Lecture I. on the Title of Psalme Ll. Septemb. XXVIII. MDCXXV.

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

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

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

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

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

First,Reason 1 because they give light (many of them) to the understanding of the Psalme by shewing the occasions whereupon they were penned, as Psal. 3.7. 18. [...]0.14.52.54. and this, and many more.

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

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

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

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

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

Thirdly, learne thereby to acknowledge the necessity of a learned ministry, 3 and of that gift of interpretation God hath given unto his servants. And know, [Page 3] God would have thee to say of sundry parts of his Word (which yet are neces­sary for thee to understand) as the noble Eunuch did, Act. 8.31. How can I un­derstand them except some man should guide me?

Fourthly, learne thereby to see the necessity of joyning with thy reading 4 humble prayer unto God that hee would open thine understanding, and reveale to thee the mysteries contained in his Word; and to cry unto the Lord as David himselfe did, who was both a King, and a Prophet also Psalme 119.1 [...]. Open thou mine eyes, that I may behold wondrous things out of thy law.

Fiftly, come to the reading and hearing of the Word with an heart that is 5 humbled, and fearefull to offend God. For the secret of the Lord is with them that feare him (saith David, Psal. 25.14.) and he will shew them his co­venant.

Sixthly, marke, and lay up in thine heart even those things which thou un­derstandest 6 not, because they may doe thee good hereafter. So did the bles­sed Virgin, Luke 2.50, 51. So wee finde the Disciples of our Saviour did, and had use of that part of Gods Word afterward, which when they first heard it, they did not understand what it meant. When hee was risen from the dead (saith the Evangelist Ioh. 2.22.) his Disciples remembred that he had said this unto them; and they beleeved the Scripture, and the word that Iesus had said.

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

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

First, they had then musicke in the publique worship of God, not singing of Psalmes onely, but playing upon instruments, 1 Chron. 25.6. Nehem. 12.2 [...]. some stringed instruments called Neginoth, Psal. 4.1. some windy called Nehiloth, Psal. 5.1.

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

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

It followeth now that we consider why this Psalme was committed to the [Page 4] chiefe musician. And three reasons there were of that. First, that by that meanes it might be kept, and preserved as a part of Gods holy Writ in the Sanctuary, for the use of the Church. For so we find that all the parts of the holy Scripture were wont so to be preserved, and kept by the Levites in the Santuary, Deut. 17.18. The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites. And 31.9. Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter, he commanded the Levites to take the booke of the law, and put it in the side of the arke of the covenant of the Lord their God, that it might be there for a witnesse against them. And there by the speciall providence of God it was preserved, and kept safe, even to the daies of Iosiah, 2 Chron. 34.14, 15. though there had beene most wicked Kings, such as Ahaz, Manasses, Amon, and many others that were great enemies unto it.

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

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

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

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

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

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

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

Thirdly, The Psalmes that GODS people did use to sing in the worship of GOD were most usually Davids Psalmes, and those that are accounted among his: and that even at such times when there were Prophets in the Church that had extraordinarie gifts, and were [Page 5] inspired by the Holy Ghost, yet the Church did not usually sing any other then Davids Psalmes: This we shall see in the daies of Hez [...]kiah, 2 Chron. 29.30. Hezekiah the King, and the Princes commanded the Levites to sing praise to the Lord, with the words of David, and of Asaph the Seer. The like we may see in Ezraes time, Ezra 3.10. They set the Priests in their apparell with trumpets; and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs (as Tremelius rendreth it) that David the King of Israel did deliver; and the Psalme they sung was, Psal. 136. as appeareth by the 11. verse. And this may also further appeare by that which we reade, Neh. 12.46. To which pur­pose it is worthy the observing that though there were many of Gods holy ser­vants that made songs, and Psalmes beside David as Deborah, Iudg. 5.1. and An­na the mother of Samuel, 1 Sam. 2.1. and Salomon, Cant. 1.1. and Mary the bles­sed Virgin, Luk. 1.46. such as might bee used, yet were none of them com­mitted to the musitians, to be publiquely song in the temple, but these of David only. In which respect he (by an excellency) is called the sweet Psalmist of Israel, 2 Sam. [...]3.1.

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

First, God hath oft shewed himselfe to take great delight in this part of his 1 worship: Two notable examples there be of it. The one at the bringing in of the Arke into the Temple, in the daies of Salomon, 2 Chron. 5.13. Iust at that instant when they lifted up their voice in singing (the 136. Psalme) the glory of the Lord filled the house. The other in that miraculous deliverance God gave to his people against the Ammonites, in the daies of Iehosaphat, 2 Chron. 20 22. When they began to sing and to praise God, the Lord set an ambushment against the children of Ammon, and Moab, and mount Seir.

Secondly, it is a singular helpe, and meanes to stirre up in us holy affections in 2 Gods service. In which respect the Apostle opposeth, and preferreth it before wine, Eph. 5.18, 19. Be not drunk with wine wherein is excesse, but be ye filled with the spirit; speaking to your selv [...]s in Psalmes, and Hymnes, and spirituall songs As if he should have said; wheras the chiefe pretence men have for their excessive love of wine, is that it reviveth, and cheereth their spirits, Ps. 104.15. I will pre­scribe a better thing for that purpose to revive your heart, and make you cheere­full, even to stir up spirituall affections, and that is this, use to sing Psalmes.

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

First, it was wont to be the custome, aswell to end our Church meetings, as to 1 begin them with a Psalme, and so the best reformed Congregations use to doe still; and surely it maketh much for the decency, and solemnity of Gods wor­ship to do so, Psal. 147.1. Praise yet the Lord for it is good, to sing praises unto our God; for it is pleasant, and praise is comely; This is now a daies much left in many Congregations.

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

Thirdly, it was wont to be the ordinary custome of the professours of the Gospell, to sing Psalmes much in their families; according to that, Psal. 118.15 The voice of rejoycing, and salvation is in the tabernacles of the righteous. This is also much laid downe, and (which is worse) it is laid downe upon this [Page 6] ground, because if men should use it, they should be noted to be religious, and so be subject to the scornes of men. I would have such men seriously to consi­der, and meditate on these two places of Scripture, Rom. 10.10. With the heart a man beleeveth unto righteousnesse, but with the mouth confession is made unto salvation; and Mar. 8.38. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinfull generation, of him shall the Son of man be ashamed, when he commeth in the glory of his Father, with the holy Angels.

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

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

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

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

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

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

Observe this holy modesty, and shamefastnesse in the Scripture Phrase, or manner of speaking. 1. Of the foule, and filthy acts of lewd men, Amos 2.7. A man, and his father will go in unto the same maide. Gen. 19.5. Bring them out unto us that we may know them. 2. Of such things as were lawfull, and necessary, and yet had some filthinesse in them. As in speaking of the lawfull use of marriage, Gen. 4.1. Adam knew Eve. Iudg. 15.1. I will go [...] in to my wife into the chamber Esa. 8.3. He went unto the Prophetesse, and she conceived. Gen▪ [...]0.4. Ab [...]mel [...]ch had not come neare her. So speaking of the privie and unseemely part, he calls it, our nakednesse, Gen. 9.22. and our flesh, Gen. 17.13. and our shame, Esa. 47.3. [Page 7] Ier. 1 [...].26. And speaking of the necessary evacuation of the body, he calleth it a sitting downe, Deut. 23.13. And covering of the feete, Iudg. 3.24. 1 Sam. 24.3.

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

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

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

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

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

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

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

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

Thirdly, that if they do no worse but speake a little idly, and vainely in their [Page 8] mirth they doubt not, but they shall do well enough. But to these I say that they are fouly deceived, in thinking it so small a matter to offend in their speech; as they shall perceive, if they would consider well what our blessed Saviour saith, Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned.

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

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

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

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

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

For first, admit the regenerate use not to fall into the same grosse sins againe, that they have formerly repented of. As it is said of Iudah, that after he saw his sin that he had committed with Tamar, Gen. 38.26. He knew her againe no more. I do not deny but the regenerate may, and do fall oft into the same smaller sins and infirmities that they have oft beene humbled for, and repented of. Yea it is also possible that they may fall into the same grosse, and scandalous sins againe that they have formerly repented of. But this I can say, that they use not so to do; and that we cannot in all the Scripture finde an example of any regenerate [Page 9] person, that hath done so. Iehosaphat sinned greatly in joyning in league with Ahaziah an enemy of God, but after his sin was effectually discovered unto him, 2 Chron. [...]0.37. he could not be drawne to do so againe, 1 King. 22.4 [...]. The like we see in [...]oah that fell not againe to drunkennesse; in David that sinned never after in adultery; in Peter, who after he had repented of his Apostacy, was the furthest of from falling into that sin againe of any of the Apostles; none was more forward, resolute, and constant ever after then he, in professing his love to Christ, Acts 1.15. & 2.14. & 3.12. & 4.8.19. tho he had afterward farre stronger tentations to deny Christ then he had at that time when he did it, Acts 5.18 40.12.4.6. and now grant this.

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

Thirdly, grant the regenerate cannot fall finally, but he shall be restored, and renewed againe by repentance: so that in this case it might be said of him, as David speaketh in another sense, Psal. 37.24. Though he fall he shall not be utter­ly cast downe: for the Lord upholdeth him with his hand. Let all this be granted, yet it is possible for the regenerate man, for one that unfainedly feareth God, to fall fearefully, into most grosse sins; yea even into the grossest sinnes that can be committed by any man, excepting onely the sin against the Holy Ghost. See three notable examples, and instances of this, in three of the most foule sinnes that lightly can be committed. 1. Idolatry; more grosse idolatry you shall hardly read that ever man was guilty of, then that which Solomon fell into, 1 King. 11.4-8. 2. Apostacy. Observe all the circumstances of Peters fall into this sinne, and you shall finde it was as shamefull as could be, Mar. 14.71. 3. Persecuti­on. And into this Asa fell, 2 Chron. 16.10. He was wrath with the Seer, and put him in prison for he was in a rage with him because of this thing.

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

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

Thirdly,3. in the Lord himselfe. Who withdraweth his grace from his best children sometimes, and leaves them to themselves, as he did Hezekiah, 2 Chro. 32.31. 1. To correct their carelesnesse, and carnall security; so dealt he with his Church, Cant. 5.36. 2. To make it evident to themselves, and others, that the best mans standing in the state of grace, is to be ascribed to the mercy, and favour of God alone, not to any goodnesse that is in themselves. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy, saith the A­postle, Rom. 9.16. 3. To make them examples, and grounds of hope to other poore sinners. For this cause I obtained mercy, that in me first Iesus Christ might shew forth all long suffering, for a patterne to them that should hereafter be­leeve on him, saith the Apostle, 1 Tim. 1.16. 4. To keepe them from pride, and [Page 10] to worke in them more sound humiliation, and so make them more capable of grace and comfort from him. Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorne in the flesh, the messen­ger of Satan to buffet me, lest I should be exalted above measure, saith the Apostle, 2 Cor. 12.7. Deut. 8.15, 16. Who led thee through that great, and terrible wilder­nesse, wherein were fiery serpents, and scorpions, and drought (which were the oc­casions of their murmurings, and rebellions) that he might humble thee, and that he might prove thee, to do thee good at thy latter end.

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

1 First, to exhort us, even the best of us, that we would all feare our selves. O­ther mens falls are recorded in Scripture to be examples to us, to warne us that we do not the like. These things were our examples to the intent we should not lust after evill things as they also lusted (saith the Apostle, 1 Cor. 10.6. and againe verse 11.) all these things happened unto them for ensamples, and they were writ­ten for our admonition; (which words, though they be principally meant of the judgements that fell upon others for sin, yet may they also fitly be spoken of the falls of others also that are recorded in the Word) that he that thinketh best of his owne standing may take the more heed to himselfe lest he also fall, 1 Cor. 10.12. Thus Nehemiah laboured with the Iewes, to make them feare them­selves, Neh. 13.26. Did not Solomon King of Israel sin by these things? yet among many nations was there no King like him, who was beloved of his God, and God made him King over all Israel; neverthelesse even him did outlandish women cause to sin.

If I were a Prophet, and could say to any of you, thou wilt become a Pa­pist before thou diest, and thou an Atheist, and thou a scorner, and persecutor of all goodnesse; you would say to me as Hazael did to the Prophet, 2 King. 8.1 [...]. But what am I a dog, or am I a divell incarnate, that I should prove so vile a wretch? But though I be no Prophet to say so, yet can I say with as great authori­ty, and warrant as though I were a Prophet, that there is never a one of us here, but may prove such a one before wee die. And therefore we have need to feare, and suspect our selves.

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

Answ.I answer, Happy is that soule that upon good ground can say he is sure of this. But admit thou wert sure of that, is it no cause of feare, that thou moist for all this fall into so foule sins as thou hast heard of? I tell thee that by falling into such sins. First, thou shalt greatly dishonour that God whose servant thou professest thy selfe to be, and open the mouthes of his enemies to blaspheme his name; as Nathan chargeth David to have done, 2 Sam. 12.14. Secondly, thou shalt greatly grieve thy heavenly father: Forty yeares long was I [Page 11] grieved with this generation, saith the Lord, Psal. 95.10. Thirdly, thou shalt make him thine enemy, and provoke him to smite and plague thee thou know­est not how deepely. They rebelled, and vexed his holy spirit, therefore was he turned to be their enemy, and he sought against them, saith the Prophet, Esa 63.10. Take David for an instance, and example of this. The sword shall never de­part from thy house, because thou hast despised me, saith the Lord by Nathan unto him, 2 Sam. 12.10. Though thou breake not thy necke with these falls, to the losse of thine everlasting life, thou maist breake an arme, or a leg, to thy extreame anguish. Fourthly, though the seed of God will remaine in thee notwithstan­ding these sins, yet wilt thou loose all the use and comfort of that grace that is in thee, Psal. 51.12. Restore to me the joy of thy salvation; that was gone, 1 Thess. 5.19. thus farre forth the spirit may be quenched. Fiftly, thou maist bring on thyselfe, by such fails, the intollerable torment of a wounded spirit and who can beare that, saith Solomon, Pro. 18.14? Sixtly, no man can tell thee how long thou maist continue in this uncomfortable and wretched estate: Which is a thing that greatly aggravateth thy misery that thou maist say in this case as Psal. 74.9. There is not any that knoweth how long. O then we have all great cause to feare these falls, and not to be secure, but to use all meanes we can to prevent such falls. And the principall meanes are these.

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

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

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

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

The second use is to exhort us to be willing to die, whensoever God shall be 2 pleased to call us. Sundry other motives there are to perswade us to this, as full, 2 Cor. 5.6 While we are at home in the body, we are absent from the Lord; we shall never enjoy Christ fully till then. Secondly, while we live here we shall be subject to many sorrowes, and vexations of spirit. Every day will bring upon us one evill, and occasion of sorrow, or another, Mat. 6.34. All teares shall ne­ver be wiped from our eyes while we live here, Rev. 21.4. But this third is a principall, that while we live here we are in a continuall possibility, and dan­ger of falling from God. Till we die we can never be perfectly freed from our corruption, nor cease from our owne workes as the Apostle speaketh, Heb. 4.10. As the earthen vessels that were legally polluted, could not be purged but by breaking, Levit. 11.33. & 15.12. Till we die we can never be freed from Sa­thans assaults, and tentations. The life to come, is the onely time of our full re­demption, Luk. 21.28. And consequently we know not how far we may fall so [Page 12] long as we live. Death will free us perfectly from all our sins, and corruptions, Rom. 6.7. For he that is dead is freed from sin.

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

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

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

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

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

4 The fourth use is to comfort Gods people, against their slips, and falls. This is the childrens bread, and belongs not to dogs, Mat. 15.26. Say not it is pitty these examples were written for many have stumbled at them. I answer that it is better reprobates should stumble at them, and perish through presump­tion, then that one of the elect (that is dejected in the sense of his sins) should have lost the comfort of them, and so have perished in despaire. When our Saviour was told, Matth. 15.12. that the Pharisees were offended at his Do­ctrine he answereth, verse 14. Let them alone; as if he should say, It is no [Page 13] matter what offence such as they are doe take; no truth of God that tends to the edification of his children, must bee concealed for their sakes. For thy sake that art an humbled sinner were these things written. And of these things we may say as the Apostle doth, 1 Cor. 9.10. He saith it altogether for our sakes, for our sakes no doubt this is written. And Rom. 51.4. Whatsoever is written, is writ­ten for us, That in the ages to come he might show the exceeding riches of his grace (saith hee, Ephes. 2.7.) in his kindnesse towards us in Christ Iesus. Thy sinnes cannot bee greater then thou hast examples of in Gods elect that found mercy with him. Were they before thy calling? then hast thou Ma­nasses, 2 Chron. 33.9, 10. and Mary Magdalen, Mar. 16.9. Were they com­mitted after thy calling? then hast thou David, and Peter. So that I may say to every humbled soule, as Eliphaz doth unto Iob 15.11. Are the consolations of God small with thee? Is it not thy great sin that thou stirrest not up thy heart to take comfort in these examples, and presidents of Gods wonderfull mercy, that are recorded in the Scripture for thy sake?

