God he is a iealous God he will not forgiue your transgressions nor your sinnes durst neuer speake thus boldly and familiarly vnto God if they were not certaine of his fauour and of the forgiuenesse of their sinnes for that is the onely ground of this boldnesse and familiarity with God Heb. 10. 22. Let vs draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience 4. The fourth is willingnesse and desire to dye Faith freeth the heart from the feare of death and makes a man willing yea desirous to dye This we shall obserue in sundry of the Martyrs that when death hath come to them in his most ougly shape they haue not feared him but insulted ouer him and as Eliphaz saith Iob 5. 22. They haue laughed at destruction Thus Paul brings in the faithfull defying and insulting ouer death 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory verse 57. Thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death that they haue imbraced it when it came and desired it earnestly This we shall see in Simeon so soone as he had seene Christ he bursts out into this prayer vnto God Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word And Paul Phil. 1. 23. I desire to be dissolued and to be with Christ which is best of all Yea he makes this the disposition of all the faithfull 2. Cor. 5. 〈◊〉 Therefore wee sigh as those that beare a great burden vers 4. desiring to be clothed with our house which is from heauen And indeed there is neuer a faithfull man but though he find in himselfe sometimes a feare of death yet before he goes from hence his Faith will free him from this feare and make him willing and desirous to dye marke the perfect man and behold the vpright for the end of that man is peace Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death should thus desire to die seeing they know Heb. 2. 14. that Sathan hath the power of death and Heb. 9. 27. After death comes iudgement if they were not fully assured of their saluation and this reason the Apostle giues 2. Cor. 5. 6. 8. therefore we are alwaies confident knowing that while we are at home in the body we are absent from the Lord wee are confident I say and willing rather to be absent from the body and to be present with the Lord. Lecture the seuentie foure December 4. 1610. IOHN IIII. XLII I Haue already proued vnto you that by Faith a man may be assured and certainely perswaded of his saluation both by the confession of the faithfull and by the effects it workes in the heart that hath receiued it Now let vs vs come to the reasons why they that haue Faith may be so certaine and assured of their saluation yea cannot but be certaine of it And the first Reason is because this perswasion is grounded vpon the testimony of Gods Word that cannot deceiue them therefore there is certainty in it May not a man be fully assured of that which he hath Gods Word for There is no such certainty in the knowledge that is gotten by sense obseruation experience or any other way as in that that is grounded vpon Gods Word â—…sal 93. 5. Thy testimonies are very sure saith Dauid Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy but vpon Gods Word onely the Faith of the Elect is therefore called the Faith of truth 2. Thess. 2. 13. and the Word is called the Word of Faith Rom 10. 8. Therefore saith David speaking of the ground of his confidence Psal. â—…0 10. I will reioyce in God because of his Word in the Lord will I reioyce because of his Word And Psal. 130. 5. I haue waited on the Lord my soule hath waited and I haue trusted in his Word If a man cannot proue by Gods Word that Christ dyed for him that his sinnes are forgiuen that he is one that shall be saued his perswasion of it is but a fancie it is no Faith he can haue no assurance or certainety of it specially in the time of tentation Saâ—…han will be beaten backe no way but by this sword of the Spirit Ephes 6. 17. As Christ resisted him Matth. 4. 4. 7. 10. so must we But if a man can proue by the Word that Christ dyed for him that his sinnes are forgiuen him that he shall be saued then may he be fully assured indeed then shall he haue no cause to doubt of it Now God hath giuen vs his Word to assure vs of this and put vs out of doubt in this matter The Apostle makes this the reason why God made a new Couenant with vs abolished the Couenant of workes and gaue vs the Couenant of grace and promised eternall life vpon condition of Faith and not of workes that the promise might be sure to all the seede of Abraham Rom. 4. 16. Not sure in respect of God for so it was in the old Couenant but sure to the beleeuers And Iohn saith 1. Iohn 5. 13. These things haue I written to you that beleeue that you may know you haue eternall life And 1. Iohn 1. 4. These things write we vnto you that your ioy may be full Why but will you say who can bring any Word to proue that he shall be saued I answer that it is written that whosoeuer beleeues in Christ shall not perish but haue life euerlasting Iohn 3. 16. And verse 36 He that beleeueth in the Sonne hath euerlasting life And therefore he that can say he is sure he doth beleeue in Christ as euery faithfull man can hath Gods expresse Word to assure him that he shall be saued Now a man that hath Faith may by the fruits of it certainely know that he hath it indeed This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith examine your selues know you not your owne selues how that Christ Iesus is in you except yee be reprobates The second Reason why they that haue Faith may be so certaine of their saluation is because their Faith is grounded vpon the testimony of Gods Spirit that cannot deceiue them 1. Iohn 2. 27. The annointing which yee haue receiued of him abideth in you and it is truth and is no lye Now the Spirit of God is giuen to the faithfull to assure them of their saluation the spirit it selfe beareth witnesse with our spirit that we are the children of God Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life because we loue the brethren He that hath but that one grace may be sure of his saluation how much more he that hath many and more speciall graces of God Therefore the Spirit of God is called
ioy such as may make thy heart glad and comfortable when thou shalt haue most need of comfort Thou must come to be one day in that case that Hezekiah was in labour that thou mayst haue that comfort that he then had when the message was brought him from God that he must die and not liue and he by examination of his owne heart and feruent prayer sought to prepare himselfe for death this was that that he found comfort in in that case remember now O Lord I beseech thee saith he Esay 38. 3. how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate If thy conscience shall say in that day as Psal. 90. 9. All our daies are passed away in thy wrath If thou neuer hadst in thy life any good euidence of Gods speciall fauour Oh how great will thy misery then be 3. Flatter not thy selfe with this conceit that Christ died for thee and thou beleeuest in Christ for if thou haue not the Spirit of Christ thou art none of his Rom. 8. 9. 3. To encourage such as begin inwardly and vnfainedly to affect good things let not the scornes of others nor the difficulties thou findest in a good course discourage thee for thou shalt finde the sweetnesse of it one day That which Salomon saith of one may bee said of all good duties Thou shalt finde it after many daies Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast vnmooueable alwaies abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. 4. To reprooue such Christians as yeeld too much to the dumpishnesse and heauinesse of their owne hearts I doe not wish men that feare God to giue too much liberty to themselues in hunting after carnall ioy or the meanes thereof after recreations and keeping company with prophane men Of such mirth we may say as Eccl. 2. 2. I said of laughter it is mad and of mirth what doth it I know the best Christians haue oft-times iust cause to be sad 1. In respect of their owne sinnes 2. In respect of the state of the Church of God If I doe not remember Ierusalem let my tongue cleane to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet Psal. 137. 6. But if such as are indeed in the state of grace and continue not in any one sinne wittingly which they haue not repented of doe not stirre vp themselues to bee ioyfull and comfortable they are in a great fault The Lord would haue such to be cheerefull Reioyce euermore saith the Apostle 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies and againe I say reioyce The Lord would haue such to be merry at worke and merry at meat Deut. 12. 18. Thou shalt reioyce before the Lord thy God in all that thou puttest thine hand vnto And if they be not cheerefull they offend much For first they sinne against God who delighteth most in the seruice that is done to him with cheerefulnesse and with a glad heart God loues as well a cheerefull worshipper as a cheerefull giuer 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice because she could not be cheerefull 1. Sam. 1. 7. Marke what account God makes of this Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnsse of heart for the abundance of all things therefore shalt thou serue thine enemies in hunger and in thirst c. 2. They sinne against themselues both against their bodies in making them more vnseruiceable to their soules in any good duty Prou. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth vp the bones And against their soules in making them lesse able to resist Sathans tentations Neh. 8. 10. The ioy of the Lord is your streâ—…h 3. Against men in causing them to thinke very hardly of Religion as of that that will depriue a man of all the comfort of his life and cast him into continuall melancholy and doubts and sadnesse of heart Lecture the eleuenth Aprill 11. 1609. WE haue heard the last day that this verse containes in it a commendation of the water of life the Spirit of regeneration from two arguments viz. first from the efficacie and sufficiency of it it is able to quench the thirst of the soule and fully to satisfie and quiet it secondly from the durablenesse and perpetuity of it The first of these we finished the last day Now it remaines that wee come to the second From this then that our Sauiour saith here 1. Whosoeuer shall drinke of the water that he shall giue him shall neuer be more a thirst 2. That the water that he shall giue shall be in him that hath once receiued it a Well of water springing vp to euerlasting life We learne That hee that hath once truely receiued the Spirit of grace can neuer lose it Before I confirme this Doctrine to you I will first cleere the meaning of it vnto you For it may seeme an absurd and incredible Doctrine contrary to reason contrary to sense and experience to say that a man that is once regenerated and hath receiued grace can neuer lose it I will shew you therefore how farre forth we grant that a man may lose the good things he hath had 1. There be certaine gifts of the spirit that may be lost viz. outward gifts whereby men are fitted to the outward duties of their calling The Spirit of the Lord departed from Saul 1. Sam. 16. 14. But what was that Spirit of the Lord The spirit of prophesie 1. Sam. 10. 10. and the spirit of gouernement 1. Sam. 11. 6. but it is the spirit of Sanctification of which we say it cannot neuer be lost 2. There be certaine shewes of sanctification and reformation which are the fruits of nature and they may be lost A naturall man doth oft-times many good things 1. Out of a carnall respect to his credit that he might be well thought of so did the Pharisee and hypocrite pray and fast and giue almes Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath while he is vnder the whip yee shall haue him cease from sin speake many good words seeme very religious Psal. 78. 34. When he slew them then they sought him c. Now in these good things there is no durablenesse or constancie For all flesh is grasse 1 Pet. 1. 24. Whatsoeuer excellency is in it or comes from it hath no durablenesse in it But of true sanctification that comes of grace we affirme that it can neuer be lost 3. A man that hath onely tasted of this wateâ—…â—…f life and receiued certaine
saith the Lord. Psal. 139 7. Whither shall I go from thy Spirit or whither shall I flie from thy presence Acts 17. 27. Doubtlesse he is not farre from euery one of vs for in him we liue and moue and haue our being 2. Because he is the Iudge of the whole World and is to iudge euery man righteously according to his workes God shall bring euery worke into iudgement saith the Holy Ghost Eccl. 12. 14. with euery secret thing whether it be good or whether it be euill For though he shall not want witnesses at that day yet it is necessary himselfe should haue perfect knowledge of all the actions of men Esa. 11. 3. He shall not reproue after the hearing of the eares Therefore Dauid Psal. 94. confuting the Atheisme of the wicked that said verse 9. The Lord shall not see vseth among other this argument to conuince them ver 10. He that chastiseth the Nations shall not be correct be that teacheth man knowledge shall not he know The vse of this Doctrine is double 1. This Doctrine if the Lord will be pleased to perswade our hearts to belieue it is most effectuall both to moue our hearts to speedy repentance for sinnes past and to restraine vs from sinne in time to come The thing that most emboldeneth to sinne is the hope of secrecy as we may see Gen. 39. 11. It is said of Iosephs Mistresse that he comming into the house when there was no body within but they two verse 12. Therefore she caught him by the garment c. True it is that there be many that are growne to that impudency that they dare speake or doe any thing whosoeuer be by They declare their sinnes as Sodome Esay 3. 9. Such a one was Absolon 2. Sam. 16. 22. Hee went in to his fathers Concubines in the sight of all Israel Such a one was the vniust Iudge Luke 18. 2. who neither feared God nor regarded man Yea that will the rather sweare and speake filthily when such are by as they know they may grieue by it as counting it a disgrace to be restrained by the presence and reuerence of any man but these are farre gone these sinne supernaturally these are in a fit of frenzie and madnesse company and mirth hath made them madd and desperate as indeed it will doe Eccles. 2. 