fragments and superficiall beginnings of true sanctification and grace may fall quite away and lose them Heb. 6. 4 5. Such as haue beene inlightened and tasted of Christ and of the good word of God and powers of the world to come and haue beene partakers of the Holy Ghost may fall away 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world through the acknowledgement of the Lord and of the Sauiour may be intangled therein againe and ouercome so as that their latter end may become worse then euer their beginning was But he that hath not onely tasted but drunke a sound draught of this water of life and let it downe can neuer lose it neuer cast it vp againe 4. A man that hath not only tasted but drunk of this water of life and truly receiued the Spirit of sanctification may seeme to haue lost it somtime for he may decay for a time in the measure of grace and lose the heate and feruency of the spirit that once he had as Christ complaines of the Angell of the Church of Ephesus he had left his first loue Apoc. 2. 4. 2. He may for a time lose the comfortable feeling assurance of grace and be in his owne sense as a man vtterly void of grace This was the case of the Spouse of Christ Cant. 3. 1. 2. and 5 6. Her well-beloued was gone 3. Hee may lose for a time the power and eâ—…icacie and operation of grace and fall into as grosse sinnes as any other man Dauid and Peter may be examples of this yea the best are in great and continuall danger to fall thus if they take not great heed vnto themselues Nay it is a very hard thing for any of Gods children to keepe themselues from these decayes Therefore are those exhortations so often vsed 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth take heed least hee fall Heb. 12. 15. Looking diligently least any man faile of the grace of God least any roote of bitternesse springing vp trouble you and thereby many bee defiled Phil. 2. 12 13. Wherefore my beloued as ye haue alwaies obeyed not as in my presence onely but now much more in my absence worke out your saluation with feare and trembling For it is God that worketh in you both to will and to doe of his owne good pleasure You see then how euen they that haue indeed drunke of this water of life may seeme to haue it quite dryed vp in them But yet though this seeme so it is not so indeed for in all those three cases I haue mentioned ye shall see the children of God that had drunke of this Water of life they had in themselues this Well of water they had grace in them euen then when they seemed to haue lost it There is soundnes of grace in many a one that is much decaied in zeale as is plaine in the case of that Angell of Ephesus Apoc. 2. 2 3. Notwithstanding this his delay in his first loue the Lord knew approued of his workes and commendeth him for his labour and his patience and for this that he could not beare with them that were euill and that he tryed them that said they were Apostles and were not that he had borne and had patience and for his names sake had laboured and had not fainted 2. There is much grace in many a one that haue lost for a time their feeling as is plaine in the example of the Spouse Cant. 5. 6. She grieues and neuer giues ouer seeking till she had found her beloued 3. There remaineth grace in the regenerate euen then when they haue falne most fearefully Whosoeuer is borne of God saith the Apostle 1 Ioh. 3. 9. doth not commit sin for his seede remaineth in him and he cannot sin because he is borne of God the seede of God remaineth in him and therefore he cannot sinne as other men doe he cannot sin with the full consent of his will with the full sway of his soule as before he did This is euident in the example of Dauid for when he complaines as if he had quite lost the spirit Psal. 51. 11 12. Euen then he prayeth and prayeth so as he could neuer haue done if he had not had the spirit of grace in him For how can men call vpon him in whom they haue not beleeued saith the Apostle Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray Hauing thus cleared the Doctrine let vs heare how it may be confirmed Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this that whosoeuer hath truely receiued the Spirit of grace can neuer lose it Psal. 15. When Dauid had spoken of sundry fruits of regeneration hee concludes the Psalme thus verse 5. Hee that doth these things shall neuer be moued Psalme 19. 9. The feare of the Lord is cleane and endureth for euer Psal. 23. 6. Surely goodnesse and mercy shall follow me all the daies of my life So he that heares the Word and doth it is compared to a house that is built vpon a rocke which no raine nor flouds nor windes nor tentations how strong soeuer can ouerthrow Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time yet he that with an honest and good heart heares the Word shall keepe it Iohn 6. 56. Hee that eateth my flesh and drinketh my bloud abideth in mee In which respect sauing grace is called The good part that shall not bee taken away Luk. 10. 42. The immortall seede 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen that neuer went out Leuit. 6. 12. The Reasons of this are principally three 1. The vnchangeablenesse of Gods loue and decree No man hath receiued the Spirit but onely such as God hath elected to saluation and loued in Christ before all worlds Rom. 8. 30. Whom hee predestinated them he called and none but them Acts 13. 48. So many as were ordained to eternall life beleeued Therefore true faith is called Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way 2. Pet. 1. 10. Now such as are elected cannot possibly fall away this our Sauiour speakes of as of a thing vtterly impossible The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue if it were possible the very elect faith lie Matth. 24. 24. The loue of God in Christ is vnchangeable Ier. 31. 3. I haue loued thee with an euerlasting loue saith the Lord therefore in mercy haue I drawne thee Whom Christ loues Iohn 13. 2. he loues vnto the end And those that come to him that is which beleeue in him Iohn 6. 35. he will neuer cast away Iohn 6. 37. The gifts and calling of God saith the Apostle Rom 11. 29. that is such