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

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

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

First, he continued a great while in his sin, and could not leave it; till Na­than 1 came to him he repented not. When Vriah was dead, and his wife had mourned for him, did he give over his sin? No, 2 Sam. 11.27. When a man is once fallen into sinne he can no more rise againe then the least child that is, till some body come to helpe him up; but is apt to lie still where he fell, to conti­nue in his sin, he cannot leave it. When he is once in, he is like the gamster or pot companion, he cannot give over nor get out againe. It is an easie matter to fall into any sin, but to rise againe by repentance, and to leave it, that is difficult, nay impossible for any man by his own strength to do it, It is said of Iehu, 2 King. 10.29. From the sins of Ieroboam that made Israel to sin, Iehu departed not. And of Menahem another King of Israel, 2 King. 15.18. He departed not all his dayes from the sins of Ieroboam. But these were hypocrites (you will say) and such as never had any truth of grace in them. The case sure is not so hard with Gods child, if he through infirmity fall into a sin, he will easily recover himself againe. No no, ye have here in David an example of the contrary. And so have ye in Ia­cobs sons. When they had first conspired the death of their brother, and then cast him into a pit, and then sold him for a slave to the Islamaelites, they lay twenty yeares in that sin, before we can read any thing of their repentance; when they were apprehended for spies in Egipt, then came their sin effectually to their re­membrance, Gen. 42.21. and not before. See also the proofe of this in that speech of the Apostle, Gal 6.1. Brethren, if any man be overtaken in a fault, ye which are spirituall restore such a one. As if he should say; help him up againe, he cannot re­cover himselfe.

Secondly, David after he had fallen into this foule sinne, fell in love with it,2 sought to hide and nourish it. He would faine have had Vriah to be thought [Page 14] the father of his bastard, 2 Sam. 11.8. David said to Vriah goe downe to thy house, and wash thy feet: and though no more bee expressed in that verse, yet by Vriahs answer, verse 11. it appeares well bee said more to him, and what his drift was in perswading him to goe home to his house. When a man is fallen into any sinne, he is so far from repenting of it, that he is apt to fall in love with it, to nourish, and make much of it, to hide, and cloake it. And whence comes that care men have to hide their sin (for the most part) but from the love they beare to it, and unwillingnesse to part with it? Iob 20.12, 13. Wickednesse is sweet in his mouth, he hideth it under his tongue, he spareth it, and forsaketh it not, but keepeth it still in his mouth. Thus did Adam, and Eve our first parents (from whom we have all taken it) when they had eaten the forbidden fruit, ô how carefull they were to hide, and cloake it, and maintaine what they had done? Gen. 3.12. The man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eate: and verse 13. And the woman said the serpent beguiled me, and I did eate.

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

4 Fourthly, David after he had once fallen into this foule sinne, became sense­lesse and impudent in it. He that before was so tender hearted, that when hee but cut of the skirt of Sauls garment, his heart smote him for it, 1 Sam. 24.5. now his adultery troubleth him not at all, he had no remorse for it till Nathan came unto him; nay his heart smote him not at all for murdering of Vriah. He was not moved at all, neither with the gracious speech, nor with the ex­ample of Vriah, 2 Sam. 11.11. The arke (saith he) and Israel, and Iudah abide in tents, and my lord Ioab, and the servants of my lord are encamped in the open fields, shall I then goe into my house, to eate, and to drinke, and to lie with my wife? As thou livest and as thy soule liveth I will not do this thing. When re­port was brought him of Vriahs death his heart smote him not for it, he was not moved with it at all, 2 Sam. 11.25. Thus shalt thou say unto Ioab, let not this thing displease thee for the sword devoureth one as well as another. Yea hee grew impudent in his sinne, he durst make sundry of his servants privie to his whoredome, 2 Sam. 1 [...].4. He sent messengers, and tooke her. He was not a­shamed to make Ioab a witnesse of his murder, 2 Sam. 11.14. He wrote a letter to Ioab about it. When a man falls into any grosse sinne he (usually) groweth senslesse in it, and void of shame, and remorse for it. Three notable exam­ples we have for this. The one in Iosephs brethren, of whom it is said that af­ter they had committed that heinous crime, in conspiring the death of their brother first, and then in casting him into a pit, they sate downe to eate, and drinke, Gen. 37.25. The other of the Israelites, who when they had committed that grosse Idolatry with the golden calfe, they sate downe to eate, and to drinke, [Page 15] and rose up to play, Exod 32.6. The last is of Ionah, who when he had fled from the presence of the Lord, and the Lord pursued him with a mighty tempest in the sea, was altogether senselesse, and void of remorse for his sin, Ionah 1.5. The mariners were afraid and cryed every man to his God-but Ionah was gone downe to the side of the ship, and he lay, and was fast a sleepe. Yea the Prophet Ieremy speakes of this as the disposition of all that fall into grosse sins, Ier. 8.12. Were they ashamed when they had committed abomination? nay they were not at all asha­med, neither could they blush.

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

First, because repentance is not in any mans power, but is a great gift of God,1 Lam. 5.21. Turne thou us unto thee O Lord, and we shall be turned.

Secondly, it is a naturall effect, and fruit of sin to harden the heart (Heb. 3.13.2 Lest any of you (saith he) be hardened through the deceitfulnesse of sin) and to make men worse and worse, Rom. 6.19. As yee have yeelded your members ser­vants to uncleanesse, and of iniquity unto iniquity. As in any other thing, when we are a while practised in it, it growes easier unto us, and we increase in abili­ty to do, so is it in this case.

Thirdly, by committing of sin we give place to the divest, Ephes. 4.26.27. and 3 cast our selves into his snare, 2 Tim. 2.26. And so give him more power over us then he had before.

Fourthly, God (in his just judgement) useth to punish sin with hardnes of heart,4 Ioh. 12.40. He hath blinded their eyes, and hardned their heart. Yea he is wont to punish sin with sin; and that not only in the reprobate, Rom. 1.24, 26, 28. but even in his own people, Ps. 81.11, 12. My people would not hearken unto my voice; Israel would none of me, so I gave them up unto their owne hearts lusts.

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

First, besides thine owne daily experience, how few there be that rise a­gaine 1 when they are fallen, that truly repent, though God use never so many and so mighty meanes to bring them to it; David thou seest here that was a far stronger man then thou, could not do it, he that had mortified his corruption much more, and had more grace then thou, could not repent after he had sin­ned; and wilt thou feed thy selfe with such vaine hopes? Thus Nehemiah presseth the example of Solomons weaknesse, Neh. 13.26. Did not Solomon King of Israel sin by these things,? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel, neverthelesse even him did outlandish women cause to sin.

Secondly, Repentance is the mighty worke of God alone, whom thou by thy 2 sin provokest, yea a rare gift of his it is; and therfore presume not, but be afraid to sin, Phil. 2.12, 13. Worke out your own salvation with feare, and trembling: for it is God which worketh in you both to will, and to doe of his good pleasure.

Thirdly, the longer thou continuest in any sin, the harder will thy heart be, and the more unable wilt thou be to repent, Ier. 13. [...]3. They that are accusto­med to do evill can as hardly be changed as the skin of a blacke-more, or of a Leopard. And the Apostle saith of them that were exercised in covetous [Page 16] practises, they could not cease from sinne, 2 Pet. 2.14.

Fourthly, the fouler the sinne is that thou committest, and the more against the light of thy heart, the harder will it be for thee to repent of it. For smal­ler sinnes Davids heart was wont to smite him quickly, [...] Sam. 24.5. 2 Sam. 24.10. But now he had fallen into these foule sins we see how senselesse, and im­penitent he grew. So speaketh the Holy Ghost of whordome, Pro. 2.19. None that goe unto her returne againe, neither take they hold of the paths of life: And of drunkennesse, Pro. 23.35. They have beaten me, and I felt it not; when shall I awake? I will seeke it againe.

Vse 2.The second use of the Doctrine is to teach us; that seeing hardnesse of heart, and impenitency doth usually follow the committing of sin, specially presump­tuous sins, sins against knowledge, even in Gods own children; to esteeme this a judgement of God greatly to be feared, and trembled at.

There be many men that have hearts like to Leviathan as the Lord speaketh, Iob. 41.24. His heart is as firme as a stone, yea as hard as a piece of the neither mil­stone. That can commit grosse sins, and live daily in them, without all trouble of conscience, feele no burden in them, but esteeme them as light as a feather, and can go away merrily with them. And this they count their great happinesse, that they are not like your professours, alwaies troubled in their minds, they thanke God they have quiet consciences, Zach. 11.5. Their possessours slay them, and hold themselves not guilty, and they that sell them, say, Blessed be the Lord, for I am rich. O the state of these men is fearefull; I advise thee that fearest God to take heed of this judgement, to tremble at it, and strive against it. And to move thee unto it consider.

1 First, this is the chiefe judgement, and marke of Gods wrath in this life of all other. Pharaoh (of whom the Lord saith. Exod. 9.16. For this cause I have raised thee up to shew on thee my power: As if he had said; what I can do against mine enemy) was thus plagued, Exod 9.12. Better it were a great deale to bee delivered up to Satan, then to a mans owne lust. For of that judgement the Apostle saith, 1 Cor. 5 5. It serveth for the destruction of the flesh, that the spirit may be saved in the day of the Lord. But this judgement tends to the de­struction of the soule in the day of the Lord, Ioh. 12.40. Hee hath blinded their eyes, and hardned their hearts, that they might not be converted, and he should heale them.

2 Secondly, this is the only thing that will barre thee from Gods mercy, and make thee uncapable of it. Not so much the committing of any sins, as this, that thy heart is hardned in it, and thou canst not repent. This is that that treasureth up wrath against the day of wrath, Rom. 2.5. The foulest sin may be pardoned to him that can repent, Matth. 12.31. All manner of sin, and blasphemy shall be for­given unto men, but the blasphemy against the Holy Ghost. And why cannot that be pardoned? Because it cannot be repented of, Heb. 6.6. It is impossible to re­new them againe unto repentance.

3 Thirdly, it useth to end in greatest terrour. The man that hath beene most secure, and senslesse in sin useth in the end to be most overwhelmed with hor­rour. Hardnesse of heart useth to end in desperation. Think not thy heart shall be thus quiet alwaies, Pro. 1.27. When your feare commeth as a desolation, and destruction as a whirlewinde, when distresse, and anguish commeth upon you. And who are they that are thus threatned? verse 22. Ye scorners that delight in scor­ning. Labour therefore for a soft, and tender heart, that can easily feele, and be humbled for sin as with a more in thine eye.

The meanes to attaine to this, and to deliver, and preserve thy selfe from hardnesse of heart, are these.

1 First, take heed thou harden not thine owne heart against the Word, and corrections of God, Heb. 3.7, 8. To day if yee will heare his voice, harden not [Page 17] your hearts. Say not, nor resolve with thy selfe as those wretched Iewes did, Ier. 44.16, 17. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee; but we will certainely doe whatsoever thing goeth forth out of our owne mouth. Say not in thine heart I can give them the hearing, but let them say what they will, I will be as I have beene. O take heed the Lord take thee not at thy word, as he did the Iewes, Matth. 7.25. Why did God harden Pharaoh? Exod. 9.12. Pharaoh had first hardned his owne heart, Exod. 8.32.

Secondly, take heed of the least sins, of the beginnings, and occasions of sinne.2 Labour to be in this respect as precise as Iob was, who bound himselfe even from wanton lookes, and thoughts, Iob 31.1. And as David, who was afraid not onely of every presumptuous sin, but even of his most secret faults, Psal. 19.12, 13. Remember what our Saviour saith of him that gives liberty to himselfe in the least thing that he knoweth to be evill, and holdeth it lawfull to do so, Mat. 5.19. he shall be least in the kingdome of heaven: And Luk. 16 10. He that is un­just in the least is unjust also in much. It is in this case as it is with a breach in the sea banke. Neither David nor Peter fell to senslessenesse in sin, at the first, but but by degrees.

Thirdly, let no sinne lie long upon thy soule: That charge that the Lord gi­veth 3 thee concerning thy brother, Levit. 19.1 [...]. that thou shalt not suffer sinne to abide upon him, concerneth thee much more for thy selfe. If thou let the sunne goe [...]wne upon thy wrath, thou givest place to the divell, Ephes. 4.26. and so dost thou by lying long in sinne. Therefore speedily seeke too make thy peace with God. They that seeke me early shall finde me, saith the Lord, Pro. 8.17.

Fourthly, lay thy sinnes, Gods threatnings, and promises upon thy heart by 4 serious thinking of them, considering, and meditating of them. The Lord bla­meth his people for neglect of this, Esa. 47.7. Thou didst not lay these things to thy heart. And 57.11. Thou hast not remembred mee, nor laid it to thy heart. And Mal. 2.2. I have cursed your blessings, because yee doe not lay it to heart.

Fiftly, use daily some meanes to soften thy heart, and stirre up grace in thy 5 selfe, Exhort (or stirre up) your selves daily, saith the Apostle, Heb. 3.13. As the waxe when it hath beene but a little from the fire, will grow as hard againe as ever it was. So is it with mans heart in this case.

Sixthly, meditate oft of the mercies of God, and of his exceeding love to thee.6 The looking on him whom we have pierced is the most effectuall meanes to make us mourne abundantly, Zach. 12.10. It was the love of Mary rising from the consideration of Christs love to her that made her weepe so, Luke 7.38, 47.

Seventhly, complaine oft to God of the hardnesse of thy heart as the Church 7 doth, Esa 63.17. and cry to him for a soft heart; and charge him with that pro­mise of his, Ezek. 11.19.

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

First, it is a just cause of comfort to thee, and of thanksgiving unto God, that thou hast repented of, and forsaken such sins as thine owne heart knoweth, thou hast in times past lived in, and loved dearely. Marke how the Apostle praiseth God in the behalfe of the Romanes for this, Rom. 6.17. God be thanked that ye were the servants of sin, but ye have obeyed from the heart that forme of Doctrine that was delivered you. Yea see how the Angels rejoyce in this, Luk. 15.7. I tell thee this is no common favour, look well about thee in the towne, and place wheresoever thou dwellest and thou wilt finde it so. Thou shalt finde by sense, and experience how true that is which the Apostle writes, 1. Ioh 5.19. The whole world lieth in wickednesse. Seemeth it nothing that God should doe [Page 18] this for thee rather then for all thy neighbours? I tell thee none of thy sinnes shall ever hurt thee; the sinnes that thou hast repented of, are all forgiven cer­tainely. Where Christ hath given repentance, he hath certainely given re­mission of sinnes, Acts 5.31. And thus he charged his Apostles to preach, and proclaime unto the World, Luk 24 47.

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

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

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

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

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

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

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

See the proofe, and confirmation of this Doctrine in all the three degrees of 1 mans conversion, First. This is Gods meanes wherby he is wont to bring men to an effectuall and saving sense of sinne, and remorse for it. [...]ill Nathan came to him, David could not say as he doth here, verse [...].4. I know my transgressi­ons, and my sin i [...] ever before m [...] against thee thee only have I sinned. So 2. Sam. 24.10. We read that Davids heart smote him after he had numbred the people. But the meanes whereby he was brought to that remorse and tendernesse of heart for that sinne, is expressed in the next two verses, 11.1 [...]. God had sent the Prophet God, David [...] Seer (his owne pastor) to reprove him sharply for that sinne. And this is alledged in the text for the cause of Davids remorse. Davids heart smote him, and he said unto the Lord, I have sinned greatly in that I have done; for (saith the text) When David was up in the morning, the word of the Lord came to G [...]d, and commanded him to go, and denounce Gods judge­ment against him for that sin. So though it be said of Manasses, 2. Chron. 33.12. [Page 19] that when he was in affection he besought the Lord, and humbled himselfe great­ly before God; as if his affliction were the meanes to bring him unto repentance; yet it is evident by the text that his a [...]fliction was but a subordinate, and secon­dary, and infer [...]ur meane to bring him to this, the principall was the ministery of the word as appeares, verse 18. God sent unto him Seers, and Prophets, that [...]ake to him in the name of the Lord. So it was Peters ministry that pricked the hearts of those three thousand mentioned. Acts 2.37. and brought them to a saving sense, and remorse for that horrible sinne. Yea this is the meanes that God hath sanctified in his word, and appointed to that end, Ier. 23. [...]9. Is not my word like a fire, saith the Lord? and like a hammer that breaketh the rocke in pieces?