2. For naturally and for the most part the knowledge of men will 1. Restraine them from sinning and 2. Will worke shame and trouble of mind in them when they haue sinned There are many sinnes that men would neuer commit but that they hope to keepe them secret the presence of a godly man would restraine them yea the presence of a little childe would restraine them Darkenesse and hope of secrecy is the principall encourager of men vnto most sinnes they cannot sinne securely vnlesse they may sinne in secret And in this respect amongst others all sinnes are called the workes of darkenesse Ephes. 5. 11. Therefore Iob speaking of sundry kinds of sinners saith Iob 24. 13. These are they that abhorre the light verse 15. The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face and verse 17. If one know them they are in the terrours of death Now if the knowledge and priuitie that men haue of our sinnes bee of such force how much more would the knowledge the Lord hath of them doe it if men were fully perswaded of it For 1. A man may oft sinne so secretly that no man shall know of it but he hath the Lords eye vpon him at all times though no man seeth him God seeth him Yea hee knowes all our waies perfectly obserues them and takes notice of them so as he can neuer forget them 2. No man can possibly dislike or abhorre vs so much for any sinne as the Lord doth Iob 10. 4. Hast thou carnall eyes or dost thou see as man seeth Hab. 1. 12. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse 3. The more cunning any shall vse in concealing his sin and keeping it secret the more the Lord abhorrs him for it Thus is Achans sin aggrauated Ioshua 7. 11. They haue euen taken of the accursed thing and haue also stollen and dissembled also And so is the sin of Israel 2. King 17. 9. The children of Israel did secretly those things that were not right against the Lord their God 4 As he seeth and disliketh all our sins so he certainely will one day charge vs with them either in this life to our saluation as to this woman here by the ministery of his word as he did that poore man that was before ignorant and vnbelieuing 1. Cor. 14. 24 25. which is indeed the naturall property of the word to do it is a discerner and discouerer of the thoughts and intents of the hart as the Apostle speaketh Heb. 〈◊〉 12. or in the life to come to our confusion as he threatneth wicked men that he will doe at one time or other I will reprooue thee and set thy sins in order before thine eyes saith the Lord Psal. 51. â—…1 and Eccl. 11 9. Know thou that for all these things God will bring thee to iudgement 5. He will also bring the secretest sins of men to light one day and lay them open euen to men Pro 10. 9 He that peruerteth his way shall be knowne 1. Tim. 5. 25. They that are otherwise cannot be hid He doth oft in this life discouer Hypocrites by giuing them vp to the committing of open sins Psal. 125 5. Such as turne aside vnto their crooked wayes the Lord will leade them forth with the workers of iniquity But this shall chiefly be done in the great day of the Lord then will the Lord lighten all things that are now hid in darkenesse and make the counsailes of the hearts manifest 1. Cor. 4. 5. This is the reason our Sauiour vseth to disswade men from hypocrisie Luke 12. 1 〈◊〉 For there is nothing couered that shall not be reuealed neither hid that shall not be knowne The conclusion then of this first Vse is that we would not flatter our selues in the secrecie of our sinnes but seeke the pardon of them and pray with the Prophet Psal. 19. 12. Cleanse thou me from secret faults Seeke to haue them blotted out of the Lords Booke of remembrance that he may neuer charge vs with them And the way to obtaine that is now in the time of grace to lay them open before the Lord and to charge our selues seriously with them with penitent and humbled hearts Pro. 28. 13. He that confesseth and for saketh his sins shall finde mercy For as he to whom sinne is forgiuen shall be sure to haue his sinne couered and hidden with the Lord Psalme 32. 1. So he that by remission and repentance hath them not blotted out shall be sure to haue them laid open and brought to light and though they were
the heauier they will be â—…hen they come the longer he is fetching his blow the deeper will he cut when he smites Rom. 9. 22. The cause why God suffers with long patience the vessels of wrath prepared for destruction is that he might shew his wrath and make his power knowne vpon them the more 2. Thou mayst bee plagued of God with a plague that is of all others most grieuous and neuer feele it thou maist be plagued in thy soule and conscience Pro. 6. 32. Hee that doth it destroyeth his owne soule When God would punish Pharaoh so as hee might make his power seene vpon him Rom. 9. 17. Hee punished him with hardnesse of heart Exod. 9. 12. which was a greater plague then all the rest of the plagues of Egypt So this is spoken of as of the most fearefull punishment Rom. 1. 28. When God giues a man vp to a Reprobate minde 3. If thou wert altogether spared in this life and neither punished in thy body nor in thy soule yet is there another place prepared for thee where thou shalt be sure to be punished with farre more fearefull punishments then any can be felt here Thou shalt neuer be able continuing in thy sin to escape the damnation of hell which is in a speciall sort threatned against this sin whoremongers shall be sure to haue their part in the lake that burneth with fire and brimstone which is the second death Apoc. 21. 8. That makes Salomon say they are as neere to hell as they that haue one foot there already Pro. 5. 5. Her feet goe downe to death her steps take hold on hell And Pro. 9. 18. Her guests are in the depth of hell And as the Lords forbearing wicked men in this life and causing them to prosper is a certaine argument he hath determined to reserue their full punishment for hell it is an euidence token of a righteous iudgement to come saith the Apostle 〈◊〉 Thess. 1. 〈◊〉 6 when wicked men are spared here So is it said that of all sinners the Lord hath chiefly reserued the vncleane persons to be punished there 2. Pet. 1. 9. 10. And by how much the more they haue beene spared here by how much the more patience and bounty the Lord hath shewed them here by so much the more grieuous and fearefull shall their torment be there Luke 16. 25. Sonne remember saith Abraham to Diues That thou in thy life time receiuedst thy good things and likewise Lazarus euill thing but now hee is comforted and thou art tormented And Rom. 2. 4 5. Despisest thâ—…n the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God So that if thou wert wise thou wouldst thinke it no aduantage to thee that thou hast so well escaped all the plagues which God hath threatned against thy sinne in this life but desire rather that the Lord would punish thee here where he alwaies vseth in wrath to remember mercy and not reserue thy whole punishment for the life to come where there shall bee iudgement without mercy his punishments there shall haue no mixture of mercy in them Lecture the eighteenth Iune 27. 1609. THe fourth and last error of mind whereby Sathan draweth men to vncleannesse and hardneth them in it is the hope of repentance and so of pardon For there are very many whom hee cannot so farre blind but they know it is a sinne and a hainous sinne and a sinne that they are sure they shall bee damned for if they should not repent of it But such he encourageth to this sinne by perswading them 1. Thou knowest by the Scripture that whensoeuer thou shalt repent thee of it though it be not before thy death God will surely pardon it Ezek. 18. 21. 2. Thou hast no cause to doubt but thou shalt be able to repent and dye in Gods fauour For 1. Thou seest many that haue liued in this sinne that yet haue now left it 2. Many that although they neuer left it before yet on their death beds haue repented and dyed as well as any And thirdly thine owne experience will tell thee what thou art able to doe For hast thou not oft felt that thou hast repented and beene sorry for this sinne after thou hast committed it 3. And if thou mayst but dye well dye in Gods fauour what needest thou care for more No matter how thou liuest so thou mayst dye well Thus seemed he to haue perswaded Balaam Let mee die the death of the righteous and let my last end be like his saith he Num. 23. 10. And with this deceit doubtlesse he perswadeth many and preuailes more with men then by any other of his tentations and subtilties whatsoeuer For what is the cause why you shall finde men much more carefull to conceale this sinne from men then from God Yea they will not sticke to commit periury and murder which are farre more hainous offences against God that they may hide their whoredomes from men Surely they thinke they may be bold with God it is no matter how they prouoke him they can deale well enough with him he is more mercifull and ready to forgiue then man is and if they doe but repent and say they are sorrie for their sin he will forgiue them straight Now the preseruatiue and remedy against this so dangerous a deceit of Sathan consisteth of three points 1. The true knowledge of God and of his disposition toward such sinners 2. The true knowledge of ourselues and of that state we cast our selues into when once we fall into such sinnes 3. The true knowledge of the danger we haue brought the party vnto with whom we haue committed this sin First It cannot be denyed but the Lord to them whom he loueth in Christ is infinitely more mercifull then any man can be to them whom he loueth most dearely That made Dauid say 2. Sam. 24. 14. Let me now fall into the hand of the Lord for his mercies are great and let mee not fall into the hand of man And when the Lord had spoken of his great mercy Hee will haue mercy vpon him our God is very ready to forgiue He amplifieth it verse 8. by comparing his mercy with the mercies of man My thoughts are not your thoughts neither are your waies my waies but verse 9. As the heauens are higher then the earth So are my waies higher then your wayes and my thoughts then your thoughts But as he is more mercifull then any man so hee hates sinne more then any man can doe Hab. 1. 13. He cannot see hee cannot beheld it Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate verse 6. Upon the wicked he shall raine snares fire and brimstone and stormy tempest this is the portion of their cup. Yea
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
Psal. 10. 17. So it is with thy hearing when thou commest best prepared to heare then shall the Minister preach best and most to thy comfort And that is the cause why Gods people haue euer found his presence most gracious and comfortable in the most solemne assemblies as you haue heard before This you that can remember our publike fasts can witnesse from your owne experience 1. To perswade all Christians to the loue of the most solemne assemblies of Gods people where the most and best of Gods people are wont to meete together 2. To exhort Gods people to giue all good encouragement to their faithfull Minister Heb. 13. 17. If they do not their worke with ioy it will be vnprofitable for you And that the hearers may doe three waies First by their diligence in comming to the assemblies and frequenting their ministrie that as we haue heard wrought euen in Christ himselfe great alacrity and readinesse to the worke of his ministry Secondly by shewing cheerefulnesse and diligence in attention when they are present as our Sauiours hearers at Nazareth did Luke 4. 20. the eyes of all them that were in the Synagogue were fastned on him And as the creeple at Lystra did he heard Paul with that attention and cheerefulnesse as Paul perceiued by his very countenance that he had faith to be healed Act. 14. 9. Thirdly by obeying and practising their doctrine and causing their teachers to see how they profit by their ministry and that is the greatest incouragement of all other obey them and submit your selues that they may doe their worke with ioy Heb. 13. 17. And on the other side nothing humbles and afflicts the faithfull Minister more then to see the vnto wardnesse of his people I feare when I come my God will humble me among you and that I shall be waile many that haue sinned and haue not repented c. 2. Cor. 12. 21. Lecture the sixty fourth September 4. 1610. IOHN IIII. XXXVII XXXVIII WE haue already heard that these verses containe the third and last reason our Sauiour vseth to incourage and stirre vp his Disciples to diligence in their ministry which is taken from the easinesse and facility of that worke wherein they were to be imployed in comparison of that wherein the Prophets their predecessours and fellow seruants had laboured And in this argument three points haue beene obserued as you haue heard The two first of these points we haue already finished it remaineth that we proceed to the third and last of them The third point is euidently grounded vpon the last words of the 36. vers That both he that soweth and he that reapeth may reioyee together The handling of which words I haue referred to this place because they do more naturally belong vnto this third than vnto the second argument Now for the meaning of the words that we may the better receiue instruction from them we must vnderstand first that by him that soweth is meant the Prophet and the Minister of the Old Testament by him that reapeth the Apostle and Minister of the New Testament as I haue already shewed Secondly that the Prophets reioycing was for the successe and fruit not of their owne labours so much as for the fruit of the Apostles labours The Prophets should reioyce to see what good the Apostles had done in their ministrie Thirdly that this is not so to be vnderstood as if the Prophets being then in heauen did particularly vnderstand what good the Apostles did vpon earth For we haue iust cause to doubt that the faithfull that are departed this life doe not know in particular what is done by vs vpon earth further than God is pleased by the ministrie of the Angels or otherwise to make it knowne vnto them when he seeth it may tend to the increase of their ioy and for the benefit of his Church vpon earth How is this then to be vnderstood that the Prophets should reioyce in the fruit of the Apostles Ministry for if they knew it not they could not reioyce in it I answer first they knew it in part while they liued for God reuealed it to them by his spirit how knowledge and grace should abound in the Church after Christs comming in the flesh that the earth should be filled with the knowledge of the Lord as the waters couer the sea Esay 11. 