drinke of and howsoeuer thou speakest of thy selfe as if thou wert some rare and excellent man yet is it possible that thou shouldest be greater then Iacob So that there are two parts of this Text as there be two reasons why she could not vnderstand nor belieue that which Christ spake 1. The reason why she could not perceiue and belieue that he could giue her of the water of that Well he had no meanes Verse 11. Thou hast nothing to draw with c. 2. The reason why she could not perceiue or belieue that he could giue her any better water then that she thought he could not be greater then Iacob Vers. 12. Art thou greater then our father Iacob Now before we come to these parts this is generally to be obserued out of her whole answer that though she had now begun to feele such a diuine power as had wrought some change in her mind and affections yet she cannot vnderstand Christ but refuseth and reasoneth against this gracious offer that he had made vnto her That Gods grace began to haue some worke in her it may appeare in that she being a Samaritan and so wicked a woman also 1. Doth not answer him scornefully and tauntingly after this manner if thou haue such water to bestow why askest thou water of me to drinke 2. She doth not vtterly reiect his speech of the water of life that he had to bestow as ridiculous and incredible but doubts of it only and cannot see how it should be 3. She calleth him Sir which is a title of reuerence as we shall see 1. Pet. 3. 6. in Sarahs speaking vnto Abraham And yet for all this that God had begun some work of grace in her see the maruailous blindnes and peruersnesse of nature that appeared in her for first though she might well perceiue by many reasons that he could not meane materiall water for 1. She had no need of that 2. She saw he had no meanes to giue her that 3. She heard him speake of himselfe as of some rare and extraordinary person yet she vnderstands him of materiall water Secondly she reasoneth and struggleth against that offer that he makes vnto her and that work that Gods grace had begun in her Whence we learne That no man by nature can do any thing to further or helpe forward his owne conuersion but he doth all that he can to hinder and withstand it The truth of this doctrine we shall discerne in three points all which we haue an example and experiment of in this poore woman 1. The naturall man hath in him no desire of grace nor the means of grace neuer thinks of it till God by his word make offer of it vnto him Though he be in extreame misery he perceiueth it not nor once thinks of any way to come out of it but is well perswaded of his owne estate See the experiment of this in this poore woman though she were a most filthy and loathsome wretch in Gods sight not onely by nature but by that lewd life she had led and God in his gracious prouidence had now sent Christ vnto her that had the water of life to bestow vpon her and by the absence of the Disciples had giuen her such an opportunity to haue opened her mind vnto him yet she makes no vse of him neuer askes of him the water of life And this is the state of euery man by nature There is none that seeketh God Rom. 3. 11. I haue beene found of them that sought me not and I said behold me behold c. Esa. 65. 1. Though the meanes of grace be neuer so neare him though he haue neuer so good opportunity giuen him of God to make vse of the meanes of grace yet can he not do it A price is put into his hand to get wisdome and he hath no heart to it as Salomon saith Pro. 17 16. Nay he feeles no need of grace nor of the meanes of grace for he is well perswaded of his owne estate Reu. 3. 17. he saith He is rich and increased in riches and hath need of nothing see this in Paul before his conuersion I was aliue without the law saith he Rom. 7. 9. Though he neither haue knowledge nor will take pains for any yet is he perswaded that he hath knowledge enough Pro. 26. 16. The Sluggard is wiser in his own conceit then seuen men that can render a reason 2. When God by his Word doth make offer of his grace vnto him the naturall man cannot perceiue it Our Sauiour began to make himselfe knowne vnto this woman and makes offer to her of the water of life but she vnderstands him not And this is the state of euery man by nature 1. Cor. 2. 14. He cannot know them because they are spiritually discerned Euen they that haue otherwise the best capacities are strangely sottish and blockish in conceiuing the things belonging vnto Gods kingdome Ioh. 1. 5. The light shined in the darknesse and the darknesse comprehended it not Christ speakes of the eating of his flesh and drinking of his bloud his hearers vnderstood him as Papists now do of eating him corporally Ioh. 6. 53 60. yea see an euident proofe of this in such as the Lord had begun grace in See it in Nicodemus a master and teacher of Israel when Christ spake to him of the necessitie of regeneration he thought he had meant that a man must enter the second time into his mothers wombe and be borne And when our Sauiour had explaned himselfe that he spake not of a corporall regeneration but of a spirituall he iudged his Doctrine to be most absurd and incredible How can these things be said he Ioh. 3. 4. 9. See it in the Elect Disciples when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces they vnderstood him of materiall leauen Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher and had also the benefit of priuate conference with him yet see how farre they were from vnderstanding it Iohnâ—…0 â—…0 9. And if they were so blockish whose eyes the Lord had begun to open and in whom his grace had already begun to worke how great must the blindnesse and sottishnesse of the meere naturall man needs be So that the calling of euery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel Three times the Lord called him and he perceiued it not but thought it had beene onely Elies voice 1. Samuel 3. 10. Thus did Samuel saith the Text before hee knew the Lord and before the Word of the Lord was reuealed vnto him And so may it be said of the best of vs many a time we heard the Lord speaking vnto vs in his Word and perceiued nothing 3. When God by his Word and Spirit begins