Secondly, This is Gods meane whereby he is wont to bring men to Christ,2 and to worke in them a comfortable assurance of the pardon of their sins, and of their reconciliation with God: By this meanes the Corinthians were brought to faith, 1. Cor. 4.1 [...]. In Christ Iesus I have begotten you: And the Ephesians 1 13. In whom also ye trusted, after that ye had heard the word of truth. Yea, this is the meane that God hath in his Word sanctified, and put apart to do this worke by; namely, to bring men unto Christ, and to faith in him. This we may see plentifully confirmed unto us in the holy Scripture, Esay 57.19. I create the fruit of the lips peace, peace, to him that is farre off and to him that is neare saith the Lord, and I will heale him: Peace, peace, that is, aboundance of peace; and the healing of those wounds, that God hath made in the soule, is called the fruit of the lips, that is, of the lively voice in the ministry of the Word. This is also plaine by the speech of our Saviour, Iohn 6.45. Every one that hath heard, and hath learned of the Father, commeth unto me. Hearing is the meanes to bring men unto Christ. But what hearing may you say? Is it hearing of the word privatly read? or the hearing of my friend privatly instructing, or admonishing? No, rather it is the hearing of the Word publikely preached, as is plaine, Rom. 10 14. How shall they beleeve in him of whom they have not h [...]ard? and how shall they heare without a Preacher? Private men that publish to their families o [...] neighbours, and speake of that which themselves have learned, may be said to preach to them, as the L [...]per that was cured did, Mark. 1.45. and the deafe man with his friends that brought him to Christ, Mark. 7.36. and the Daemmiack, Luke 8.39 of all these it is said in the text that they did [...] which properly signifieth, to cry, proclaime, or preach; and is the very same word that is used to expresse the preaching of Christ, and his Apostles. But is this the preaching that the Apostle meanes when hee saith, Rom. 10.14. How can they heare without a Preacher? No, verily he meaneth it of publike ministeriall preaching of the preaching of such men as are called, and sent of God, and endued with speciall gifts to that purpose, as is plaine by the next words, verse 15. How shall they [...] except they be sent? And this is further confirmed, 2. Cor. 5.18. God hath given to us the ministery of reconciliation. And againe, verse 19. Hee hath committed to us the word of reconciliation.

And for the third degree in mans conversion, 1. This is the meane wher­by 3 he hath ever beene wont to change, and renew the hearts, and lives of men, and to worke all saving grace in them. How came Gods people (of whose conversion the holy Ghost gives testimonie) to saving grace, but by the mini­stery of the word? So Paul saith of the Galatians that were Gentiles, Gal. 2.2. that they received the spirit by the hearing of saith. So Peter saith of the faithfull he wrote unto, that were Iewes, that they were borne againe, not of corruptible seed, but of uncorruptible by the word of God, 1. Pet. 1.22. Yea by the word prea­ched, as he expresseth himselfe, verse 25. 2. This is the meane God hath san­ctified in his word, and appointed unto this worke of changing, renewing, and breeding Grace in the soule. Therefore Paul calls the ministry of the Gospel [Page 20] the ministration of the spirit, and the ministration of righteousnesse, 2. Cor. 3.8, 9. And the Apostle Iames 1.21. calls it the engrafted word; To teach us, that as the science of a good apple grafted into a crab-tree-stocke, hath vertue to change the nature of it; so hath the word preached (for of that he speaketh as appea­reth verse 19.22, 23.) vertue to change the heart of man.

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

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

Secondly, If you aske me yet a reason of this, why the Lord hath not rather 2 wrought Grace in men immediatly by his spirit, then thus to put them off to Preachers, or why he should worke thus mightily by preaching, rather then by any other meanes? I answer, he hath done this to grace and dignifie his owne ordinance. A notable proofe whereof you may observe in this, that even when visions, and revelations were in use, and God did oft immediatly speake unto his servants himselfe, and by Angels, yet would he not doe this worke with his owne voice or hand, or by the ministry of Angels, but by the voice, and hand of his ministers. As here in Davids case; and in that case of Manasses, 2. Chron. 33.18. and in the case of the noble Eunuch. Acts 8.29. the spirit [...]ad Philip go joyne himselfe unto his Chariot. Nay, when God himselfe had begunne (as it were) the worke, yet would he not effect it himselfe, but hath sent men over unto his ministers, that the worke might be done by them. So did he with Saul, Acts 9.1 [...]. he sent Ananias to him: and with Cornelius hee bad him send for Peter, Acts 10.5.6. Yea, it hath pleased God to ascribe this mighty worke of saving soules, and all the degrees of it unto his ministers. Many of the children of Israel shall be convert to the Lord their God, saith the Angel of Iohn, Luk 1.16. I send thee (saith the Lord to Paul, Acts 26.17.18.) to open their eyes, and to turne them from darkenesse to light. And 1. Tim. 4.16. In doing this thou shalt save thy selfe, and them that heare thee.

Thirdly, If you will not yet be satisfied, but aske me further a reason, why 3 will not God aswell worke Grace by other meanes, as by preaching? Are there not other meanes as good as preaching? that is, reading of good bookes (espe­cially of the holy Scripture) conference with good men, prayer, affliction, and such like? Is not God as likely to worke Grace in my heart by them, as by prea­ching? I answer, they are: yea the Word read is in it selfe, a more divine, and excellent thing, freer from humane infirmities, then any mans preaching that hath beene in the world since the Apostles dayes: For ( [...]. Tim. 3.16) all Scrip­ture is given by inspiration of God Yet though this be in itselfe a weaker means, God hath chosen to worke Grace by it, rather then by any of the other And if you would know the reason of it, I can go no higher than this that the Apostle gives, 1. Cor. 1.21. It hath pleased God by the foolishnesse of peaching to save all beleevers, all his elect, Matth 11.26. Even so Father, for so it seemed good in thy sight. Vnlesse I should adde this, that the weaker the meane, and instru­ment is whereby God doth worke, the more is the power of God glorified, and magnified in working so mightily by it. According to that which the Lord saith to Paul, 2 Cor. 12.9. My strength is made perfect in weakenesse. What reason could be given, why the waters of Damascus should not have as sove­raigne vertue to heale Naamans leprosie, as the waters of Iordan: but only this, that the Lord was pleased to sanctifie, and appoint the one to this worke, and not the other? 2 Kings [...].12, 13. and the like may be said in this case, 1 Cor. 1.25. Because the foolishnesse of God is wiser then men, and the weakenesse of God is stronger then men.

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

First, it serveth to exhort, and perswade us unto two duties. And the first of them is this. That we should learne to esteeme highly of, and to reve­rence this ordinance of God in the ministry of the meanest of his faithfull ser­vants. It is the exhortation of the Apostle, 1 Thess. 5.12, 13. And wee beseech [Page 22] you brethren to know them which labour among you, and are over you in the Lord, and admonish you, and to esteeme them very highly in love for their workes sake. That ought to bee the speech of all Gods people which is mentioned, Rom. 10.15. How beautifull are the feete of them which preach the Gospel of peace? and marke how that is inferred upon the former words: Surely whosoever be­leeveth this Doctrine, that they are the only men by whom God hath ordained to work every saving Grace in the hearts of his elect, if either he have any Grace in him, or desire to have any, cannot choose but love, and reverence Gods faith­full ministers, 1. Cor 4 1. Let a man so account of us, as of the ministers of Christ, 1 and stewards of the mysteries of God.

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

Secondly, I plead not for Pharisaicall preheminence (Let proud Pharisees do that, who love the uppermost roomes at feasts, and the chiefe seates in the Syna­gogues, Matth. 23.6.) but in inward reverence for their worke sake, to which 3 the Apostle exhorteth. 1. Thess. 5.13.

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

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

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

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

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

2 Secondly, you may, and ought to esteeme of that ministery best that doth most good, that God blesseth most, and so giveth greatest testimony unto. This is mentioned for the cause of the reverence the conuert spoken of, 1. Cor. 14.25. did shew to that ministery, because he found that of a truth God was in that ministery. And thus Paul challengeth esteeme, and reverence to his [Page 23] ministry. 1. Corinthians 9.2. because God had set his seale unto it.

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

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

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

First, The ministery of one man is Gods ordinance aswell as anothers, 1.1 Cor. 16.10, 11. Timothy worketh the worke of the Lord, as I also do, let no man therefore despise him. And the word is the same, the treasure as precious, in one vessell as in another, 2. Cor. 4.7.

Secondly, The difference of gifts is the Lords doing, and for the benefit of 2 the Church. It is not alwayes the fault of the minister, that his gifts are meaner then another mans. Many times indeed it is his owne fault, because he will not study, nor stirre up Gods gifts in himselfe; but alwayes it is not so. But this is the Lords doing, who divideth to every one severally as he will, 1. Cor. 12.11. Yea, in this difference, and variety of his gifts in his ministers, the goodnesse of God to his Church is greatly to bee admired. All this is done for the benefit of the Church, 1. Cor. [...].22. One kind of gift is fitter for some to profit by, and ano­ther for other some, Mat. 11.17, 19.

Thirdly, He that receiveth a meaner gift then he whom thou most admirest 3 in one kind, may yet excell him in some other gift that is also usefull, and bene­ficiall to the Church. As the Apostle sets it forth by a fit comparison; the hand hath as excellent a gift in his kind as the eye, and the foote as the head, 1. Cor. 12.21. Paul had a better gift in speech then Barnabas, Actes 14.12. yet was Barnabas also a good man, and full of the holy Ghost, and had excellent gifts in his kind. Acts 11.24.

Fourthly, Thy profiting by the ministry of the word, dependeth not so much 4 upon the gifts of the man that preacheth, as upon the blessing of God upon his owne ordinance, 1. Cor. 3.5. The Preachers are but the ministers by whom wee beleeve, even as the Lord giveth to every man.

Fiftly, God sometimes workes most mightily, and giveth the greatest bles­sing 5 to the weakest meanes: No man doubts but Peters gifts were farre inferi­our to Christs, yet wonne he more to God by one Sermon, Acts 2.41. then Christ did by all his, as may appeare, Acts 1.15.

Sixtly, If thou refusest to receive, and esteeme duly of the meanest of Gods 6 faithfull servants that are sent by Christ, thou receivest not Christ, but in the mi­nistery of the Word, respectest more the gifts of men, then the ordinance of God, Iohn 13.20. Verily, verily, I say unto you, he that receiveth whomsoever I send, receiveth me.

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

SEcondly, This Doctrine should perswade us of the necessity of this ordi­nance,2 yea, how necessary it is for every one of us to live under the ministry of the word, and provoke us to resolve with our selves, that we will never live without it. This was Davids resolution, Psal. 23.6. I will dwell in the house of [Page 24] the Lord for ever. Yea, he prayeth that he may be so happy, Psal. [...]7.4 One thing have I desired of the Lord, that will I seeke after, that I may dwell in the house of the Lord all the dayes of my life. Wee should be content to bee at cost, and to straine our selves to get it home to us, rather then we would want it, Pro. 23.23. Buy the truth, and sell it not. How may that bee? Hee answereth in the next words, Also wisedome, and instruction, and understanding. We should be content to take paines to goe abroad to it, Marke 8.3. divers of Christs hearers came from farre. Admit you have knowledge, yet have you need to live under a continuall ministery. David had more understanding then all his tea­chers, Psal. 119.99. yet you see how hee resolved hee would not live without Gods ordinance. For, 1. the knowledge of the best is unperfit, and wee have all need to learne and know more then we doe, 1. Cor. 13.9. for we know in part. 2. We are apt to forget that we have knowne and learned, and the continuall ministry of the Word is needfull in that respect, 2. Pet. 1.12. I will not be neg­ligent to put you alwayes in remembrance of these things, though you know them, and be established in the present truth. 3. Knowledge is nothing worth with­out feeling, and holy affections, without conscience, and care to practise what wee know, 1. Cor. 8.1. We know that we have all knowledge; knowledge puffeth up. Of many that have a high conceit of their knowledge, it may be truly said, as verse 2. They know nothing yet as they ought to know. And you have all need to live under a continuall ministery, even in this respect, [...]. Pet. [...].13. I thinke it meete to stirre you up by putting you in remembrance. It serveth not onely to breed knowledge, but to stirre us up to the exercise of that we know. Admit you have attained to a great measure of Grace and sanctification, yet have you need to live under a continuall ministery. For, 1. Faith and sanctification are weake and imperfite in the best, and the ministery of the word is needfull in that respect, 1 Thess. 3.2. Timothy was sent to establish the Thessalonians con­cerning their faith, and verse 10. Paul prayed exceedingly that he might come to them, to perfit that which was lacking in their faith. 2. Grace will decay in the best, if we live without the meanes, specially if we willingly live without the meanes, Pro. 29.18. When there is no vision, the people perish, or are made naked.

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

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

2.Secondly, Many that seeme to esteeme well of, and to love the persons of Gods servants, doe it not for their ministery, and works sake, as they should, 1. Thess. 5.13, They receive not a Prophet in the name of a Prophet. Mat. 10.41. they esteeme and love them in some carnall respect, either to their credite (for I tell you Saul himselfe may sometimes get credite, and honour before the people by Samuels meanes, 1. Sam. 15.30.) or to their advantage, and gaine, [Page 25] like those that our Saviour speaketh of, Iohn 6.26. Verily, verily, I say unto you, ye seeke me not because ye saw the miracles, but because ye did eat of the loaves and were filled.

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

Secondly, few (even of the better sort) can be perswaded of the necessity of 2 it. For, 1. In placing their selves, or their children, they have little or no re­spect to this, what ministery they shall live under. But do even as Lot, Genes. [...]3.10 11. If the place be likely to yeeld them profit or pleasure (though it be otherwise as bad as Sodome) it pleaseth them well. 2. They will bee at no cost for the ministery of the Word, but count it a chiefe priviledge to live tythe-free: where as David professeth, 2. Sam. 24.24. I will not offer burnt offerings to the Lord my God, of that which doth cost me nothing; I like not to enjoy the worship, and ordinances of God without charge. 3. They will take no paines (if they have no ministery at home) to goe abroad for it. Whereas our Savi­our tells the Iewes they should be condemned for not doing as the Queene of the South did. Mat. 12.42. And Christ sheweth his approbation, and special re­spect to them that came from farre to heare him, (Mar. 8.3) 4. Though they may have it without cost or labour, they care not how seldome they heare it. They confesse it is good sometimes to heare a Sermon, when they have nothing else to doe, but to heare it constantly, every Sabboth twice, and on the weeke day too, that is more then needs a great deale, as they are perswaded. Whereas wee should count it our happinesse if we might heare daily, Pro. 8 34. Blessed is he that heareth m [...] watching daily at my gates. And as it is said of our Saviour, that he taught dayly in the Temple, Lu. 19.47. So of his hearers it is said, Lu. 21.38. that all the people came early in the morning into the Temple to him, to heare him. And our Saviour was so farre from blaming them, as if they neglected their worldly businesse this way, that hee defendeth, and praiseth Mary for doing this, Luk. 10 4 [...]. though happily she had some whatelse to do at that time.