9. that God would then put his Law into the inward parts of his people and write it in their hearts ler. 31. 33. To them it was reuealed that not vnto themselues but vnto the faithfull that they should in these last dayes minister both by their preaching and writing the substance of the Gospell which is now preached 〈◊〉 Pet. 〈◊〉 12. And therein they reioyced euen to foresee this as Abraham did to foresee Christs comming in the flesh Iohn 8. 56. Secondly they shall know it perfectly at the day of iudgement at which time and not before it shall be fully knowne what euery man hath done what fruit euery mans labours hath yeelded iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsells of the heartâ—… and then shall euery man haue praeise of God 1. Cor. 4. 5. Which is one reason why besides the particular iudgement that euery soule goeth vnto so soone as euer it is departed out of the body after death commeth the iudgement Heb. 9. 27. there shall be a generall iudgement wherein also at the last day the Lord will then iudge euery man according to his workes because before that day it cannot be knowne to men and Angels though to the Lord it be how much good any good man hath done or how much hurt any wicked man hath done For as we know the sinnes of many wicked men may do much hurt after they are dead and rotten as it is said 2. King 23. 15. of Ieroboam that it was he that made Israel to sin euen in Iosia's daies which was about three hundred and sixty yeares after his death so may the good workes of the faithfull fructifie and do great good long after they be departed this life As Dauids holy example did good on Iosiah foure hundred yeares after Dauid was dead hee walked in the waies of Dauid his father and followed his good example 2. King 22. 2. At the end of the world then when it shall be fully knowne to men and Angels how much honour or dishonour euery man hath done vnto God the Lord will haue a generall iudgement And it is euident that the reioycing of the Prophets that our Sauiour speakes of in this place is to be referred vnto this time For first it is then when the reapers shall receiue their wages Secondly when the reapers and the sowers shall reioyce together Now then from hence that our Sauiour saith the holy Prophets and Apostles at the day of iudgement shall reioyce together though it shall then
3. It is a maine hinderance to grace in the vse of the word and prayer as we haue heard in the Doctrine Pro. 15. 13. By the sorrow of the heart the spirit is broken 4. It giues great aduantage to Sathan It is an old saying that Melancholia est vehiculum Daemonum And experience proues that we are neuer so weake so apt to receiue the temptations of Sathan so vnable to resist them as when we are oppressed with melancholy and sadnesse of heart And this is that that is said Neh. 8. 10. The ioy of the Lord is our strength In this respect Paul chargeth the Corinthians to comfort the incestuous person and take heed lest he were not swallowed vp with ouermuch heauinesse lest Sathan saith he circumuent vs. For we are not ignorant of his enterprises 2. Cor. 2. 11. Lecture the ninetie fourth Iuly 23. 1611. IOHN IIII. XLIX L. THe last day we began to speake of the answer that this Ruler returned vnto Christ when he had beene rebuked of him and charged with infidelity which answer is set downe in this verse I haue now read vnto you And in it we obserued that he neither denies nor acknowledgeth the fault Christ charged him and his Nation with Secondly he neither shewes himselfe troubled with it by confessing his infidelity and seeking pardon nor doth he excuse or lessen it any way Thirdly though he esteemed highly of Christ and counted him a Prophet yet seemes he not at all to regard or be moued one whit with this sharpe reproofe he had receiued from him Fourthly no other cause can be imagined of his senslesnesse and stupidity but onely this That his griefe and care for his sonne was so very extreme that it tooke vp all his thoughts and affections it did so oppresse him that he could minde nothing else nothing else could affect him And from hence we receiued this Doctrine That extremity of worldly griefe will make the minde and heart of man vncapable of heauenly things It makes a man vnfit to receiue benefit by the Word and it makes a man also vnapt to pray with comfort For the Word though the heart of man be neuer so apt to profit by it neuer so teachable as it is in the time of affliction and heauinesse if it be moderate yet when it is in extremity it so oppresseth the heart that neither the threats of the Law though they be pressed vpon it by a sonne of thunder nor the sweet promises of the Gospell though they be applyed by such an one as Barnabas a sonne of consolation will be able to moue it or doe it good And as for prayer though we are neuer so fit for it as in time of affliction and heauinesse if it be moderate and secondly the spirit of prayer is such a grace and of that immortall nature as no affliction be it neuer so extreme is able vtterly to quench it or to depriue a man of it that did euer truely enioy it yet if affliction and sorrow be extreme it will make the best of Gods children vnfit to pray with that comfort they were wont And the reason of this I shewed you is the great weakenesse and impotency of mans nature Then came we to make our Vse of the Doctrine And the first Vse was to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially for worldly things But because most men are apt to stumble at this exhortation and this age is so secure and so set vpon iollity and carnall mirth that it may seeme more needfull for vs to vse all our skill to humble men and bring them to remorse of conscience than to teach them to striue against sorrow I did therefore propound vnto my selfe this order in handling of this first Vse of the Doctrine First to shew you how far forth sorrow is fit and necessary for Christians Secondly that yet they must take heede of excessiue sorrow Thirdly how and by what meanes a man may best preserue and confirme his heart against it And of these three points I finished the two first the last day but the time would permit me to goe no further It now remaines that we proceed to the third and last and so come to the second Vse of the Doctrine All men esteeme it a miserable thing to haue a heart oppressed with griefe and seeke to shun it by all meanes And on the other side all men esteeme it an happy thing to haue a chearefull and merry heart but most men are miserably deceiued in the meanes whereby the heart may be preserued from excessiue sorrow and brought vnto true ioy But we must know that true peace is the peace of God as the Apostle cals it Phil. 4. 7. and true ioy is the gift of God And euery Christian should be able to call the Lord the God of his ioy and gladnesse as Dauid doth Psal. 43. 4. and make no reckoning of that peace and ioy whereof God is not the author So that if we would attaine to true peace and ioy indeed we must seeke it by such meanes as God hath directed vs to vse and not by any other Now I finde foure things especially which God hath in his Word directed vs to vse as remedies and preseruatiues against excessiue griefe and meanes to bring vs to true ioy The first is to get a true iustifying faith and good assurance of our saluation This is a sure way to keepe the heart from excessiue griefe and make it chearefull no ioy comparable to this Lord lift vp the light of thy countenance vpon vs thou hast put gladnesse in my heart more then in the time that their corne and their wine increased Psal. 4. 6 7. The ioy that growes from this ground is vnspeakeable and glorious 1. Pet. 1. 8. This is able to make a man reioyce when he hath neuer so many meanes to make him heauie being iustified by faith we glory in tribulations Rom. 5. 1. 3. this made Paul and Silas sing so merily euen in the stockes at midnight Acts 16. 25. For true faith giues a man many grounds and reasons of sound comfort First it assures him of the pardon of his sinne and when he knowes that no affliction neede trouble him Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee for sin is the very sting of death and of all affliction 1. Cor. 15. 56. Secondly he knowes he shall neuer lose the fauour of God after he hath once obtained it how many signes of Gods anger soeuer may be vpon him Rom. 8. 38 39. I am perswaded that neither life nor death nor principalities nor powers c. shall bee able to separate vs from the loue of God which is in Christ our Lord. Thirdly he knowes God will haue tender respect to his weakenesse in whatsoeuer affliction he shall lay vpon him that it shall not exceede his strength God will by the
you shall say I haue no pleasure in them q. d. Thou shouldst think of thy Creator and make thy peace with him serue and feare him now presently euen in the dayes of thy youth for the euill day will certainly come vpon euery man he speakes properly there of age and sicknesse but the same may be said likewise of all times of bitter affliction for at that time thou shalt haue no lust or pleasure to think or do any thing And this is that also which the Apostle meaneth Ephes. 6. 13. Take vnto you the whole armour of God that you may be able to resist in the euill day When should they thus prouide themselues of armour Why now before the euill day commeth What means he by the euill day Certainly the day of affliction and temptation which euery man must looke for What man will haue his armour to seek when he is to go into the field and buckle with his enemy This is the wisdome we are taught to learne of the silly Pismire Pro. 6. 7. She prepareth her meat in the summer and gathereth her food in haruest And indeed there is not one of a thousand but he is thus wise for his body He makes prouision for his corne and fodder and fewell now in summer and harnest and layes it vp against winter Who is so mad as to haue his prouision to make in winter or his seed to sow in haruest when he should reape And thus wise should we be for our soules Prou. 10. 14. Wise men lay vp knowledge before-hand he treasures vp such grounds of comfort through the knowledge of the Word as he may not be to seeke in time of need What man will haue his cuidence to seeke when his cause is to be tried And what man is there that hath not need of this exhortation What man is there that playes the good husband for his soule that labours and takes paines to prouide for it in the summer time when the weather is faire I meane in the dayes of his youth and health and peace and chearefulnesse that doth not fully purpose and resolue with himselfe to goe about his businesse farre more seriously and carefully when he shall be old or when he shall be sicke on his last sicknesse than euer he did yet Nay it is certaine there is many a man that would not for all the world die in that state that now he is in hauing no better assurance of his saluation than yet he hath hauing no better repented than yet he hath done and yet he neuer takes any course to better his estate because he is perswaded in his heart he may do that soone enough hereafter and that the fittest time of all for this businesse will be the time of sicknesse and affliction And quite contrary to Salomons counsaile he saith this to his owne heart I will not remember my Creatour in the dayes of my youth before the euill day come and the yeares approach wherein I shall say I haue no pleasure in them But then loe will I prepare my selfe for God and make my peace with him then will I send for the Preacher and he shall giue me good counsaile out of Gods Word and pray for me then will I repent me of all my sinnes and take order by my Will for restitution of all that I haue vniustly gotten then will I become a new man I will therefore giue you some reasons out of Gods Word that may enforce this exhortation vpon the conscience of euery man The first reason is the vncertainty of this life There is no man but he may die suddenly And it is certaine that no man can be assured when he laies him downe at night that he shall rise in the morning when he riseth in the morning that he shall euer go to bed againe Therefore remember thy Creatour now presently without delay repent and seeke assurance of his fauour put it not off no not for a day for no man knowes what may befall him before to morrow Iames 4. 13 14. Go to now saith the Apostle ye that say to day or to morrow we will goe into such a City and continue there a yeare and buy and sell and get gaine and yet ye cannot tell what shall be to morrow For what is your life it is euen a vapour Confider with thy selfe that thou maist die suddenly For first what yeare is there wherein thou hast not heard of sundry good men and bad of all sorts whom God hath taken away suddenly and not giuen them one dayes nor one houres respit to prepare themselues for him And what assurance hast thou that he will deale better with thee This Salomon speaks as of a thing that hath fallen out in all ages and whereunto all sorts of men as well good as bad haue been subiect Eccl. 9. 12. For neither doth man know his time but as the fishes which are taken in an euill net and as the birds that are caught in a snare so are the children of men snared in the euill time when it falls vpon them suddenly But as euery man euen the best may die suddenly so the carnall and wicked man that presumptuously puts off his repentance vpon this hope that God will not take him away so suddenly but he will giue him space and time of visitation before his death as he doth to most men hath iust cause to feare he shall die suddenly For God hath oft smitten many such men in the act of their sinne he did so to Zimri and Cozby Num. 25. 8. and with Elah the king of Israel 1 King 16. 9 10. and with king Herod also Acts 12. 23. and hath oft threatned this vnto vngodly men Psal. 64 7. God will shoot an arrow at them suddenly their strokes shall be at once and 73. 19. How suddenly are they destroyed perished and vtterly consumed 1 Thes. 5. 3. When they shall say Peace and safetie then shall come vpon them sudden destruction If any shall obiect that if this were so then most men should die suddenly whereas experience shewes that not one of an hundred doth so I answer that as no godly man may be said to die suddenly that feareth alwayes and is at peace with God and euer prepared for death so there is not one wicked man of an hundred but he dies suddenly for though the Lord giues him a great space and he be neuer so long sicke before his death yet he is still ready to think he shall liue a little longer and so death comes vpon him before he looked or prepared for it This is that the Apostle teacheth 1 Thes. 5. 4. But ye brethren are not in darknesse that that day should come vpon you as it were a thiefe q. d. To no true belieuer it comes as a thiefe but to euery one that is in darknesse it doth The second Reason that may iustly make a man affraid to put off the care of prouiding for the saluation of his soule