Holy Ghost shall conuince the world of Ioh. 29. 6. and the Apostle as the onely thing that depriues vs from entring into Gods rest Heb. 4. 1. The second Vse is more particular for our direction and comfort in three cases 1. To confirme vs against the contempt and base estimation of the means of grace It cannot be denyed but if they be iudged of by carnall reason they will appeare to be exceeding weake and vnlikely to effect any such matter How can the applying of a little water in Baptisme helpe to wash the soule from all sinne or the eating of a little bread and drinking of a little wine in the Lords Supper helpe the soule to feed on the body and bloud of Christ What is there in preaching specially this plaine kind of preaching where little or no learning is shewed specially in the preaching of such and such as the world knowes by reason of their yeares and education haue had no meanes or very slender meanes to bring them to learning that preaching I say and such preaching and the preaching of such men should be said to be the onely meanes of saluation Now if this conceit do at any time trouble thee strengthen thy selfe against it by considering First hath God appointed these meanes and promised to effect these things by them as it is plaine he hath 1. Cor. 1. 21. then looke not to the weakenesse of the means but to the power of him that hath ordained them he is able by weake meanes to worke mighty things The foolishnesse of God saith the Apostle 1. Cor. 1. 25. is wiser then men and the weakenesse of God is stronger then men My strength is made that is declared to be perfect in weakenesse saith the Lord 2. Cor. 12. 9. Vse these means in faith and obedience to Gods Ordinance not looking too much to the meanes and thou shalt find Gods mighty power in these weake meanes The weapons of our warfare are mighty through God saith the Apostle 2. Cor. 10. 4. If thou canst belieue in this power of God and rely in thy hearing not vpon the excellency of the meanes but vpon the power of God that is able to do whatsoeuer he hath ordained and decreed to doe euen by the weakest meanes thou shalt find this weake ordinance of God powerfull and effectuall to thine owne saluation remember that the Apostle saith Rom. 1. 16. It is the power of God vnto saluation And 1. Cor. 2. 4. That though his preaching was not with the enticing words of mans wisdome which he did purposely auoid yet it had in it the demonstration of the spirit and of power 2. To comfort vs in all extremities and distresses When thou shalt be at thy wits end and canst see no meanes of escape and deliuerance vpon this doctrine thou maist stay thy heart and find comfort Prou. 18. 10. The name of the Lord is a strong tower the righteous runneth to it and is exalted See an example of this in Dauid when he was in great distresse and in danger to be stoned by his owne souldiers yet He encouraged himselfe in the Lord his God 1. Sam. 30. 6. And Psal. 61. 2. When my heart is oppressed saith he bring me vnto the rocke that is higher then I. And I will tell you how you must do to find comfort in the knowledge of Gods power in such a case 1. Consider and meditate of these promises of God Heb. 13. 5. 6. He hath said I will not faile thee nor forsake thee So that we may boldly say The Lord is my helpe I will not feare what man can do vnto me Psal. 91. 4. He will couer thee vnder his wings and thou shalt be sure vnder his feathers his truth shall be thy shield and buckler Psal. 84. 11. No good thing will be with-hold from them that walke vprightly and Rom. 8. 28. We know that all things worke together for good to them that loue God 2. Labour to know thou art one to whom these promises are made that thou art a belieuer and one that feareth God For to them that are wicked I can promise no protection nor deliuerance from any danger but to them I say that they haue cause to feare danger at home and abroad by night and by day continually Gen. 4. 14. Cain though there were none liuing in the World but his owne parents and sisters yet is he afraid that whosoeuer met him would kill him So it is said of the wicked Iob 18. 11. Terrours shall make him afraid on euery side and shall driue him to his feet Yea Psal. 5â—… 5. There were they in great feare where no feare was 3. When by due triall of thine owne heart thou canst find that notwithstanding thy weaknesses thou fearest God vnfainedly and these promises belong vnto thee then let not thy extremities and want of meanes trouble thee but rest vpon God who is able to make good his promise Consider 1. These extremities are brought on thee for triall of thy faith as that was vpon Abraham Gen. 22. 1. 2. The Lord hath wayes enow to deliuer thee Psal. 66. 20. To the Lord God belong the issues of death 3. The Lords manner hath beene to deferre his helpe till the last pinch not to helpe his people till they are brought to the brinke of death so dealt he with Abraham and Isaac Gen. 22. 10. When Abraham had stretched forth his hand and tooke his knife to slay his sonne the Lord stayed him from doing it and not before 3. To comfort and strengthen the poore against murmuring and impatiency in hard times Say not this is my charge and these are my meanes how is it possible these meanes should maintaine this charge must I not needs either steale or famish both I and mine But first consider and meditate what promises God hath made to his people in this case The eye of the Lord saith Dauid Psal. 33. 18. 19. is vpon them that feare him vpon them that hope in his mercy to deliuer their soule from death and to keepe them aliue in famine and 34. 10. They that seeke the Lord shall not want any good thing and 37. 19. In the dayes of famine they shal be satisfied and 132. 15. I will abundantly blesse her prouision I will satisfie her poore with bread He hath said saith the Apostle Heb. 13. 5 6. I will neuer leaue thee nor forsake thee so that we may boldly say the Lord is my helper He is pleased to bring thee to this want of meanes that he might humble thee and that he might proue thee saith Moses vnto Gods people Deut. 8. 16. to do thee good at thy latter end Secondly labour to get assurance that thou art one to whom these promises do belong that thou art a belieuer that thou fearest God for to the wicked I can promise no sufficiency No I can assure them that though they had their houses full of gold and neuer so great possessions yet they