Thirdly, few or none are thankefull to God for this ordinance of his, nor do 3 in their hearts esteeme it any such blessing to the land or towne that enjoy it, as for which they should thinke themselves much bound to praise God. They can be thankefull for peace, and for health, and for seasonable times, but for a go [...]d ministery, few or none can be thankefull to God, whereas we should ac­count it our chiefe blessing from God, for so the Lord speaketh of this as his chiefe blessing bestowed upon a people, Iere 3 15. I will give you Pastors accor­ding to mine owne heart, that shall feed you with knowledge, and understanding. And Amos 2.11. I raised up of your sonnes for Prophets, and of your young men for Nazarites. And Mic. 6.4. I sent before thee and Moses, Aaron, Miriam. Yea, such a blessing it is as should abundantly content us, and assure us of Gods favour, even in the want of all other blessings. For so speaketh the Lord of it, Esay 30.20. Though the Lord give you the bread of adversity, and the water of [Page 26] affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. 2. We should account a faithful ministery, the very glory, and strength of our land. When the Arke of God was gone, the glory was de­parted from Israel, 1. Sam. 4.31. And the true ministery of the Lords Levits is said to be that that strengthened the kingdome of Iudah, 2. Chron. 11.17. And A­bijah makes this a maine ground of his confidence, and hope of successe in his battell against Ieroboam, that he in his kingdome had a true, and faithfull mini­stery which the other had not, 2, Chron. 13.9, 10. Have not ye cast out the Priests of the Lord, the sonnes of Aaron, and the Levites, and have made you priests after the manner of the nations? But as for us, the Lord is our God, and we have not forsaken him, and the Priests which minister unto the Lord, are the sonnes of Aa­ron, and the Levites waite upon their businesses.

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

First, That they have cause to suspect whatsoever grace or goodnes seemes 1 to be in them, while their heart tells them, they make no more reckoning of the ministery of the Word, but despise it rather. Two good things such men use to put most confidence in. 1. They find some devotion in themselves, they love prayers well, and can say their owne prayers sometimes. 2. They be­leeve in Christ. Foolish man, let not Satan deceive thee; certainly, while thou makest no reckning of the ministery of the Word, they faith is nothing worth, thy prayers will do thee no good; For thy prayers, know all the service thou seemest to doe unto God, is no better then the sacrifice of fooles, till thou be more ready to heare, Eccles. 5.1. To hearken, is better then the fat of Rammes, 1. Sam. 15.22. And for both thy praying, and thy beleeving in Christ, marke well that knowne place (well knowne indeed, ô that it were aswell beleeved) Rom. 10.14. How shall they call on him in whom they have not beleeved? and how shall they beleeve in him, of whom they have not heard? and how shall they heare without a preacher? How canst thou pray, that hast no faith? how canst thou have faith, that camest not to it by hearing the Word preached, that art no hearer? But me thinks I heare many of you say, this toucheth not me, for I am a hearer, I have heard ma­ny a Sermon. O but marke what followeth in the next verse, verse 15. and thou shalt find thou art no such hearer as Paul speakes of; the hearers that Paul spea­keth of, are such as can cry, O how beautifull are the feete of them that doe preach the Gospell of peace. But thou seest no beauty in their feete, thou hearest them, but thou joyest not in them, thou countest them no blessing, nor art thankfull to God for them, thou seest no great need of hearing of them, thou art weary of them, and how shouldest thou have any true faith, how shouldest thou be able to pray aright?

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

2 The second sort that are to bee reproved by this Doctrine, are they which [Page 27] heare often, & seeme also to delight in the best ministry, & yet profit not at al by it, but remaine as ignorant, unreformed, profane, as they that never heard Sermon. If tryall were taken of the most hearers, they would be found such as the Apo­stle speaketh of, 2, Tim. 3.7. ever learning, and never able to come to the know­ledge of the truth. Such hearers I desire to consider, and weigh well with them­selves these sixe points.

First, That it is no great matter of comfort to a man, nor thing wherein any 1 should blesse himselfe, that he is a hearer, a constant hearer, a hearer of the best teachers, and that with delight also. This testimony the Lord gives of notori­ous hypocrites, Esa. 58.2. They seeke me daily, and delight to know my wayes, and Ezech 33 3 [...], 32. They come to thee (a faithfull Prophet) as the people com­meth, and they sit before thee as my people, and they heare thy words, with their mouth they show much love (praising the faithfull minister greatly) and loe, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. No musicke did ever delight them more then a good Sermon. Yea, of Herod himselfe it is said, that he heard Iohn Baptist gladly, Mark. 6.20 O that many now adayes that say they are Christians, and perfect Protestants, were come so farre to heare constantly, and with delight, a faithfull minister. And yet that is no great matter, (you see) no man may rest in that.

Secondly, Consider that God lookes for this at every one of your hands that 2 enjoy his word, that you should profit by it, he looketh that his vineyard that he hath bestowed cost on, should bring foorth grapes, Esa. 5.2. And Luke 13.6. He came and sought fruit on his fig-tree, yea verse 7. every yeare when the season served, he came to looke for fruit, yea he commandeth his servants also to re­quire fruit of his vineyard, Math. 21.34. O that Gods servants would doe this more, would examine their people how they profite; O that Gods people would endure them to do it, and would not be like to those husbandmen, Mat. 11.35. ready to offer violence to the Lords Bayliffes, for demanding fruite. But I tell you, God looketh for this, that you should profit by the meanes 3 you doe enjoy, yea, that your profiting should be proportionable to the meanes you doe enjoy; Proportionable to the excellency of them; Thus Christ aggra­vateth the [...] of the Iewes, Matth. 1 [...].41, 42. A greater then Ionas is here, a greater then Solomō is here, Proportionable to the variety of them, Mat. 11.17. We have pip [...]d unto you, and ye have not danced, we have mourned unto you, and ye have not [...]; Proportionable to the time wherein ye have enjoyed them. Luke 13.7. These three yeares have I come, seeking fruit of the figg-tree, and find none, cut it downe. What sentence will God one day passe (thinke wee) on such a nation as ours, yea, on such a towne as this that hath enjoyed excellent meanes, great variety of meanes for threescore and three yeares together?

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

Fourthly, consider, that if this ordinance of God cannot worke upon thy 4 blind, profane, and hard heart, there is small hope any thing els should be able to do it. This, this is the power of God unto salvation, Rom. 1.16. And what hopest thou will convert thee, will reforme thee if Gods power be not able to do it? Luk. 16.31. If they heare not Moses, and the Prophets, neither will they bee perswaded though one rose from the dead.

Fiftly, thinke seriously of this, that the Sermons thou hearest, if they do thee [Page 28] no good, they will do thee harme; if they do not enlighten, and bring thee to saving knowledge they will make thee blinder; if they soften not thy heart, they will make it harder. The word that goeth forth out of m [...] mouth: shall not returne to me void, saith the Lord, Esay 55.11. So speaketh the Apostle, 2 Cor. 2.16. To the one we are a savour of death unto death, and to the other the savour of life unto life.

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

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

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

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

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

2 Secondly, consider, that there are few or none of you but you stand guilty of this sin, you have long enjoyed this ordinance of God, but have felt little power, and efficacie of it in your hearts, profited or thriven in grace little or nothing by it at all. Little or no fruit can be seene now a daies of the Lords cost, and pai [...]es any where, where he hath sowed this precious seed most plentifully, little or no increase can be seene. So as that complaint is justly made now, by many of Gods faithfull servants, Esa. 53. [...]. Who hath beleeved our retort, and to whom is the arme of the Lord revealed? I have my selfe knowne the time when it might have beene said in this, and many other townes as Act. 2.4 [...]. The Lord [...] the Church daily, such as should be saved. And as Ma [...]th. 11 12. The kingdome of heaven suffered violence, and the violent tooke it by force. In those cases [...] [Page 29] have beene said of us as Esa. 32.20. Blessed are yee that sow beside all waters, that send forth thither the feet of the Oxe, and the Asse. Men might have called us blessed, and happy men in the fruitfulnesse of our ministery, the ground God gave us to till, and husband was a most fruitfull soile. But those daies are gone, no such thing is to be seene now, we now plow, and sow in stony, and thorny, and barren ground, you heare still but with no such affection, love, and delight as once you did, you feele no such power in the Word to reforme you, and draw you unto the practise of that you learne, as once you did. So that I may say to many of you as the Apostle doth, Heb. 10.32. Call to remembrance the former daies.

Thirdly, consider well what may be the causes of this, that though there bee 3 as much preaching, and hearing as ever there was, yet men profit now adaies nothng so much in the life, and power of godlinesse as once they did.

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

Secondly, another cause of the unfruitfullnesse of the ministery is this, that 2 the Lord for the contempt men have shewed unto the Word, doth denie to give his blessing unto it in their hearts. Even as if he should say of many places as Esa. 5.6. I will command the clouds that they raine no raine upon it: And as Matth. 13.14. By hearing ye shall heare, and shall not understand, and seeing yee shall see, and shall not perceive. Many aone there is (and would to God there were none such among you) that seemed once to be fruitfull, and to profit much by that they heard, that are now growne so senselesse, so sottish, so hardened in [Page 30] their evill courses, as if (for their apostacy) God had pronounced of them in his decree as once he did of the figtree, Mat. 21.19. Let no fruit grow on thee hence forward for ever.

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

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

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

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

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

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

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

Applic.Is it therefore any wonder though they that are usually drunke on the Sater­day night or spend it in gaming, and then come hither on the Lords day to heare; or that (immediatly before they come to the Sermon) have beene scoul­ding [Page 31] or acting some other foule sins, should go away from the Ministery of the Word never a whit better then they came? Did you ever know any salve so so­veraigne, that could cure a wound that had a splint or an arrow head remaining in it? Surely so will every knowne sin unrepented of, hinder the saving opera­tion of the word in any mans heart; yea it will make the Word a savour of death unto a man. See how God threatneth such, Ezek. 14.7, 8. For every one of the house of Israel, or of the strangers that sojourneth in Israel, which separateth himselfe from me, and setteth up his idols in his heart, and putteth the stumbling blocke of his iniquity before his face, and commeth to a Prophet to enquire of him concerning me I the Lord will answer him by my selfe. And I will set my face a­gainst that man, and will make him a signe, and a proverbe, and I will cut him off from the midst of my people, and ye shall know that I am the Lord.

Secondly, you must come with an empty, and free heart; lay aside, and cast 2 of all worldly cares, and thoughts, which will distract, and draw away thy heart. That is one chiefe reason of that rest that is enjoyned upon the Lords day, and of the commandement the Lord gives to remember, and thinke of it before hand, and to do all our businesse in the sixe daies that we may have nothing to doe on that day, Exod. 28.8—10. This is that that God intended to teach by that ceremony he commanded. Moses to use, Exod. 3.5. Put of thy shooes from of thy feet for the place whereon thou standest is holy ground; to lay aside all their worldly thoughts, and affections. They that in this ordinance of God seeke for wisdome (that is to be made wise unto salvation) must first separate themselves from all other matters to this businesse; as Solomon speaketh, Pro. 18.1. 1 Tim. 4.15. Give thy selfe wholy to them, that thy profiting may appeare to all.

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

Thirdly, you must come with an appetite, and earnest desire to learne, and 3 profit by the Word, without which (as meat taken into a full stomacke) the Word will profit us little. With this heart came David to the Word, Psal. 119.131. I opened my mouth, and panted, for I longed for thy commandements. This preparative also the Apostle prescribeth, 1 Pet. 2.2. As new borne babes desire the sincere milke of the Word, that ye may grow thereby. To such God hath ever beene wont to blesse his Word, He filleth the hungry with good things, Luk. 1.53. This maketh the Word sweet, and wholsome to us, Pro. 27.7. To the hungry soule, every bitter thing is sweet.

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

Fourthly, you must come with an humble heart, affected with the sense of 4 the need you have of this ordinance of God, in respect of the ignorance, hardnes of heart, infidelity, and other corruptions you find in your selves, Psal. 25.9. God will teach the humble his way. He giveth grace to the humble, 1 Pet. 5.5. All con­ceit of our own knowledge must be cast of if we would profit by the word. We must first become fooles (in sense of our owne ignorance) before ever we can be made wise unto salvation by the Lord in this his ordinance, 1 Cor. 3.18. No man can hunger, and thirst after righteousnesse, and grace till he be first poore in spirit, Matth. 5. [...], [...].

And what marvell is it then that our hearers profit so little?Applic. 1. Many come [Page 32] onely to heare for novelty sake, that they may try, and passe their sentence, and censure on the preachers gifts, Luke 23.8, 9. Herod had heard a great fame of Christ, and therefore was exceeding glad both to see him, and to heare him too, that he might try whether he were such a one as he had heard him to be. 2. The most are Laodicean hearers too well conceited of themselves as it is said of them, Revel. 3.17. void of all sense of ignorance or any other corruption in themselves.

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

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

6 Sixthly, come with a heart resolved to obey and practise whatsoever God shall teach and command thee. With such a heart came David to the Word, Psal. 119.33, 34. Teach me O Lord the way of thy statutes, and I shall keepe it unto the end, give me understanding, and I shall keepe thy law, yea I shall ob­serve it with my whole heart. To this the promise is made, Ioh. 7.17. If any man will do his will, he shall know of the Doctrine whether it be of God or whether I speake of my selfe. Such shall attaine to a setled, and certaine knowledge of the truth. And Luk. 8.15. They that with an honest heart heare the Word, keepe it, [Page 33] and bring forth fruit with patience. Mica 2.7. Doe not my words do good to him that walketh uprightly?

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

Seventhly, come in faith to the hearing of the Word, and in a certaine 7 expectation to receive that good from the Lord in this his ordinance, which he hath promised to doe and worke by it. We should thinke, and meditate of the promises God hath made to this duty, and expect by faith the performance of them Christ hath promised he will be with his servants in their ministery to the end of the world, Mat. 28.20. Beleeve this, and expect his gracious pre­sence to make his ordinance effectuall in thine heart. He hath said, Luk. [...]1.28. Blessed are they that heare the Word. Consider who spake this, beleeve him of his word, and expect a blessing from him in thy hearing. The Lord hath said, Psal. 19.7 The law of the Lord is perfect converting the soule: And Rom. 1. [...]6. [...]t is the power of God unto salvation. Thou feelest sundry corruptions which thou wouldest faine have power to overcome, and thy heart converted from them unto the Lord, beleeve this which God hath said of his Word, and expect to finde this converting power of God, in this his ordinance. So the Lord hath said of this ordinance, Acts 20.32. that it is able to build his people up ▪ and to persit the worke of grace begun in them: and thou wouldst grow, and art troubled that thou grow [...]st to better; come in saith to it, and looke to receive this beni­fit by it. So the Lord hath said, Esa. 57.19 that he createth, and ordaineth the fruit of the lips: to be peace peace to them that are n [...]are, and to them that are a far of. And thou w [...]ntest peace in thy conscience, beleeve what God (that cannot lie) hath said, and look verily to have peace wrought in thy heart by this meanes. In a word God hath said of this his ordinance, Esa. 55.3. Heare, and your soule shall live And Iam 1.21. That it is able to save your soules; beleeve this then, and expect life, and salvation by it.

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

Eightly, and lastly, If thou wouldest profite by thy hearing, pray before thou 8 [Page 34] hearest, No good thing ye know can bee expected from God with a blessing if it be not sought by prayer, Deut. 4.7. The Lord our God is nigh unto us in all that we call upon him for. And in this particular, it is the duty of Gods people to pray for their teachers, that they may so speake as they ought to speake. Col. 4.4. and specially that in their ministery they may so apply the word, as it may effe­ctually meet with their corruptions. Let the righteous smite me (saith David, Psal. 141.5.) it shall be a kindnesse, and let him reprove me, it shall be as an excel­lent oyle. For themselves also they should pray, that (through Gods assistance) they may heare profitably, and be blessed in their hearing. Thus did David go to the Word Psal. 19.18. Open thou mine eyes that I may behold wonderous things out of thy law. For the Lord only is he, that can teach us to profite, Esa. 48.17. I am the Lord thy God which teacheth thee to profite. To this is the pro­mise made, Pro. 2.3, 5. If thou cryest after knowledge, and liftest up thy voice for understanding, then shalt thou understand the feare of the Lord, and find the know­ledge of God.