haue many waies whereby they may ◅in others 245. All men are bound to doe what they can to win others to God 3◅4 Gods manner of working in mans conuersion is diuerse and wonderfull 325. 326. Country Euery man owes a duty to the place of his birth and breeding 351. Credit A great sin for a man to be carelesse of it 86. Custome The good customes of a Church are not to be broken or neglected 143. 144. Yet it is dangerous in matter of Religion to ascribe too much vnto it 144. Most men make common custome the rule of their conscience 426. Remedies against this corruption 427. D. Dalliance Wanton dalliance is dangerous sinfull 90. Death Faith will make a man willing to die 337. Euery man should looke and prepare for sudden death 44◅ 443. Delay It is dangerous to put off the making of peace with God till sicknesse 442. 443. Delight Naturall and worldly meanes of delight are not vnlawfull and what cautions are to be vsed in this 439. 440. Desire An vnfained desire of grace is a singular grace 9. Fiue differences in this desire betweene the naturall man and the regenerate 9. He that hath sauing knowledge will feele the want of it and desire it 22. Disputing It is dangerous to dispute against knowne truths 151. Dissention How far forth Ministers should seek to agree and the meanes how that may be 301. Difference in iudgemēts should not alienate godly mens affections one frō another 302 Domesticall Instruction and Worship We should vse the exercises of Religion in our families 157. How and by what meanes a man should best instruct and win his family vnto God 241 Doubting Doubtfulnesse and vnsetlednesse in matters of our faith religion is dangerous 137. 140 Euen the doubting of the truth of ought God hath said is a dangerous sin 413 414. E. Examination Christians should examine that that is taught them 151 152. And the good things seeme to bee in our selue 53. Euery affliction should driue vs to examine what it is that hath thus prouoked God ◅04 Examples The examples of some men doe great hurt in hardening of others 74. Many make this the rule of their conscience and remedies against this corruption 426. It is not safe to make the best mans examples the rule of our conscience 428. Exercises of Religion See Christian domest◅call worship Euery man is bound to spend some part of euery day in them 241. The conscionable vse of them will preserue vs from sin 93. Eye A couenant is to be made with our eye 91. F. Faith Motiues and encouragements to beleeue in Christ 13 14. How to know whether wee haue truly receiued Christ 15. In it there is a particular application of Christ 310. There is great certainty and assurance in true saith 3. 8. 332. It workes 1 peace of conscience 2 ioy in the Holy Ghost 3 boldnes in prayer 4 willingnesse to die 335 336 337. True faith is grounded vpon the word only neither vpon sense or experience 348 349. Most men ground their faith not vpon the Word but vpon sense onely 420. He that hath true faith hath an vpright heart and none but he 484. Foure notes to trie it by 484. It is imperfect in the best 333 334. It breeds in the heart true ioy and that vpon fiue grounds 436 437. Falls of the godly How farre the regenerate man may fall from grace 50 51 54. Great difference betweene them and the sins of the wicked 455. 471. 473. Family See Domesticall Sin will bring Gods curse vpon the house and place where it is committed 158. Piety will bring Gods blessing vpon our houses and dwellings ibid. Fasting Christ put no holinesse in fasting nor was giuen vnto it ◅56 Fathers No cause why we should so relie vpon the Fathers as many doe 39. The Papists giue not more due honour to them then we 38. What respect is to be had to our Fore fathers in the matter of Religion 142 143. We do not condemne our Fore Fathers 145. Feasting Though it be lawfull yet it must not be ordinary 92. Fewnesse of Beleeuers Comfort for the faithfull that liue where they haue few or none that ioyne with them in piety 430 431. Fornication It is a most hainous sin 71. Foure causes of the commonnes of it now 74. Both Magistrates and priuate men should shew their zealous hatred to it 78 79. Fornicators must looke for Gods iudgements euen in this life 79 80. They haue also cause to feare the iudgement of finall impenitency hardnes of heart 84 We may not giue men cause to suspect vs to be giuen to this sinne and that is done foure waies 87. Seuen Preseruatiues from this sin 90. Frugality A Christian should be frugall and seeke to increase his worldly estate 238. G. Gestures Rules for bodily gestures in Gods worship 118 119. Gifts All difference in gifts among Ministers doth not make an inequality betweene them because one may excell in one gift and one in another 307 308. The variety and difference among Gods seruants makes much for his glory 308. They should bee teachable and receiue the word with all readinesse and wherein it consisteth 312 213. God hath giuen a variety of gifts to all men not all to any one man 308. Variety of gifts and graces increases loue and vnity among men 319. It is a sin against God and contempt done vnto his good gifts not to make vse and profit of them 320. Gods children ought to make vse of their Ministers gifts in priuate 321. That gift is to be esteemed best which edifies most 287. 291. God Why he euen the whole Trinity is called Father 148. His loue is vnchangeable 180. 340. The knowledg of his omni-presence omniscience is of great necessity and vse 67. 70. He hates and is seuere against the sins euen of his owne people 95. Gods seruants in priuate may forbeare to reprooue some 293. Grace The loue of God in Christ to vs is most free 14 Grace and the meanes therof is highly to be esteemed 53. Grace may be knowne 463. Notes whereby grace may be knowne 468. The diuersity of the gifts of God in men commeth of his free disposition 308. H. Hardnesse of heart Wicked men harden themselues in sin euen by the Word 57 58. They are apt to harden their owne hearts against Gods corrections 402. Hearing A great sin to heare with delight filthy songs and talke 88. The necessity of constant hearing of the word 278. Cautions and encouragements for them that follow Sermons on the weeke daies 240. Heare as oft as thou mayst 172. What behauiour is fittest at the hearing of the Word preached 125 126. 134. The best way to win others to God is to draw them to heare 246. Hearers Be willing to heare one truth as well as another 59. A good signe to like that Ministry best that doth most effectually discouer to a man his sin 112 113. Examine that that is taught
liue through him and Ver. 10. Herein is loue not that we loued him but that he loued vs and sent his Sonne to be a reconciliation for our sinnes The reasons whereby this may appeare to be the greatest gift that euer God gaue man are three 1. In respect of the Lords affection towards vs declared in this gift 2. Of the benefit we receiue by this gift and the fruits and consequents of it 3. The freenesse of this gift For the first though Christ were more worth then ten thousand worlds being in the forme of God and one that thought it no robbery to be equall with God Phil. 2. 6. Though he were infinitely dearer to his Father then any of our children can be to vs. Mat. 12. 18. His beloued in whom his soule delighted I was daily his delight saith he Prouerb 8. 30. Yet as if we were of more worth and dearer vnto him then his onely begotten Sonne he gaue him for vs and that he might expresse his loue to vs he neglected him as it were and withdrew his affection from him Rom. 8. 32. He spared not his owne Sonne He caused him to take vpon him the forme of a seruant and to be of no reputation Phil. 2. 7. to make vs Kings Apoc. 1. 6. 2 Cor. 8. 9. He being rich for our sakes became poore that we through his pouerty might be made rich So that in this it may seeme God hath respected and loued vs aboue his own Son 2. He caused him to be tempted by Sathan for forty dayes together and that in the wildernesse a place of great terrour Mark 1. 17. And surely this was a farre greater indignity and reproch to be done to him then it would be to the greatest Empresse in the world that she should be sollicited by the basest scullion or rogue in a kingdome to commit filthinesse with him yea he permitted him so farre to the power of Sathan that he in those forty dayes carried the precious body of the Sonne of God vp and downe at his pleasure one while to the top of an high mountaine Luke 4. 5. Another while to a pinacle of the Temple Luk. 4. 9. And why did he thus giue his owne Sonne ouer thus farre to the power of Sathan Surely to deliuer vs from the power of Sathan Hebrewes 2. 15. So that in this respect also it may seeme he hath respected and loued vs more then his owne Sonne 3. He powred shame and contempt vpon him greater then euer any creature endured In his life oft he endured great contempt but specially in his death he died the shamefull death of the crosse hanged betweene two thieues both before and after his execution so many reproches and contempts were done to him as no Chronicle can remember the like euer done to any malefactor The whole band of the soldiers being called together clothed him with purple platted a crowne of thornes and put it about his head and began to salute him Haile King of the Iewes and smit him on the head with a reed and did spit vpon him and bowing their knees worshipped him as the holy Euangelist recordeth Mar. 15. 16. 19 We haue known many notorious traitors and other malefactors executed as for example the gunpowder-traitors in whose death all good subiects had cause to reioyce but did you euer know any so reproched and insulted ouer in their death as Christ was In which respect the Prophet saith of him Esa. 53. 2. He had no forme nor beauty he was despised and reiected of men we hid as it were our faces from him he was despised and we esteemed him not and himselfe complained in the person of Dauid that was a type of him Psal. 22. 6. I am a worme and not a man a shame of men and the contempt of the people And why did God powre this contempt on his own Son Surely to deliuer vs from that shame and confusion that did iustly belong vnto vs To vs belongeth confusion of face O Lord to vs belongeth confusion of face saith the Prophet Dan. 9. 7 8. So that in this also it may seeme the Lord hath respected and loued vs aboue his owne Son 4. He made him to be sinne which knew no sinne 2 Cor. 5. 21. As if from the soale of his foot to the crowne of his head nothing had beene whole on him but wounds and swellings and sores full of corruption as the Prophet speakes in another case Esa. 1. 6. imputing to him and as it were clothing him with all the drunkennesses adulteries murders blasphemies of all the Elect througout the world And why did he thus make him sinne surely to make vs free from all sinne thas we might be made the righteousnesse of God in him 2 Cor. 5. 21. So that in this also it may seeme the Lord hath respected and loued vs more then him 5. Lastly he made him a curse for vs Gal. 3. 13. so as for a time nothing could be seene on him but the curse of God no signe of his fauour at all He was in the garden in such sorrow and feare as that he was faine to desire poore weake men to watch with him Mat. 26. 36. and that he shed many teares cryed out and roared with strong cryes Heb. 5. 7. and sweat water and bloud Luke 23. 44. and vpon the Crosse the curse of God was so heauy vpon him that he cryed Mat. 27. 46. My God my God why hast thou forsaken me so that that which is said in another case of the Church Lam. 1. 12. that might our Sauiour haue said at that time Behold and see if there be any sorrow like vnto my sorrow which is done vnto me wherewith the Lord hath afflicted me in the day of his fierce wrath And why was hee thus accursed Surely he was made a curse for vs that the blessing of Abraham might come vpon vs saith the Apostle Gal. 3. 13 14. he endured the sorrowes and terrours of hell that we might be brought to the ioyes of heauen So that in this also it may seeme the Lord hath respected and loued vs more then his owne Sonne Let no man thinke that I haue strayned my selfe to amplifie this matter more then needed no if I had The tongues of men and Angels I were not able suficiently to expresse vnto you the loue of God to man in bestowing this gift and therefore the Apostle saith the Angels wonder at and desire to pry into this mysterie 1. Pet 1. 12. Yea the Prophet saith that the Lord himselfe a wondring at his own loue in this gift shall call Christs name wonderfull Esa. 9 6. The Lord might haue forborne to create vs or when we were created he could haue preserued vs from falling and when we were fallen he could without this cost this gift and price haue redeemed vs but then he should not sufficiently enough haue declared his loue to mankind The second reason whereby this may appeare to be the greatest of all