his Disciples here verse 32. so may a Christian say to these I haue ioy that you know not of Pro. 14. 10. No stranger can meddle with or skill of our ioy The man that truely feares God hath that ioy that he would not giue a dragm of it for a pound of thy ioy as you may see in that speech of Dauid Psal. 4. 7. thou hast put gladnesse in my heart saith he more then they haue then worldlings haue in their time that their corne and their wine increased It is true that the godly haue their dumpes sometimes and fits of heauinesse but 1. Though they doe not for the present ioy yet they shall be sure to finde comfort in the end Psal. 97. 11. Light is sowen for the righteous and gladnesse for the vpright in heart 2. When they bethinke themselues well of their owne estate and by due tryall of themselues finde that they haue in themselues this Well of water that Christ here speakes of that the seed of God abideth in them then doe they checke themselues for being so vncomfortable as Dauid doth Psal. 42. 11. and finde they haue iust cause not to be sad but to reioyce and to be of good cheare That whereas wicked men the lesse they looke into their owne hearts and thinke of their estate the merrier they are it is quite contrary with the godly man Gal. 6. 4. Let euery man proue his owne worke and then he shall haue reioycing in himselfe alone and not in another Thus I haue made this second point plaine vnto you let vs now prooue and confirme it in a word or two The Spirit of God is called Psal. 45. 7. the oyle of gladnesse because it makes a man to looke cheerefully therefore also it is said Pro. 29. 6. In the transgression of an euill man there is a snare but the righteous doth sing and reioyce See an experiment of this in Paul 2 Cor. 1. 12. Our reioycing is this the testimonie of our conscience that in simplicity and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world yea he saith 1 Cor 9. 15. Hee would rather die then loose this reioycing that he found in the testimony of a good conscience The third and last point wherein the truth of this doctrine appeareth is this that euen in the euill day when all other comforts will faile a man when most tokens of Gods anger shall be vpon a man and Sathan shall be busiest with him and his owne weake heart shall bee most subiect to feare and to that thirst we heard of the last day euen in that day this water of life an vpright heart and a godly life will yeeld vnspeakeable boldnesse and security peace and comfort to the conscience of a man And well fare that comfort that will sticke by a man and shew it selfe most when a man shall haue most neede of it Salomon commendeth a true friend by this note a friend loueth at all times saith hee Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement and fearefull plague that God had threatned hee telleth him this was the way Daniel 4. 24. Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquillitie Good workes will preuent and keepe off Gods iudgements But good workes will doe much more then so they will free the conscience from feare in the euill day they will worke peace and comfort in the heart in the day of anguish and tentation Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse Prouerbs 28. 1. The wicked flee when no man pursueth but the righteous is bold as a Lyon Such a one is like a house built vpon a rocke no winds nor flouds can hurt him Matthew 7. 24 25. Therefore Paul speaking of the spirituall armour whereby wee may bee made able to stand in the euill day nameth righteousnesse for the brest-plate Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue though I burne with sorrow and hee spareth mee not that I haue not denyed the words of the holy one And that maketh the Apostle say Iames 2. 13. Mercy reioyceth against iudgement The Reason why the water of life hath such vertue to quench the thirst of the soule Is for that the spirit applyeth the merits of Christ vnto the conscience A godly life assureth vs that Christ and his merits belong vnto vs indeed For to speake properly Christ onely is the refuge against this tempest and shadow against this heate as he is called Esay 25. 4. and his blood is that drinke that quencheth this thirst and satisfieth the soule Iohn 6. 55. My Flesh is meat indeed and my blood is drinke indeed and verse 35. Hee that commeth to mee shall not hunger and hee that beleeueth in mee shall not thirst It is not our owne righteousnesse that can shade vs from the heate of Gods wrath but the righteousnesse of Christ onely Therefore Paul desired that he might bee found in him not hauing his owne righteousnesse Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy But forasmuch as Christs righteousnesse is without vs the spirit is that that applyeth it to vs and vniteth vs to him and a godly life is that that assureth vs that our faith is a true and liuing not a false and dead faith 1. Iohn 3. 7. Hee that doth righteousnesse is righteous euen as hee is righteous Therefore this also is said to quench the thirst In which respect good workes are also called a foundation 1. Tim. 6. 19. The Vse of this Doctrine is First for the satisfying of all men in the question betweene vs and the Papists touching good workes and for the conuincing them of slander you heare what we grant 1. That good workes are marueilously profitable godlinesse is profitable vnto all things saith the Apostle 1. Timothie 4. 8. 2. That they are also so necessary that no man can be saued without them Onely we deny first that they can iustifie vs before God secondly that they can merit heauen or a farre meaner reward then heauen is at Gods hands 2. To admonish all men to seeke grace and the feare of God 1. All men desire ioy and esteeme it the onely felicitie they abhorre sadnesse and sorrow as the diuell but be not deceiued doe what thou canst hunt after these delights as greedily as thou canst yet will God make thee one day know and feele what thou hast done for all these things God will bring thee vnto iudgement Ecceles 11. 9. and then shall thy heart be made sad Luke 6. 25. Woe bee to you that laugh now for you shall mourne and weepe 2. Oh seeke for sound and true