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

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

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

And no marvell, For, 1. there is an utter indisposition of our owne hearts by nature, to every thing that is good; being alienated in our minds from God, as the Apostle speaketh. Colos. 1.21. and estranged (as David saith Psal. 58.3.) from the very wombe, 2. Satan also is very busie with us, when wee goe about this worke of hearing Gods Word, to hinder us by all the cunning he hath, from hearing it fruitfully, Luke 8.12. Those by the high-way side are they that heare: then commeth the devill, and taketh away the Word out of their hearts, lest they should beleeve, and be saved. 3. The Lord, though he first converted us with­out any helpe of our owne will and endeavour; for wee were by nature dead in trespasses, Ephes. 2.1. yea, he converted us against our will, Rom. 10.21. All the day long have I stretched out my hands unto a disobedient and gain-saying people. Yet will he not save us, nor build us up in grace, nor blesse the meanes of grace unto us, without the helpe of our will and endeavour; but when he hath once regenerated and renewed our will, hee will have us [...] imploy it in his worke: [Page 35] Phil. 2.12. Worke out your owne salvation. Wee had need therefore to take paines with our owne hearts, and strive to heare profitably. For certainely as a great cause why we profit so little by the Word is this, that we will not do that that lyeth in us to make our hearing profitable, we will take no paines in this worke; so if we would take a little paines for it, we should find that the fruit and comfort we should receive by it, would abundantly recompence all the paines wee have taken in it. That which Solomon saith of labour in our lawfull callings, Pro. 14.23. In all labour there is profite, and 13.11. He that ga­thereth by labour, shall increase (there is a secret blessing of God upon men that labour in the meanest calling that is, that they are able to live, and thrive by it) may fitly be applyed to this purpose; they that labour, and will take paines in the worke of their owne salvation, to make all meanes of Grace profitable unto themselves, shall certainly thrive, and increase in Grace, whereas the lazy soule (under the best meanes of Grace that are) shall still be like Pharaohs Kin [...], l [...]ane, and ill-favoured. Gen. 45.21. VVe find by experience, that it is not the greatnes of a mans living, that maketh him rich, but the good imploying, and carefull hus­banding of it. A little ground, if a good husband, a carefull, and painfull man have the occupying of it, proves oftentimes more fruitfull then a great deale more land will doe in the hands of a lazy and carelesse husband, though it be of it selfe a better soile, and have more helps, from God and nature, then the other hath. Pro. 24.30, 3 [...]. I went by the field of the slothfull, and by the Vineyard of the man void of understanding, and loe, it was all growne over with thornes, and nettles had covered the face thereof, and the stone wall thereof was broken downe; So it is not the greatnesse, and excellency of the ministery that a man liveth un­der, and daily frequenteth, that will make one rich in Grace, but the care, and endeavour himselfe useth to make it profitable to him. A weaker ministery with this care, will be more availeable to inrich the heart, then the strongest can be without it.

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

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

First, you must set your selves as in Gods presence, while you are hearing of his word. 1. Remember, and thinke with your selves, you 1 have to deale with God in this businesse; it is Gods word, and not mans that you heare 1. Thess. 2.13. It is God himselfe that speaketh to you from heaven by us, Heb. 12.25. How shall we escape if we turne away from him that spea­keth from heaven. Luke 10.16. He that heareth you heareth me. Iohn was the voice of him that cryed in the wildernesse, Iohn. 1.23. It is the Lord himselfe that speaketh and cryeth to you in our ministery, we are but his voice: There­fore Moses maketh this preface to his Doctrine, Deut. 32.3. Because I will pub­lish the name of the Lord, ascribe ye greatnesse unto our God. And as it is God that speaketh to you in our ministery; So 2. is he alwayes in a speciall sort present where his word is preached, to observe, and marke how it is delivered, and received, and either to blesse, or curse the hearers accordingly. Of this, and such like places it may be said, as Iacob said of Bethel, Gen. 28.16, 17. Surely the Lord is in this place, and I knew it not—this is none other but the house of God, and this is the gate of heaven. Though you knew it not before, know it now, surely the Lord is in this place, this is none other but the house of God, and this is the gate of heaven. Not that God dwells more here then there (though he did so in the temple of Ierusalem) but I speake it in reference to his majesty, and in respect of the assemblies, and meeting of Gods people, to joyne together [Page 36] in the use of his ordinances, Matth. 18.20. Where two or three are gathered to­gether in my name, there am I in the midst of them.

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

Applic:No marvell then, though we profite so little by the Word, we performe this service with little or no reverence, and feare. The Apostle noteth it for a signe of an ungracious heart, Iude 12. to eate without feare; how much more to heare without feare; witnesse the liberty men take to sleepe at Sermons, not once striving against their owne corruption (by stirring up, rowsing themselves, or desiring them that sit next them, to awake them) none resisting Satan, who cer­tainely helps forward this corruption in it. Luke 8.12. and who, if they would resist him, would flye from them, Iames 4.7. Three notable contempts, and wants of reverence these men doe shew. 1. To the congregation; It is a signe of a gracelesse heart to beare no reverence to men, Luke. [...]8.2. worse, not to reverence any godly man, or care for grieving or offending him, or regarding what he thinks of us, Mat. 18.10. Take heed that ye despise not one of these little ones; worst of all not to reverence the congregation of Gods people, when they are assembled to worship God, 1. Cor. 11.22. despis [...] yee the Church of God? I tell you, it becomes the greatest Prince that is, in his comming in, and going out, and his whole behaviour to shew reverence to the Congregation. 2. They shew contempt to the holy Angels, who are present, and have a speciall charge given them, to attend the holy assemblies of Gods people, both to be as a guard unto them, and as witnesses to observe their behaviour, 1. Cor. 11. [...]0▪ 3. But chiefly they shew contempt to God, who (as we have heard) is in a speciall sort present here, Levit. 6.2. Reverence my sanctuary, I am the Lord.

2 Secondly, while the word is preached unto us, wee must attend diligently to what we heare, as they that would be loath to loose a word that should be de­livered, Vnto me m [...]n gave care (saith Iob. 29.21, 23.) and waited, and kept si­lence at my counsell. And they waited for me as for the raine, and they opened their mouth wide, as for the latter raine. And it is said, Luke 19.48. That the people So it is in the mar­gent. hanged upon Christ. This Gods people are oft called upon for, Mar. 4.23. [Page 37] Christ was wont to say to the people in the beginning of his Doctrine, hearken; and againe at the end of his Sermons, vers. 9. And 7.14. Hearken every one of you. Esa. 55.23. Hearken diligently unto me, encline your eare, and come unto me; heare, and your soule shall live. Pro. 22.17. Bow downe thine eare, and heare. No hope the ministery of Christ himselfe should draw us, and make us to come unto him, and cause our soules to live, unlesse we thus heare, hearken diligently, encline, and bend our eares to heare; Put these things into your eares, saith our Saviour, Luk. 9.44. For 1 the Word is so precious as it is worth the hearkning unto. Psal. 19.10. It is more to be desired then gold, yea then much fine gold; sweeter also then honey, and the honey combe. 2. Who knowes how soone you may be deprived of it. 3. As in all other the parts, and faculties of mans bo­dy, and soule there is a naturall aversnesse, and indisposition to that that is good; so it is in the eare, there is a marvellous unaptnesse, and untowardnesse in it to hearken to the Word; it is not so soone weary of hearing any thing, as of Gods Word. Mat. 13.15. This peoples heart is waxen grosse, and their eares are dull of hearing. Yea we are by nature deafe as well as blind. Esa. 43.8. Bring forth the blinde people that have eyes, and the deafe that have eares. So that it is noted for a speciall worke of Gods Spirit (which every one of you which find it, in your selves, may take great comfort in) to be able to mind the word, and to attend un­to it. Esa. 32.3. The eares of them that heare, shall hearken. And Act. 16.14. It is said of Lydia that the Lord opened her heart, that she attended to the things that were spoken by Paul. If the Lord had not opened her heart she could not have done it; this is not every mans case. Our Saviour speakes of some that hearing heare not, Mat. 13.13. How can that be will you say? Yes very well. Men may heare, and not mind nor regard what they heare, and so in hearing not heare. The hearing eare, and the seeing eye (saith Solomon, Pro. 20.12.) the Lord hath made even both of them. To have an eare able to hearken, and attend to the Word is a rare gift of God; which made our Saviour say to his Disciples, Matth. 13.16. Blessed are your eares, for they heare.

Observe then another cause why the Word is so unfruitfull in Many.Applic. 1. Some thinke it enough that they come to Church, though they shew no desire to heare at all, though they sit so as they can heare nothing. True it is that it is fit there should be a decent order in the Congregation, and (above all other places) there should there respect be had unto seemelinesse; every man, and woman should be placed there according to their yeares, and degree, and should keepe their places, 1 Cor. 14.40. Let all things be done decently, and in order. Paul joyed in the seemely order be beheld in the Church-assemblies of the Colossians, Col. 2.5. Among other things the Queene of Sheba observed, and admired in So­lomons house, the sitting of his servants, in that decent order, was one 1 King. 10.5. and if it were fit they should fit in such a decent order in Solo­mons house, much more is it fit they should doe so in Gods house; as that decent order did so much commend Solomons house, so would it doe our Church-assemblies certainely. It is a fault I observe amongst you here that many of you use to stand up upon your formes, and seates. For 1. It is an unseemely sight, and decency becomes Gods house. 2. It hinders their hearing that sit be­hind you, and so it is not onely against decency, but against edification also. 3. You do it without any just cause at all, when you may heare well enough though you sit or stand downe. All this notwithstanding if you cannot heare where you sit, the poorest or yongest of you should not be ashamed or afraid to come up higher, and sit or stand nearer to the pulpit. You should straine curte­sie in this case. What a disorder was in that congregation mentioned, Luk. 12.3. they trod one upon another; and yet because their desire to heare, and to be edi­fied by his doctrine forced them to it, our Saviour never blamed them for it. It is said of Christs hearers that they were wont to Sit about him, Mar. 3.34. and [Page 38] Luk. 15.1. that they drew neare to him to heare him; and Mary sate downe at his feet when he preached, that she might be sure to heare him, Luk. 10.39. Yea to helpe their attention, and keepe their minds the better from roving they were wont to fixe their eyes upon him, Luk. 4.20. Secondly, Of them that do heare us, few are able to hearken or attend to that they heare, Esa. 43.20. Seeing many things but thou observest not; opening the eares, but he heareth not. So that we may justly take up the complaint of the Prophet, Ier. 6.10. To whom shall I speake, and give warning that they may heare? behold their eare is uncir­cumcised, and they cannot hearken.

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

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

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

4 FOurthly, labour to heare with affection, and delight. It was the charge Mo­ses gave to Gods people, Deut. 32.46. Set your hearts unto all the words, that I testifie among you this day; and he gives the reason, vers. 47. For it is not a vaine thing for you; because it is your life. It is said of Gods people in the primative Church that they received the Word gladly, Act. 2.41. And of Christs hearers, Mar. [...]2.37. The common people heard him gladly. 1. It is a great signe of grace to heare the Word with joy. Ps. 119.162. I rejoyce at thy Word as one that findeth great spoile; to be cheerefull while we are in Gods house, Esa. 56.7. I will make them joyfull in my house of prayer. That that is said of almes, 2 Cor. 9.7. God lo­veth a cheerefull giver, may be said likewise of the hearer of Gods Word. 2. This will be a great helpe to your memory, and make you better able to keepe that you heare, when you heare it with delight, Psal. 119.16. I will delight my selfe in thy statutes, I will not forget thy word. 3. This will greatly encourage thy teacher, and add spirit, and life to him, to see thee heare chearefully. Even our blessed Sa­viour himselfe was much stirred up in his affections by beholding the zeale of [Page 39] his hearers, Mat. 5.1. Mar. 6.34. Ioh. 4.30—32. Mar. 3.20.

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

Fiftly, in the hearing of the Word we must take every thing as spoken to 5 our selves. As 1 wee must desire to heare that chiefly that concernes our selves most, as Iohns hearers did, Luk. 3.12.14. So 2 must we strive to apply all that we heare to our selves, Iob 5.27. Heare this, and know it for thy selfe. For 1. There is no truth of God taught out of Gods Word, but it con­cernes every one of Gods people, and was intended by the Lord for his use. Whatsoever things were written afore-time, were written for our learning, Rom. 15.4. 2. There is no truth that can bee taught (be it never so wholesome or soveraigne) can doe us any good, if we doe not apply it; as the best food cannot nourish us, unlesse we take it, and eate it. And this comparison the Prophet applyeth to this purpose, Esa. 55.2. Hearken diligently unto me, and eate yee that which is good. 3. It is noted for a property of Gods Elect that they are apt, to apply Gods Word unto themselves; as there is in every member of our body to draw from the stomacke, and liver, and veines nourish­ment for it selfe, and to make it his owne; to which the Apostle alludeth, Eph. 4.16. This we shall finde in the elect Disciples, Mat. 26.22. And they were exceeding sorrowfull, and began every one of them to say unto him, Lord is it I? The like you shall see in them when he spake of the dangerous state that rich men are in, Mat. 19.25—27. and yet one would have thought that Do­ctrine did little concerne them.

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

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

First, we must be carefull to keepe that which we have received both in our 1 minde, and in our affections, Heb. 2.1. Therefore we ought to give the more ear­nest heed to the things which we have heard, lest at any time we should let them slip. And of the the blessed Virgin it is said, Luk. 2.51. But his mother kept all these sayings in her heart. For 1 as the best seed must have a time to tarry in the ground, or it can never bring fruit; so is it with the Word, Luk. 8.15. The good ground are they which in an honest, and good heart, having heard the Word keepe it, and bring forth fruit with patience. 2. Our carelesnesse in laying up the Word, and hiding it that we may keepe it, gives great advantage to Satan to steale it from us; as the loose, and carelesse laying of our money or goods doth to a thiefe, yea makes many a child, and servant false that otherwise would have beere true. Marke this in the parable. Out of what hearers hearts did Satan steale the Word? Out of theirs that were like the high way that had no [Page 40] earth to hide or cover the seed, Luk 8.12. 3. This carelesnesse to keepe the good Word, is a high contempt done to it, which God must needs take ven­geance of. Therefore the Apostle, Heb. 2. when he had said verse 1. We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip; he adds this for a reason, verse 3. How shall we escape, if we neglect so great salvation?

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

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

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

3 Thirdly, you must conferre of that which you have heard, and repeate it a­mong [Page 41] your selves. 1. It is often spoken of in Scripture as a duty wee owe to God and his Word, to speake of it unto others, Psal. 119.172. My tongue shall speake of thy Word; for all thy commandements are righteousnesse. Yea this is noted as a speciall use we should make of our reading and hearing of the Word, to speake of it unto others, it must not be in our heart onely but in our mouth too, Iosh. 1.8. This booke of the law shall not depart out of thy mouth. And that which is said of the Priest, Mal. 2.7. that his lips should keepe knowledge; is said likewise of every one that truly feares God, Pro. 5.2. My son attend unto my wisdome, and bow thine eare unto mine understanding—that thy lips may keepe knowledge. 2. You that go home together from the Sermon should make this use of your company, to conferre together of that which you have heard; as they did, Luk. 24.14. 3. Yea you should all count it a benefit to have a com­panion you may conferre with about that which you have heard. Christs Disci­ples used it much. When Christ had taught how hard it was for rich men to be saved it is said Mar. 10.26. They were astonished out of measure, and said among themselves, who then can be saved? The like you shall find spoken of their conferring among themselves of another Sermon of our Saviours, Ioh. 16.17, 18. Yea it is reported of other of his hearers too besides his Disciples that they did use to conferre among themselves of that which he had taught, Ioh. 7 35, 36. 4. But chiefly this is required of you that have families, that you repeate unto them, examine them, conferre with them about that which they have heard. For this we have a plaine commandment, Deut. 11.18, 19. Ye shall lay up these my words in your heart-and yee shall teach them your children, speaking of them when thou sittest in thy house, &c. Yea it is said to be a chiefe thing, that the Lord had respect unto in giving us his Word, and vouchsafing to us the knowledge of it, that we might instruct our families in it, Deut. 4.10. Gather me the people together, and I will make them to [...]eare my words that they may learne to feare me, and that they may teach their children. According to that proverbe, Mat. 5.15. Men do not light a candle, to put it under a bushell, but on a candle-sticke, and it giveth light to all that are in the house. For this we have an ex­ample which (above all others) we should desire to follow, even the practise of our blessed Saviour himselfe; who (though he spent himselfe so much in his pub­lique labours, yet) did use to conferre with his family of the Sermons hee had made, to examine them, and make all things plainer to them, Mat. 13.51. Have ye understood all these things? And Mar. 4.34. When they were alone he expoun­ded all things to his Disciples. This repeating, and conferring of that wee have heard would certainely greatly further our profiting by the Word. In this that proverbe will be found true as much as in any other thing, Eccl. 4.9. Two are better then one. We may all in this kinde receive helpe one from another, even he that is stronger in knowledge and grace, from another that is weaker then himselfe is. Yea God is so pleased with it that a blessing may be expected from God in the use of it. It is said of the two Disciples that went toward Emmaus, Luke 24. [...]5. That wh [...]le they communed together, and reasoned, Iesus himselfe drew neare and went with them. And againe that when they went to relate to the Apostles that they had seene him, and what he had said to them, and the A­postles, and they were conferring of this matter, it is said Luk. 24.36. That as they spake, Iesus himselfe stood in the midst of them.