Gods Word Yet because many are of that mind I will in few words endeauour to shew them the danger of this ignorance 1. He that wanteth the knowledge of Gods Word can neither haue true patience nor comfort nor hope in any affliction Rom. 15. 4. Through patience and comfort of the Scripture men come to true hope Experience teacheth this that all ignorant men like to Foelix Act. 24. 25. are apt to tremble when once the conscience is awakened at the very thought of death and iudgement That made Dauid say Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law As if he should say it is a great happinesse for a man that is in affliction to haue vnderstanding and to be instructed by the Lord in the knowledge of his Word 2. He that wanteth the knowledge of Gods Word is still in the power and dominion of Sathan as is plaine by that speech of Christ vnto Paul Act. 26. 18. I send thee saith he to turne them from darknesse to light and from the power of Satan vnto God In which respect also Satan is called Eph. 6. 12. the Ruler of the darknesse of this world Satan leadeth such whither he will 2. Tim. 2. 25. 26. And as the Prouerbe is the blind swalloweth many a flie so certainly such swallow many a great sin without any scruple or remorse for it 3. He that wanteth the knowledge of Gods Word can neuer go to heauen but must needs perish eternally God brings all to heauen by knowledge he wil haue all men to be saued saith the Apostle 1. Tim. 2. 4. and to come vnto the knowledge of the truth God hath said none that want knowledge shall come there My people perish for want of knowledge saith the Lord Hos. 4. 6. Yea God hath sworne it They haue not knowne my wayes saith the Lord Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest But because men haue many figge-leaues to couer their shame in this point and many conceits whereby they blesse themselues against all that may be said against them for their ignorance I will shew you how the Holy Ghost in the Word driues them by all their shifts and thrusts them out of their starting holes 1. One blesseth himselfe in this that though he haue no Scripture-learning yet he is iust in all his dealings with men and leadeth as honest and vnblameable a life as the best Yea but the Scripture saith thou must ioyne to thy vertue knowledge or it is nothing worth 2. Pet. 1. 5. 2. Another in this that he hath more then so he hath not onely ciuill honesty to commend him to men but he vseth also to pray and shew deuotion toward God yea but the Scripture saith thy prayer can doe thee no good while thou art void of the desire of knowledge it is but the sacrifice of fooles Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law euen his prayer shall be abominable 3. Another in this that he thanks God he hath a good mind a good meaning and intent to please God as good and as vpright an heart toward God as the best but the Scripture saith the man that wants knowledge cannot haue a good mind nor a good meaning Pro. 19. 2. Without knowledge the mind is not good The Scripture teacheth vs that vprightnesse of heart and knowledge are inseparable there can be no vprightnesse of heart where there is no knowledge their good meanings and intentions will not bring any to heauen The true Religion and way to heauen is called the way of vnderstanding Pro. 96. 4. Another blesseth himselfe in this that yet this is his comfort that Christ died for sinners and he trusts to be saued by Christ though he care not for the meanes of knowledge he saith with them 1. Cor. 1. 12. I am neither of Paul nor Apollo nor Cephas I depend not on nor care for any Ministery I am of Christ. But the Scripture saith that no man can say that he is in Christ till he haue knowledge Ioh. 12. 46. I am come a light into the world that whosoeuer belieueth in me should not abide in darknesse No man can be iustified by Christ or obtaine any benefit by him that is void of knowledge By his knowledge shall my righteous seruant iustifie many saith the Lord Esa. 53. 11. 5. Another ignorant man comforteth himselfe in this that yet God is mercifull and he trusteth to be saued through Gods mercy But the Scripture saith none shall haue benefit by Gods mercy that is void of knowledge Oh continue thy louing kindnesse to them that know thee saith Dauid Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding therefore he that made them will not haue mercy on them 6. Another in this that he hopes God will not looke that he should haue this knowledge of the Scripture for he through his education and age is vnlearned and simple and vnable to learne But the Scripture saith He that is skilfull and wise enough in the things of this life and can vnderstand and beare away other things as ballads and foolish songs and yet is too weakeheaded to conceiue in any measure of the Word of God shall neuer be excused by his simplicity before God He that is wise to do euill but to do good hath no knowledge as the Lord complaineth Ier. 4. 22. Yea how simple soeuer thou art if thou hadst the feare of God and an honest heart thou mightest attaine to the knowledge of the Word for in this very point the Scripture hath an excellency aboue all other learning Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple If this beso how miserable is the state of the most of the people in all places of the land Surely such as if we had the same mind in vs that was in Christ it would make our bowels to yearne within vs as his did Mat. 9. 36. For first they are extremely ignorant and it may be said of them as Acts 17. 23. They worship an vnknowne God they worship the true God ignorantly Examine them and aske whether they know themselues to be sinners they will answer in generall it may be all men are sinners But try them in particular and you shall find that they know not what sinne is they know not any commandement which they haue broken Ask them whether they be assured that they shall be saued their answer will be no none can be sure but they hope well Aske them how they hope to be saued some will answer by their good deeds others by Gods mercy Tell them that God is iust as well as mercifull and aske them how they hope to haue his iustice satisfied their answer will be they cannot tell they are not learned Aske them what Christ is their answer will be a man I trow if
especially that want yeares or such other means of learning should do any great good that they cannot belieue See this in Christs country-men Mat. 13. 55. 57. They were offended at him and could not honour him as they ought because they knew the meannesse of his parentage and education This doctrine serueth first generally to exhort euery one of vs to take notice of this vile corruption in our selues and to striue against it Take heed brethren saith the Apostle Heb. 3. 12. least there be in any of you an euill heart of vnbeliefe Consider with thy selfe 1. Thou canst haue no comfort in God vnlesse thou haue faith Heb. 11. 6. Without faith it is impossible to please him 2. Though it may seeme an easie thing to belieue while thou art in peace and in abundance of all good means of comfort as Papists say this is too easie a way to be the right way to heauen thou wilt find it hard in the time of extremity when that euill day shall come which the Apostle speaks of Eph. 6. 13. Of all things that God hath commanded vs this most needeth the mighty hand of God and the exceeding greatnesse of his power to make vs able to performe it and so speakes the Apostle of it Eph. 1. 19. 3. Thou hast no true faith vnlesse thou canst belieue whatsoeuer God hath said or if thou do distrust the Lord when the meanes do faile Be not therefore too well perswaded of the strength of thy faith but pray and vse all other meanes to get it increased in thee and to haue the infidelity of thy heart subdued more and more The remedy and means for the subduing of it is the consideration of these three points 1. That which the Scripture hath reuealed touching the omnipotency of God Gen. 18. 14. Shall any thing be hard to the Lord ler. 32. 27. I am the Lord God of all flesh is there any thing too hard for me The Lord can do more then he will doe he can of stones raise vp children vnto Abraham Mat. 3. 9. Christ could by prayer haue obtained of his Father more then twelue legions of Angels to rescue him from his enemies Mat. 26. 53. God could haue kept Christ from drinking the cup of his wrath for vs Mar. 14. 36. Yet may no man build on Gods power nor can haue true comfort in it or say God can do this or that if it please him vnlesse he haue his reuealed will to build vpon as well as his omnipotency The Papists in their doctrine of the reall presence and many carnall Protestants in their contempt of the ordinary means are grossely mistaken in this point Therefore the faithfull professing the comfort they tooke in the faith of Gods power vse to ioyne his power and his truth or faithfulnesse together as Psal. 89. 8. O Lord God of hosts who is a strong God like vnto thee or to thy faithfulnesse round about thee And where we haue his word and promise for any thing we may build vpon it and be fully assured that he will performe it be it neuer so vnlike because he is able to do it Thus is the strong faith of Abraham commended by the Apostle Rom. 4. 21. He was fully perswaded that what God had promised he was able also to performe And thus doth Dauid magnifie and set forth the omnipotency of God Psal. 115. 3. Our God is in the heauens he hath done whatsoeuer he pleased See this proued by sundry plaine experiments for of this truth we may say as Psal. 119. 140. Thy word is proued most pure by good experience therefore thy seruant loueth it And these experiments are to be obserued in three points 1. He hath done mighty things by very weak means By three hundred he ouerthrew the huge host of the Midianites and Amalakites who were like Grashoppers in multitude and their Camels without number Iudg 6. 7. 12. 2. He hath done mighty things without any naturall and ordinary means he ouerthrew the mighty wals of Iericho and deliuered the City into his peoples hands onely by the blowing of trumpets of Rams hornes and the shouting of the people Iosh. 6. 20. which made Asa cry to him 2. Chro. 14. 11. It is nothing for thee to helpe with many or with no power 3. He hath done mighty things when all meanes haue seemed as it were to be armed against him and quite contrary to the nature of ordinary means that he might shew himselfe to be indeed the Lord of Hosts as in the case of Israels passing through the Red Sea Exo. 14. 21. 22. And in the preseruation both of the three noble Iewes in the fiery fornace Dan. 3. 27. and of Daniel in the Lions den Dan. 6. 22. 2. To consider how highly God is prouoked with this sinne Psal. 78. 21. 22. 22. 40. 41. They prouoked and grieued him how by tempting and limiting him when Elisha had said To morrow a measure of fine flower should be sold for a shekell because the Prince did but say Though the Lord would make windowes in heauen could this thing come to passe The Prophet in Gods name threatned he should see it for increase of his miserie but not taste of it and so it came to passe for he died a strange and base death 2. King 7. 19. 20. When Zachary a man iust before God and one of whose tongue God might haue had more vse then of many others did but make a doubt vpon this ground he was smitten dumbe for forty weekes Luke 1. 20. Moses and Aaron for doubting vpon this ground also of Gods promise see how seuerely they were punished for it Num. 20. 12. 3. The consideration of the nature of this sinne for as faith is the root of all other good things in vs It is that that purifieth the heart Act. 15. 9. It is that that setteth loue and euery grace on worke faith worketh by loue saith the Apostle Gal. 5. 6. It is that whereby in our whole conuersation we are enabled to liue a holy life The iust shall liue by his faith saith the Prophet Hab. 2. 4. And there is nothing wherein we so much giue glory to God as by our faith Rom. 4. 20. Num. 20. 12. So on the other side nothing so much corrupteth the heart of man as infidelity doth no sinne that we can commit doth the Lord so great dishonour as when we do thus limit him and cannot trust him further then we see him Ioh. 5. 10. He that belieueth not hath made him a lyer And what greater disgrace can you put vpon any man then to giue him the lie Infidelity as it was the first sinne whereby Satan deceiued and poisoned mankind he called Gods truth in question and sought to bring them into a doubt of it Gen. 3. 4. so is it the root of all other our sinnes whereby we depart from God Heb. 3. 12. Therefore doth our Sauiour mention it as the only sinne that the
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
which will quite change your nature and disposition when you haue once rightly receiued it Count it not pride in the Minister to reproue the sin of any that liues vnder his charge For 1. He hath authority to do it he is set ouer them in the Lord 1. Thes. 5. 12. and therefore hath authority to admonish them He speaks to them in Gods name and by commission from him And who may think himself too good to receiue a reproof from the Lord Heare ye and giue eare saith the Prophet Ier. 13. 15. Be not proud for the Lord hath spoken The faithfull Minister vnto his hearers in Christs stead 2. Cor. 5. 20. 2. The faithfull Minister takes no pride in it but performs it vnwillingly see how Gods holy Prophets haue bewailed their own condition by reason of this task that God hath laid vpon them Wo is me my mother saith Ieremy Ier. 15. 10. that thou hast borne me a man of strife and a man of contention to the whole earth 2. Desire to be acquainted with thy sins and pray as Dauid Psal. 141. 5. Let the righteous smite me it shall be a kindnesse let him reproue me it shall be an excellent oyle that shall not break my head And as Iob Iob 13. 23. Make me to know my transgressions and sinnes Lecture the foureteenth May 30. 1609. IT followeth that we proceed to the second of those foure points we obserued in these words The sinne he discouers to her was a secret sinne vnknowne to all men For though it were well enough knowne to her selfe both that she liued in fornication and that fornication was a sinne yet may it well appeare that she had the reputation of an honest woman among her neighbours and consequently that her sinne was vnknowne to them For 1. Vpon her motion they came forth vnto him as vnto the Messiah vers 30. 2. Yea many of them belieued in him for the report that this woman gaue of him vers 39. and from hence we learne That the Lord is priuy to all the sins of men and able to lay them open and charge them with them how secretly soeuer they haue been committed Who knowes not this may you say vnto me Or what needs any proofe of a thing that is so plaine and euident Surely there is no man will seeme to make doubt of this and yet it appeares euidently by the liues of men that there be very few that belieue it indeed But there is this secret Atheisme lurking in the hearts of all more or lesse that they either fancy to themselues such a god as the Epicure did that sits idle in the heauens and knowes not or regards not what is done here below or at least are not fully perswaded of this or neuer think seriously of it that God seeth heareth them The Prophets make this secret Atheisme the root of all other sins that men commit neither were they Heathen and Infidels whom they thus charged but such as liued in the Church of God Psal. 10. 