regarded They shall call vpon me but I will not answer they shall seeke me early but shall not finde me because they hated knowledge Secondly let vs learne by this to praise God for the great variety and choyse of worthy Ministers that we may heare Take notice of the gracious respect God hath had to thee in it As he hath prouided for euery age for euery constitution bodily food that may be fit for it so hath he done for thy soule If thou canst not profit by one thou maist by another Despise not therefore the Ministry of any of Gods seruants but heare all esteeme of all for what knowest thou which is the Preacher or which is the Sermon that God hath appointed to worke thy saluation by That which the Apostle saith 1. Cor. 3. 5. is oft to be thought vpon by Gods people We are the Ministers by whom you must be brought to Faith but which of vs is the man by whom this worke shall be wrought in any of you that depends wholly vpon the will of God as God shall giue to euery man Secondly towards others also this doctrine teacheth vs how to stand affected we that are Ministers must not be discouraged because wee see so little fruit of our labours in them that heare vs. They that are most vntoward may profit by vs one day though they doe not yet we must therefore according to that of the Apostle 2. Tim. 2. 25. instruct still the worst of them with meekeness prouing if God at any time will giue them Repentance We must hearken to that counsell of Salomon though giuen by him in another case and to another purpose Eccles. 11. 6. In the morning sow thy seed and in the euening withhold not thine hand for thou knowest not whether shall prosper either this or that or whether they both shall be alike good 2. Thou that art a priuate Christian learne not to despaire of any how ignorant vnreformed or prophane soeuer they be so long as God is pleased to giue them the meanes of grace and makes them willing to heare but hope well of them When Iohn Baptist saw the Pharisees and Sadduces come to his Ministrie though he knew them to be most wicked men euen a generation of Vipers Matth. 〈◊〉 7. yet doth he note this to be a good signe in them a signe that somebody had warned them to fly from the wrath to come Lecture the seuentie one Nouember 13. 1610. IOHN IIII. XLII THe last day we heard that the Euangelist describeth in these two Verses this and the former the vse and profit that the Samaritans of Sychar made of our Sauiour Christ in those two dayes that vpon their earnest entreatie hee made his abode with them And therein obserueth 1. How the number of Beleeuers encreased among them in that time 2. How they that before had begunne to beleeue through the speech and perswasion of the Woman did encrease in the strength and measure of their Faith in this short time that he spent among them The former of these two points is set downe in the 41. Verse which we handled and finished the last day Now we are to proceed vnto the latter which is contained in this verse Wherein we are to obserue foure principall points 1. The obiect of their faith that is the thing they beleeued viz. That he was the Christ the Sauiour of the World 2. The certainety of their faith We know he is indeed the Christ c. 3. The meanes whereby they were brought vnto this certainety or ground whereon they did build this their faith viz. his owne Word We haue heard him our selues 4. The fruit and effect wherby they declared this encrease and measure of their faith namely the Profession they made both of this certaintie they were growne vnto and of the meanes whereby it was wrought in them vnto the Woman that had beene the first instrument of their Conuersion Of these points we will speake in order And for the first touching the obiect of their faith the thing they beleeued Before we can receiue our instruction from it two doubts are to be resolued for the better vnderstanding of the words 1. Whether this was a sauing and iustifying faith to beleeue thus in generall concerning Christ that he was the Sauiour of the World 2. Whether they did beleeue that all men should be saued as their words seeme to import For answer to the first I say 1. That this had not beene a iustifying Faith or such as would haue saued them if they had onely beleeued thus in generall and beene fully perswaded that Christ is the Sauiour of the World vnlesse they had also beleeued in particular that he was their Sauiour for thus much many Reprobates and the Diuels themselues haue beene perswaded of Thus much Caiphas could see and did prophesie of Iohn 11. 51 52. that Iesus should dye not for that Nation onely but that all Gods children that were scattered abroad should bee gathered into one by him Thus much the Diuell did know and professe Luke 4. 41. Thou art the Christ the Sonne of God The Faith of Gods Elect is more particular than so it inableth euery faithfull man to apply Christ to himselfe and to relye vpon him to trust and put his affiance in him for his owne saluation it makes him able to say Esay 9. 6. To vs a Childe is borne to vs a Sonne is giuen and with Thomas Iohn 20. 28. Thou art my Lord and my God and with Paul Gal. 2. 20. He loued me and gaue himselfe for me No man can be saued by the bloud of Christ vnlesse it be thus sprinkled and applyed to him by the Spirit of God 1. Pet. 1. 2. Elect vnto Sanctification through the obedience and sprinkling of the bloud of Iesus Christ. It is therefore called Heb. 12. 24. The bloud of sprinkling Therefore true Faith is called a beleeuing in his Name Iohn 1. 12. Rom. 4. 5. 2. Vnder these generall words their particular and iustifying Faith was implied As if they should haue said We know indeed he is the Sauiour of the world therefore our Sauiour So in the Confession that Peter made of his Faith Matth. 16. 16. though the words be generall and none other than the Diuell vsed Luke 4 41. Thou art the Christ the Sonne of the liuing God yet in his heart he made particular application of them to himselfe or else Christ would not haue answered as he did verse 17. So in the Articles of our Faith that concerne the Church though the words be generall and such as an Hypocrite may say without hypocrisie and beleeue yet the faithfull makes particular application of them to himselfe As if he should say I beleeue this and know it belongs to me and take comfort in it For answer to the second Question I say their meaning could not be as their words seeme to import but by the World they meane all the Elect of God that
