered and endured that for us which he did, both in his soul and body, we could never have found any mercy from God at all. See the proof of this also in three particulars.
First, All the mercies of God that concern our justification, the acquitting [ 1] us of our sins and setting us in God's favor, are obtained to us by the passions and sufferings of Christ. Being justified by his blood (saith the Apostle, Rom. 5.9.) we shall be saved from wrath through him. In Christ we have redemption though his blood (saith he, Ephes. 1.7.) the forgiveness of sins, according to the riches of his grace. As if he had said, It is of the riches of God's free grace, that any of us obtain the forgiveness of our sins, but the riches of God's grace are procured to us by the blood of Christ, and by no other means. Him hath God set forth (saith he, Rom. 3.25.) to be a propitiation through faith in his blood. Three things are to be observed in these words. 1. God hath made Christ the mercy-seat. The mercy-seat under the law was but a type and figure of him; They that would obtain any mercy from God, must seek it in and through him only. 2. Whereas the mercy-seat under the law stood in the holy of holies, within the veil and was hiden not only from the people but from the priests also, the High Priest only had access unto it, and that but once a year, the Lord hath now by the ministry of the Gospel set forth this mercy-seat, openly to the view of all men, all men may have access unto it. 3. As the Hhigh-Priest who was a type of Christ came not to the mercy-seat, could find no mercy with God nor make atonement between him and his people, without the blood of a sacrifice, Levite. 16.14. so may no man come to the true mercy-seat nor hope to find mercy with God through Christ, but only by faith in his blood.
[ 2] Secondly, All the mercies of God that concern our sanctification, the subduing of our corruptions and the renewing of our hearts, are obtained to us by the passion and sufferings of Christ. Therefore doth the Apostle, Rom. 6.6. ascribe our mortification to the death of Christ. Our old man (saith he) is crucified with him, that the body of sin might be destroyed, that hence forth we should not serve sin. So that ability that is given us of God to lead a new life and to walk in his ways is ascribed to the passion and sufferings of Christ. It is the blood of Christ (saith the Apostle, Heb. 9.14▪) who through the eternal spirit offered himself without spot unto God, that purgeth our conscience from dead works, to serve the living God. And that strength that any child of God hath to resist temptation, is to be ascribed to the passion and sufferings of Christ. By Christ crucified (saith the Apostle, Gal. 6.14.) the world is crucified unto me, and I unto the world.
[ 3] Thirdly and lastly, All the mercies of God that concern our glorification, and the consummation of our happiness in the kingdom of heaven, are obtained to us by the passion and sufferings of Christ. We have boldness (saith the Apostle, Heb. 10.19.) to enter into the Holiest (into heaven whereof the holy of holies in the temple was a figure) by the blood of Jesus. As if he should say, There is nothing that can make a man die, and go to God with true boldness and expectation of a better life, but only faith in the blood of Christ. And in this respect it is that the Apostle calleth his whole ministry the preaching of the cross of Christ, 1 Cor. 1.18. and we preach Christ crucified, saith he, verse 23. that was the whole matter and scope of his ministry, to teach men to look for all mercy and comfort from God only through the passion, and sufferings of Jesus Christ. Yea he telleth the Corinthians, 1 Cor 2.2. that when he was among them (where learning and eloquence did abound) he determined not to know anything save Jesus Christ and him crucified, he resolved with himself to show no other learning but this, to set forth to them in the best manner he could, the sufferings of Christ and the benefit and fruit that cometh to God's people by them. Nay he professeth of himself, Gal. 6.14. that the cross of Christ his passion and sufferings, was the only ground of all his comfort, he rejoiced and gloried in nothing else. God forbid (saith he) that I should glory, save in the cross of our Lord Jesus Christ. And thus we have heard the Doctrine confirmed unto us sufficiently.
Let us now proceed to the reasons and grounds of it, and they are two principally according to the two several branches of the Doctrine.
First, No man can expect any mercy from God but only through Christ, Because he knoweth that he is by nature the child of wrath. We all (saith the Apostle, Ephes. 2.3.) were by nature the children of wrath, even as others, the elect as well as the reprobate, the blessed Apostle as much as any other man, was by nature the child of wrath. And as he knoweth he is in this estate by nature; so by falling into and living in known sins, he knoweth likewise that he provoketh the Lord afresh oftentimes, and maketh him his enemy. Thou hatest all workers of iniquity, saith David, Psal. 5.5. They rebelled and vexed his holy spirit (saith the Prophet, Esa. 63.10. speaking of God's own people) therefore he was turned to be their enemy. And who can expect mercy and kindness from him whom he knoweth to be his enemy? No no, no mercy, no comfort can be looked for at God's hands, nothing but terror, nothing but indignation and wrath, while God is our adversary, till we be reconciled unto him. Till then (if a man's conscience be not senseless) there can be nothing in him but a certain fearful looking for of judgment (as the Apostle speaketh, Heb. 10.27.) and of fiery indignation, which shall devour the adversaries. Now Christ is the only mediator between God and us to go between us, and make reconciliation, There is but one Mediator between God and man, (saith the Apostle, 1 Tim. 2.5.) the man Christ Jesus. And Col. 1.19, 20. It pleased the Father by him to reconcile all things unto himself.
Secondly. No man can expect any mercy from God, till he know first that the justice of God is satisfied for him. As the Lord hath set this law unto all men to look first to justice, and then to mercy, not to show mercy unto any wi • h neglect of justice. What doth the Lord require of thee (saith he, Mic. 6.8.) but to do justly and to love mercy? Thou shalt not respect the person of the poor in judgment saith the Lord, Levite. 19.15. As if he had said; Thou shalt not out of compassion to his distressed estate, neglect to do justice: So hath he set this law unto himself, to look first to justice, and then to mercy, not to have compassion upon any man's misery, or to show mercy on him, with neglect of his justice. For God is infinite in justice, and will have his Law satisfied to the full. It is easier for heaven and earth to pass (saith our Savior, Luc. 16.17.) than for one title of the law to fail. As though he should say; The Lord had rather heaven and earth, and all the creatures therein should come to naught, and perish everlastingly, than that one word or title of his Law should fail and be unfulfilled. And this is the irrecoverable sentence of his Law which the Apostle mentioneth, Galat. 3.10. Cursed i • everyone that continueth not in all things that are written in the Law to do them. Till therefore a man know that this sentence of the law be fulfilled, till a man know that this curse is borne for him, he cannot expect to find any mercy with God. See how the Lord hath expressed himself in this point, even in that place where he hath amplified his mercy most, and set it forth to the full: I mean Exod. 34.6, 7. The Lord is merciful and gracious, long s • ffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin. What can be said more for the amplifying of God's mercy than is said here? And yet mark what followeth in the very next words; and that will by no means clear the guilty. As if he had said; As infinite as the Lord is in mercy, yet will he by no means clear any man that is guilty of the transgression of his law, without satisfaction be made to his justice for him. And who is able to make satisfaction to the justice of God for the sin of man? Who is able to satisfy the law, and to bear this penalty and curse that is due unto him for the least transgression of it? Who can stand before his indignation (saith the Prophet, Nah. 1.6.) and who can abide in the fierceness of his anger? Surely all the Angels and Saints in heaven and earth could not do it. Only Christ Jesus who was more than a man, was able to do it, and did it for his elect to the utmost. The Lord hath laid upon him (saith the Prophet, Esa. 53.6.) the iniquity of us all ; that is, the full punishment of all our iniquities. Christ hath redeemed us (saith the Apostle, Gal. 3.13.) from the curse of the law, being made a curse for us. He trod the winepress of the fierceness and wrath of almighty God, saith John, Rev. 19.15. There was not one jot of the fierceness and wrath of God that was due to the sins of any of the elect, but he trod it out, it came all upon him. Christ himself our blessed Mediator could not make our peace with God, nor get him to pardon our sin and show us mercy, by entreaty, or intercession, or by any other means, till he had satisfied the law for us, till he had paid every farthing of our debt, till he had borne the curse and punishment that was due to us for our sins, even to the uttermost. When we were enemies (saith the Apostle, Rom. 5.10.) we were reconciled to God by the death of his Son ; nothing but the death of his Son would do it. This truth the Lord taught his people even under the Law. Without a sacrifice, without shedding of blood there was no remission of any sin saith the Apostle, Heb. 9.22. It is the blood (saith the Lord, Levite. 17.11.) that maketh atonement for the soul. And these are the reasons and grounds of the Doctrine.
Now before we come to the uses of it, a question must be resolved to prevent the misunderstanding of this that hath been delivered, and to make way for the uses that are to be made of it.
How can it be said that no mercy can be obtained of God for us by any other way but by the bloody passion of Jesus Christ, seeing the Scripture so oft ascribeth our whole salvation to the mere grace and goodness of God only. By grace ye are saved, saith the Apostle, Eph. 2.5. And for the undoubted certainty of this truth, he repeateth it again, Verse 8. in the very same words, and teacheth us that our whole salvation cometh most freely unto us. I will love them freely, saith the Lord, Hos. 14.4. We are justified freely by his grace, saith the Apostle, Rom. 3.24. And thus runneth the promise, Revel. 21.6. I will give to him that is a thirst, of the fountain of the water of life freely.
To this I answer; that though the pardon of our sins and salvation of our souls be (in respect of Christ our surety) no free gift but a dear purchase, neither do we obtain it till it was dearly bought and purchased for us. Ye are bought with a price, saith the Apostle, 1 Cor. 6.20. Yea such a price as the Apostle (1 Tim. 2.6.) calleth 〈 in non-Latin alphabet 〉 , fully answerable in worth to the souls of all God's redeemed ones, and to that which God hath given us; yet in respect of ourselves and of our obtaining of it, it is merely of grace, it is the free gift of God; It is merely of mercy and free grace that any of us are saved. This will evidently appear unto us in five points.
[ 1] First, It was the free grace of God and nothing else, that first moved him to find out and appoint this way to save us by, and to satisfy his own justice for us. He purposed this in himself, saith the Apostle, Eph. 1.9. there was nothing out of himself that moved him to it. He devised this way how to make satisfaction unto himself. God was in Christ (saith the Apostle, 2 Cor. 5.19.) and reconciled the world (of the elect he meaneth, for certainly all are not reconciled unto him) to himself. This was certainly the free grace and mere mercy of God, and nothing else that moved him to do this. Yea his love and mercy to his elect appeared more in this, than if by his absolute prerogative and sovereignty he had forgiven us, without exacting any satisfaction for us at all, God so loved the world (saith our Savior, John. 3.16.) that he gave his only begotten Son, &c.
[ 2] Secondly, It was the free grace of God and nothing else that moved him to give any of us to Christ, and to appoint us in his eternal counsel to be of that small number that should receive mercy by him. He predestinated us (saith the Apostle, Eph. 1.5.) unto the adoption of Children, by Jesus Christ to himself, according to the good pleasure of his will. As if he had said; The good pleasure of his own will, and nothing else moved him to do this. In this respect our Savior saith of his faithful Disciples, John. 17.6. Thine they were, and thou gavest them me ; And Verse 9. I pray not for the world, but for them that thou hast given me, for they are thine.
[ 3] Thirdly, It was the free grace of God, and nothing else that moved him to give to any of us that grace, to receive Christ by faith being offered unto us in the ministry of the Gospel. No man can come to me (saith our Savior, John. 6.65.) except it were given unto him of my Father.
[ 4] Fourthly, It is the free grace of God, and nothing else that moveth him to accept of that satisfaction which Christ our Surety hath made for us, and not to exact it at our own hands. And that maketh the Apostle to say Ephes. 1.6. that it is to the praise of the glory of his grace, that he hath made us accepted in his beloved, nothing hath bound him to do it, but his own free promise and grace only.
Fifthly and lastly, It is the free grace of God, and nothing else, that moveth [ 5] him after we have received Christ by faith, and thereby are brought into covenant with him, to perform his promise, and to keep covenant with us, considering how oft we break our covenant with him, how weak and wavering our faith and obedience is. And this made Solomon break forth into those terms of admiration and wonderment, 1 King. 8.23. O Lord God of Israel, there is no god like unto thee, who keepest covenant and mercy with thy servants, that walk before thee with all their heart. As if he should have said, It is the marvelous mercy of God, that he keepeth covenant even with the best of his servants, considering how many their failings be. And thus have I finished my Answer to the Question, and shown you, that though our salvation were not free to Christ, but he paid dear for it, yet to us it is free, we obtain it only through the free grace and mercy of God.
Lecture CXIX. On Psalm 51.7. May 26. 1619.
IT followeth now that we proceed unto the uses that this Doctrine serveth unto; and those are three principally. 1. For instrustion. 2. For exhortation. 3. For comfort.
For the first. This Doctrine will teach us to judge rightly of sin, and to esteem of it as it doth deserve. Four points there are to be observed in this Doctrine, that do notably set forth the odiousness and heinousness of sin.