11. He hath said in his heart God hath forgotten he hideth his face he will neuer see it Ezek. 9. 9. The land is full of bloud and the City full of peruersnesse for they say the Lord hath forsaken the earth and the Lord seeth not We haue all of vs therefore need to be confirmed in this truth by the Word of God whereby faith onely is wrought in the hearts of men Obserue therefore the proofe of this Doctrine in sixe points 1. There is neuer a one of vs but the Lord knowes vs perfectly what we are and what we haue beene There is not any creature saith the Apostle Heb. 4. 13. that is not manifest in his sight but all things are naked and opened to the eyes of him with whom we haue to do There is nothing that euer any of vs did but the Lord is priuy to it Psal. 119. 168. For all my wayes are before thee 2. We neuer vttered any word but the Lord is priuy to it 2. King 6. 12. The Prophet could tell what the King of Aram spake in his priuy chamber Ps. â—…39 4. There is not a word in my tongue but loe thou knowest it wholly O Lord. 3. We neuer had euill thought in our heart but the Lord is priuy to it Iob 42. 4. I know saith Iob thou canst do all things and that there is no thought hid from thee 4. Yea such of our actions and words and thoughts as haue been most secret most closely and cunningly caried those are not hid from him but those chiefly he hath an eye vnto The Lord is therefore called oft by Christ Our Father which seeth in secret Mat. 6. 4. 6. 18. Psal. 90. 8. Thou hast set our iniquities before thee and our secret sinnes in the light of thy countenance saith Moses When Elihu had said Iob 34. 21. His eyes are vpon the wayes of man and he seeth all his goings he adds vers 22. there is no darknesse nor shadow of death that the workers of iniquity may be hid therein 5. He doth not carelesly cast his eyes vpon that we doe but obserues and markes diligently the things we doe yea he ponders and considers whence it proceeds and whereunto it tends Psalme 11 4. The Lords Throne is in heauen his eyes will consider his eye-lids will try the children of men Prouerb 5. 21. The wayes of man are before the eyes of the Lord and he pondereth all his paths Therefore Prouerbs 24. 12. the Lord is called He that pondereth the hearts The Prophet could tell Gehezi not onely what he had gotten of Naaman but also to what vse he meant to imploy it 2. Kings 5. 26. Went not mine heart with thee when the man turned againe from his Chariot to meet thee Is this a time to take money and to receiue garments and oliues and vineyards and sheepe and oxen and men-seruants and maid-seruants Had Gehezi receiued oliues c No but Elisha in the Spirit set his heart vpon that Gehezi did and considered his intent was to raise and make himselfe great by that money he got so 6. He so obserues vs and all our wayes as he can neuer forget them Therefore he is said to write them in a booke Esa. 65. 6. Behold it is written before me and I will render and recompence it into their bosome And as men do their chiefe euidences which they are most carefull to keepe he is said to lay vp these records in store with him and to keepe them sealed vp amongst his treasures Deut. 32. 34. The reason why this must needs be so the Lord must needs be priuy to all the sinnes euen the most secret sinnes of men are two 1. Because he is present euery where This reason is giuen Ier. 23. 24. When he had said in the beginning of the Verse Can any one hide himselfe in the secret places that I shall not see him he adds do not I fill heauen and earth
Christ through whom onely we hope to finde mercy with God hateth sinne with an infinite hatred Exod. 23. 21. Prouoke him not for hee will not spare your misdeeds because my name is in him And it is a farre more fearefull thing for a wicked man though not for such a one as Dauid was to fall into his hands to haue his displeasure then the displeasure of all the men in the world Heb. 10. When the Apostle had said verse 30. Uengeance is mine I will recompence saith the Lord. And againe The Lord shall iudge his people Whereas some desperate sinner might haue said as now many doe if that be all I care not let me shunne the shame and punishment of the world and as for the Lord I shall doe well enough with him he addeth verse 31. It is a fearefull thing to fall into the hands of the liuing God Psal. 75. 7. Thou euen thou art to be feared and who shall stand in thy sight when thou art angry This the Elect haue felt This made Dauid cry out Psal. 51. 4. Against thee thee onely haue I shunned and done this euill in thy sight His worldly punishment and shame neuer troubled him in comparison of this And this shall the wickedest man in the world feele one day when God shall awaken his conscience He shall wish rather hee had to deale with all the men in the world then with the Lord he will make no reckoning of the displeasure and contempt of the whole world in respect of the Lords wrath See an experiment of this in Iudas he cared not for displeasing the chiefe Priests and Elders nor for shaming himselfe so publikely but the wrath of God which he had the sense of was intolerable to him Mat. 27. 4 5. And if the wrath of God be so intollerable in this life to the wicked what shall it be in the day of wrath as the day of iudgement is called Rom. 2. 5. Surely the stoutest and most profane sinners that in this life haue made so small account of Gods displeasure and thought they could doe well enough with him and haue gloried so much in Christ Apoc. 6. 15. 17. Euen Kings and Captaines and euery bond man and euery freeman shall cry to the mountaines and rocks fall on vs and hide vs from the presence of him that sits on the throne from the wrath of the Lamb for the great day of his wrath is come and who can stand 2. As ready as the Lord is to forgiue sinne and easie to be intreated yet can he not pardon any but vpon their vnfained repentance It is as possible for a woman to be deliuered of a child in her sleepe as for a man to be deliuered from the guilt and punishment of this sin before he haue vnfainedly repented Christ is called a Prince and a Sauiour to giue repentance vnto Israel and remission of sins Acts 5. 31. He can giue remission of sins to none but such as he hath giuen repentance vnto 3. Though the Lord be so mercifull that vpon repentance he giueth pardon to euery sinner yet such a mans sin may be that the Lord will most seuerely and sharpely correct and scourge him for it euen after he hath repented and obtained mercy and pardon For though when God pardoneth sin he remit not onely the guilt of it but the punishment also yet he chastiseth oft times very sharpely such as he hath pardoned See an excellent experiment of this in Dauid when Nathan had dealt particularly with him he repented and God pardoned his sin 2. Sam. 12. 13. But did he heare no more of his sinne after he had repented yes the outward miseries threatned by the Prophet 2. Sam. 12. 10 11. fell all vpon him for all that And he endured such inward anguish of conscience as put him to such paine as if all his bones had beene broken with it Ps. 51. 8. And in comparison whereof all his outward miseries seemed but as flea-bitings to him And if thou belong vnto him be sure he will deale with thee also after this manner Let no man therefore say howsoeuer I haue liued if I repent I shall neuer be damned and so long I care not For though thou may be sure thou shalt neuer be damned if thou can vnfainedly repent yet mayst thou for al thy repentance fall into many great miseries in this life such as may make thy hart to ake and such as if thou couldest beleeue and thinke vpon thou wouldest be loath to buy thy sweetest sins at so deare a rate The Magistrate thou seest hath many punishments for sin besides death he hath the stockes and the gaole and the whip and the pillorie c. and so hath the Lord. Now come I to the second preseruatiue against this tentation which is the true knowledge of our selues and of that estate we come into when once we fall into such sins for euery vncleane person hath iust cause to feare that when once he hath committed this sin he shall neuer be able to repent of it This I prooue by foure reasons 1. No man is able to repent of himselfe but it is a great and supernaturall grace of God whereby any man is made able to repent 2. Tim. 2. 25 26. In meekenesse instruct those that oppose themselues if God peraduenture will giue them repentance to the acknowledging of the truth And that they may recouer themselues out of the snare of the diuell who are taken captiue by him at his will Obserue in those words 1. This comes of Gods gift onely 2. That euery sinner is in Satans snare out of which it must needs be hard to get out When once a man hath fallen into any sin against his conscience it is naturall for him to go on in it further and further till his heart be hardened in it Eph. 4. 18 19. The Gentiles walke in the vanity of their mind Hauing their vnderstanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling haue giuen themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse It is naturall for sinne to harden the heart and to depriue a man of that sense and trouble he found when he first committed it Heb. 3. 13. Take heed least any of you be hardened through the deceitfulnesse of sinne Yea when a man hath once accustomed himselfe to any sinne he cannot leaue it or repent of it though he would no more then the Leopard can change his spots Ier. 13. 23. 2. God hath threatned to punish such as sinne against the light of their hearts presumptuously by withdrawing his grace from them and hardning their hearts Deut. 29. 19 20. He will not spare that man that blesseth himselfe in his heart Because I haue purged thee saith the Lord Ezek. 24. 13. and thou wast not purged thou shalt not be purged from thy filthinesse any more till
16. 30. And 3. there was a place which the high Priest might onely enter into and that but once a yeare and that is called the Holy of holies the holiest place of all Heb. 9. 3. Now since the death of Christ there is no place of the world holier then other No nation is holy as the Land of Canaan was no towne as Ierusalem no place where God is worshipped as the Temple was Prayer is as auaileable with God in one place as in another 1. Priuate prayer is so For 1. Cor. 1. 2. Paul describes the faithfull to be such as call vpon God in euery place 2. Publike prayer is so 1. Tim. 2. 8. I will that men pray euery where 3. Generally the whole worship of God is so Matth. 18. 2. Wheresoeuer two or three are gathered together in my name c. And this the Lord foretold to his Prophets as a singular priuiledge that should come to the Church in the daies of the Gospell Zeph. 2. 11. Euery man in all the parts of the heathen shall worship God from his owne place Mal. 1. 11. In euery place from the rising of the Sun to the going downe thereof incense shall be offered vnto my name and a pure offering incense and offering are named as the seruice that was peculiar vnto the Temple Esay 19. 19. In that day shall the Altar of the Lord be in the midst of Egypt and a pillar by the border thereof And if this priuiledge was vouchsafed to Egypt which of all nations had most of all prouoked God how much more to other nations To make this truth the more euident to the world As the vaile of the Temple did rend immediatly vpon Christs death so within forty yeares after when by the Apostles Ministry this Doctrine was sufficiently manifested to the world the Temple and Cittie was vtterly subuerted and ouerthrowne according to the Prophecie of Christ Luke 19. 44. They shall make thee euen with the ground and not leaue in thee a stone vpon a stone And as Daniel Chap. 9. 26. Long before prophecied that the Romanes should destroy both the Cittie and the Sanctuarie The Reasons of this great alteration and change why this great difference that was in places before is now quite taken away why Ierusalem and the Temple lost all that holinesse that was in them before are principally foure 1. Because by Christs comming and specially by his death all that was fulfilled that was signified by the Temple For the Temple was but a type and shaddow of Christs humanity as our Sauiour himselfe witnesseth Iohn 2. 21. And the proportion stands in two points 1. As the Lord dwelt in the Temple and his glory sensibly appeared in it 1. Kings 8. 11. So all the fulnesse of the God-head did dwell bodily and personally in Christ Col. 〈◊〉 9. 2. As no sacrifice was acceptable to God vnlesse it were offered in the Temple So none of our prayers and spirituall sacrifices are acceptable vnto God vnlesse they be offered vp to God in Christ 1. Pet. 2. 5. So that it is necessary that when the body was come the shadow should cease 2. Since Christs death all difference of persons is taken away and all nations are as acceptable to God as the Iewes were Acts 10. 34 35. Of a truth I perceiue God is no accepter of persons but in euery nation he that feareth God and worketh righteousnesse is accepted of him Gal. 3. 28. For there is neither Iew nor Grecian bond nor free male nor female for ye are all one in Christ. And therefore all difference of places must needs also be taken away For this difference of places was as a partition-wall betweene the Iewes and all the Gentiles Ephes. 2. 14 15. He is our peace which hath made of both one and hath broken the stop of the partition-wall in abrogating through his flesh the hatred the law of commandement which standeth in ordinances 3. The grieuous sinnes whereby Ierusalem and the Temple were defiled caused God to destroy and prophane it and of the most holy and honourable place to make it the most miserable and abhominable of all the places of the world For the prophanation of the Temple our Sauiour tells them they should see Matth. 24. 15. the abhomination of desolation that is an abominable desolation stand in the holy place And for the destruction of it it was such as neuer the like happened to any place According as the Lord said Ier. 26. 