Foure speciall benefits certainely you might reape by it. First, It would 1 make your children, and servants to marke better then they do what they heare, if they knew they should be examined when they came home. The Disciples of our Saviour were so diligent, and watchfull in hearing that hee commends them for it Mat. [...]3.16. Blessed are your eares for they heare. And what made them so attentive? Surely this was one cause, that they knew their master was wont to examine them as you heard, Mat. 13. [...]1. Secondly, It would [Page 42] much helpe, and confirme both your families, and your selves also in the un­derstanding, and beleeving of that which hath beene taught you, if you would thus repeate it, and confer of it, and examine the proofes that have beene deli­vered for the confirmation of it. See a notable example of this in those noble, and worthy Christians of Berea, Acts 17 11, 12. They received the Word with all readinesse of mind, and searched the Scriptures daily, whether those things were so; therefore many of them beleeved. You would beleeve, and be better stabli­shed and setled in the knowledge and perswasion of that which we teach you, you would receive, and embrace it with more readinesse of mind then you do, if you would take paines to examine how it is proved, and confirmed, and 3 grounded upon the Scripture. Thirdly, it would much helpe your memories, and make you better able to retaine that which you heare, if you would thus re­peate it in your families, Deut. 4.9. Take heed to thy selfe, and keepe thy soule di­ligently lest thou forget—but teach them thy sons, and thy sons sons. As if he should 4 say, That is an excellent meane to keepe thee from forgetting them. Fourthly, it would also much helpe you in your affections, and worke in you a feeling of that which you have heard, if you would thus conferre of it afterward, it would cause the Word to be sweeter to to you, and to have more life and power in your soules. This you shall finde in that charge God gives to his people, Deut. 6.6, 7. These words that I command thee this day, shall be in thine h [...]art, and thou shalt teach them diligently to thy children▪ and shalt talke of them when thou sittest in thine house. But that which yee read in your booke, thou shalt teach them di­ligently unto thy children; the margent of your Bibles saith is read thus in the Hebrew, thou shalt whet or sharpen them upon thy children; noting that this re­peating, and conferring with our family of the Word, will whet, and sharpen it, and make it fitter to worke upon our hearts. I thinke it meet (saith the Apo­stle, 2 Pet. 1.13.) to stirre you up by putting you in remembrance▪ This bringing the Word to remembrance againe, is a meane to stirre up our affections unto it.

Applic.I pray you therefore take notice of your great sinne in this as another chiefe 1 cause why you profit no more by your hearing. 1. Few can bee found that have any heart to speake of that which they have heard. Let us heare any newes, let a tale be told us, (though it be of matters that are of no moment, that nothing concerne us) we cannot hold but the next we meet with we must needs utter it unto; only that that we heare at a sermon, though it be never so profitable; though at the hearing of it we seemed to be much affected with it, yet have we no minde to speake of it againe. Surely we have all great cause to be humbled for this corruption, and to strive against it. For 1 this argueth Gods Word is not in our heart, Psal. 37.30, 31. The mouth of the righteous speaketh wisdome, and his tongue talketh of judgement; For the law of his God is in his heart. 2. This si­lence of ours proceeds from this, that we are ashamed to speake of Gods Word, Ier. 6.10. Behold the Word of the Lord is unto them a reproach, and ô how great a sin is that? David was of another minde, Ps. 119.46. I will speake of thy testimo­nies 2 before Kings, and will not be ashamed. 2. For repeating of Sermons in your families it is generally neglected. You are all in your families like Martha to whom our Saviour said, Luk. 10.41, 42. Martha, Martha, thou art carefull and art troubled about many things, but one thing is needfull. You can spare no time for that one thing, no not one houre of a weeke in these long winter nights, no not on the Lords day. And what hope is there that our labour here in the Church should doe you any good when you will do nothing at home; which (as you have heard) you have as expresse a commandment for as we have for the paines we take heere at Church. Or what comfort can you have in your profession of religion, that have so little care of your families? whereas the Christians that Gods spirit gives testimony unto in his Word, are ever discribed [Page 43] thus, Ioh. 4.53. himselfe beleeved and his whole house. Acts 10.2. One that fea­red God, and all his house.

A fourth thing you ought to do after the hearing of the Word is this, that if 4 you doubt of any thing you have heard, (and cannot by your private meditati­on, and conference resolve your selves in it) you should resort to the Mini­ster, and seeke resolution from him. We should use more to move questions a­bout that we reade. The noble Eunuch when he could not understand what he read, and God had given him the oportunity of a Minister, he made this use of him, Acts 8.34. I pray thee (saith he) of whom speaketh the Prophet this of himselfe, or of some other man? But specially we should do so when we doubt of, and cannot tell how to understand what we have heard in a Sermon. So did our Saviours best hearers use to do, Mat. 13.36. His Disciples came to him, say­ing, declare to us the parable of the field? So did they againe, Mar. 7.17. So did they also at sundry other times come unto him to be resolved in their doubts that rose in their minds at the hearing of him, Mat. 17.10. and 19.10. For Mal. [...].7. as the Priests lips should keepe knowledge; so the people of God in their doubts should seeke the law at his mouth for he is the messenger of the Lord of hosts.

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

The fift, and last duty that you are to performe after the hearing of the Word,5 if you would profit by it, is this, that you presently set upon the practise of that, that you have heard. 1. The end of all our hearing is that wee may practise what we heare, Deut. 5.1. Heare ô Israel the statutes, and the judgements which I speake in your eares this day that ye may learne them, and keepe, and doe them. 2. That that we heare is not blessed to us, we receive no good nor comfort by it, till we practise it, Iam. 1.25. Who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetfull hearer but a doer of the worke, this man shall be blessed in his deed. 3. It is a great advantage to us to set presently upon the practise of that we have heard, when God hath by his Word convin­ced our consciences, and stirred up in us, good desires and purposes; as it was for them that lay at the poole of Bethesda, to step into it presently after that the Angel had stirred the water, Ioh. 5.4. For delay will make the practise of any good duty a great deale more difficult. Which made Abraham goe presently about the circumcising of his family, Gen. 17.23. and the offering up of his son [Page 44] Isaac, Genes. 2 [...].3. so soone as ever he had received the commandement from God to do it. This also made David to use such speed in this case, as we shall find Psal. 119.60. I made hast, and delayed not to keepe thy command [...]ments.

Alas then, how can the most of our hearers thrive in grace, or be the better for that they heare? 1. Few practise any thing they heare, [...]eave any sinne, do any good duty ever a whit the more, for any thing they heare, and therefore must needs prove like the house built upon the sand, when the time of tryall shall come, Mat. 7.26, 27. 2. Many, that when they are hearing, have good mo­tions, and purposes, yet through delay they vanish, and come to nothing; of whom (in respect of their spirituall poverty) that may be said which Solomon speaketh, Prov. 24.3 [...], 34. Yet a little sleepe, a little slumber, a little folding of the hands to sleepe; so shall thy poverty come, as one that travelleth, and thy want as an armed man.

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

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

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

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

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

See the proofe of this Doctrine in three points.

1 First, the best preachers and Prophets, to whom the Lord hath in his word gi­ven greatest testimony, were wont to preach in this manner; they were wont to reprove sinne boldly, and without partiality, and plainely, and particularly, so as the party they desired to reforme, might know himselfe to be meant. So did Eliah speake to a King, 1. Kings 18.18. It is thou and thy fathers house that have troubled Israel, in that yee have forsaken the commandements of the Lord, and thou hast followed Baalim. So preached Iohn the Baptist (who came also in the spirit, and power of Eliah, Luke 1.17) to another King Luke 3.19. He­rod the Tetrach was reproved by him for Herodias his brother Philips wife, and for all the evils that Herod had done. Thus did the Prophet Malachy preach, Mala. 2.1. And now ô ye Priests, this commandement is for you. And thus did the Prophet Hosea preach, Hos. 5.1. Heare ye this ô Priests, and hearken ye house of Israel, and give ye eare, ô house of the King. You see how particularly they dealt, and how boldly also, not with the common sort of the people only, but even with Kings, and with Priests; whom it hath ever beene as dangerous a matter, and cause of greater persecution to meddle with, then with Kings them­selves. Yea, this was so usuall in the ministery of the Prophets, to reprove and [Page 45] denounce judgements against sinne, that it is made a note of difference to di­stinguish the true Prophets from the false, Iere. 28.8. The Prophets that have bin before me, and before thee of old, prophesied both against many countryes, and against great Kingdomes of warre, and of evill, and of pestilence. And Mic. 3.5.8. The Prophets make my people erre, that bite with their teeth, and cry Peace. But truly I am full of power by the spirit of the Lord, and of judgement, and of might, to declare unto Iacob his transgression, and to Israel his sinne.

Secondly, God hath straitly injoyned his servants to preach thus, and com­manded 2 them in this manner to reprove sinne, as a chiefe worke and duty of their ministery. And in this proofe observe an answer to an objection that is made by some against the former proofe taken from the example of Eliah, Iohn Baptist, and the Prophets, for they (say some) had another manner of spirit, ano­ther manner of power & authority, then the ministers of the Gospel now have. And indeed I cannot deny but this is true in some part, for the Prophets. 1. Had an immediate calling from God. 2. Spake by divine inspiration, so as they could not erre, either in the matter that they delivered, or in the manner of their delivery, 2. Pet. 1.21. Yet in this point there is no difference betwixt us, and them, we also are bound aswell as they to apply our doctrine, and to re­prove sinne boldly, and particularly. Observe therefore, that this manner of preaching, is enjoyned to the ministers under the Gospel, as a chiefe worke of their ministery. See this first in the commandement given by that Evangelicall Prophet, Esay 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Iacob their sinnes. As if he had said, Do it zealously, and with feeling, cry aloud; do it boldly, and without partia­lity, spare not; doe it plainely, and particularly shew my people their transgressions, and their sinnes. Two other commandments we find for this: the one, Tit. 2.5. These things speake and exhort, and rebuke with all authority, the other is, 2. Tim 4. [...]. Preach the word, be instant in season, and out of season, reprove, rebuke, exhort with all long suffering, and doctrine, Where observe both that applica­tion is made the chiefe part of preaching, and that reproving of sinne, is made the chiefe part of application. Yea, observe in what manner the Lord hath commanded his servants to preach, in this manner, thus plainly and boldly to reprove sinne in their ministery, 2. Tim. 4.12. I charge thee before God, and the Lord Iesus Christ, who shall judge the quicke and the dead, at his appearing, and in his Kingdome, preach the Word, reprove, rebuke, &c. And Iere. 1.17. Gird up thy loynes, and arise, and speake unto them, all that I command thee: be not dis­mayed at their faces, lest I confound thee before them.

Thirdly, this kind of preaching is that wherein God hath beene wont to 3 shew his power most, and to worke most mightily with, and wherein indeed the very life and power of preaching doth chiefly consist. This is plaine in this example of David, till Nathan dealt thus roundly, and particularly, and told him, 2. Sam. 1 [...].7. Thou art the man, he could do no good on him. By this course also Peter prevailed so with the three thousand mentioned, Acts 2.36, 37. And so did our blessed Saviour with that woman of Samaria; when hee had ef­fectually discovered to her her foule sinne. Iob. 4.18. He that thou now livest with, is not thy husband; yea verse 29. He told her all things that ever she did, then she that before was most secure, & made no reckning of him, but could dis­course very malaperdy with him, now beganne to have her conscience awake­ned, and to acknowledge and reverence him, not only as a Prophet, verse 19. but even as the Christ, and Saviour of the World, verse 29. This is the manner of preaching, which makes men feele and acknowledge the mighty power of God in his ordinance; and fall downe (as the Apostle saith, 1. Cor. 14.24, 25.) and worship God, and say, of a truth, God is in you, when the hearer feeleth himselfe to bee convinced of all, and judged of all, and the secrets of his heart [Page 46] manifested to him. Now the reasons and grounds of this Doctrine, are princi­pally three.

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

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

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

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

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

And it serveth to teach you two things.

First, What is the true cause of that bitter hatred that the World hath ever borne to Gods faithfullest ministers. No people have ever beene so much hated and persecuted in the World as they. Christ bids his Apostles looke for no [Page 47] better entertainement in the World, then to be reviled and persecuted, and to have all manner of evill spoken of them, and tells them the Prophets of God had beene so used before them, Matth. 5.11, 12. And Paul saith of himselfe and the rest of his fellowes, that they found their Masters words true, in their owne experience, for they were reviled, and persecuted, and defamed, and counted continually (unto this day saith he) as the filth of the World, and the off-scouring of all things, 1. Cor. 4.12, 13. And when God opened unto him at Ephesus, a large and effectuall doore (that is, blessed his ministery mightily, and gave it en­trance into the hearts of his people) hee tells us, there were many adversaries raised up against him, 1. Cor. 16.9. Yea, this hatred of the World doth so inse­parably follow the faithfull ministers (as the shadow doth the body) as it is made a note of an unfaithfull minister, not to be thus hated in the World, Luke 6.26. Woe be to you when all men shall speake well of you, for so did their fathers to the false Prophets. And Gal. 1.10. If I yet (after so long preaching) pleased men, I should not be the servant of Christ. Will you know the true cause of this; Alas, it cannot otherwise be, they use (according to the charge the Lord hath laid upon them) to cry out boldly, plainly, and particularly against the sinnes of all men. When the Prophet Ieremy complaineth, Iere. 15.10. that though he had neither lent on usury, nor borrowed on usury, yet every one did curse him: he gives this for the reason of it, that he was a man of strife, and a man of contention with the whole earth. And this reason Ahab gives, why he hated Mi [...]ajah the Prophet, for he doth not prophecie good concerning me, but evill, saith he. 1. Kings 22.8. The two witnesses by their ministery did vexe and torment men, Revel. 11.10. And this hath made many a good man even afraid to enter upon this thankelesse office and function. Moses was so, as you shall find by the excuses he made, Exod. 3.11. and 4.10. And Ieremy was so, Ier. 1.6. And Ionah was so, Ionah 1.3. Yea for this cause, many a good man being in this function, hath had strong tentations, either to give it over, or at least to give over his faithfulnesse in reproving sinne, because it bred him so much dis­pleasure and hatred of men. So was it with good Ieremy, Iere. 20.9. I said I will not make mention of him, nor speake any more in his name, (I will give over preaching) but his Word was in my heart as burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. Thinke not, thinke not (belo­ved) that it is any pleasure to us, to cry out against your sins; Alas, we are menlike your selves, too desirous to have every bodies good wil; it may be it troubleth us as much to do it, as it doth you, and we would be as glad to forbeare it, as you would have us to be, if we could do it, if we durst do it. Consider well I pray you of this true cause, why we are so disliked, and hated in the world, and you will discerne great cause. 1. Why you should not be apt to receive the evill reports you may heare of Gods faithfull ministers, 1. Tim. 5.19. Against an Elder [...]eceive not an accusation; Alas man, consider evill will never speake well. 2. Why you should pray heartily for them that God would protect, comfort, and incourage them, as the Apostle teacheth you, 2. Thess. 3.1, 2. Pray for us, that we may be delivered from unreasonable men. For Satan and his instruments will never give over practising against them. 3. Why your selves should yeeld them all the comfort, and incouragement, you can in their ministery, as Paul speaketh concerning Epaphroditus, Phil 2.29. Receive him in the Lord with all gladnesse, and hold such in reputation. Matth. 10.41. He that receiveth a Prophet, in the name of a Prophet (loves him the better for his faithfulnes) shall receive a Propets reward.