with hardnesse of heart Ezek. 24. 13. Because I would haue purged thee from thy filthinesse and thou wast not purged thou shalt not be purged from thy filthinesse till I haue caused my wrath to light vpon thee The fifth and last Reason to disswade from this putting off our repentance is this That though a man were sure God would both giue him as good meanes of grace as euer he had in his age or last sicknesse and also worke effectually with them to his vnfained conuersion yet can he not ordinarily haue that comfort in it as he might haue had if he had been conuerted sooner First in respect of the cause and fountaine from whence this change of his doth spring For he shall haue cause to doubt and feare that his repentance proceeds rather from a seruile feare of Gods iudgements than a sincere loue of God himselfe Many we know haue seemed in affliction very penitent whose hearts haue proued very vnsound When he slew them then they sought him and they returned and enquired early after God neuerthelesse they did flatter him with their mouth and they lied vnto him with their tongue for their heart was not right with him neither were they stedfast in his couenant Psal. 78. 34 37. Secondly in respect of the fruits of repentance which are a singular testimonie and euidence of the sinceritie thereof and consequently a principall means of comfort Bring forth fruits meet for repentance saith Iohn Baptist to his hearers Mat. 3. 8. This was Pauls great comfort Our reioycing is this euen the testimonie of our conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we haue had our conuersation in the world 2 Cor. 1. 12. And this he saith will be a great comfort to euery man when he can approue the truth of his repentance by his works and conuersation Let euery man proue his owne worke and then shall he haue reioycing in himselfe alone and not in another Gal. 6. 4. A great part of this comfort they are depriued of that die so soone as they haue begun to repent Thirdly in respect of the Lords acceptance for he shall haue cause to doubt and fear lest when he hath bestowed on Sin and Satan all the best of his time the Lord should refuse to accept of the dregs and refuse of it according to that If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sick is it not euill ye brought that which was torne and the lame and the sick thus ye brought an offring should I accept this of your hand saith the Lord Mal. 1. 8 13. Lecture the ninetie sixt August 11. 1611. IOHN IIII. L. WE haue already heard that in this Verse is set downe the comfort and satisfaction it pleased Christ to giue to this Noble-man after he had rebuked him in these words Iesus said vnto him go thy way thy sonne liueth And herein the goodnesse of Christ is to be obserued in two points First that he shewed his diuine power in the cure euen of a bodily infirmitie Secondly that he did it at the request of a man that was so weake in Faith as this Ruler was This is I say first to be obserued that our Sauiour here shewed his Diuine power in the cure of a bodily disease And because this is the first time that mention is made of a miracle of this kind in the harmony of the Gospell and it is afterward oft spoken of we will here once for all consider and handle this point as the Doctrine which this Text giues vs direct occasion to obserue That our Sauiour in the dayes of his flesh shewed his diuine power no way so much as in curing the bodies of men This is a point worthy to be obserued That whereas our Sauiour was sent into the world not to doe the office of a Chyrurgion or Physitian to the bodies of men but to giue life and saluation to their soules God sent his onely begotten Sonne to the end that whosoeuer belieues in him might not perish but haue life euerlasting Iohn 3. 16. and had the name of Iesus a Sauiour giuen vnto him in no other respect but because he should saue his people from their sinnes Mat. 1. 21. and therefore also when he giues himselfe the title of a Physitian he expounds himselfe and saith he was a Physitian not for the body but for the soule the physick he had to giue serued to cure the soule of sinne by calling men to repentance Mat. 9. 12 13. Yet for all that if we looke into the story of his life we shall find that for one man whose soule he cured by bringing him vnto repentance there were many whose bodies he helped and restored vnto health yea that the most of all the miracles that he wrought vpon earth were done in the curing of the bodies of men Indeed after his resurrection and ascension he declared his power wonderfully in curing and conuerting the soules of men as Peter speaketh Acts 3. 26. God hath raised vp his Sonne Iesus and hâ—…â—…e hath sent to blesse you in turning euery one of you from your iniquities Aâ—… 〈◊〉 31. Him hath God lift vp with his right hand to be a Prince and a Sauiour to giue repentance to Israel and forgiuenesse of sinnes But in the dayes of his flesh he did performe the part of a Physitian for the body rather than for the soule for he did most diligently and carefully exercise himâ—…e in dâ—…ng cures vpon the bodies of men This you shall the better vnderstand if you will marke sixe points which I haue obserued in these cures that ouâ—… Sauiour wrought which I will run ouer as fast as I can First the persons whom he cured he refused none that came vnto him for helpe he excepted against none Mat. 12. 15. Great multitudes followed him and he healed them all Yea Luke 4. 40. He laid his hands on euery one of them and healed them Secondly the diseases themselues that he cured Agues Mat. 8. 15. palsies Mat. 9. 2. dropsies Luke 14. 2. leprosies Luke 5. 12. issues of bloud Mat. 9. 20. blindnesse Iohn 9. 1. deafenesse Mar. 7. 32. dumbnesse Matth. 15. 30. lamenesse Mat. 21. 14. lunacy Mat. 4. 24. In a word there was no kind of disease whatsoeuer that he refused or failed to helpe men of that came vnto him for helpe Mat. 4. 23. He healed euery sicknesse and euery disease among the people Thirdly obserue the time he tooke for curing of men he neglected no opportunity to do it he cured very many on the Sabbath dayes Luke 13. 14. yea after he had spent himselfe by preaching in the Synagogue at Capernaum vpon a Sabbath day yet when Euen was come and the Sun was downe they brought to him all that were diseased thereabout and he healed them Mar. 1. 32. Yea the Euangelist Luke speaking of that very miracle Luke 4. 40.