First, no creature in heaven or earth can cleanse thee from the least of all [ 1] thy sins, nor procure thee a pardon for it. Christ Jesus only was able to do it. He is the propitiation for our sins, saith the Apostle, 1 John 2.2. and he alone. In Popery men are taught that many will do it. Pardons may be bought of the Pope we know; and the larger sum a man is content to disburse for it, the larger shall his pardon be. They teach also that men may by their almsdeeds and good works (specially by doing good to the Church) redeem and buy out their iniquities, and make satisfaction to the justice of God, for the temporal punishment that is due to them for sin; so that the more bountiful a man is that way, the less he shall need to fear the fire of Purgatory, or any other temporal punishment whatsoever. And this hath certainly been a most profitable and gainful Doctrine to the Church of Rome. But a most blasphemous Doctrine it is, and such as m • keth the Cross of Christ of none effect ; a Doctrine directly contrary to the holy Scriptures, and to that which the Apostle Peter (whom they make the rock upon which their Church is built) did teach. Ye know (saith he, 1 Pet. 1.18.) that ye were not redeemed with corruptible things, as silver and gold from your vain conversation received by tradition from your feathers. No silver and gold (though we had never so many thousands to give unto pious uses) can redeem and buy out the least of our sins no not our vain conversation, our unprofitable walking, our sins of omission, or any part of the punishment that is due to us for it. And this ye know, saith the Apostle, this was a truth clearly known to all God's people then. The Churches that were planted by the Apostles were fully persuaded of it. And if the present Church of Rome had been of the Apostle Peters founding (as they pretend) certainly silver and gold could not be of such use and worth there for procuring pardons for sin, as all the world knoweth that now it is. But what speak we of silver and gold? Not all the Angels or Saints in heaven or earth were ever able by all their holiness and good works, by all their prayers and intercessions to merit of God for any man, the pardon of the least sin. And in this also, Popery doth miserably and damnably deceive the world. We know they teach men to trust, and expect mercy from God in the pardon of their sin, by the merits and intercession of the Saints, specially of the blessed Virgin. And it is notorious to the world, that their whole Church in their public Liturgy do oft beg of God the pardon of sin and deliverance from his wrath, for the merits and intercession of such and such Saints. Miserable comforters are they, that teach poor souls in this case, to lean upon the staff of this bruised reed. Of all the Saints that have been most rich in grace and good works, that may truly be said which David speaketh of the worldly rich men. Psal. 49.7, 8. None of them can by any means redeem his brother, nor give unto God a ransom for him; for the redemption of the soul is precious. No Saint was ever able with all his holiness and good works, to pay a price sufficient to satisfy the justice of God, for one soul. Nay (I say more) no Saint or Angel durst ever so far mediate with God, as to entreat him for his sake, to pardon any one sin to any soul. If one man sin against another (saith old Eli to his sons, 1 Sam. 2.25.) the judge shall judge him : (satisfaction may be made for the offense, by the authority of the magistrate) but if a man sin against the Lord, who shall entreat for him? As if he had said, No Saint or Angel dare presume to be so much as a mediator of intercession unto God, for any that hath sinned against him. Call now (saith Eliphaz to Job 5.1.) if there be any that will answer, or speak for thee, and to which of the Saints wilt thou turn? No, none but Christ only durst ever do so much for any poor sinner. And this is the first point in this Doctrine, that doth discover to us how heavy and heinous a thing sin is.
[ 2] Secondly. Christ himself could not cleanse thee from thy sins, nor procure thee the pardon of the least of them, any other way but by dying for thee. The holiness of his life, and that exact obedience he yielded to the law of God, in all points fulfilling all righteousness as himself speaketh, Matth. 3.15.) was (doubtless) of great merit, and we received much benefit by it. As by one man's disobedience many were made sinners (saith the Apostle, Rom. 5.19.) so by the obedience of one, shall many be made righteous. We are justified in part, even by his active obedience, for by it we obtain the imputation of that perfect righteousness, that giveth us title to the kingdom of heaven. For seeing it was not possible for us to enter into life, till we had kept the commandments of God, Matth. 19.17. and we were not able to keep them ourselves, it was necessary our surety should keep them for us. And he by performing to the full for us, not for himself; for he being God and not man only, and his manhood having no personal substistance without the Godhead, was not bound to keep the law for himself) he (I say) by fulfilling the whole law of God, did thereby purchase heaven for us, and merit that God should account us righteous, and perfect fulfillers of his law. By this means he brought in everlasting righteousness, as the Prophet speaketh, Dan. 9.24. In which respect also the Apostle saith, Rom. 10.4. that Christ is the end of the law for righteousness to everyone that believeth. As if he should say, The end of the law is to justify them that fulfill it, and this Christ hath done for everyone that beleveth in him, and so hath made him righteous before God. And for this cause the Apostle saith also, Rom. 3.31. Do we then make void the law through faith? God forbid. Yea we establish the law. As though he had said. The Doctrine of justification by faith in Christ, doth no way derogate from the law, for it acknowledgeth a necessity, not only of satisfaction for the penalty that is due to the transgression of it, but also of a full and perfect observation of it, in all points, by them that would enter into life. But though this be so, yet Christ's active obedience, his good works and holy life, could never have been meritorious for us, could never have justified us, nor brought us to heaven, if he had not died for us. And therefore both our justification, and our obtaining of heaven, is ascribed to his blood, as if that alone had done both. Being justified by his blood (saith the Apostle, Rom. 5.9 we shall be saved from wrath through him. And we have boldness to enter into the holiest (that is, into heaven, Heb. 10.19.) by the blood of Jesus. So the scripture ascribeth much to the intercession that our Savior daily maketh for us in heaven, & much comfort (doubtless) we may receive by this, that we have such a friend in the court, such an advocate to speak and plead and pray for us unto his father He is able (saith the Apostle, Heb. 7.25.) to save them to the uttermost, that come to God by him, seeing he ever liveth to make intercession for them. But his intercession could never have been meritorious for us, it could never have prevailed with God for us, to the procuring for us the pardon of the least sin, if he had not by his death given full satisfaction to the justice of God for us. When Christ is described unto John, Rev. 5.8, 9. as the only mediator of intercession, for his Church, (unto whom the four and twenty Elders representing the whole Catholic Church, and company of all God's Saints, do bring their golden viols full of odors which are the prayers of the Saints, to be presented by him unto his father) he is represented to him in the likeness of a lamb that was slain, ver. 6.11. And the four and twenty Elders, ver. 9. give this for the reason why they bring their prayers unto him, and make him their only mediator of intercession, as well as their only Prophet & interpreter of his fathers will. Thou art worthy (say they) to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood. He could not have been our Prophet, neither could his intercession and prayers have ever been meritorious for us, if he had not died for us. It is the death of Christ that giveth virtue and merit to his intercession and prayers for us. It is the blood of sprinkli • g, that speaketh better things then that of Abel, saith the Apostle, Hebrews 12. • 4. It is that that speaketh for us, and pleadeth with God continually for mercy, as the other did for vengeance.
Thirdly. Christ himself could not by dying for thee, have cleansed thee from [ 3] thy sins, nor procured the pardon of the least of them, if he had not died for thee the death of the Cross, that cursed death, if he had not been made a curse for thee. Christ both redeemed us (saith the Apostle, Gal. 3.13.) from the curse of the law, being made a curse for us, for it is written. Cursed is everyone that hangeth on a tree. The scripture indeed seemeth to ascribe our redemption wholly to his bodily death, and to the blood that he shed for us. We have redemption through his blood, even the forgiveness of our sins, saith the Apostle, Eph. 1 7. And Revel. 5. • . Thou hast redeemed us to God by thy blood. But we must understand, that in these and such like places, the holy Ghost useth a Synecdoche ; that is▪ putteth one part of Christ's passion for the whole. And two reasons there are, why his whole passion is expressed by this part of it, rather then by the other. 1. Because the shedding of his blood, was the most apparent and sensible sign and evidence that he did indeed lay down his life, and die for us, yea, that he died a violent death. For the life of the flesh, is in the blood, saith the Lord, Levite. 17.11. 2. This did best declare him to be the true propitiatory sacrifice, that was figured by all the sacrifices under the law, that lamb of God that taketh away the sins of the world, as John the Baptist calleth him, John. 1. • 9. But it was not that alone that could have done the deed, all the pains and torments he endured in his body for us, could not have obtained for us the pardon of any one sin. He suffered much more in his soul for us, then he did in his body. He made his soul an offering for sin, as the Prophet speaketh, Esa. 53.10. His soul was exceeding sorrowful, even to the death. Mat 26.38. He endured the torments of the soul as well as of the body for us. Yea the curse of God, and those unspeakable and inconceivable torments that were due to all the sins of all God's Elect, both in body and soul he endured to the uttermost. The Lord spared him not, as the Apostle saith, Rom. 8.32. nor abated him one farthing of our debt, but made him pay it all. The Lord laid upon him (saith the Prophet Esa. 53.6.) the iniquity of us all ; that is, the punishment due unto all our iniquities. And verse 4. Surely he hath borne our griefs, and carried our sorrows, the sorrow and anguish that was due to us for our sins, he hath borne it all, and every jot of it, and so he made full satisfaction to the justice of God for us, and unless he had so done, he could never have redeemed us from our sins. He made our peace through the blood of his cross, saith the Apostle, Col. 1.20. by no death but by that cursed death, he could have made our peace with God.
[ 4] Fourthly and lastly. Christ himself by dying for us the death of the Cross, and by enduring in body and soul the torments due to our sins, could not have made our peace with God, if he had not been more then a man▪ more then a creature (admit it had been possible for a creature to have borne God's curse) if he had not been God. All his sufferings could not have been a price sufficient to redeem one soul, to purchase the pardon of one sin, if they had not been the sufferings of God himself. The infinite wrath of God due unto sin which no creature is able to bear at once, and therefore must be enduring of it everlastingly. ( Their worm shall never die (saith the Prophet Isaiah 66.24.) their fire shall never be quenched ) Christ being God, mighty in strength, as Job speaketh, Job 9.4. was able to bear altogether, and at once, in that short time that he was upon the Cross. The Apostle calleth the blood of Christ whereby we are redeemed, a precious blood, 1 Pet. 1.19. And indeed it must needs be precious, of infinite price and merit, able to countervail and answer for the everlasting torments that were due to the sins of all God's elect, because it was the blood of God himself. God purchased his Church with his own blood saith the Apostle, Acts 20.28. God laid down his life for us, saith the Apostle 1 John 3.16. The Lord of glory was crucified, saith holy Paul, 1 Cor. 2.8. Nothing but the infinite suffering of such a person, could have procured us the pardon of the least of our sins.
Now to conclude this use of instruction, and to make some application of it, Learn by this that thou hast heard, to judge rightly of sin, of every sin, of thine own sins especially. Labor to have a sound judgment in this point, to be persuaded in thy judgment, that every sin is a most deadly and heinous thing. Know thou, and see (saith the Lord, Ier. 2.19.) that it is an evil thing, and bitter that thou hast forsaken the Lord thy God, and that my fear is not in thee. Judge not according to the appearance ( John. 7.24. of this matter) but judge righteous judgment. Judge not of sin according as the world judgeth of it, nor according to those colors that Satan and thine own foolish heart is apt to put upon it, but judge of sin, as God in his word judgeth of it, for his judgment will stand when all is done. Account it a point of extreme folly in thyself, and a sign that thou hast lost all judgment, & that thou art strangely blinded besotted and bewitched by the devil, even this I say, that thou canst think of any sin that it is but a small matter, that thou canst so sleight and make nothing of many sins that thou dost in thy heart so scorn and befool them, whom thou seest so precise, and fearful to do the least thing that might offend God. Fools make a mock of sin, saith Solomon, Prov. 149. They are fools certainly, and stark fools, that make so small a matter of any sin.
But for the better persuading you to hearken to my counsel in this, I will 1. give you two motives to seek for soundness of judgment in this case. • . I will show you the means whereby you may rectify your judgments in this point.
And for the Motives, consider.
First. That no man can truly repent of his sin, nor be affected with it, as he ought to be, till he can rightly judge of sin, & know how heinous and dangerous a thing it is. The will and affections of a man are swayed by his judgment. Be ye changed by the renewing of your mind, saith the Apostle, Rom. 12.2. All saving repentance, and change of the heart, beginneth in the renewing, and rectifying of the mind and judgment. This will the better appear, if we consider five things that are required in true repentance. 1. We [ 1] must cast away with loathing, and detestation our sins, as a man would cast away a menstruous and filthy rag, that by chance is fallen upon him, and say to it, get thee hence, Isaiah 30.22. 2. We must hate and abhor sin. [ 2] The Lord speaking of a small sin (in comparison) even of eating of meat, that he had in his ceremonial law forbidden, Levite. 11.10. saith, that it should be an abomination unto them. And verse 43. he giveth a good reason for it, for he telleth them, that even a small sin being wittingly committed, would make them abominable unto him. And have not we just cause to abhor that that will cause the Lord to abhor us? 3. We must [ 3] grieve and be more troubled in ourselves for offending God, then for any worldly loss or affliction whatsoever. Th • y shall mourn for him (saith the Prophet, Zach. 1 • .10.) as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first borne. 4. We [ 4] must cry to him more earnestly, and hearrily, for pardon of our sin, then for the averting of any judgment, or obtaining any other blessing whatsoever. As David doth in this Psalm, after Nathan had been with him, and threatened such heavy judgments against him and his house. And Elihu reproveth John. 36. • 1. For choosing iniquity rather then affliction. A man that is wise and well advised, will choose rather to endure any affliction, then to commit any iniquity whatsoever. 5. Lastly. We must be more afraid of sin, of offending God [ 5] in the least thing, then of any danger or evil in the world that can befall us. Fear not their fear (saith the Prophet, Esa. 8.12, 33.) nor be afraid, but let the Lord be you-fear, and let him • e your dread. And who can possibly thus repent him of his sin, that is not in his judgment fully persuaded how heinous and odious a thing every sin is.