9. I will make this place as Shilo and this Cittie a curse to all the inhabitants of the earth So miserable a destruction that our Sauiour saith they should cry Luke 23. 30. to the mountaines fall on vs and to the hills couer vs. And this is reckoned to be the cause of it Matth. 23. 37 38. Ierusalem Ierusalem which killest the Prophets and stonest them that are sent to thee How often would I haue gathered thy children together as the Hen gathereth her chickens vnder her wings and ye would not Behold your habitation shall bee left vnto you desolate 4. The Lord hath not since the destruction of the Temple and Cittie of Ierusalem sanctified any other place in the world or consecrated it to a more holy vse then the rest and it is Gods institution and Word onely that can make any thing or any place holy euery creature and ordinance of God is sanctified by the Word of God and prayer 1. Tim. 4. 5. Nothing can be sanctified but by the Word and prayer The Sabbath is an holier day then all the rest because the Lord by his institution sanctified it Exod. 20. 11. The Water in Baptisme is holy because the Lord in his Word hath consecrated it to that holy vse God sanctifieth and cleanseth vs with the washing of water by the word Ephes. 5. 26. The Bread and Wine in the Lords Supper are holy because the Lord appointed them to bee vsed in that holy action hee tooke Bread and Wine and after hee had blessed them by his prayer and thankesgiuing vsed them in this holy action as signes of his Body and Blood and Seales of the new Couenant Matth. 26. 26 27. Luke 22. The Vse of this Doctrine is threefold 1. To reprooue sundry superstitions of the Papists and of ignorant persons that haue by tradition receiued it from the Papists 1. Their going on pilgrimage to the holy Land as they call it and to other places which by reason of some reliques of Saints that are said to be there are accounted more holy then any other places This is counted a chiefe worke of piety and deuotion among them Fiue Reasons there are against this superstition 1. Nothing can make a place or ought else holy but the ordinance and institution of God as we haue heard 2. Of all places Ierusalem doth now worst deserue the name of the holy Land For Numb 35. 33. blood defiles the Land and in it was the blood of
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
condemnation If 〈◊〉 saith the Apostle 1. Pet. 4 11. let him speake as the oracles of God 〈◊〉 is vsually a slander Many will obiect against the Preacher thus I know he meant me yea he soâ—…spake as many in the Church knew hee meant me and what call you this but malice if he had loued me he would haue told me in priuate To these men I say 1. A Minister is not bound in reproouing sinne to beate the ayre but he may in his reproofes meane and intend to touch such as heare him yea it is his duty to bring his doctrine home as particularly as he can to the conscience of euery one that heares him like a good steward to giue vnto euery one his owne portion Luke 12. 42. 2. Admit he had spoken out of malice yet if he haue spoken nothing but vpon good warrant of Gods Word and thy heart be so disquieted by it surely thy case is fearefull Gods people haue euer beene wont to finde comfort in his Word euen in that part of it that hath most galled them by discouering to them their sinnes Let the righteous smite me saith Dauid Psal. 141. 5. it shall be a kindnesse and let him reprooue me it shall be as an excellent oyle And thy heart tells thee thou feelest no comfort in it but it vexeth thee so that were it not for such and such an alehouse where thou mayest finde company of thine owne minde that will take thy part in railing and scorning of the Preacher thou shouldst not know what to doe surely thy case is fearefull If thou hadst any grace in thy heart the Word of God would not be so bitter vnto thee Doe not my words saith the Lord Mic. 2. 7. doe good to him that walketh uprightly Doe they not doe him good at the heart do they not cheere and comfort him and because thou maist the better discerne of thine owne case in another mans person then in thine owne I will shew thee in a few examples what thy state is Cain was such a one as thou art for he because he could not be as well accepted as well thought on for his Religion as his brother was Gen. 4. 5. went away from Gods worship in a rage and hiâ—… countenance fell downe Ahab was such a one as thou art for he because Eliah and Micaiah dealt faithfully with him in their Ministry and effectually discouered to him his sins went neuer from their Ministry but with a discontented and vexed heart he counted them his enemies and hated them 1. King 21. â—…0 and 22. 8. The man that was possessed with a Legion of diuels was in thy case for he being in the Synagogue where Christ preached was tormented by his Ministry Luke 4. 33 34. Mar. 5. 79. Though Christ had not spoken to him in particular euer a word or once medled with him Finally the cursed Iewes that stoned blessed Stephen to death were in thy case for when they heard Stephen Acts 7. 54. They were cut to the heart and they gnashed vpon him with their teeth Lastly this serueth to discouer the sinne of such as are alwaies discontented with the length of the Sabbath and grudge that the Lord should haue one whole day in a weeke allowed vnto him That would haue the Sabbath day but foure houres long at the most euen no longer then the time is that is spent at Church vpon that day That say in their hearts as Amos 8. 5. When will the Sabbath be done that wee may set forth wheat making the Ephah small and the Shekell great and with them Mal. 1. 3. Behold what a wearines is it What a tedious thing is it to keepe a Sabbath for a whole day whereas God hath expresly commanded Exod 20. 10. That on the seuenth 〈◊〉 should doe no manner of worke but keepe it holy vnto him 〈◊〉 giuen sixe dayes to doe all that we haue to doe in and euen on the Sabbath on his owne seuenth part of the weeke allowed vs to doe workes of present necessity And what is the true cause why the Sabbath seemes to vs so long a day aboue any other Surely because we take no delight in it nor in the workes and duties of it we doe not call the Sabbath a delight as we ought to doe Esay 58. 1â—… The second Vse that this which we haue heard of the second property of 〈◊〉 zeale serueth vnto is to exhort all Gods seruants to striue against that vncheerefulnesse that they are so much subiect vnto and to labour to serue God with ioy and gladnesse of heart Say vnto thy soule as Dauid did Psal 42. 11. Why art thou so heauy O my soule and why art thou so disquieted within me Know thou that euen when thou hast most cause to be humbled and deiected in thy selfe through any affliction either outward or inward yet euen then thou art bound to striue against thy vncheerefulnesse when thou goest to doe any seruice vnto God euen in thy trembling thou shouldest reioyce Psal. 2. 11. Consider with thy selfe how great reason thou hast to doe so 1. No seruice pleaseth God so well as that which his people doe performe cheerefully and with ioy Deut. 28. 47 48. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnesse of heart for the abundance of all things therefore thou shalt serue thine enemies which the Lord shall send against thee 2. The Lord is not so strict and seuere as to reiect the seruice that with a good heart we doe vnto him for the infirmities and failings that he doth discerne in it but delights in it notwithstanding Let me heare thy voice for sweet is thy voice Cant. 2. 14. And this is a iust cause of encouragement to all that feare God not onely to doe seruice vnto him but to doe it cheerefully and with gladnesse of heart As for me saith Dauid Psal. 5. 7. I will come into thy house in the multitude of thy mercy and 130. 3. 4. If thou Lord shouldst marke iniquities O Lord who should stand But there is forgiuenesse with thee that thou maist be feared 3. Thou hast cause to doubt the soundnesse of thy heart if thou canst finde no sweetnesse nor comfort in Gods Word and worship for of the godly and vpright-hearted it is oft noted that the Word of God was sweeter to them then the hony or the hony combe Psalme 9. 10. That they reioyced because with an vpright heart they had offered willingly vnto the Lord 1. Chron. 29. 9. The righteous shall be glad in the Lord and shall trust in him and all the vpright in heart shall glory Psal. 64. 10. Lecture the eight and fiftieth Iuly 17. 1610. IOHN IIII. XXXII XXXIV FOlloweth the third Property of true zeale to be obserued in this example of our blessed Sauiour He that hath true zeale reioyceth in the zeale and forwardnesse of others For this was as we heard one cause that made our Sauiour to forget both hunger
into it with a spirituall eye we shall finde this to be true that euen in this life God hath speciall care to prouide for faithfull Ministers aboue all other men This may euidently appeare to vs in three points 1. None of Gods seruants haue such promises for sufficiency and a competent measure of the blessings of this life as the faithfull Minister hath Moses hath a strange speech to this purpose Deut. 10. 8 9. At that time the Lord separated the tribe of Leui to beare the Arke of the Couenant of the Lord to stand before the Lord to minister vnto him and to blesse in his Name vnto this day Wherefore Leui hath no part nor inheritance with his brethren the Lord is his inheritance according as the Lord thy God promised him He giueth two reasons why Leui should haue no inheritance first because God hath separated and put him apart for his seruice and secondly because the Lord is his inheritance as he promised him As if he should say Because I haue separated him to my speciall seruice I will take the care of prouiding for him specially and that my care of him may the better appeare he shall haue no other inheritance but me And when Christ sent forth his Apostles to preach Matth. 10. 10. he biddeth them carry no victuals nor change of apparrell nor other prouision with them and giueth this for the reason Because the workeman was worthy of his meate Yea the Lord hath shewed the like care euen of the wife and children that the faithfull Minister hath left behinde him See an experiment of this in 2. King 4. 1 7. One of the sons of the Prophets dyed in debt and left his wife and children in great distresse but God miraculously prouided both for the payment of his debts and for his wife and children also to liue vpon 2. None haue such promises of protection and deliuerance from trouble as the faithfull Minister Psal. 122. 16. I will cloath her Priests with saluation Ier. 1. 18. Behold I haue made thee a defenced city and an iron pillar and wals of brasse against the whole land verse 19. For they shall fight against thee but shall not preuaile against thee for I am with thee to deliuer thee saith the Lord Reuel 2. 1. Christ holdeth the starres yea all of them in his right hand If any man shall aske How falleth it out then that in all ages they haue beene so much in trouble and that their enemies haue so preuailed against them and that oftentimes euen vnto the death I answer the reason was not that the Lord became carelesse of their peace and liberty and safety but first either because their testimony was finished and that worke which God in his wisedome had determined to worke by them As it is said of Gods two witnesses Reuel 11. 7. When they haue finished their testimony the beast that commeth out of the bottomelesse pit shall make warre against them and shall ouercome them and kill them Or else secondly because the Lord seeth he shall receiue more honour by their suffering and constant confession of his truth than by their peace as the Apostle saith of his owne troubles the things which hapned vnto me haue fallen out rather to the furtherance of the Gospell Phil. 1. 12. 3. None of Gods seruants haue so many and so cleare promises that God will take their part against their enemies and reuenge their wrongs as the faithfull Minister hath When Dauid had said Psal. 105. 14. He suffered no man to doe them wrong but reproued Kings for their sake he expresseth ver 15. who they were that God had this speciall care of aboue the rest Touch not mine annointed and doe my Prophets no harme Hitherto belongeth that benediction and propheticall prayer that Moses made for Leui Deut. 33. 11. Smite through the loynes of them that rise against him and of them that hate him that they rise not againe Therefore we shall finde that of all the sins whereby a people haue prouoked him God hath beene least able to endure this 2 Chron. 36. 16. Iudah was guilty of many sinnes before their captiuity but marke which of all their sins did the most prouoke God against the land They mocked the messengers of God and despised his words and mis-used his Prophets vntill the wrath of the Lord rose against his people and till there was no remedy And this may suffice to shew what care God hath of his reapers his faithfull Ministers in this life while they are doing his worke Now for the second point that when their worke is done and the day of payment shall come the Lord will haue greater respect vnto them than to other of his seruants is also very euident in the holy Scriptures First when the day of reckoning and payment shall come they shall be the first that shall receiue their wages Reu. 11. 18. The time of the dead is come that they should be iudged and that thou shouldest giue reward vnto thy seruants the Prophets and to thy Saints and to them that feare thy Name Secondly as they shall be first in the reward so shall they receiue the greatest reward Matth. 5. 12. Great is your reward in heauen for so persecuted they the Prophets Dan. 12. 3. They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the starres for euer and euer The Reason of all this is Because God receiueth more honour by their worke and seruice than by the labours of any other of his seruants Luke 1. 15. He shall be great in the sight of the Lord the reason is giuen verse 16. Many of the children of Israel shall he turne vnto the Lord their God The Vse of this Doctrine is to encourage and comfort the Ministers of Christ against all the grieuances and discomforts they receiue from the world First the discomforts and indignities that we endure are nothing to that which the Prophets and Apostles did endure and we haue many outward comforts which they wanted Secondly if our conscience can witnesse with vs that we are faithfull in our calling and carefull to employ that talent we haue receiued to our Masters profit we may be sure that the Lord esteemeth well of vs and we are deare vnto him And what man that is in high fauour with the Prince will be disquieted if a childe or a mad man that he meeteth with in the street refuse to doe him reuerence or mocke him If we be faithfull we shall not need to be couetous or to disquiet our selues with care for the things of this life nor to feare the malice or subtilty of our enemies Let vs doe the Lords worke faithfully and cast our care vpon him for those matters 2. Remember that the reward thou shalt receiue when the day of reckoning shall come will aboundantly recompense all the toile and care and disgraces thou hast endured This reason