to fall backeward vpon the ground Matth. 21. 19. Iohn 18. 6. what he could haue done this way but he neuer did by his miraculous power hurt any man The time he liued in was as corrupt as euer any age was and he had many mortall enemies and his own Disciples euen those he loued best Iames and Iohn prouoked him earnestly to it after the example of Eliah yet could he neuer be brought to do the least hurt to any man But rebuking these Disciples sharply for their motion he giues this for his reason Luk. 9. 56. The Sonne of man is not come to destroy mens liues but to saue them as if he should haue said I must do only such workes as may shew and declare me to be the Sauiour and Redeemer of the world The third and last Reason why our Sauiour did so busie himselfe in curing the diseases of mens bodies was that he might thereby the better draw men to seeke vnto him for the health and saluation of their soules That as at that time when Christ liued vpon the earth the people of God were vexed with more and more strange diseases than they were in any age before that euer we can read of there were more Lepers and Lunatickes and men possessed with Diuels than in any age before that God might by this meanes humble men and bring them to the sense of sinne and of the wrath of God and so cause them to feele the neede they had of a Sauiour and to long after the comming of the Messiah so by this maruellous power and willingnesse that they saw in him to deliuer them from all their bodily diseases and miseries he sought to teach them that he was indeed the Sauiour they were to looke for and to draw them to seeke vnto him for full deliuerance from all their sinnes and from the wrath of God which they had deserued by them That was indeed the chiefe end he propounded to himselfe in all his miracles as we shall see plainely expressed in sundry places When they brought one to him to be cured of the Palsie Matth. 9. 2. he said vnto him Sonne be of good comfort thy sinnes are forgiuen thee So Matth. 8. when the Euangelist had said verse 16. Hee healed all that were sicke he addes verse 17. That it might be fulfilled which was spoken by Esaias the Prophet He tooke our infirmities and bare our sicknesses As if he should say This was done to signifie vnto men and to teach them that this was he by whom should be fulfilled that which was spoken by the Prophet touching the satisfaction that was to be made vnto God for all our sinnes So the end he aymed at in feeding the bodies of men miraculously was to draw them to seeke from him a better food euen the food of the soule as himselfe tels them Iohn 6. 26 27. So when he was to cure the blinde man Iohn 9. to shew his intent in doing that cure he saith verse 5. So long as I am in the world I am the light of the world and verse 6. so soone as he had thus spoken he cured the man as if he should haue said in plaine termes My meaning in doing this cure is to teach men that I am the light of the world So we reade Matth. 11. 20. that he vpbraided the Cities in which most of his mighty workes were done because they repented not whereby it appeares that the thing he aimed at in doing those mighty workes was to bring them vnto repentance So that by the mercy and goodnesse he shewed vpon their bodies which they were most sensible of he sought to draw them both to the knowledge and desire of the saluation of their soules This Doctrine teacheth vs what to iudge of all Popish miracles of which they boast so much and wherein they thinke they haue so great an aduantage against vs. Surely by this we may know they are no true miracles either they are meere trickes of legerdemaine or at the best they are such lying wonders as the Apostle speakes of 2. Thess. 2. 9. done by the working of Sathan and not by the power of God because they are altogether vnlike the miracles of Christ they tend no way to the benefit or profit of men For to passe by the apish trickes that they obserue and admire in sundry of their chiefe Images the nodding of their heads and rolling of their eyes their weeping and sweating and bleeding let vs consider the chiefe of all their miracles in their sacrament of the Altar wherein they say that by the omnipotent power of Christ the substance of the bread and wine after the words of consecration is turned into the substance of his body and bloud let vs I say examine this grand miracle by the Doctrine we haue now heard and we shall finde that this is no miracle of Christ there is no such thing done in the Sacrament by the omnipotent power of Christ because it tendeth no way to the benefit or profit of men for first there is no certainety in it no Papist I say can be certaine that the Sacrament he receiues is the very body and bloud of Christ vnlesse he were certaine that the Priest when he consecrated it did intend to make the body of Christ. If the Priest had his minde wandring vpon any other matter when he did consecrate as why may he not haue idle and wandring thoughts as well then as when he saith his prayers then by their owne Doctrine here is no Transubstantiation made but he that worships the Sacrament commits idolatry Secondly say they were certaine there is indeed a Transubstantiation wrought yet were this no benefit at all to the receiuer for by their owne Doctrine the wicked and reprobate receiue with their bodies the very flesh and bloud of Christ as well as the Elect and it is the spirituall receiuing and feeding on him by Faith not the bodily receiuing and feeding on him that profits the soule according to that it is the spirit that quickneth the flesh profiteth nothing Iohn 6. 63. Thirdly and lastly it is so farre from profiting the people of God that it tends greatly to their hurt and preiudice for whereas the Lord for the singular helpe of our Faith hath ordained in the Sacrament sensible and visible signes and elements most fit to represent vnto vs that inuisible grace which he offers vs in it this miracle of theirs takes from vs those sensible and visible signes and so depriues vs wholly of that helpe our Faith might receiue by them For as for the colour and shape and taste of the Bread and Wine which they say remaine after Transubstantiation they can be no fit signes to represent vnto vs the body and blood of Christ and that spirituall nourishment and refreshing we haue by it because there is no analogie or proportion at all betweene them seeing it is not the colour or shape or taste of those elements that doe