Secondly. Consider, that till we can rightly judge of our sins, Christ can profit us nothing. He came to call none but sinners, yea, such as so know, and can judge of their own sins, as that they are sick at the heart with sorrow and trouble of mind for them. Mat. 9.12, 13. But of this point I shall have occasion to speak more in the next use.
Now the means whereby we may come to a right judgment of sin, are five principally.
First. Consider with thyself seriously, that every sin is an offense, and a contempt done against the infinite Majesty of the eternal God. Against thee, thee only have I sinned, saith David here, verse 4. And therefore it must needs be a thing infinitely evil and dangerous.
Secondly. Consider the only punishment that the Lord in his righteous judgment, hath appointed after this life, for every sin, is everlasting death, in the lake that burneth with fire and brimstone for evermore. The wages of sin, (of every sin) is death, saith the Apostle, Rom. 6.2 • . even eternal death, Indignation and wrath, tribulation and anguish, (saith he, Rom. 2.8, 9. shall be on every soul that doth evil. And how great must that offense needs be, that the righteous God hath appointed such a punishment unto, as no tongue can express, no heart can conceive, how great and how extreme it is?
Thirdly. Think seriously of this, that all the miseries of this life, all the bitterness we taste of, in all our bodily pains and diseases, in all the anguish and trouble of our minds, in all our outward wants and distresses, in the unseasonableness of the weather, in all public calamities, come all from sin. Let no man deceive you with vain words, (saith the Apostle, Ephes. 5.6. or tell you, it is nothing to be merry and wanton a little (I would none did worse then so) or it is nothing to use a little craft and fraud in buying and selling, alas they that will live in the world must do as the world doth) let no man deceive you with such vain words ; saith he, for because of these things cometh the wrath of God, upon the children of disobedience. All our woe and misery cometh from our sin, so that there is no day passeth over our heads wherein the Lord doth not really teach us how to judge of sin. The Lord's voice crieth unto the city (saith the Prophet, Mic. 6.9.) and the man of wisdom shall see thy name, hear the red and who hath appointed it. As if he had said, By his rods and corrections the Lord's voice crieth unto men. And though in some rare and extraordinary judgments God doth lift up his voice and cry louder unto men then in others, yet in everyone of his judgments and corrections that do befall us the Lord crieth thus to everyone of us, Taste and see in this what it is to sin, what it is to offend God.
Fourthly, Consider of this that you have heard now in this Doctrine, what a price was paid by thy Savior to redeem thee from thy sins, even from the least of them. Never did God so fully declare his hatred of sin and how heinous a thing it is in his sight, by all the judgments that he ever executed upon men or Angels, as he did in the cross of Christ, and in that extreme abasement and humiliation that he did endure for us. No, if it were possible for us to see and feel the torments that the damned in hell do endure, yet could not that be so effectual a means to persuade us what the true desert of sin is, as the meditation of the cross of Christ, if God would please to give us hearts to behold it, and meditate of it as we ought to do. They shall look upon me whom they have pierced (saith our Savior, Zach. 12.10.) and then they shall mourn abundantly. O if we could look well upon Christ crucified (but that can we never do till the spirit of grace be poured upon us as the Prophet there speaketh) it would not be possible for us to esteem lightly of any sin, we could not choose, but be deeply affected with our own iniquities
Fifthly and lastly, Because (by reason of our natural blindness and the marvelous cunning and power that the world and Satan have to bewitch us in this thing) all these considerations and means can never prevail with us, till God open our eyes; it must be the mighty work of God (specially in so profane an age as this is) that must persuade us to judge rightly of sin. Who hath believed our report? (say the Ministers of the Gospel, Esa. 53.1. which may be applied to this as well as to any other Doctrine that we teach in our ministry) and to whom is the arm of the Lord revealed? As if they had said, Why do so few believe anything we teach out of God's Word, touching the heinousness and danger of sin? Surely because there be few upon whom the Lord is pleased to show his mighty power, in the opening of their eyes. Therefore in the use of these or any other means for the rectifying of our judgment in this case, we must cry unto God as Job did, Job 13.23. Make me to know my transgression and my sin. It is meet to be said unto God (saith Elihu to Job, when he would persuade him to think and judge rightly of his sin, Job 34.31, 32.) that which I know not teach thou me. It is fit and necessary we should cry unto God, that he would open our eyes and not suffer us to be deluded by Satan, that he would by his holy spirit teach us to judge rightly of this matter, to know how heinous and dangerous a thing sin is.
Lecture CXX. On Psalm 51.7. June 9. 1629.
IT followeth now that we proceed unto the second use of the Doctrine and that is for exhortation. For if this be so that no man may hope to find mercy with God for the pardon of his sin, but only through Christ and his blood, then must we all labor to know that we have our part in Christ's blood, that we are of the number of them that he did undertake for. O this is the excellent knowledge when all is done. This was the knowledge that Paul made such reckoning of as he professeth to the Corinthians, 1 Cor. 2.2. He determined not to know anything, among them, save Jesus Christ and him crucified. Three points are to be observed in that speech of his. 1. That though he did so excel in knowledge as he durst (without vain-glory) compare with the very chiefest Apostles, as he saith, 2 Cor. 11.5, 6. Though I be rude in speech (saith he) yet not in knowledge, but we have been made thoroughly manifest unto you, in all things. As if he had said, There was no point of religion needful for you to be instructed in, no difficult case of conscience that any of you had occasion to propound unto me, but I was able fully and clearly to resolve you in, He had received that abundance of revelations from the Lord as he was in danger to be exalted above measure with them, as himself confesseth, 2 Cor. 1 • .7. Yet doth he profess here, that he made no reckoning of all the rest of his knowledge in comparison of this, To know Jesus Christ and him crucified was the only knowledge, the only high point of learning, that he made account of and gloried in. 2. That this was the only point of knowledge that in his whole ministry, in all his preaching among the Corinthians he labored to bring them to, To know Jesus Christ and him crucified, this was the whole scope and drift of his ministry. In which respect also he calleth his ministry, 1 Cor. 1.18. The preaching of the cross ; and verse 23. The preaching of Christ crucified, as if he preached nothing but that, all his preaching tended to bring them to this point of knowledge to know Jesus Christ and him crucified. 3. Observe that he saith he did this advisedly and upon judgment 〈 in non-Latin alphabet 〉 saith he I determined and resolved with myself before I preached among you, that this should be the only point of knowledge that I would profess myself to have skill in, and which I would in my whole ministry labor to bring you unto To know Jesus Christ and him crucified. O that we were all of Paul's mind; ô that we all that are preachers of the Gospel were of Paul's mind; that we would not so much affect and admire the knowledge of nice and intricate speculations, and busy our own and other men's heads with unprofitable controversies, with oppositions of science, falsely so called, as the Apostle speaketh, 1 Tim 6.20. that we would not count it our glory to excel others in such points of knowledge and learning as are vain and unprofitable, but study this point better and strive to bring ourselves and others to this skill To know Jesus Christ and him crucified. To this end mark how that blessed Apostle doth further express himself in this matter, Phil. 3.8, 9. Doubtless I count all things but loss, for the excellency of the knowledge of Jesus Christ my Lord; for whom I have suffered the loss of all things, and do account them but dung that I may win Christ and be found in him, &c. Four things are worthy to be observed in this speech of that holy man. 1. That there is an excellency in this knowledge, in the knowledge of Christ above all other knowledge in the world. 2. That he himself had suffered the loss of all things for Christ's sake, the cause of all his losses, of all his troubles and persecutions was the constant profession he made of his love to Christ, and the high and account he made of him, that he would not shrink from him nor forgo the comfort and sweetness he found in him. 3. That he did not this out of a rash zeal and head-strong affection, but advisedly and upon good judgment and mature deliberation, I account all things but loss for the excellency of the knowledge of Jesus Christ my Lord, I account them but dung. As if he should say, I see good reason why I should be content to purchase this knowledge with the loss of all things, yea that I should even loath all things as the filthiest dung and cry fie upon them, when they come in competition with Christ and I cannot enjoy them, but I must loose my comfort in Christ. 4. Lastly, Observe what a kind of the knowledge of Jesus Christ it was that he made so great account of, I count all things but loss (saith he) for the excellency of the knowledge of Jesus Christ my Lord ; and again, I count all things but dung that I may win Christ and may be found in him. As if he had said, To know Christ to be my Lord and Savior, that he did undertake for me, to win and wear him as mine own, to know that I am in him as the branch is in the vine, and the sience in the stock, ô this is an excellent knowledge (saith he) this is such a knowledge as a man should be willing to purchase with the loss of anything that is dearest to him in the world. And this is the knowledge of Christ that I would fain persuade myself and everyone of you (beloved) to make high account of and to give no rest to ourselves, till we have attained unto it.
And for the better enforcing of this so necessary an exhortation, I will 1 give you some Motives to quicken and stir up this desire in us. 2 Because most men are too light of belief and confident in this point that Christ is theirs, I will give you some signs and notes out of God's Word, how we may know this and not be deceived in it. 3. Lastly I will show you the Means that they who have not yet, but would fain win Christ and be found in him, must use to obtain their desire.
And for Motives there be four that may serve instead of many, that might be given.
First, Till thou know that Christ is thine, and that thou art one of them that he did undertake for, thou canst have no assurance that any sin that ever thou didst commit is pardoned, but hast cause to judge that thou art still in thy sins, as the Apostle speaketh, 1 Cor. 15.17. And consequently that thou art under the curse of God. He that believeth not the son (saith our Savior himself, I • h. 3.36. that is, on the son as is plain by the beginning of the verse) shall not see life, but the wrath of God abideth on him.
Secondly, Till thou know Christ is thine, thou canst have no hope of mercy from God in any distress, but though thou be jocund and jovial now in thy health and prosperity, and gloryest much in God and in his mercy (as many a vile wretch hath done. Thou makest thy boast of God saith the Apostle, Rom. 2.17. of the Jew that had no part in Christ but hated and blasphemed him; and the Prophet Mic. 3.11. saith of many most lewd men that they leaned upon the Lord ) yet when some sharp and bitter affliction shall awaken thy conscience, thou canst have no hope no comfort in God, thou wilt find nothing but terrrour in thinking of him. I remembered God and was troubled, saith the Prophet, Psal. 77.3. And if it were so with that holy man (whom Christ had but withdrawn himself from for a time, and who had this help to recover himself by, he could consider his former estate, and call to remembrance his songs in the night as he saith, ver. 5. and what will thy case be that never hadst any assurance that Christ is thine?
Thirdly, Till thou know that Christ is thine, and thou art one of them that he did undertake for, thou canst have no assurance of any blessing from God, spiritual, or corporal. For all the promises of God in Christ, they are yea, and in him they are Amen ; that is, sure and certain as the Apostle speaketh, 2 Cor. 1.20. They that are not in Christ have no promise of God, for anything. The Lord hath made Christ his steward and put all his goods into his hand. All things are delivered to me of my father, saith he, Mat. 11.27. Nothing can come to us, but through him. Nay God hath made him heir of all things, saith the Apostle, Heb. 1.2. All things are his own, and therefore we can have nothing but from and through him.
Fourthly and lastly, Till thou knowest that thou art in Christ, and one of those that he did undertake for, though thou dost possess any blessing of God in never so great a measure, yet canst thou not enjoy them nor have any sound comfort in them, for thou canst have no assurance that they are given thee in mercy, and in love. And that is it that giveth the sweet relish to all God's blessings when a man can say of them as Jacob doth of his children, Genesis 33.5. These are the children which God hath graciously given thy servant. And as David doth, 2 Samuel 22.20. He delivered me, because he delighted in me. Then are God's blessings sweet to us indeed, when we can relish God's love in them; when the heart is persuaded God hath given us them in love. Alas we know God hath poured his blessings abundantly upon many men, not in love but in much wrath. I gave them a King in mine anger, saith the Lord, Hos. 13.11. He gave them their own desire (saith the Prophet of rhe rebellious Israelites that perished in the wilderness, Psalm 78.29—31.) but while the meat was yet in their mouths, the wrath of God came upon them ; they had the blessing, but they had it with God's curse and vengeance. And had they not better have been without it, then to have had it so? I will curse your blessings, saith the Lord, Mal. 2.2. And surely the great hurt which many receive even by God's blessings, which they have ( The prosperity of fools shall destroy them saith Solomon, Prov. 1.32.) proveth evidently that God cast them upon them in wrath, rather then in love. And a man were better to be without them then to have them without his love. And no man can be assured God giveth him anything in love, till he be in Christ. For it is he only that hath reconciled us to God and made him our friend as the Apostle teacheth us, Rom. 5.10. These points if we could rightly weigh them will be Motives strong enough, to everyone of us to seek to make this sure to ourselves, that Christ is ours, that we are of the number of those that he did undertake for.