Secondly, this doctrine serveth to teach you how profitable it is for the peo­ple of God to have, and to depend upon an ordinarie ministery of such as know 1 them well. For every one of Gods people to have a pastor of their owne to depend upon, that liveth among them. This the Apostle teacheth us, 1 Thes. 5.12 [Page 48] Wee beseech you brethren to know them that labour among you, and are over you in the Lord, and admonish you. David knew this, and therefore though hee were himselfe a great Prophet, yet kept three Seers and Prophets about him that lived with him continually, but to know him well, and to observe his wayes, that they might doe him the more good by their ministery, the one was Nathan, 2. Sam. 7.2. the other Gad, 2. Sam. 24.11. and the third was Ieduthun. 2. Chron. 35.15. Yea, be willing and desirous thy minister should know thee well by questioning with thee himselfe, or enquiring into thy wayes. It is no true wisedome, but extreame folly to seeke so carefully to hide and conceale your faults from thē that might minister strength to you against them. Thy Phy­sician that should minister physicke to thee for the health of thy body, thou de­sirest may throughly know the state of thy body, before he minister unto thee. And thou wilt make thy case fully knowne to thy Lawyer. Nay thou desi­rest that the Taylor that should make thee a garment, should first take measure of thee. How much more doth it concerne thee, that thy minister should know thee well. For indeed, they that are strangers unto you, and know not your wayes, cannot apply their Doctrine to you so particularly, nor so well meet with your speciall sinnes, and consequently (as you have heard) not preach un­to you with that power and profit, as they might doe, if they knew you better.

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

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

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

Secondly, he had need be himselfe of an unblameable life, a godly man, 1. Tim. 3.2. A Bishop must be blamelesse. Take heed to your selves (saith Paul to the Elders of Ephesus, Acts 20.28.) and to the flock. For, 1. no man can fee­lingly and conscionably reprove sinne in others, that doth not feare and hate sinne in himselfe, Matth. 7.5. Hypocrite, first cast out the beame out of thine owne eye, and then shalt thou see clearely, how to cast out the mote out of thy bro­thers eye. 2. If hee could reprove sinne well, yet till he have by his conversation, [Page 49] gained authority in the hearts of the people, his reproofes will doe little good. Tit. 2.15. These things speake▪ and exhort, and rebuke, with all authority; let no man despise thee. They will despise him, and his reproofes, that takes up­on him to controll and rebuke them, before he hath gained authority in their hearts. Reproofe prevailes not, nor is wont to be well taken, but from the mouth of a righteous man, Psal. 141.5. Let the righteous smite me, and it shall be a kindnesse, let him reprove me, it shall be an excellent oyle.

Thirdly, Hee had need bee a wise man. Therefore it is said, 1. Cor. 2. [...].3 that God hath given to the Pastour, whose chiefe office is to apply the Word, the word of wisedome, as to the Doctour, whose office is to interprete the Word, and to teach doctrine, the word of knowledge. So when the Prophet Micah would shew how God by his spirit had enabled him to reprove sin, he saith Micah 3.8. He was by the spirit of the Lord, full of judgement, to declare unto Iacob his transgression, and unto Israel his sinne. He had need of judgement and discretion, that should doe this well. So he that should give the Lords hou [...]hold their portion of meate in due season, must not onely be a faithfull, but also a wise steward, Luke. 12.42. great wisedome is required to doe this well; specially to reprove sinne, so as it ought to be reproved. A reproofe wisely given, is of great force, and likely to prevaile, Eccle. 7.5. It is better to heare the rebuke of the wise, then the song of fooles, Prov. 25.12. As an eare-ring of gold, and as or­nament of fine gold, so is a wise reprover upon an obedient eare. As if he had said, It is a greater grace and ornament to a man, to have an obedient care, to receive reproofe, then any care-ring or jewell in the world can be; but what reproofe? Surely, such as is given by a wise reproover. The best eare that is, will hardly receive a reproofe that is foolishly, and undiscreetly given. Now this wise­dome, and discretion that is required in him that should reprove sin, consisteth in foure things specially.

First, He must not be apt to note and reprove every thing that he seeth to be 1 amisse in his people, but forbeare and passe by some smaller offences. Pro. 19.11. The discretion of a man deferreth his anger: and it is his glory to passe over a transgression. And 20.3. It is an honour for a man to cease from strife, but every fault will be medling. When Thomas out of his infidelity, and discontentment had said, Iohn 11.16, Come let us goe, and dye with him our Saviour did not re­prove him, nor seeme so much as to have heard and observed his speech.

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

Thirdly, Hee must have due respect to the persons whom he doth reprove.3 1. The sinnes of superiours and magistrates, though they may bee reproved, yet not with that bitternesse as other mens, nor without signification of reve­rence to their place and calling, neither is this to be accounted, either base feare, or unfaithfulnes. 1. Tim. 5.1. Rebuke not an Elder, but intreate him as a Father. The Prophets themselves when they were to reprove Kings, shewed this wise­dome. When Daniel was to interprete Nabuchadnezzars dreame, and so to discover to him his fearefull estate, see how dutifull respect he shewed to his place and calling, Dan. 4. in three verses of that chapter, verse 19, 24, 27. And the Lord speaketh of it, as of a priveledge particularly belonging to himselfe to [Page 50] reprove Kings bitterly, Iob 34.18. Is it fit to say to a King, thou ar [...] wicked? and to Princes, ye are ungodly? 2. Obstinate sinners are more bitterly, and sharply to bee reproved, then such as sinne of ignorance, and infirmity, Iude. 22.23. Of some have compassion, making a difference; and others save with feare, pulling them out of the fire. 3. In reproving such sinnes, as some of his hearers that feare God, and have tender hearts, may be guilty of, he must so temper his reproofe, as they may not be discouraged, or wounded by it. This wisedome you shall see the Apostle used, 1. Cor. 6.9.11. When he had said, neither forni­cators, nor adulterers, nor theeves, nor railers, nor drunkards, nor revilers, nor ex­tortioners shall ever go to heaven, he addeth by way of a prevention, vers. 11. and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the spirit of our God. The like you shall see, Heb. 6.9. Beloved, we are perswaded better things of you, and things that accompa­ny salvation, though we thus speake.

4 The fourth point wherein the minister in reproving sinne, must shew his wisedome, is in discerning rightly when, and where to reprove sinne, and when to forbeare the reproving of it. It is not only a note of a time-server, of a timo­rous, and unfaithfull minister, to forbeare the reproving, and inveighing against some corruptions that are either in the Church, or Common-wealth even when his text gives him just occasion to doe it. It is sometimes his wisedome to doe it, when, 1. there is either danger of doing more hurt, and dishonour to God by speaking against them, then by holding his peace; or, 2. whe [...] hee can see no hope of prevailing, or doing good by his reproofe. For the first of these re­spects, we have the example of our blessed Saviour, who did oft forbeare the publishing of certaine truths, even because he would not give advantage there­by to the malicious adversaries, to raise persecution against him. How oft doth he charge them, upon whom he had wrought his miracles, not to speake of it to any man, and one cause was this, because he knew it would incr [...]ase the rage of his enemies, and so interrupt the liberty of his ministery; this is plai [...]e, [...]. 1.44, 45. How wary and carefull was hee alwayes, both in the manner of his preaching by parables, and in his answeres he gave to their questions [...] the adversary from taking advantage at any thing that he said? And we are ex­presly forbidden to give the holy things of God to such doggs, as will be ready to turne againe upon us, and read and bite us for our labor, Mat. 9.6. When the times are so evill as they will not beare such matters to be touched, the pru­dent servants of God will keepe silence, or so deliver the truth as Gods peo­ple may be edified, and not advantage given to the adversary. Amos. 5 13. Therefore the prudent shall keepe silence in that time, for it is an evill time. And for the second respect, for which a faithfull minister may forbeare to reprove sinne; that is, when he can see no hope of prevailing, or doing good by it; wee have also the example of our blessed Saviour to warrant it. He did utterly dis­like the foolish ceremony, and custome the Iewes had to parisie and wash them­selves so oft, and yet at the marriage feast in Cana of Galilee, where he saw six great water-pots containing two or three sirkins a piece, set for that purpose, Iohn 2.6. he found no fault with it. Why? He saw no hope that his speech in that place, and at that time would doe any good. And for both these respects we have a notable example in Paul, who when he was in Ephesus, where Diana was worshipped, and many got great wealth by that Idolatry, yet was he never heard in his ministery to exclaime against Diana, nor against that Idolatry, as the towne-clearke himselfe witnesseth, Acts 19.37. Why? had he no zeale against so shamefull idolatry? yes certainly; no man more, as you may see Acts 17.16. His spirit was stirred in him, when he saw the City of Ath [...]ns wholly gi­ven to idolatry. Why then was he so silent at Ephesus ▪ Surely, 1. he saw such an invective would have done no good, 2. that it would have presently [Page 51] abridged his liberty, and raised bitte [...] persecution against him And thus we have seene what wisedome a minister should use in reproving of sinne. Even the badnesse of the times may warrant the ministers silence this way, Amos. 5.13.

Fourthly, The minister had neede bee a peaceable man, not given 4 to suits and contentions with his people. Certainely, it is not unlawfull for a minister to require his due, and even to seeke it by Law, if hee cannot other­wise come by it, For, 1. he is bound to have a care of his family, and hee were worse then an Infidell if he had not, 1. Tim. 5.8. 2 The Law, and the magistrates helpe for righting men in their wrongs, is Gods ordinance, which a godly minister may lawfully seeke unto; as is plaine in Pauls example, who Acts 25 11. who appealed unto Caesar. But the minister of God, should not be a man given unto suits, and contentions with his people, he ought to shun it as much as in him lyeth. All men should so doe, Rom. 12.18. If it be possible as much as lieth in you, be peaceable with all men; but specially a minister, 1. Tim. 3.3. he must be a patient man, and no brawler. When he reproveth the sinnes of the people, he shall never have hope to prevaile, or doe good, unlesse he can say with Paul. 2. Cor. 12.14. I seeke not yours, but you; and as he doth in ano­ther place, when he had sharpely reproved them, Galat. 4.12. Brethren, I be­seech you be as I am, for I am as ye are, ye have not injured me at all. As if hee should have said, thinke not I am so vehement against you, because of any per­sonall wrong ye have done unto mee. Moses that was so fierce and hote in Gods quarrell, as you may see Exod. 32 19, [...]0, 29. was in his owne quarrels and wrongs done to himselfe the meekest man in the world. Numb. 12.3.

Fiftly, and lastly. He had need to love his people well, and approve by his 5 whole carriage and conversation, that he loveth them; else will his reproofe never doe them good, Rom 15.14. I am perswaded ye are full of goodnesse, able to admonish one another; nothing fits a man better to this duty, then goodnesse doth. No man will take a reproofe well from him that he thinks loves him not▪ Prov. 27.6. Faithfull are the wounds of a friend. Yea, even in reproving of sinne, the minister that would do good, must be carefull to expresse his love unto them. And therefore, 1. He must not reprove si [...] in rage, and distem­per of passion. The good Surgeon when he is to cut off a member, is carefull 1 to be at that time most free from passion. When Nehemiah had heard of the shamefull extortion and oppression used by the rulers and rich men, he was very angry, but he would not reprove them in a sudden heate and passion, but paused and consulted with himselfe before he would do it, Nehe. 5.6, 7. And great reason is given for this, Iames 1.20. The wrath of man worketh not the righteousnesse of God.

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

Thirdly, He must so reprove his peoples sin, as (if it be possible) he may set no brand of reproach upon the persons of the offendors. Indeed this 3 cannot alwayes be done, but so farre as in him lyeth, he must in reproving sin, shew his love to the sinner, in tendring of his credite, and good name. Private faults must not by the manner of reproving of them, be made publike and no­torious▪ This care of the credite of him whom we are to reprove, is plainly injoyned us by our Saviour, Matth. 18.15, 16. First, tell him his fault betweene [Page 52] thee and him alone, then take with thee but one or two more. We count it a sin­gular commendation in a Surgeon, when he can cure a wound in a mans face, as he leaves no skar behind, indeed some wounds are so great as this cannot be helped, yet is the skill of the Surgeon greatly commended for this; so is it in a minister, when he can reprove the faults of any of his people, and effectually too, and yet set not a brand of ignominy, and reproach upon their persons.

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

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

While our Saviour preached the glad tidings of the Gospell, Luke 4 18, 19, 21. all the congregation of Nazareth applauded his doctrine, and admired the gracious words that proceeded out of his mouth, verse 22. but when he came to apply the Word unto themselves, verse 24.27. they were filled with wrath against him, thrust him out of the City, and would have cast him downe head-long from the brow of the hill. verse 28, 29. And from this humour in the peo­ple (through Gods just judgement) it is come to passe, that this kind of preach­ing is now growne much out of use; as if God had said in his wrath, as Hos. 4.4. Yet let no man strive or reprove another: for this people are as they that strive with the Priest. The reasons of it are, 1. Men love their sinnes as their right hand, or eye, Matth. 5.29. and therefore count him their enemie that would put them from them. Hast thou found mee, O mine enemie? saith Ahab to Eliah, 1. Kings 21.20. And our Saviour saith, Iohn 3.20. Every one that doth evill ha­teth the light. 2. Such kind of preaching awakeneth their conscience, and sets [Page 53] the worme thereof a gnawing of them, it tormenteth them, Revel. 11.10. and makes them cry out with a loud voice, (as he did that had the spirit of an uncleane devill, Luke 4.33, 34.) saying, let us alone; what have we to doe with thee, thou Iesus of Nazareth? Art thou come to destroy us? 3. God doth manifest his presence and mighty power in such a ministery, 1. Cor. 14.25. and the nature of sinne is to make men afraid of Gods presence, and to hide themselves from him, as Adam did, Gen. 3.8. This made Peter fall downe at Iesus knees, saying, Depart from me, for I am a sinfull man ô Lord, Luke 5.8. And this made the whole multitude of the Countrey of the Gadarenes to beseech Christ to depart from them, Luke 8.35, [...]7. For they were taken with great feare (saith the text) when they beheld his mighty power, in healing the man possessed with devills. Now to discover to these men their folly and madnes, I wish they would seriously weigh and consider these foure things.

First, that the minister in reproving some, doth no more then he hath authority 1 to do from God, yea then he hath commandement, and straight charge from the Lord to doe. He takes never a whit too much upon him, when he reproveth sin, he hath a commission to doe it, hee may doe it by authority. Tit. 2.15. these things speake, and exhort, and rebuke with all authority. It is a chiefe duty, and worke of our ministery, if we doe not this, we doe nothing to the purpose; as is plaine by that charge Paul gives. 2. Tim. 4.1, 2. I charge thee before God, and the Lord Iesus Christ, who shall judge the quicke and the dead at his appearing, and his Kingdome; preach the word, be instant in season, and out of season, reprove, rebuke, exhort, with all long suffering, and doctrine. A minister that hath lost his gift in reproving sinne, is like a Bee that hath lost her sting, a drone, and good for no­thing, Matth. 5.13. Ye are the salt of the earth; but if the salt have lost his sa­vour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be troden under feet of men. God hath injoyned us to doe this upon paine of damnation, and saith, if we do it not, he will require your blood at our hands, Ezek. 3, 18 Alas, we are but messengers, servants, embassadours, 2. Cor. 5.20. and what wise man will be angry with a servant, messenger, or embas­sadour, for doing that hee is charged to doe by his master, and dares not but doe it?

Secondly, Consider that it is a dangerous sin, to hate or be offended with the 2 minister of God, for doing of his duty, 2. Chron 26.19. While Vzia was wrath with the Priests, the leprosie rose up in his fore-head.

Thirdly, It is a dangerous signe, God hath determined the destruction of a 3 man, and that he shall perish in his sinne, when he cannot abide to have his sinne plainly reproved, Prov. 15.10. He that hateth reproofe shall dye. 1. Sam. 2.25. Elyes sonnes hearkened not to the words of their father, because the Lord would slay them.