the vnfained desire and purpose of his heart is to forsake all his sins This is a sure note of grace in this Paul comforteth himselfe that he allowed not himselfe in any euill that he did but hated it that to will was present with him Ro. 7. 15. 18. And Nehemia in this that he was one of these that did desire to feare Gods name Neh. 1. 11. And Dauid in this that the full purpose of his heart was that he would not offend no not so much as in word Psal. 17. 3. And the vnfainednesse of his desire may be discerned first by his willingnesse to be admonished and to haue his sins discouered to him he can say with Dauid Let the righteous smite yea let him reproue me Psal. 141. 3. yea he can heartily pray vnto God with Iob make me to know my transgression and my sin Iob 13. 23. Secondly by his carefull shunning of all meanes that might draw him to sin as Ioseph did he shunned the company of his lewd mistrisse and would not be with her alone Gen. 39. 10. Thirdly by his earnest praying to God for strength against his sins as Dauid did cleanse thou me from secret faults keepe backe thy seruant also from presumptuous sins let them not haue dominion ouer me Psal. 19. 12 13. Order my steps in thy word and let not any iniquity haue dominion ouer me Psal. 119. 133. Fourthly by the continuall feare of his heart lest he should at any time do that that might offend God happy is the man that feareth alway Pro. 28. 14. Fifthly by the ability and strength he hath giuen him of God not only to will but to doe also in some measure actually and indeed to forsake his sin for God hath not giuen vs the spirit of feare but of power and loue and of a sound minde 2. Tim. 1. 7. Though he may oft fall through frailty yet ordinarily and for the most part grace preuailes aboue his corruption he cannot walke after the flesh Rom. 8. 1. He cannot continue in sin the power of sin is daily weakned in him Now such a desire and purpose to forsake sin was neuer yet found in an hypocrite or naturall man Lecture the hundred and two September 24. 1611. IOHN IIII. L. IT remaineth now that we come to examine the two latter of these foure graces which I told you I would instance in for the tryall of the truth and vprightnesse of our hearts If any man shall mislike that I stand so long vpon this matter and thinke it needlesse to bring so many notes to try the truth and vprightnesse of the heart by seeing as I haue told you already if a man haue any one grace in him in truth he may be certaine of his regeneration I will make answer vnto him as the Apostle doth in another case Phil. 3. 1. It grieueth me not and for you it is a sure or safe thing Though it were far more ease for me to passe ouer this matter and to proceed to such other things as follow in my Text yet being entred into so profitable an argument not without the good guidance of Gods spirit as I am well assured it grieueth me not to stand thus long vpon it to giue so many notes of true regeneration And for you that heare me this is a sure and safe course for this will tend greatly first to the comfort of so many of you as are regenerate He that cannot finde euery one of these notes in himselfe as it falleth out oft with many a good childe of God yet among so many he may be sure to finde some and though from some one note a man may infallibly conclude he is in the state of grace yet the more of these notes any man shall be able to finde in himselfe the more certaine assurance and strong consolation shall he haue And secondly to the humbling of euery one of you that is yet vnregenerate and causing you to seeke betimes for to better your estate when among so many notes of true grace you shall not be able to finde in your selues any one when you shall haue so many euidences to conuince your conscience that you are yet in your sins and the wrath of God abideth vpon you Let vs therefore come to the third grace wherein this tryall is to be made Euery regenerate man is in some measure made able to obey the commandements of God and to practise the good duties he requireth of him and there is no one grace in soundnesse and vprightnesse in that heart that is not obedient vnto God This is plaine 1. Iohn 3. 10 Whosoeuer doth not righteousnes is not of God 1. King 8. 6. let your heart therfore be perfect with the Lord your God to walke in his statutes to keepe his commandements As if he should say Therein stands the perfection and vprightnesse of the heart thereby it may be known So doth Hezekia demonstrate the vprightnes of his heart Is. 3. 38 I beseech thee Lord remember how I haue walked before thee in truth and with a perfect heart and haue done that which was good in thy sight And on the other side he that can in any measure yeeld true obedience vnto God or performe any one duty well is certainely a regenerate man For euery naturall man is a childe of disobedience Ephes. 2. 2. he is to euery good worke reprobate Tit. 1. 16. neither can he performe a right any one good duty that God requireth Rom. 3. 12. They are made altogether vnprofitable there is none that doth gâ—…ood no not one Marke this well and examine thine own heart by it if thou haue any one fruit of the spirit if thou canst do any good worke performe any one duty well I say not if thou canst pray well but if thou canst do but the least and lowest of all good duties well thou maist be certaine that thou art more than a naturall man that thou art in the state of grace this is plaine as the branch cannot beare fruit of it selfe vnlesse it abide in the vine no more can yee except ye abide in me without me yee can doe nothing Iohn 15. 4 5. See therefore what assurance the Scripture saith may be grounded vpon our obedience vnto God euen in some one duty if a man can but loue the brethren 1. Iohn 3. 14. if he be but poore in spirit Matth. 5. 3. if he can but mourne a right Matth. 5. 4. if he can but hunger and thirst after righteousnesse a right Matth. 5. 6. he is a blessed man True it is that it is not possible one should haue one grace alone as he whom Christ hath once washed with his bloud is cleane euery whit Iohn 13. 10. so the grace of regeneration is like leauen that leaueneth the whole lump Matth. 13. 33. it goeth thorough the whole man but diuers of the faithfull are oft in that case that they can feele some one good thing in