But what needeth all this may some say? I thank God I do verily believe t' is already and am confident in this, that Christ is my Savior, he undertook for me, he died for me. And who but an Infidel and a beast, will doubt of this, seeing the Scripture saith expressly he died for all mankind. John the Baptist calleth him, John. 1.29. The lamb of God that taketh away the sin of the world. And the Apostle John (1 John. 2.2.) saith, he is the propitiation for our sins, and not for ours only but for the sins of the whole world ; And the Apostle Paul expresseth this plainly, by an excellent comparison, Rom. 5.18. As by the offense of one, judgment came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men unto justification of life.
But for answer unto these men, I shall not need to enter into the controversy which hath much troubled the Church whether Christ died for all men; or whether the Lord in sending his son into the world, intended that all men should have benefit by him. But this I say (wherein we all agree, and of which there is no controversy; and which is as much as need be said for the purpose we have now in hand) that certainly all men shall not have benefit by him, he hath not made all men's peace with God, he hath not undertaken for all men in particular nor satisfied God's justice for them, his death is not effectual for all men. No no (beloved) be not deceived with this conceit, but know. First, There is now and ever hath been a world of men that shall have no benefit by him at all. I pray for them (saith he himself, John 17.9.) I pray not for the world. Secondly, There are now, and ever have been many even of those that have professed faith in Christ, that have been most confident in this, that he is their Savior, he died for them that yet shall have no benefit by him at all. Not everyone that saith unto me, Lord Lord (saith he, Mat. 7.21—23. he bringeth them in doubling that word, to express their earnestness of affection and confidence that they have in him) shall enter into the kingdom of heaven. Many will say unto me Lord Lord, and then (then in that dreadful day when they shall have most need of me, they shall find they were miserably deceived) then will I profess unto them, I never knew you, depart from me, avaunt ye wretches, fie upon you, out of my sight, I cannot abide you. O (beloved) let everyone of us take heed we be not found among them in that day whom Christ shall so disclaim. Thirdly, Know that those general speeches of holy Scripture touching the large extent of the merit of Christ's death which thou buildest so much upon (and which the Holy Ghost to a singular purpose is pleased to use for the comfort of God's elect) are in many other places in a special manner appropriated to a certain choice and peculiar people. For the transgression of my people was he smitten, saith the Lord himself, Esa. 53.8. And this Church and people of God for whom Christ in a special manner was stricken, to whom his death is effectual, is not the common field, the vast wilderness of this wide world but God's several and peculiar plot of ground. A garden enclosed is my sister, my Spouse (saith our Savior, Cant. 4.12.) a spring shut up, a fountain sealed. And thus did our blessed Savior himself (who best knew who should have benefit by him) profess. I lay down my life for the sheep, saith he, John. 10.15. And John 17 9.) I pray for them that thou hast given me, for they are thine. And for this cause doth the Church admire and magnify the love of Christ, toward them in their solemn song of thanksgiving, Revel. 5 9. Thou hast redeemed us to God by thy blood out of every kindred, and tongue and people and nation. See an universal grace, see how universal a redemption Christ hath made; thou hast redeemed (say they) by thy blood us out of every kindred and tongue and people and nation. Fourthly and lastly, Know that the number of this peculiar people that shall have benefit by Christ, and whose peace he hath made with God, is very small, is nothing if it be compared with the number of them that shall have no benefit by him. We know that we are of God (saith the Apostle, 1 John 5.19.) and that the whole world lieth in wickedness. The whole world (in a manner) lieth in wickedness, and shall perish in their sins; few or 〈◊〉 (in comparison) shall have benefit by Christ. O therefore (beloved) be not deceived or made secure any longer with this vain conceit that because Christ died for the world therefore that Christ hath paid every man's s • or • , • at • fied God's justice for every man's sin. But seeing there be very few (in comparison) that he hath in special undertaken for, let thou and I labor to know that we are some of those few, of that small number, of that remnant 〈◊〉 he hath answered for.
And to that end I will show you out of God's Word (which is the second thing I promised to handle for the enforcing of this exhortation) the signs and notes whereby we may know this and not be deceived in it.
One sign and note the Holy Ghost hath given us to know this by Hereby we know (saith the Apostle, 1 John 4.13.) that we dwell in him and he in us (that he is ours and we have good title unto him) because he hath 〈◊〉 us of his spirit. If thou canst find that the spirit of Christ dwelleth in thee, and thou art guided by it, thou mayest be sure that Christ is thine.
But if thou have nothing in thee but nature (be it never so good a nature) thou canst not say thou hast any part in Christ. If any man hath not the Spirit of Christ (saith the Apostle Rom. 8.9.) He is none of his.
But this sign is somewhat too general. I will therefore give you four particular effects and fruits of this Spirit of Christ whereby you may judge of this.
First, They that are Christ's (saith the Apostle, Gal. 5.24.) have crucified the [ 1] flesh with the affections and lusts. If any • inne reign in thee, and thou obeyest it in the lusts thereof; nay if thou do not make conscience even of thy evil affections, and passions, and desires, if they be not grievous to thee, if they never trouble thee, certainly thou canst not say that thou art Christ's, that thou art one of them, that he did undertake for.
Secondly, If any man be in Christ (saith the Apostle, 2 Cor. 5.17. he is a [ 2] new • rrature, old things are past away, behold all things are become new. If there be no change wrought in thee by God's Spirit, in thy mind, in thy affections, in thy words, in thy company, in thy whole conversation, but thou art the same that ever thou wast (if not worse) certainly thou canst not say that thou hast any part in Christ.
Thirdly, Christ became the author of eternal salvation (saith the Apostle, [ 3] Hebr. 5.9.) to all them that obey him. Till thou canst be content to take Christ's yoke upon thee, and resolve with thyself willingly to obey him in all his commandments; so long as thou bearest this mind that thou wilt bear no yoke, thou wilt be a free man, thou wilt live as thou liftest, Christ shall serve thy turn, but thou wilt not serve him; thou sayst, all that he did and suffered was to save thee, but thou wilt neither suffer nor do anything to honor him, certainly thou canst not say, He is become an author of eternal salvation unto thee.
Fourthly and lastly, I will pour upon them (saith our Savior, Zachar. 12.10.) [ 4] the spirit of grace and of supplications; and they shall look upon me whom they have pierced, and then they shall mourn and be in bitterness. If the knowledge of this that Christ died for thee, keep thee from being troubled at all in thy mind for any of thy sins; nay if thou have not felt more hearts grief and bitterness in thy soul for thy sins, and canst more heartily sue to God for the pardon of them since thou didst believe in Christ, than ever thou didst before, certainly it was never the Spirit of grace, but thy own foolish fancy that hath persuaded thee that Christ was pierced for thy sins, or that thou hast anything to do with the merits of his passion. O think of these things (beloved) and suffer not thy heart to be any longer deluded in this matter, that so much concerneth thee; but by these notes examine thine own heart, and labor to be assured upon good grounds, that thou art Christ's; so as when thou shalt appear before him, either at the hour of thy death, or at the dreadful day of judgment, he may not renounce thee.
And if thou canst not find that thy title to Christ is so good, as thou though • st it had been, and wouldest fain mend it; I will show you how that must be done, which is the third and last thing I promised to do for the enforcing of this exhortation.
I will not now speak of the outward Means whereby God hath ordained to bring his people unto faith; that is to say, the word and prayer, I will speak only of three things whereby every man's heart must be prepared to receive Christ, and without which he shall never be able to know Christ to be his, though he use the outward means of the word and prayer never so long.
First, He that would know indeed that Christ is his, and undertook for [ 1] his sins, must be able to desire and long after Christ, more than after anything in the world besides; and be able to say in truth of heart to him, as the Prophet speaketh, Psal. 42.1, 2. As the heart panteth after the water-brooks; so panteth my soul after thee O God, my soul thirsteth for God. And as the Church Esa. 26.9. With my soul have I desired thee in the night, yea with my spirit within we will I seek thee early : Such as these are Christ inviteth and biddeth come and welcome, and take their part in him and all his merits, Esa. 55.1. Ho, everyone that thirsteth come ye to the waters. Upon such as these he hath promised to bestow himself and all his merits, Rev. 21.6. I will give to him that is a thirst of the fountain of the water of life freely. But so long as thou desirest many other things as much as Christ, or more than Christ, thou shalt never have sound assurance that Christ is thine, that he hath undertaken for thy sins.
[ 2] Secondly, He that would fain know indeed that Christ is his, and hath made his peace with God, must show the truth of this his desire, and longing after Christ by being content to buy and purchase him, by parting with whatsoever is dearest to him in the world, rather than he would want him. Come buy and eat (saith our Savior in that gracious invitation I told you of, Esa. 55.1. and he repeateth it again and saith) yea come, buy wine and milk ; and so he speaketh again Revel. 3.18. I counsel thee to buy of me gold, and raiment, and eye-salve ; Nothing will be had of him but it must be bought. And what must we pay for it? Surely all that we have; as you may see in the Parable of the wise merchant, Math. 13.46. When he had found one pearl • of great price, he went and sold all that he had and bought it. And in the example of blessed Paul: For him (saith he, Philip 3.8.) I have suffered the loss of all things, and do count them but dung that I may win Christ. Why Paul? Couldst not thou have won Christ unless thou hadst suffered the loss of all things? No verily, saith he, unless I had counted all things but as dung in comparison of Christ, and had been willing to lose all rather than him, I could never have won him. He that loveth father or mother (saith our Savior, Matthew 10.37.) more than me, if not worthy of me. And he that loveth son or daughter more than me, is not worthy of me. Of thee then that sayest Christ is thine, let me ask this one question, I pray thee what did he cost thee? What payedst thou for him? What didst thou ever part with that was dear unto thee that thou mightest win him? Sure I am thou must buy him before thou hast him or else thou never camest honestly by him, thou canst have no just title to him. And to thee that complainest thou hast no assurance that Christ is thine; I say, and what marvel is there in that? Thou that wilt part with nothing that is dear unto thee for his sake; with no one of thy lusts; with nothing that may yield thee either profit, or credit, or pleasure; Nay that art willing with Judas to sell Christ for a little credit, or profit, or pleasure in the world; what hope canst thou have to win Christ, or ever to have any sound comfort in him?
[ 3] Thirdly and lastly, No man can desire and thirst after Christ more than after any other thing in the world; much less be willing to purchase him at such a rate as you have heard; and consequently no man can have any sound assurance that Christ is his, till he feel the burden of his sins, and know himself to be in a damnable and desperate state without him. Till we can apprehend our own extreme danger, as the Disciples did when they were at the very point of drowning, and cry as they did, Matth. 8.25. Lord save us, we perish. These are they whom Christ inviteth, and promiseth to refresh, Math. 11.28. even such as are ready to faint and sink in despair, through the intolerable burden of their sins. Yea he professeth none else shall have benefit by him but such only. I am not come to call the righteous but sinners, saith he, Mat. 9 13. and whom he meaneth by sinners, he had expressed, Verse 12. such as are even sick and pained at the heart for their sins. Certainly no man is so fit to receive comfort from Christ, as he that is most deeply humbled in the sense of his own unworthiness, and is even apt to judge himself unworthy of mercy; and to say to God as Mephibosheth did to David, 2 Sam. 9.8. What is thy servant that thou shouldest look upon such a dead dog as I am? Three notable examples we have to prove this. The one of the Centurion, Matth. 8.8. that judged himself unworthy that Christ should come under his roof. The second of the woman that had the bloody issue, who judged her self unworthy to ask help of Christ, Luke 8.44.47. but came stealing behind him in the throng, to touch but the border of his garment, and when she found her self discovered, came trembling and fell down before him. The third of the woman of Canaan, Matth. 15.27. who judged her self to be no better than one of the dogs which eat of the crumbs that fall from their masters table. Alas then, so long as thou remainest so heart-whole, and art never sick of thy sins, never pained or troubled with them, thou canst run and skip and dance with thy sins on thy back, and feelest them to be no burden at all unto thee, how shouldest thou ever come to a sound and comfortable assurance that Christ is thine? And thus have I finished this use of exhortation; and should now come to that of comfort, which is the third use I promised to make of this Doctrine. But I must be your debtor for that till I come to the next Doctrine, whereof I shall have every whit as fit occasion to handle that Use.