Fourthly, That it is an extreame folly for men, to shunne this kind of preach­ing,4 because of the unquietnes, and terrour it works in their conscience. For the terrour and unquietnesse the Lord worketh in thee this way, is like the wound that is made by the Surgeon to cure and heale thy soule. Of this it may be said, as Eliphaz speaketh of the man, whom God in mercy humbleth by his corre­ctions, Iob 5.17.18. Happy is the man whom God correcteth, therefore despise not thou the chastening of the almighty; for he maketh sore, and bindeth up, he [...] woundeth, and his hands make whole. A divine power indeed is manifested, and felt in this kind of preaching, but it is the power of God unto salvation. Rom. 1.16 Yea, Gods people may expect healing, and comfort by that very ministery (if they wait upon God in it) by which they find themselues to be much troubled and disquieted. For God hath beene wont to make choice of that very hand to heale his people, by which he hath wounded them before. Nathans ministery that was Gods instrument to humble David, and cast him downe, was also his [Page 54] instrument to comfort, and raise him up. For he did not onely assure him upon his repentance that his sinnes were forgiven him, 2 Sam. 12.13. but brought him also from God another comfortable message, that Solomons name (whom Bathsheba bare unto him) should be called Iedidiah beloved of the Lord, 2 Sam. 12.25. So Esayes ministery that was Gods instrument to humble Hezekiah, Esay 38.1.3. was also his instrument to comfort him, verse 4, 5. So Peter that pricked, and wounded those three thousand, Acts 37. was also the man by whom God healed, and cured them, as you may see verse 38—41. Whereas by shunning to have thy heart troubled, by having thy sinnes discovered in the ministery of the Word, thou canst not avoid the sight of thy sinnes, and trouble of mind for them. For God will certainely one time or other sooner or latter discover thy sinnes unto thee, and trouble thy heart for them. Psal. 50.21. I will reprove thee, and set thy sinnes in order be­fore thine eyes. And when God shall discover thy sinnes to thee and wound thy heart for them by another meanes, then the ministery of his Word, thou canst have no such assurance to have thy heart quieted againe, as then mayest in those troubles that the Word worketh in thy minde; those wounds will not be such as the Surgeon maketh to cure thee, but such as a butcher or enemie maketh to kill, and destroy thee, so that in shunning this kind of Preaching, thou dost as the fish, that leapeth out of the hot pan, into the fire. But there are certaine objections which men usually make against this kinde of preaching, which I will briefly answer and so conclude this point.

Object. 1First, it is objected that some preachers in their invectives against sin, will raile and give bitter, and opprobrious tearmes unto men; and a minister should be patient no railer no brauler, saith the Apostle, 1 Tim. 3.3. It becomes not a Mi­nister to be so bitter in tearmes, as many of you are.

Answ.I answer that in reproving obstinate, and scandalous sinners, it is no way unlawfull or unseemely for a Minister to be bitter, and sharpe. For so was not onely Iohn the Baptist when he called the Pharisees, and Saddu [...]es a generation of vipers, Mat. 3.7. And Paul in speaking this to Elymas the sorcerer, Acts 13.10. O full of all subtiltie, and mischiefe, thou child of the divell, thou enemy to all righteousnesse. But our blessed Saviour himselfe; who though he was in his owne quarrell so mild as the Apostle saith, 1 Pet. 2.23. when he was reviled, he reviled not againe when he suffered, he threatned not; yet in reproving obsti­nate sinners was most sharpe, and bitter. He calleth the ruler of the Synagogue hypocrite to his face, Luk. 13.15. and speaketh thus to the Scribes, and Phari­sees, Mat. 23.33. Ye serpents, ye generation of vipers, how can ye escape the dam­nation of hell? So speaketh the Prophet, Esa. 1.10. Heare the Word of the Lord, yee rulers of Sodome, give eare unto the law of our God, ye people of Go­morrah.

Object. 2Secondly, Oh but some of you in your heate when you are in reproving sin have a most unseemely fashion of crying out, and stemping, and beating of the Pulpit as if you were beside your selves; whereas a Minister should be grave, and sober in his whole behaviour, as the Apostle saith, 1 Tim. 3.2. specially in the pulpit.

Answ. 1.I answer, 1. That though the power of the ministery consisteth not so much in the extension of the voice nor in the earnest manner of delivery, as in the do­ctrine it selfe and matter that is delivered. It is the law of the Lord it selfe that converteth the soule, Psal. 19.7. The Word of God it selfe is quick, and powerfull, and sharper then any two edged sword, Heb. 4 12. And 2 it is but counterfeit, and ridiculous zeale when a preacher useth such great extension of voice,2. and heate in his gestures, when the matter that he dealeth inforceth him not to it, when he is as hot in his doctrine, as in his application in one point as in another, when [Page 55] those shewes of heate come not from the abundance of his heart, but the lips are burning, and the heart naught (as Solomon speaketh, Pro. 26.23.) like a potsheard covered with siluer drosse. Yet is it a foule error to think it unlawfull or unseeme­ly for a Minister at any time to use this heate, and earnestnesse both in voice, and gesture▪ specially in reproving of sin. Nay it is needfull, and profitable for Gods people that their Ministers should expresse their zeale, and fervent affections that way. When his Spouse was a sleepe Christ knocked, and bounced at the doore of her heart, Cant. 5.2. In which respect we shall finde God hath enjoyned his Ministers to preach in this manner, Esa. 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and the house of Ia­cob their sins: and Ezek. 6.11. Smite with thy hand, and stampe with thy foot, and say alas for all the evill abominations of the house of Israel. And admit there be some indecency in it, yet know that matters of decency must alwaies give place to edification; and to further the edification of Gods people it well be­comes Gods servant even to forget himselfe, in a matter of decency. For this we have the example of our blessed Saviour, not onely in making a scourge, and whipping the buyers, and sellers out of the the temple, where the zeale of Gods house did even eate him up, Ioh. 2.15. but even in this very case of preaching, Ioh. 7.37. In the last, and great day of the feast he stood up, and cried. And if this make us contemptible in the eyes of any, as Davids dancing and leaping in a zealous joy before the Arke did him in the eyes of Michal, 2 Sam. 6.16. we must answer such as he did her, 2 Sam. 6.21, 22. It is unto the Lord that we doe thus, and we will be yet more vile then thus, and will be base in our owne sight, and Gods people will esteeme of us never the lesse for this, though such as Mi­chal was do despise us in their hearts for it.

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

I answer,Answ. that men are greatly deceived in judging thus, Gal. 4.16. Am I therefore become your enemy, because I tell you the truth? Certainely there is no greater argument a Minister loves his people well then this, when hee doth plainely reprove their sinnes. Levit. 19.17. Thou shalt not hate thy brother in thy heart, then shalt in any wise rebuke thy neighbour, and not suffer sin upon him. For 1. Though we do thinke ill of you, and are perswaded you are not yet in the state of grace, but profane, and void of religion (for how can we thinke other­wise of a great many) yet may we love you unfainedly for all that, if we pittie your case, and pray for you, and use the best meanes we can to win you to God. Our Saviour did not think well of Ierusalem that killed the Prophets, and stoned them that were sent unto her, and yet he loved Ierusalem dearely, as appeares by his pittying her case and weeping over her, Luk. 19.41. He did not think well of the Iewes that crucified him, and judged them to be in a fearefull state, and yet he loved them for all that, as appeares by his praying for them, Luk. 23.34. Fa­ther, forgive them, for they know not what they doe. The Thessalonians that might not keepe company with them that would not obey the doctrine of the Apo­stles, declared by that, that they did not thinke well of them, yet so long as they did admonish them, and use meanes to bring them unto repentance, they did not count them as enemies, but loved them as brethren, 2 Thess. 3.14, 15. 2. We may not onely love you well but also thinke well of you, and judge you to bee in the state of grace as well as ourselves, and yet sharply reprove that that wee see to be a misse in you. Our Saviour loved dearely his elect Apostles, and thoughtfull well of them, and oft pronounceth them to be in a blessed estate. Luk▪ 6.20. Blessed are ye poore, &c. and Mat. 13.16. Blessed are your eyes for ye [Page 56] see, &c. And of Peter, Mat. 16.17. Blessed art thou Simon Barjona. Yet did he reprove them often for that that was amisse in them, and that very sharply, and bitterly, Mat. 16.8. O yee of little faith; and 17.17. O faithlesse, and per­verse generation. And to Peter he saith, Mat. 16.23. Get thee behinde me Sa­tan, for thou art an offence unto me, for thou savourest not the things that be of God.

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

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

Object. 5Fiftly, admit all this be so; yet many of you that are Ministers blemish your selves much and loose the hearts of your people by this that you are so apt to hearken to tale-bearers, and pickethankes, and then to broach in the pulpit whatsoever you heare. So that we can do nothing in our houses but we shall be sure to heare of it in the pulpit; and who can take this well? These tale-bea­rers are the odiousest people in the world (say they) and the onely make-bates betweene the Minister and his flocke; as Solomon saith, Pro. 26.20. Where there is no tale-bearer the strife ceaseth.

Answ. 1.I answer, First, it were surely a great fault in the Minister if he should be­leeve, or if he should reprove you upon every light hearesay. He that would goe to heaven must not take up (or receive easily) a reproach against his neigh­bour, Psal. 15.3.

2.Secondly, this hath beene of old falsly laid to the charge of Gods servants; [Page 57] as it was to Ieremiahs, Ier. 43.3. Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Caldeans, that they might put us to death.

Thirdly,3. it may fall out that we in our ministery may meet with such faults of yours particularly as we never heard you were guilty of, nor ever suspected you of; this hath oft fallen out; and when you find it to be so, you must therein acknowledge the divine, and searching power of Gods Word, and not imagine that some tale-bearer hath beene with us, Heb. 4.12. the Word is said to be a discerner (a discoverer, and a judge) of the thoughts, and intents of the heart. And the unlearned man, and unbeleever that came to heare the Pro­phet, finds himselfe reproved for such faults, and such secrets of his met with all in their ministery, as he knew well the Prophets themselves could never know, none but the Lord could be acquainted with, 1 Cor. 14.24, 25.

Fourthly, it is not alwaies unlawfull to reproue your sins even upon heare­say. So did Ely, 4. 1 Sam▪ 2.23. Why doe you such things for I heare of your evill dealings. And Paul, 1 Cor. 11.18. I heare there be divisions among you, and I partly beleeve it. It is like some wicked men would be apt enough to say then, to Ely and Paul what tale-bearer what pickthanke hath beene with you? Do you know or see any such matter in us your selves? Yet do they reprove them, even upon that they had heard of them.

Fiftly, we may lawfully reprove in our ministery the faults we heare to be in you though we be not certaine of it,5. nay though we hope better of you. Because the reproofe may do good to others that be guilty of them, and to your selves also though you be not guilty, to make you the more fearefull to fall into them. So the Apostle speakes of the sin against the Holy Ghost, and of universall Apostasy to the Hebrewes though he were fully perswaded they were not guilty of that sin, as he saith, Heb. 6.9. We are perswaded better things of you, and things that accompany salvation. Nay it were a benefit to you, if we were so fully, and particularly acquainted with all your waies that in every Sermon we might meet particularly with your errours, sinnes, weaknesses, and tentations. We could in nothing shew our love to you more then in this. When Christ spake in the greatest assemblies he was wont to aime in his do­ctrine, chiefly at them whom he loved best, Luk. 12.1.

Lecture X. on Psalme LI. 1, 2. December XXVII. MDCXXV.

THE last day we finished the Title of this Psalme, it followeth now that we proceed to the Psalme it selfe. Now the matter, and substance of the Psalme is a prayer of David. 1. For himselfe to the end of the 17. verse. 2. For the Church (the good estate whereof he had greatly hazarded and endangered by his sin) in the two last verses.

The prayer he makes for himselfe consisteth of two petitions: whereof the 1 concernes his justification consisting in the forgivenesse of his sinnes, and the imputation of Christs righ­teousnesse unto him; and the 2 his sanctification consisting in the mortifying of his corruption, and the renewing of his heart by the spirit of God; both which are amplified by certaine arguments, whereby he doth confirme his faith in both these petitions.

These two verses which containe the summe, and effect of his first petition have two principall things to be observed in them. 1. The ground of his faith, and hope, in this his request, what gave him hope to obtaine the pardon of his sin? Surely the knowledge he had of the mercy of God, he pleads nothing but mercy, Have mercy upon me O God. Why but what ground of hope could he have that ever God would have mercy, upon such a wretch as he was, that had sinned in so hainous, and odious a manner, and had hardned his heart so long in his sin? Surely none other but the knowledge he had of the Lords gracious dispo­sition. 1. Of his loving kindnesse, wherby he was apt to shew mercy to his people, of his owne free grace without all respect to any desert that may be in them. 2. Of the tendernesse of his mercies, and those bowells of compassion that are in him whereby he is apt to be affected, and grieved with the misery of his peo­ple, [Page 59] and moved even thereby without any other respect to shew mercy to them. 3. Of the multitude, and infinitenesse of Gods mercies whereby he is apt to pardon the sinnes of his people, though they bee never so many though hee hath forgiven them never so oft already. The knowledge (I say) that David had of these three things in the Lords gracious disposition, gave him hope to find mercy with God, for the pardon of his sin, though it were so great, and hainous. Have mercy upon me O God according to thy loving kindnesse; according unto the multitude of thy tender mercies. The second thing to be observed in these two verses, is the vehement, and earnest man­ner of propounding, and expressing this his request to God, for the par­don of his sinnes, which appeareth. 1. In the aggravating of his sinnes. 1. He was guilty of offences of all sorts and kinds, transgressions, iniquities, and sinnes. 2. His sinnes were debts written, and recorded in Gods debt-booke, and such things as made him filthy, and loathsome in Gods eyes, and his owne; so as he was utterly undone, if God shewed not mercy on him. 2. By iterating his request so often, blot out, wash mee, cleanse mee. 3. By the extent, and measure of this mercy he craved; Wash mee through­ly, or multiply thy washings, and rinsings, and scourings of me. As if he had said▪ I am so filthy that once washing, a little washing, will not serve to cleanse me.

Now the words being thus opened we have this first to observe in them;Nota. that David being now in extreame anguish of soule, his sinnes were ever before him, verse 3. sleeping, and waking, wheresoever he was, whatsoever he was doing, he could never looke of them: he had lost the joy of Gods salvation, verse 12. all comfort in assurance of Gods favour; he was so tormented inwardly as a man that hath all his bones broken, verse 8. yet doth not be dispaire nor seeke helpe any other way, but flyeth to God by prayer, and seeketh comfort that way, which teacheth us,

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

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

First, when some outward affliction hath beene upon them in extremity, or 1 the seare of it, specially such as hath risen from the malice, and fury of their enemies; which is of all outward afflictions the most grievous, worse then famine, worse then pestilence, as you may see in Davids choice, 2. Sam. 24.13, 14.

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

Thirdly, when their consciences have been wounded with the sense of Gods 3 anger and wrath. For that above all other things hath perplexed them most, and put them to greatest anguish, Pro. 18.14. The spirit of a man will sustaine his infir­mity, but a wounded spirit who can beare?

[Page 60]Now in all these cases Gods people have sought, and found comfort by flying to God, and seeking to him by prayer.

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

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

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

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

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

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

Thirdly. They knew the Lord himselfe had prescribed this course unto them, if they would have comfort in any of their distresses,3. to flye to him by prayer. [Page 61] This is a helpe and remedy of Gods owne prescribing, Iames 5.13. If any man be afflicted ( [...] what kind soever) let him pray. Luke 2 [...].40. Pray that ye enter not unto tentation.

Fourthly and lastly,4. They knew that the Lord was ready to be found this way. He is ready to be found at all times by the prayers of his people, Psalme [...]47.18 The Lord is nigh unto all them that all upon him, to all that call upon him in truth. Matth. 7 8. Every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh, it shall be opened. But he is never so ready to be found of them in prayer, as then, when they are in greatest distresse, Psal. 46.1. God is our refuge and strength, a very present helpe in trouble. yet he hath pro­mised Psal. 50.15. Call upon me in the day of trouble (any trouble whatsoe­ver) and I will deliver thee, and thou shalt glorifie me. And no marvell, for 1. the Lord beares to his people, the affection of a father. Psal. 103.13. Like as a father pitieth his children, so the Lord pitieth them that feare him. And what father is there that sheweth not most love to his child, and readinesse to helpe him when he is in greatest misery? 2. Gods people are then most hum­bled, and thinke most basely of themselves, and that is a great furtherance to the successe of their prayers, 1. P [...]t. 5.5. God resisteth the proud, and giveth grace to the humble, 2. Chron. 7.14. If my people shall humble themselves and pray— then will I heare from heaven. 3. Then Gods people use to pray heartily, and fervently, 2. Sam. 22.7. In my distresse I called upon the Lord, and cryed unto my God, and he did heare my voice. So saith Anna of her prayer. 1 Sam. 1.15. I am a woman of a sorrowfull spirit, and have powred out my soule before the Lord. And this God greatly delighteth in. Iam. 5.16. The effectuall fervent prayer of a righteous man availeth much. And this readinesse they knew to be in the Lord, to heare their prayer at such a time specially hath beene the chiefe thing that hath encouraged them to seeke to him in their distresse, Psal. 65.2. O thou that hearest prayer, unto thee shall all flesh come. and 86.7. In the day of my trouble will I call upon thee, for thou wilt answere me.

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

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