Lecture CXXI. On Psalm 51.7. June 23. 1629.
WE have already heard, that in this petition of David that God would purge and wash him from his sins (which is the first part of this Verse) two things are to be observed. 1. The matter, the thing that he desired to be purged and washed with; that is to say, the blood of Christ; which was represented and signified by all that water and blood that was used under the Law for the purifying of them that were legally unclean. 2. The manner how he desired to be purged and cleansed with it, Purge me with hyssop, saith he. The former of these two points we finished the last day; and now it followeth that we proceed unto the latter of them.
And that we may the better receive the instruction that the Holy Ghost intendeth to teach us in it, we must call to mind that (which we heard in the opening of the words) the hyssop had no other use in the purging of them that were legally unclean, but only to sprinkle the blood of the sacrifices, and of the water of expiation upon them. In which respect scarlet wool also was used with the hyssop to take up the more of the blood and water which by the bunch of hyssop was to be sprinkled upon them. Moses took the blood of calves and of goats (saith the Apostle, Hebrews 9.19.) with water, and scarlet wool and hyssop, and sprinkled both the book and all the people. And by this sacramental rite of sprinkling the blood and water upon the people, with a bunch of hyssop, the Lord's meaning was, to apply the blood of the covenant particularly unto them, and to teach them sensibly, that it did belong unto them. This appeareth by the words that Moses used to the people, when he sprinkled the blood of their sacrifices upon them. Behold (saith he Exod. 24.8.) the blood of the covenant which the Lord hath made with you. As if he had said, the covenant is made with you, this blood whereby the Lord's covenant is ratified belongeth to you. So that David's meaning here is to beg this of God, that he would sprinkle the blood of Christ upon him, and (as with a bunch of hyssop) apply it particularly unto him, assure him it was shed for him, and so purge him from his sins by it. This was the only way by which he hoped to receive benefit by the blood of Christ, and whereby he looked to obtain comfortable assurance of the pardon of his sins, if the Lord would please (as with a bunch of hyssop) to sprinkle the blood of that sacrifice upon his heart. The Doctrine then that we are to receive from hence for our instruction, is this.
That no man can receive comfort by the blood of Christ, till it be sprinkled upon his heart, and applied to him by the spirit of God, till God by his spirit do assure him that it is his, that it was shed for him.
Two branches there be of the Doctrine you see. 1. No man can receive comfort by the blood of Christ, but he that hath it sprinkled upon his heart, and applied unto him. 2. None but the Lord himself by his holy spirit can apply and sprinkle the blood of Christ upon the heart of any man, and assure him that it doth belong to him.
For the first branch of the Doctrine, I will give you three sorts and degrees of proofs.
[ 1] First. That the Lord in his word ascribeth the virtue and benefit that God's people have by the blood of Christ, to the sprinkling of it upon them. As it was in the type that David here alludeth too; the Leper could not be cleansed by the blood of his sacrifice, till it was sprinkled upon him, Levite. 14.7. nor he that had touched a dead body, by the water of expiation, till it was sprinkled upon him, Num. 19.18, 19. So speaketh the Scripture likewise of the blood of Christ, which was signified by those types, it ascribeth the virtue of it, and the benefit God's people receive by it to the sprinkling of it upon them. I will not trouble you with many proofs, I will give you two only out of the Old Testament, and two out of the new. The Prophet fore-telling, Esa. 52.15. the benefit that the Gentiles as well as the Jews, should receive by Christ, saith he, should sprinkle many nations. As though he had said, he should by his Gospel apply himself and his merits unto them, and persuade them, that they as well as the Jews, had interest in them. And I will sprinkle clean water upon you ( Eze. 36.25. that is, I will by my spirit apply unto you the blood of my son) and you shall be clean from all your filthiness, and from all your idols I will cleanse you. Then we shall be clean from all our filthiness, when this blood is once sprinkled upon us, and not before. And in the New Testament the Apostle Peter saith 1 Pet. 1.2. that we are elected to be saved through sanctification of the spirit unto obedience, and through the sprinkling of the blood of Jesus Christ. As if he had said, None are elected unto glory, but they must come to it this way, they must be sanctified by the spirit of God, and made obedient to the will of God in all things, and they must be justified by the blood of Christ from all their sins. And this our justification is thus expressed by the Apostle, it is said to consist in the sprinkling of the blood of Jesus Christ, in the applying of it unto ourselves, and making it our own. And the blood of Christ, which is said to speak better things then the blood of Abel, that is, to plead and cry for mercy unto God for us, is called by the Apostle, Heb. 12.24. the blood of sprinkling ; that is, that blood which is sprinkled and applied to us. It is the purging of us with hyssop you see, the sprinkling and applying of the blood of Christ to our own hearts, that yieldeth us all the comfort that we have by it.
[ 2] Secondly. Christ and his blood are oft compared in Scripture to such things, as though they be profitable and necessary, yet can do us no good, unless they be applied; as to a garment that must be put on, Rom. 13.14. to a healing and sovereign salve, Esa. 53.5. that must be laid to the very part that is sore; to meat and drink, John 6.53. that must be eaten and digested unto every part before it can nourish us.
[ 3] Thirdly and lastly. This is the main thing that the Lord aimeth at, both in his word and sacraments to apply Christ particularly unto his people. As this was the form of God's covenant with Abraham, and all his seed, all the faithful, Genes. 17.7. I am thy God, and the God of thy seed. So hath he commanded his servants in the ministry of his Gospel, to make particular application of Christ and his merits, to his people. Speak to the heart of Jerusalem (saith the Lord to his servants, Esa. 40.2.) and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. And so our Savior chargeth the Apostles, Mark. 16.15. to preach th • Gospel to every creature, to every man that he should send them unto. And what is it to preach the Gospel unto a man, but to say unto him as the Angels did unto the shepherds. Luke. 2.11. Unto you is borne this day a Savior, which is Christ the Lord? And as for both the Sacraments, the chief use they were ordained for, is to apply Christ particularly to every worthy receiver, and to assure him of his own special interest he hath in all his merits. Thus speaketh the Apostle of baptism, Galat. 3.27. As many of you as have been baptized into Christ, have put on Christ. Thus speaketh he also of the Lord's supper, 1 Cor. 10.16. The cup of blessing which we bless, is it not the Communion of the blood of Christ? As if he had said, Is it not the making of it our own?
Thus you have seen the first branch of the Doctrine confirmed to you that no man can receive comfort by the blood of Christ, but he that hath it sprinkled upon his heart, and applied unto him.
The second branch of it, that none but the Lord himself can thus apply and sprinkle the blood of Christ upon the heart of any man, is also evident by the holy Scripture, I will say unto them (saith the Lord, Hos. 2.23.) thou art my people, and they shall say unto me, thou art my God. When God shall once by his spirit say unto any soul of ours, thou art mine, one of my people, of my redeemed ones, when he shall (as with a bunch of hyssop) sprinkle the blood of his son upon our heart, and say to any of us as he did to his people, Zac. 9.11. it is the blood of thy covenant, of the covenant which I have made with thee, then shall we have sound comfort in it, and be able with confidence to say to him again, thou art my God, and to cry to him, as poor weak Thomas the Apostle did, Job. 20.28. My Lord and my God, & till then we shall never be able to do it The spirit it self (saith the Apostle, Rom. 8.16.) heareth witness with our spirit, that we are the children of God. As if he had said, Though our own spirit and conscience be never so confident in this point, that we are God's children, and Christ by his blood hath made our peace with God; this is to no purpose, till God's sanctifying spirit be in us, and doth bear witness with our own spirit in this point, and assure us that Christ is ours, we can never have sound comfort in him. It is the spirit that beareth witness (saith the Apostle, 1 John 5.6.) because the spirit is truth. As if he had said, no witness is infallible, or anything worth in this case, but the spirit of God. And in this respect, is the spirit of God called the comforter, John. 14.26. He could never be our comforter, if he did not thus bear witness with our spirits, that we are God's children, that Christ is ours, that his blood was shed for us.
The reasons and grounds of the Doctrine are two, according to the two several branches of it.
First. If you ask me, Why can Christ's blood do us no good, unless it be sprinkled upon our hearts, and applied to us? I answer, Because reason and experience teacheth us, that as the propriety a man hath in any good thing, doth much increase his comfort in it. (And to this the holy Ghost alludeth Pro. 5.15. Drink waters out of thine own cistern, and running waters out of thine own well, and 2 Thess. 3.12. Let them work with quietness, and eat their own bread. A little of a man's own, is a great deal sweeter to him, then a great deal that is another man's, though he have some use of it) so it is a great vexation and increase of misery to a man many times to see others enjoy a benefit, which themselves have as much need of, and can have no part in it. And the greater they know the benefit to be, the more are they vexed in this case. Thus is it with a rebel that knoweth a pardon is granted to a great number that were every whit as unworthy of it, as deep in the rebellion as himself, and yet he can have no benefit by it. And with a poor man that seeth a great dole given, and multitudes relieved by it, and he can get nothing. So is it certainly in this case, the more any man knoweth of Christ, and of the all sufficiency of that redemption that he hath made by his blood, the greater must his torment and horror needs be when he shall find that he hath no part in it. When (like Tantalus ) he shall see there is water of life before him, which others drink of, & quench their deadly thirst by and he can get none of it himself. This is that which the Apostle saith increaseth the torments of the devils themselves James. 7.19. The devils also believe and tremble. They know Christ full well to be an all-sufficient Savior. I know thee who thou art saith he, Mar. 1.24.) even the holy one of God. But they tremble so much the more for that, because they know withal, that they neither have, nor ever shall have any part in him.
Secondly. If you ask me, Why can none but God himself by his holy spirit sprinkle this blood of his son upon our hearts? I answer, Because there is in everyone of us an evil heart of unbelief, as the Apostle calleth it, Heb. 13.1 • . and (though in our peace, and jolity, we think it is nothing to believe in Christ, it is as easy by faith to feed upon his body and blood in the Sacrament, as it is to take and feed upon the bread and wine) when our conscience shall be once awakened, we shall find our hearts not so strongly inclined to any sin as infidelity, utterly unable to apply to ourselves the blood of Christ, or to believe that God should ever love us so dearly, as to give his son to die for us. We will be apt then to fly from God, as Adam did, when his eyes were opened, Gen. 3.8. And therefore the Apostle telleth us, Ephe. 1.19. it is a work of the exceeding greatness of God's power, that any man is able to believe this.
Let us now make some use of this Doctrine unto ourselves, 1. For instruction, 2. For exhortation. 3. For comfort.
First. This Doctrine teacheth us how to judge of popery, that it is not only a false and antichristian Doctrine that directly opposeth Christ, and that in the most fundamental point of his holy religion, in the Doctrine of justification, but that it is also a Doctrine of desperation, and such as depriveth them that believe it, of all true comfort in the hou • e of death, and time of distress. In which respect the holy Ghost hath most fitly resembled the teachers of it, by those Locusts mentioned, Rev. 9.5.10. 1. They had faces like men, and their Doctrine in show hath no terror in it. 2. They have the hair of women, their Doctrine hath many enticements to allure men to the liking of them, and to provoke unto spiritual lust and fornication. 3. They have crowns of gold upon their heads, they prevail much, and have great reverence and authority where they come. But 4. they have tails like unto scorpions, and they have stings in their tails, saith the holy Ghost, their Doctrine is such as will certainly in the end torment the conscience of them that receive it intolerably. They can never have sound peace and comfort in their conscience, that do believe it. Their torment was (saith the text, ver. 5.) as the torment of a scorpion when he stingeth a man • , so intolerable as men shall seek death, and shall not find it, shall desire to die, and death shall fly • from them. Mark but four Doctrines which they teach, and this will be evident unto you. 1. Their Doctrine of justification, that a man must be justified in God's sight, by a righteousness inherent in himself, and by his good works; a broken reed (God knoweth) for a weary and fainting soul to rest upon. 2, Their Doctrine of purgatory, that when men die there is a fire prepared for them in purgatory, that their souls must go to, and remain in, no man knoweth how many hundred years, which fire is no less painful & intolerable, then the fire of hell is. 3. Their Doctrine of doubting, that no man can be in this life, certain that he is in the state of grace, hope well he may, but sure he can never be that his sins are so forgiven that they shall never be laid to his charge again, he must be in doubt continually; nay it is sin and blasphemy (say they) for any man to say he is certain of his salvation. 4. Lastly. Their Doctrine of saving & justifying faith, that it is nothing but a persuasion of the mind that whatsoever God hath revealed, is undoubtedly true (which we have learned out of the Apostle, is in the devils themselves) That special faith that applieth Christ and his merits particularly to every believer, that hath in it an affiance of the heart, & a resting upon Christ for a man's own salvation; this blood of sprinkling that you have now heard of, that they disdain, and scoff at, and persecute as vain presumption. Alas, how can these poor wretches that receive these teachers, that believe these Doctrines, have any comfort in death? How can they choose but be then in intolerable terror and torment of conscience? certainly many Papists are so, and all would be, were it not that they are made drunk with a wine of spiritual fornication, which the whore of Babylon hath made them to drink of, as the spirit of God in Rev. 17. • . hath fore-told it should be. And who would wonder to see senselessness and stupidity in a drunken man?
O therefore (beloved) 1. Pity your friends and kinsmen that are seduced by these wretched teachers, & do what you can to reclame them. 2. Consider how small cause there is, that we have so long enjoyed & professed the Gospel, which is the only way of peace, as Zacharias calleth it, Lu. 1.79. And of which the Lord hath so oft spoken by his spirit to our hearts, as he did, Esa. 28.12, This is the rest wherewith y • m • y cause the w • ary to rest, & this is the refreshing. As if he had said, this is the Doctrine wherein the weariest & faintest, and most afflicted soul may find rest and refreshing. How small cause is there (I say) that we should now grow weary of the Gospel, & entertain thoughts with those rebels, Num. 14.4. of returning into that Egypt again, that house of bondage, Exod. 13.3. where no true rest or comfort is to be found for the conscience. Nay consider 3. how just cause of fear we have, lest the Lord, because we have lost our first love to him, & his blessed Gospel, will remove our candlestick, & deprive us of it, as he threateneth Ephesus, Rev. 2.4, 5. And take heed we grow not weary of him, as he chargeth Israel, Esa. 43.22. and loath his Gospel, lest he loath us, and grow weary of us, and spew us out, as he threateneth the Laodiceaus, that had lost their zeal Rev. 3.16. And let us take heed of doting upon antichrist, his altars, and his images, & his apish ceremonies, or any part of his damnable doctrines, left the Lord let antichrist enter, and prevail again in this land, that we may know by woeful experience the difference of his service, & the service of Christ, the difference between popery and the Gospel; as the Lord threatened his people. 2. Chr. 1 • .8.
The second use that this Doctrine serveth unto, is to exhort us that seeing none can have comfort in the blood of Christ, till it be sprinkled upon him. and applied to him, till the spirit of God have made him to know, it belongeth unto him, that therefore everyone of us would labor to find that it is so with himself, that we would give no rest to ourselves, till we find we have our part in this blood of sprinkling, till the spirit of God have applied it unto us, & assured us that it, & all the virtue, and merit of it belongeth unto us, O beloved. 1. Content not thyself to know that God loveth thee so far, as he giveth thee life and health, he letteth thee live in peace, and wealth, and credit here, alas he loved Cain and Dives, and many more that now fry in hell so far; but labor to know that he loved thee so far, as that he gave his son to die for thee, let no fruit of God's love so satisfy thee but that. In this, was manifested the love of God towards us (saith the Apostle, 1 John 4, 9, 10.) because that God sent his only begotten son into the world, that we might live through him, herein is love. No fruit of God's love is worth the having, is worth the speaking of, in comparison of this. Neither content thyself to know this in general that God so loved the world that he gave his Son to redeem all that can believe in him, but labor to know in particular that which Paul knew, Gal. 2.20. that he loved thee and gave himself for thee. 3. Neither content thyself to think and hope well that Christ died for thee, Go not by thinking in this case, but make this sure to thy heart upon good grounds, Give diligence to make thy calling and election sure, saith the Apostle, 2 Pet. 1.10. Neither 4 content thyself to say carelessly, though not yet sure of this, I hope I shall be before I die, I hope God will purge me with hyssop one day, and sprinkle this blood of his Son upon my heart, but labor speedily and without delay to get this assurance and cry with the Church unto God, Psal. 90.14. O satisfy us early with thy mercy: that we may rejoice and be glad all our days.
But to enforce this so necessary an exhortation both upon myself and you. I will 1 give you some Motives to persuade you to seek this assurance. 2 I will give you some signs whereby you may discern whether you have yet obtained it or no. 3 I will show the means that must be used, for the attaining to it.
And for Motives I will give you but two; the one taken from the possibility of attaining in this life to this assurance; and the other from the necessity and benefit of it.
For the first, Know this (beloved) that though 1 It be a very difficult thing to get this assurance and few attain to it; 2 They that have attained to it cannot have it all times, nor when they do enjoy it can have it in perfection, but with some mixture of doubting and unbelief (as I shall show you when I come to the use of comfort) yet may the poorest and weakest Christian attain to it in some measure, if he be not wanting to himself, if he will use the means and do what in him lieth to obtain it. See two proofs of this.
First, We have God's express promise for this that all the faithful shall attain unto this assurance, Esa. 60.16. Thou shalt know that I the Lord am thy Savior, and thy redeemer.
Secondly, We have the experience of God's people in all ages for it. Job had this particular assurance that Christ was his. I know (saith he, Job 19.25.) that my Redeemener liveth ; And so had David, Psal. 6.1. O God thou art my God. Yea he had it even then, when he was most strongly assaulted with a temptation of infidelity, Ps. 22.1. My God, my God, why hast thou forsaken me. And so had Paul, He loved me (saith he, Gal. 2.20.) and gave himself for me. And 1 Tim. 1.15. He knew certainly that he was one of those sinners, Christ came to save, yea a chief one amongst them. And though these were rare persons indeed and had a gr •• ter measure of faith and so of this particular assurance (haply) then any of us, yet is the faith of the meanest of us the same in nature with theirs, we have obtained the like precious faith with the best of them as the Apostle teacheth us, 2 Pet. 1.1. we have the same spirit of faith with them saith the Apostle, 2 Cor. 4.13. But least we might think that none but some rare persons have ever attained to this assurance, the Apostle speaking in the name of all the faithful saith, 1 John. 3.14 We know that we are translated from death to life, and 5.19. We know that we are of God. And the Prophet maketh this the profession of all the faithful, Esa. 45.24. Surely shall one say (one as well as another even all the seed of Israel as he expresseth himself, ver. 25.) in the Lord have I righteousness, the righteousness of the Lord Jesus belongeth unto me, I have it, it is mine own. Yea this is the profession of the whole Church the mother of us all, Cant. 2.16. My well-beloved is mine and I am his. And this is the first Motive. If the popish conceit were true (and we are all by nature in this and sundry other points rank Papists) that we may hope well that Christ died for us and we shall be saved, but sure of it we cannot be, it is presumption for any man to say he is certain of his justification, then were we not to be blamed for neglecting to get this assurance; but seeing it may be had, how can we be excused that make so light account of it.
Secondly, Consider the great and unspeakable necessity and benefit of it. See this in three points.
First, This and this only, will free thy heart from all those changes and armies [ 1] of f • ares that are wont to torment it. What assurance hath the youngest & strongest of us that we shall live till tomorrow? For what is our life? (saith the Apostle, I am. 4.14) • t is even a vapor that appeareth for a little time, and then vani •• eth away. And if we be without this assurance when death cometh, how full of terror must our hearts then needs be? Whereas if we were once sure that Christ is ours, this would quiet our heart from this and all other fears. So soon as Christ was come into the shi • , Mar 6.51 the wind ceased presently and there was a calm. Get Christ once into thine heart, and it will be quiet. For what need we fear anything if we be once assured of God's favor in Christ. The Lord is my light and my salvation (saith David, Ps. 27.1.) whom shall I fear? The destroying Angel might smite none in any house where the blood of the pascal lamb was sprinkled, Exod. 12.23. Come not near any man (saith the Lord to the destroyer, Ezek 9.6) upon whom is the mark. If once this blood be sprinkled upon us, if this mark be upon us we need fear no destroying angel. We may be cast down but destroyed we cannot be, as the Apostle speaketh, 2 Cor. 4.9. Whereas (on the other side) though we be of the number of those that Christ shed his blood for, and so God hath decreed never to lay our sins to our charge; yet till we know so much, till the spirit of God have sprinkled Christ's blood upon our hearts, we can never be freed from the accusations and terrors of a guilty conscience. Our hearts must be sprinkled from an evil conscience, saith the Apostle, Heb. • 0.32. Nothing will free us from an evil and guilty conscience, but only the sprinkling of Christ's blood upon it.
Secondly, This and this only is able to make our hearts lightsome and comfortable [ 2] in every estate when we know ourselves to be in God's favor through Christ. For 1 this giveth assurance we shall not want anything that shall be good for us. He that spared not his own son but delivered him up for us all: (saith the Apostle, Rom. 8.32.) how shall he not with him also freely give us all things? 2 This will give a sweet relish to every comfort of our life. They did eat and were filled (say the holy Levites in their thanksgiving, Neh. 9.25.) and became • at, and deligh • ed themselves in the great goodness. So David professeth, Psal. 4.8. when he had seen the light of God's countenance and rejoiced in it, I will both lay me down in peace and sleep, saith he; this would make his sleep sweet unto him. Yea 3 this will make the bitterest afflictions sweet unto a man. Son be of good comfort (saith our Savior, Mat. 9. • . to the poor man that was sick of a cold palsy, a most heavy and uncomfortable sickness) thy sins are forgiven thee. On the other side what true sweetness can that man find in any pleasure or wealth that doubteth of God's love in Christ, when his conscience being awakened by God (as that may fall out in the midst of his greatest jollity as it did with Baltasar, Dan. 5 5.) shall tell him thou mayest be a vessel of God's wrath and damned when thou diest for all this.
Thirdly and lastly, This and this only will give a man boldness and liberty of [ 3] spirit in prayer and every service he doth unto God; and make it acceptable unto God. Neither Aaron nor his sons could be consecrated nor made fit to serve God in the priest-hood, till the blood of their sacrifice was sprinkled upon them, Exod. 39.21. And the Apostle telleth us, Heb. 10.22. we can never draw near to God with a true heart, till our hearts be sprinkled from an evil conscience.
Lecture CXXII. On Psalm 51.7. July 7. 1629.
NOw for the signs of true assurance, it is necessary that everyone of us should hearken unto them and examine diligently by them whether his assurance be sound or no, whether God have purged him with hyssop and sprinkled the blood of Christ upon his heart, and assured him it is his, or whether he hath only done it himself, or Satan hath done it for him.
Two things there be that may assure you of the necessity of this.
[ 1] First, That there be many whom Satan and their own foolish heart have extremely deluded in this point. Many very wicked men are strongly persuaded Christ is theirs, God is their God. Balaam could call God his God, Numb. 27.18. I cannot go beyond the word of the Lord my God, saith he. And of Israel the Lord saith, Hos. 8.1, 2, 3. that even then when they had transgressed his covenant, and trespassed against his law, when they had cast off the thing that is good, yet even then Israel would cry unto him, my God, we know thee. Yea the lewdest men are usually more strongly persuaded of this, make less doubt, have less fear of this, then the best of God's servants are wont to have. The wise man (saith Solomon, Pro. 14.16. that is, the godly man) feareth, but the fool (the profane and ungracious man) is confident, maketh no doubt of his salvation at all. Yea it is certain many notorious sinners live and die in this strong persuasion. One dieth (saith Job 21.23.) in his full strength, being wholly at ease and quiet ; no trouble of mind, no scruple or doubt of this matter, ever entereth into his heart no not upon his death bed. And can any of you think that the assurance that such men have is of God? These men seem to be purged with hyssop, to have Christ's blood sprinkled upon their hearts and applied unto them, but by what hand, by what spirit was it done? Certainly not by the hand and spirit of God, God will speak peace to his people and to his Saints, saith the Prophet, Psal. 85.8. He never spake peace to such men as these are, he never gave them assurance of his favor.
[ 2] Secondly, That such a kind of assurance as is false and is not of God's working, will do a man no good at all, but much hurt many ways. It were far better for a man to live in continual doubt of his salvation, though that breed fear and terrors in his heart, then to have the confidence and peace of these men. I will give you three reasons of it. For
[ 1] First, The man that is subject to these continual doubts and fears is thereby kept in awe and restrained from many sins that otherwise he were in danger to fall into; Whereas the man that is so full of this false confidence, and peace walketh licentiously and runneth like the horse that hath the bridle on his neck whither he listeth, feareth no sin. The wise man feareth (saith Solomon, Pro. 14.16.) and departeth from evil, his fears restrain him from sin; but the fool rageth and is confident, the more confident he is, the more outrageously he sinneth.
[ 2] Secondly, The man that is subject to continual doubts and fears, is thereby stirred up to a diligent use of the means, whereby he may come to true assurance and peace; the means of grace are sweet unto him; Whereas the man that is most full of false assurance and confidence careth least for the means of grace, nay he loatheth and despiseth them. The full soul (saith Solomon, Pro. 27.7.) loatheth an honey comb (the sweetest the best means of grace) but to the hungry soul every bittter thing is sweet, the meanest, the coarsest ministry is sweet to that man.
[ 3] Thirdly and lastly, These doubts and fears use to end in peace and sound assurance, Yea proportionable to the measure of doubts and fears men are troubled with in this kind, the measure of their assurance and peace is wont to be in the end. Your sorrow saith our Savior, John 16.20.) shall be turned into joy. Mark the perfect man (saith David, Psalm 37.37.) and behold the upright, for the end of that man is peace. Whereas (on the other side) false assurance and confidence useth to end in despair; and the less doubt, the more assurance any man seemeth to have now of his salvation, if it be false, the more danger he is in to fall one day into desperate fears and terrors. His confidence shall be rooted out of his tabernacle (saith Bildad, Job 18.14.) and it shall bring him to the king of terrors.
It standeth us therefore upon (you see) to examine well and try that assurance we seem to have that Christ is ours whether it be wrought in us by God's spirit yea or no. No assurance of our spiritual estate can be sound or such as will yield us true comfort but such as the good spirit of God worketh in us. David prayeth here to God to purge him with hyssop, to sprinkle Christ's blood upon his heart, none but the Lord can do it. It is the spirit that beareth witness, because the spirit is truth, as you heard the last day out of 1 John 5.6. No witness is sure and beyond exception in this case, but the spirit only. And in this respect the spirit of God is called the Comforter, John 14 26. There is also an assurance and peace of the devils working, he can cause peace too, Luk. 11.21. When a strong armed man keepeth his palace, all his goods are in peace. But that peace cannot be found and true peace; that spirit cannot be a true comforter. He is a roaring lyon, 1 Pet. 5.8. He is a fierce red dragon, Rev. 12.3. And so shall they all find him in the end, whom he seemeth to give greatest peace unto. Try thy assurance therefore whether it be of God yea or no.
And there be three sorts of signs and notes whereby we may judge of this. 1. By the qualification of the subject, of the person in whom this assurance is wrought. 2. By the ground upon which this assurance is built. 3. By the effects and fruits that this assurance produceth in him that hath it.
For the first, The spirit of God is not wont to sprinkle the blood of Christ, nor to work this comfortable assurance in any heart, that was not first humbled and troubled with much fear and doubting. Ye have not received the spirit of bondage again to fear (saith the Apostle, Romans 8.15.) but ye have received the spirit of adaption whereby we cry, Abba, Father. Intimating plainly that the spirit of adoption that beareth witness to our spirits that we are God's children, useth not to enter into any heart where the spirit of bondage hath not been before; that is, Where the spirit of God hath not first effectually discovered to a man his bondage unto sin and to the curse of God, and wrought fear and terror in his heart thereby. The spirit of the Lord is upon me (saith our Savior, Luk. 4.18.) because he hath anointed me, to preach the Gospel unto the poor, to heal the broken hearted, to preach deliverance to the captives, and bond-slaves; that is to say, To them that by the spirit of bondage are troubled with fears and terrors in their hearts. And as he useth not to sprinkle Christ's blood upon any heart that was not first troubled with these fears and terrors; so they whom he hath thus besprinkled, are never perfectly freed from these doubts while they live here. The flesh lusteth against the spirit, as the Apostle speaketh, Gal. 5.17. And they have in them a combat oft times between faith and infidelity. The spirits indeed of just men that are translated into heaven are made perfect, as the Apostle teacheth us, Heb. 12.23. But the regeneration of the justest man while he is upon earth, is not so perfected but that even after the spirit of God hath sprinkled the blood of Christ upon him, and given him a comfortable assurance of God's special love to him in Christ, yet there will be doubting and infidelity remaining in him still. Yea he is subject also oft to such spiritual desertions that he looseth the sense of his assurance and is visited ever and anon with his old fears and terrors and troubled with them again. David was so when he cried, Psal. • 2.1. that God had forsaken him. And Heman was so when he complained, Psal. 88.15. that by suffering these terr • urs he was even distracted. And Paul was so when he said, 2 Cor. 7.5. Without were fightings ; that is, strong and violent oppositions of persecutors and heretics, and within were fears, through the doubting and infidelity that he found in his own heart. Finally the Church the dear Spouse of Christ, was so more then once; when Cant. 3.1. She sought him whom he soul loved, she sought him, but she found him not ; and again, when Cant 5.6. Her beloved had with drawn himself, she sought him, but she could not find him.
Let us then make application of this, and try our assurance by this first note. Many men there be that never doubted of their salvation in their lives, were never acquainted with these fears and terrors that you have heard of. They are and ever were most confident that God is their God, they are in his favor; they wonder to see many Christians so full of doubts and fears this way and are apt to conclude from thence that certainly they are hypocrites and guilty of some gross sins; according to that complaint of Job 12.5. He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease. To such men I may fitly say of their freedom from all doubtings and fears as the Apostle speaketh to them that are free from all affliction, Hebrews 12 8. If ye be and ever have been without doubtings and fears whereof all are partakers, thou are ye bastards and not sons. If thy assurance of thy salvation was bred and borne with thee and thou wert never without it, if it be so perfect that thou hast no doubts, no motions of infidelity this way, then thou hast just cause to judge thy assurance not of God's making, it is but a counterfeit assurance and a very delusion of the devil; and I will apply to thee that saying of Eliphaz, Job 15.31. Let not him that is deceived, trust in vanity, for vanity shall be his recompense.
Secondly, By the grounds upon which our assurance is built, we may judge whether it be sound or no. That assurance of God's favor which the spirit of God worketh in any heart (as it is wrought by the Word, so it) is grounded only upon the most sure and infallible testimony of God's holy Word. The testimony that a false and erroneous spirit giveth, is to be discerned from that which the spirit of God giveth by this note. If they speak not according to this Word (saith the Lord, Isaiah 8.20.) it is because there is no light in them. Whatsoever is wrought in us by God's spirit is agreeable to God's Word. The spirit and the Word go always together. My spirit which is upon thee, and my words which I have put into thy mouth (saith the Lord, Esa. 59.21.) shall not depart out of thy mouth, nor out of the mouth of thy seed. So that, that assurance of God's favor that is wrought in any heart by the spirit of God, is grounded upon the Word of God only. In which respect the Apostle calleth it the Word of faith, Romans 10 8 because all true faith is grounded upon it, and upon it alone. I trust in thy Word, saith David, Psalm 119.42. As if he had said, Upon that do I build that confidence that I have in thy mercy. The Papists tell us that no man can be sure certitudine fidei with the assurance of faith, of his own particular estate of grace; Because faith must have the Word to ground it self upon, and no particular man hath any Word of God, to assure him that he is in Christ. And indeed if this were true, that they do assume, that no particular man hath any Word of God to assure him, that he is in God's favor, their argument were unanswerable. But blessed be God, that every true Christian hath God's express Word, to assure him in particular, that he is in the state of salvation. I cannot now stand upon all those grounds that he hath in the word to build this assurance upon. I will mention but four only.
First, The Scripture expressly saith, that whosoever hath truly repented and [ 1] leadeth a new life (how lewd soever he was before) he shall certainly be saved. If the wicked will turn from all his sins that he hath committed (saith the Lord, Ezek. 18.21.) and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
Secondly, the Scripture expressly speaketh, that whosoever loveth the Lord, [ 2] obeyeth and serveth him out of love, shall certainly be saved. If any man love God (saith the Apostle, 1 Cor. 8.3.) the same is known (that is, approved and beloved) of him.
Thirdly, the Scripture expressly saith, that whosoever loveth the godly [ 3] because they are godly, shall certainly be saved. Hereby we know that we are of the truth ( • aith the Apostle, 1 John. 3.19.) and shall assure our hearts before him.
Fourthly and lastly, The Scripture expressly saith, that whosoever with an [ 4] humbled soul, that despaireth of all help by any other means, believeth and putteth his affiance in Christ alone, resteth and relieth wholly upon him, shall certainly be saved. Whosoever believeth in him (saith our Savior John 3.16.) shall not perish, but have everlasting life. Two things (I know) are objected against this.
First, That these are general speeches, and here is no word of God brought to assure such and such a particular of his personal estate.
I answer; That because these speeches are so general, therefore every particular man that findeth himself thus qualified, may assure himself (even by the certainty of faith) that he shall be saved, as verily, as if God should have said to him by name, as once Christ did to the man that had the palsy, Matth. 9 2 Son be of good comfort, thy sins are forgiven thee, thou shalt be saved. Why so? Because he hath God's written Word to assure him of it. Els how can any particular man be assured ( certitudine fidei ) that his body shall rise again at the last day, as every Papist as well as every Protestant professeth that he is? Hath he any Word of God to assure him by name, that his body shall rise again? No, but because God in his Word hath said, John. 5.28.29. that all that are dead, good and bad, shall rise at the last day and come unto judgment, therefore every true Christian doth as undoubtedly believe it, as if God had named him in his Word (as he did Josiah and Cyrus long before they were borne) and said unto him, thy body shall rise again at the last day.
But then it is objected secondly; That he that is so qualified as is mentined in these four places that I have alleged, shall indeed be certainly saved, but who can be assured that he is so qualified, that he hath truly repented, that he truly loveth God, and his children, that he truly believeth in Christ? Specially how can he be assured of that by the Word of God? The heart of man (we know) is deceitful, as the Prophet speaketh, Jeremiah 17.9. And experience proveth, that many that seemed to have truly repented and believed, have (by their falling away) declared that it was nothing so.
Two answers I have to give unto this.
First, That though many have deceived themselves in this point, yet it is evident by the Scriptures that a true Christian may be assured, he hath all these four graces in him in truth and sincerity. Hezekiah was undoubtedly assured that his life was truly reformed, that he had truly repented, or else he could not have said as he did in his extreme • • ffliction, Esa. 38.3. Remember now O Lord, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. Peter was undoubtedly assured (and that even in the time of the great dejectedness of his spirit) that he loved the Lord in truth, or else he would never have said as he did, John 21.17. Lord thou knowest all things, thou knowest that I love thee. The faithful (in whose name the Apostle speaketh 1 John 3.14.) were undoubtedly assured that they do truly love the children of God, or else they could not have said as they did there, By this we know that we are translated from death to life, because we love the brethren. The poor man whose child was possessed, was undoubtedly assured that he had true faith, or else he could never have said as he did to the Lord himself, Mark 9.24. even then when he was so humbled in the sense of his own infidelity, Lord I do believe, help thou m • ne unbelief. In a word; All that have true grace in them, may undoubtedly know they have it in them, in truth, for the Spirit of God is given to that end principally, to give them a comfortable assurance that they are in the state of grace. We have received not the spirit of the world (saith the Apostle, 1 Cor. 2.12.) but the spirit that is of God, that we might know the things that are freely given us of God.
Secondly, A man may be assured by the word that he hath these graces in him in truth and sincerity, so as he cannot be deceived in them, because the word cannot deceive him. For as God gave Moses in the mount a pattern according to which he would have all things made in the Tabernacle; See (saith he) that thou make all things according to the pattern shown to thee in the mount, Hebr. 8.5. so that when he viewed the work, and saw all was done according to that pattern, he was sure they had done right, and blessed them, as we read Exod. 39 43. So hath the Lord given us a pattern in his Word, according to which he would have everything in his spiritual Tabernacle (saith, repentance, love, obedience) to be wrought. And if a man can find that that grace that he hath is according to this pattern (as if the fault be not in himself, if he will take pains to view the work well, as Moses did, he may. Let every man prove his own work (saith the Apostle, Gal. 6.4.) and then shall he have rejoicing in himself alone, and not in another ) then may he be sure it is right, then shall he certainly be blessed of God, as Bezaliel and Ab • liab were of Moses, when all that they had done was found to be according to the pattern that was given in the mount. And thus you have seen that all true assurance of salvation is grounded upon the Word of God, and upon it alone.
Let us now make some application of this second sign in two points unto ourselves, and examine our own assurance by it.
[ 1] First, canst thou prove by the Word of God that thou art in the state of salvation? Then art thou an happy man. If thou canst nor • how confident soever thou seemest to be, thou wilt find one day that thy state is not good. For, 1. Thou hast cause to distrust thy assurance that it is not sound. No man's private spirit is to be trusted in this case. He that trusteth in his own heart is a fool, saith Solomon, Pro. 28.26. God's Spirit must witness with our spirits that we are his children (as the Apostle speaketh, Rom. 8.16.) or else we can never be sure of it. And God's Spirit giveth no testimony (as we have heard) but according to the Word; so that no man can have any sound comfort in the assurance he seemeth to have of God's favor, unless he have the Word of God to confirm it unto him. In God will I praise his Word (saith David, Psal▪ 6.10, 11.) in the Lord will I praise his Word. In God have I put my trust. As if he had said, I thank God for his Word, for that is the only ground of my comfort, of all that trust and confidence I have in him, of all that assurance that I have of his favor in Christ. 2. Thou must look to have thy evidence questioned one day. He that desired to have the Apostles in fingering, (as our Savior telleth them, Luke 22.31.) that he might sift them as wheat, be sure will deal with thee also in this kind one day. And nothing will be able to convince him, to stop his mouth and beat him from thee, but the word only. That is the only sword of the spirit, as the Apostle calleth it, Ephes. 6.17. That is the only weapon whereby Christ our Captain did fight against him and overcome him, Matth. 4.4, 7, 10. And if thou canst be able to allege the Word for thy assurance and claim to heaven; to prove by the Word that thy faith, thy repentance, thy love is sincere, then shalt thou be able to overcome • im also; but not else. 3. Lastly, the Lord himself will judge thee at the last day by his Word, and by that only. The word that I have spoken (saith our Savior, Io • . 12.48) the same shall judge him at the last day. And therefore it standeth thee upon to judge thyself by that too.
Secondly, Now (alas) most men (though they say they be undoubtedly assured [ 2] of their salvation) have no ground at all in God's Word for this assurance they boast of. Nay though the Word give most express and direct evidence against them, yet are they most confident that they shall be saved for all that. Though God's Word say expressly, Psal. 119.155. Salvation is far from the wicked: for they seek not thy statutes : Yet many a one that never seeketh after God's Statutes, taketh no pains for the Word, nay shunneth it all that ever he can, and though he may enjoy it without any labor or charge at all, will not stir out of his doors for it, nay that counteth you all arrant fools and hypocrites that take so much pains for it as many of you do; yet is this man (I say) as sure of his own salvation as any of you can be. Though the Scripture say expressly, yea though he that must judge us all at the last day say expressly, Matth. 5.37. Whatsoever is more than yea and nay (the least oath that is in our ordinary communication) cometh of that evil one, 〈 in non-Latin alphabet 〉 from the Devil; And though the Apostle say, I am. 5.12. Above all things my brethren swear not by any oath, least ye fall into condemnation, least ye be damned; yet have we many a one that swear ordinarily, not by faith and troth only, but by fowler oaths a great deal, that yet never doubted of their salvation, but are confident Christ died for them, his blood hath been sprinkled upon their hearts. Though the Scripture say expressly, 1 Cor. 6.9, 10. Neither fornicators, nor wantons, nor thieves, nor drunkards, nor raylors, nor extortioners shall inherit the kingdom of God ; yet where have you any in God's Church that are more confidently assured, that have less doubt of their salvation than these men have? But let God be true (saith the Apostle, Rom. 3.4.) and every man a liar. Thou wilt one day find that the Lord's testimonies (against thee) are very sure, as the Psalmist calleth them, Psal. 93.5. and that thine own heart hath prophesied a lie unto thee that thou mightest perish, as the Lord saith of them that prophesied peace unto the Jews, Ier. 27.10. I know thou art apt to allege that thou hast repented, and that thou dost believe in Christ, and therefore thou hast the Word to build thy assurance upon. But because neither thy faith nor thy repentance are according to the pattern, according to the Word, I may say of thy confidence thou reposest therein, as Bildad doth of the hope of all hypocrites, Job 8.14. Thy hope shall be cut off, and thy trust shall be as the spiders webb.
Lecture CXXIII. On Psalm 51.7. July 21. 1629.
THE third and last sign whereby we may judge of our assurance, and discern whether God by his holy spirit hath sprinkled upon our hearts the blood of his son, and certified us that it was shed for us, whether that assurance we seem to have, be of God or no, is to be taken from the effects, that this assurance hath wrought in us. It is not possible for any man (that knew before his own wretchedness by nature) to be assured by God's spirit, that God hath so dearly loved him, as to send his own son to shed his blood for him, but this must needs work a great change and alteration in him. It must needs kindle in his heart, an unfeigned love to God. Faith worketh by love, saith the Apostle, Galat. 5▪6. As if he should say, It cannot be idle, but it is operative, and full of virtue, and the hand and instrument it worketh by, is love. It must needs make him that hath it, desirous and studious to express his love to God by all means he can; and to say with David, Psalm 116.12. What shall I render unto the Lord? Yea, the deeper sense a man hath had of his own sin and wretchedness before, the more will his heart be inflamed with love to God; when once he feeleth the blood of Christ sprinkled upon his heart by God's spirit, the more studious will he be to express his love by any duty he is able to perform. Mary had had many sins forgiven unto her, and therefore she loved much, as our Savior saith, Luke 7, 47. she thought no service too base, too much for her to do unto Christ, who had so dearly loved her. She wa • hed his feet with her tears, and wiped them with the hairs of her head, as you may see, verse 38. of that chapter.
The Papists blaspheme our Doctrine touching this certainty a man may have of God's favor, and say it tendeth to looseness of life, and liberty. But they speak of it by hear-say, as strangers do of a thing that they never knew, or had experience of in themselves. For the true assurance of salvation, which the spirit of God hath wrought in any heart, hath that force to restrain him from looseness of life, and to knit his heart in love and obedience to God, as nothing else hath in all the world. It is certainly either the want of faith and assurance of God's love, or a false and carnal assurance of it, that is the true cause of all that licentiousness and lewdness that reigneth in the world.
But to speak distinctly (yet briefly) of this point, you shall see the effects that true assurance will work both in the inward and outward man.
[ 1] First. True faith (whereby we receive and apply Christ unto ourselves) will purify the heart, as the Apostle speaketh, Acts 15.9. It will work a thorough change and reformation even in the hidden part. This difference the Apostle observeth, Hebr. 9.13, 74. between the sprinkling of the blood of the sacrifices upon the people, by the Priest under the law, and the sprinkling of Christ's blood upon the heart by the spirit of God, that sanctifieth to the purifying of the flesh, saith he; that is, that made a man legally in the judgment of men clean from all outward pollutions; but Christ's blood being sprinkled by the spirit of God upon any heart, will purge the conscience from dead works (that is, from all sins, which as they deserve, so will they certainly bring death eternal upon all that are not purged from them) this (saith he) will purge the conscience from dead works, to serve the living God. There is certainly an admirable virtue in the blood of Christ, when it is once by the spirit of God sprinkled and applied to the heart of any man, it will purge and heal it from all the corruptions that were in it before. Unto you that fear my name (saith the Lord, Malachi 4.2.) shall the sun of righteousness arise, with healing in his wings. This sun did never arise and shine upon any heart, but it brought an healing virtue with it. See the proofs of this, in four particulars.
First. This will soften the heart more, and make it apter to mourn for sin [ 1] then any other thing is able to do. I will pour upon the house of David, and upon the inhabitants of Jerusalem (saith the Lord, Zach. 12.10.) the spirit of grace, and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son. As if he had said thus, When the spirit of grace hath made a man able to see that his sins pierced Christ, that Christ's blood was shed for his sins, this will break his heart, and make him mourn, and grieve more for his sins, then for any other thing in the world.
Secondly, this will make a man more afraid to sin, & to offend God, then any other [ 2] thing is able to do. The children of Israel shall return and seek the Lord their God, and David (that is, Christ the son of David ) their King, and they shall fear the Lord and his goodness in the latter days, that is, in the days under the Gospel, saith the Prophet, Hos. 3.5. As though he should say, When God's people have once by seeking, found the Lord their God, and Christ their King, know him to be their God, and their King, and tasted of his marvelous goodness and love unto them, this will make them ever after, more fearful to offend him then any other thing can possibly do.
Thirdly. This will breed in a man a greater delight in the word, and [ 3] means of grace, a greater desire and appetite unto them, then any other thing is able to do. As new borne babes desire the sincere milk of the word, that ye may grow thereby (saith the Apostle, 1 Peter 2.2, 3.) if so be that ye have tasted that the Lord is gracious. As if he should have said, The man that knoweth the Lord is gracious, and gracious to him, and that hath also tasted the sweetness of this assurance of God's special love to himself, must needs desire, and long after God's word, as much as ever babe did after the mothers breast.
Fourthly and lastly. This will make a man more careful in all his ways [ 4] to please God, then any other thing is able to do. I have walked in thy truth, (saith David, Psalm 26.3. and made conscience to do, and practice what thou teachest me in thy word, and he had given this for the reason of it in the beginning of the verse) For thy loving kindness is before mine eyes. As if he should say, I know and am fully assured (as if I saw it with mine eyes) of thy loving kindness and special favor towards me, and that maketh me walk in thy truth. And these are the effects that the true assurance will work in the heart, and inward man.
But secondly. It will not rest there, he that hath it, cannot content himself [ 2] with the reformation of his own heart and life, he cannot but declare openly, and profess himself to be God's servant, he cannot but put forth himself to do him all the service and honor that he is possibly able to do. 1. For profession, it is to be observed, that those whom God's spirit sprinkleth the blood of Christ upon, whom he setteth this mark and seal upon, he setteth it not upon their hearts only, but upon their fore-heads also, as you may read, Ezek. 9.4. Rev. 7.3. so as those among whom they live, may discern and take notice that they are God's people. When once God hath said to any man's heart by his spirit, as he doth to his people, Esa 43.1. I have called thee by name, thou art mine ; that man cannot choose but say to him again, as David doth, Psal. 116.16. O Lord, truly I am thy servant, I am thy servant. Nay what he hath heard in the ear (as our Savior speaketh in another case, Matth 10.27. he cannot but preach on the house tops. He cannot but declare, and profess himself openly to be God's servant, and one of his people. Thus the Prophet Esa. 44.5. bringeth in the faithful, glorying in this open profession of their homage. One shall say, I am the Lord's, another shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord. As if he had said, Everyone shall be ready upon all occasions, and by all means to declare himself, to be one of God's people, of his Church and household. And 2. for that care that all such have to do God all the honor that possibly they can, in the places and callings that God hath set them in, we have three notable examples. The first is of Joshua, as he was the master of a family. Who as he was a man that had obtained this particular assurance, that God was his God, God had said unto him, Josh 1.15. As I was with Moses, so will I be with thee, I will not fail thee, nor forsake thee. So doth he profess, not only that he would be God's servant, and at his command, but that his whole family should be so too. As for me and mine house (saith he, Josh 24▪15.) we will serve the Lord. The second example is of Paul, a minister and preacher of the Gospel. Who when he had spoken of his marvelous diligence and faithfulness in his ministry giveth this for the reason of it, 2 Cor. 5.14.15. For the love of Christ constraineth us (saith he) because we thus judge, that one died for all, then were all dead, (we were all by nature dead and damned men) and that he died for all, that they which live, should not henceforth live to themselves, but unto him which died for them, and rose again. As if he had said, I that know I was a dead and damned man, and that Christ died for me, to save and deliver me out of that estate, hold myself bound to do him all the honor and service that I can, by enlarging his kingdom, and know, I can never do enough for him, that hath done so much for me as he hath done. The third and last example is of David, a magistrate, of whose noble resolution you may read, Psal 1 18.28. Thou art my God, and I will praise thee (saith he) thou art my God, and I will exalt thee. As he was confidently assured that God was his God (out of the abundance of his heart, his mouth speaketh thus once, and again) so was he resolutely determined to improve his power and authority to the uttermost in standing for God and advancing of his honor.
Let us now make some application of this, and examine ourselves by this third and last sign, and we shall find that the assurance of their salvation, that most men glory in, is vain and counterfeit, such as Satan or their own deceitful hearts, not the holy spirit of God hath wrought in them; Because they are so barren and unfruitful in the knowledge of our Lord Jesus Christ, as the Apostle speaketh, 2 Pet. 1.8. They say they know him to be their Lord and Savior, but this knowledge is no way effectual in them, to the reformation either of their hearts or lives. Nay, this their assurance hath wrought in them quite contrary effects, unto those that I have proved unto you to be the kindly fruits of that assurance, which the spirit of God worketh in the heart of any man. Nothing doth so evidently discover the falsehood of this their assurance, as the fruits that it doth produce in them. In which respects, a man may fitly say of them as our Savior doth of the false Prophets, Matth. 7.20. By their fruits ye shall know them. This will the better appear, if the confidence of these men be examined particularly, according to those six several effects of true assurance which we have heard of.
First. Though they say they are assured that Christ so dearly loved them, as [ 1] that he shed his most precious blood for their sins, yet the knowledge of this love of God to them, never made them to mourn or be troubled in themselves ever a whit the more for their sins. Nay, this very thing maketh them go merrily away with them all, and keepeth them from being grieved or troubled for any sin that ever they committed, because they say, they know that Christ shed his blood for their sins, & hath made their peace with God. Seeing Christ's soul was heavy ( Mat. 26.38.) to the death, for my sins saith he, what need I be heavy for them myself? Thus turning the grace of God into lasciviousnes, as the Apostle speaketh Jude 4. As if he should say, The very knowledge of this marvelous grace and mercy of God, maketh them so lascivious as they are, maketh them so jovial in their sins, so void of all remorse and sorrow for sin as they are.
Secondly. They are not the more fearful to offend God in anything because [ 2] of his goodness towards them, which they say they are so sure of; nay, this very thing maketh them bold to commit any sin, because the devil hath persuaded them as he would fain have persuaded our blessed Savior. Mat. 4.6. that though they do cast themselves headlong into any sin, yet God's mercy and love to them is such, as he will never suffer them to perish by it. Tush (saith he) I know God will give me grace to repent of it before I die, and therefore what need I be so scrupulous or fearful to enjoy the pleasure or profit of this sin. He besseth himself in his own heart (as Moses speaketh, Deut. 29.19.) saying, I shall have peace, though I walk in the imagination of my heart.
Thirdly. They say, they