truth that himselfe doth see If one should say thus of any godly man that doth conforme Surely the truth is so clearely reuealed in these points of difference in our Church that he cannot chuse but see it onely the loue of the world and feare of trouble keepes him from acknowledging and yeelding to it or if another should say of any godly man that doth not conforme Surely it is not possible but he seeth well enough that these are but trifles and not to be laid in ballance with the liberty of his Ministry onely a carnall respect to his credit because he hath stood out and spoken against these things keepes him from yeelding surely both these should offend much God forbid we should iudge thus one of another For my part I am fully perswaded there are godly and conscionable men on both sides that will not sticke to professe euery truth that God hath reuealed vnto them how much soeuer they might disaduantage themselues thereby in their credit and estate amongst men It is of fundamentall points that the Apostle speaketh 2. Cor. 4. 3. 4. If our Gospell bee then hidden it is hidden to them that are lost in whom the God of this world hath blinded their minde For it is certaine that in as great matters as these are about which we differ there haue beene many of Gods dearest children and excellent seruants that haue not had the truth reuealed vnto them but it was hidden vnto them they could not see it Barnabas was a good man and yet could not see that that Paul saw how vnfit it was to take Iohn and Marke with them who had before giuen great offence by departing from them at Pamphilia and refusing to goe with them to the worke Act. 15. 38 39. And both he and Peter were good men and yet could not see that that Paul saw viz. that it was lawfull and fit for them to conuerse with the Gentiles euen in the presence of the Iewes Gal. 2. 11 14. God bestowes his gifts on his seruants in different measure and degree He reueales some parts of his truth to some which he conceales from others euen of his faithfull seruants neither is there any that clearely seeth the truth in all things but in some points he is ignorant and doth erre 1. Cor. 13. 9. We know it in part and prophesie in part Yea say it were passion or preiudice that blinded the iudgement of him that differs from thee though that be a greater infirmity than simple ignorance yet may he be a godly and good man for all that You know who it was that said of himselfe and Barnabas Act. 14. 15. We are euen men subiect to the like passions that yee bee Thirdly if any be a godly man and hath an vpright heart thou art bound to loue and reuerence him how much soeuer his gifts are inferiour to thine or how much soeuer he differs from thee in iudgement It is certaine we are to acknowledge and reuerence Gods gifts wheresoeuer we see them though they be but such as may be in a wicked man Though Ioab were but a naturall man an hypocrite yet the Holy Ghost doth oft speake of and commend sundrie good things in him but if we see a man to be a godly man to haue an honest and vpright heart then are we much more bound to loue and reuerence him yea we should be vnwilling and affraid to note or eye any of his infirmities so as our hearts should be alienated or estranged from him In this we should shew our selues the children of our heauenly Father Hee hath not beheld iniquity in Iacob neither hath he seene peruersenesse in Israel Num. 23. 21. Is he that differs from thee a brother a childe of God take heed how thou despise him take heede that thou loue him This was Abrahams reason to Lot Gen. 13. 8. and Pauls we should endeuour to keepe the vnity of the Spirit in the bond of peace because there is but one body and one spirit and we are called in one hope of our calling Ephes. 4. 34. By this we know we are translated from death to life because we loue the brethren 1. Iohn 3. 14. And Dauid makes this a note of one that shall go to heauen Ps. 15. 4. that he honoureth them that feare the Lord. Yea though he be far thy inferiour though he be full of infirmities the Apostle chargeth Christian husbands to giue honour to their wiues as vnto the weaker vessels because they are heires together of the grace of life 1. Pet. 3. 7. We haue heard what agreement ought to be among Gods faithfull seruants we haue heard the reasons whereby they are to be moued to it I will now proceed to the third and last point which I told you I would handle in this exhortation viz the meanes whereby we may attaine to this vnity and concord and they are principally three 1. If we would all of vs seeke after holinesse till then there can neuer be true peace amongst vs follow peace with all men and holinesse without which no man shall see the Lord Heb. 12. 14. By this we know that we loue the children of God when we loue God and keepe his commandements till then we can neuer beare a true and holy loue vnto any man 1. Iohn 5. 2. Euery man that truely feares God is of a peaceable disposition they are the quiet in the land Psal. 35. 20. And the chiefe raisers and pursuers of contention in the Church haue beene vngodly and gracelesse men such as serue not the Lord Iesus Christ but their own belly Rom. 16. 17 18. And so doth the Apostle Iude describe the seducers of his time to haue beene Iude 8. 11 12. Vngodly men cannot loue nor endure such as vnfainedly feare God no though they be such as agree with them in iudgement in all points that are in controuersie in our Church yet will they esteeme them as Puritans and hate them neuerthelesse and experience sheweth the truth of that which the Lord hath taught vs he that is vpright in the way is abomination to the wicked Pro. 29. 27. These men howsoeuer they talke much and pretend great care of the Churches peace yet are indeed the the chiefe causes of all our contentions They are like those mentioned the words of their mouth are smoother then butter but warre is in their heart Psal. 55. 21. they hate peace and the more wee seeke it the more they are bent to war Psal. 120. 6 7. there is no hope at all of peace and agreement with such men 2. If we would all of vs labour to be humble minded for pride is the chiefe cause of contention onely by pride commeth contention Pro. 13 10. Hee that is of a proud heart stirreth vp strife Pro. 28. 25. and humility is the chiefe breeder and preseruer of vnity If we desire to be kindly affectioned one to another in brotherly loue we must in honour preferre one another Rom. 12.
Psal. 27. 1. The Lord is my light and saluation whom shall I feare And 23. 4. Yea though I should walke through the valley of the shadow of death I will feare no euill for thou art with me At another time you shall heare him complaine Psal. 55. 5. Feare and trembling are come vpon me and an horrible feare hath couered me Yea 31 22. I am cut off from before thine eyes So you shall haue the Church and Spouse of Christ the Mother of vs all sometimes in fulnesse of assurance glorying as Cant. 2. 6. My welbeloued is mine and I am his At another time you shall heare her complaine as Cant. 5. 6. My welbeloued is gone I sought him but I could not finde him I called him but he answered me not 4. The man that hath the strongest Faith may and ought to liue in continuall feare Without this we can neuer worke out our saluation Phil. 2. 12. In which respect it is said to be the happinesse of a man if he can nourish in himselfe a feare to fall and offend God continually Pro. 28. 14. For first though he be sure God will neuer quite cast him off nor disinherit him yet he knowes withall it is possible for him to fall into haynous sins yea euen as haynous for the outward act as they can do that want all grace And euen to this that may be applyed which Salomon speaketh in another sense Eccles. 9. 2. All things come alike to all 2. He knowes that if he doe thus fall he shall offend and grieue his heauenly Father which a good Childe will be affraid to doe there is a feare of his father euen in the most gracious childe yee shall feare euery man his mother and his father Leuit. 19. 3. 3. He knowes that if he sinne against God though he cannot be dis-inherited yet he may be grieuously scourged he may lose his certainety and feeling of Gods fauour which is dearer to him than his life Psal. 63. 3. Thy louing kindnesse is better than life He may bring vpon himselfe many fearefull plagues both spirituall and temporall God is very terrible in the assembly of the Saints Psal. 89. 7. therefore he liues in continuall feare But this feare stands well enough with the assurance and certainety of saluation it hindereth it not but furthereth it greatly for it is the chiefe meanes to preserue them from falling away Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me such feare makes vs the fitter to doe any seruice vnto God and therefore hinders not our assurance or comfort in God but furthers it much a man may reioyce in such trembling serue the Lord with feare and reioyce in trembling Psal. 2. 11. Thou standest by Faith be not high minded but feare These foure points being thus premised let vs now come to the confirmation of the Doctrine That by a true Faith a man may be in this life certaine and sure of his saluation And I will confirme it to you three waies 1. By declaring to you the profession that the Faithfull haue made of the certainety they haue found in themselues of their owne saluation 2. Then by the effects it hath wrought in them whereby they haue declared themselues to be indeed as certaine as they haue made shew of 3. By giuing you the reasons why it must needs be so that they that haue true Faith are indeed certaine of their saluation And for the first marke the maruellous certainty the faithfull haue euer made profession of 1. They were sure that Christ with all his merits did belong to them Iob 19. 25. I am sure that my Redeemer liueth 2. They were sure of the forgiuenesse of their sinnes and of the imputation of Christs perfect righteousnesse Esay 45. 24. He shall say surely in the Lord haue I righteousnesse and strength 3. They were sure God was become their Father through him Esay 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs. 4. They were sure that after this life they should inherit eternall life we know that if our earthly house of this tabernacle were dissolued we haue a building of God an house not made with hands eternall in the heauens 2. Cor. 5. 1. yee know in your selues that yee haue in heauen a better and an enduring substance Heb. 10. 34. 1. Iohn 3. 14. We know that we are translated from death to life because we loue the brethren 5. They were sure that all things their prosperity aduersity yea their tentations and sinnes should in the end worke for their good we know that all things worke together for good to them that loue God Rom. 8. 28. 6. They were sure they should perseuere in Gods fauour to the end of their life and neuer fall away finally This God is our God for euer and euer he will be our guide euen vnto death Psal. 48. 14. I am like a greene oliue tree in the house of God I trust in the mercy of God for euer and euer Psal. 52. 8. Surely shall one say in the Lord haue I righteousnesse and strength not righteousnesse only and pardon of my sins but strength also to vphold me and make me perseuere in the state of grace Esay 45. 24. Psal. 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life Rom. 8. 38. 29. I am perswaded that neither death nor life c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. In which words obserue 1. That he speakes thus confidently not of himselfe alone but of all the faithfull verse 39. Vs. 2. That the ground on which he builds this assurance is not any speciall reuelation but such a foundation as is common to all the faithfull namely because God spared not his owne Son but deliuered him vp for vs all verse 32. because it is God that hath iustified vs ver 33. because it is Christ that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul yet is it in nature all one with his and as effectuall to saue him as Pauls was 2. Pet. 1. 1. that haue obtained the like precious Faith with vs. Lecture the seuentie three Nouember 27. 1610. IOHN IIII. XLII FOlloweth now that we come vnto the effects which true faith hath wrought in Gods children whereby they haue declared themselues to be certaine of their saluation And there be foure effects it doth worke in all true beleeuers which doe euidently argue that it is a certaine perswasion of Gods fauour and of eternall life The first is peace of conscience it workes sound peace in the conscience Iohnâ—…4 â—…4 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue
beene done to his Ministers in the example of foure Kings of Iuda which in the beginning of their reigne had beene worthy and excellent Princes and neuer prospered after they had done contempt and dishonour to Gods Prophets The first of these was Asa 2. Chron. 16. Hanani the Prophet came to him and deliuered faithfully a message from the Lord and it is said verse 10. Asa was wroth with the Seer and put him into prison But looke what followed to the end of verse 12. and you shall see he neuer prospered after The next of these Kings was Ioash 2. Chron. 24. Zachary the Prophet the sonne of Iehoiadah the Kings Cousin-Germane deliuereth faithfully a sharpe message from the Lord Ioash commands him to be stoned for it verse 21. But see Uerse 25. what an end he came to shortly after and obserue that though he had many other sinnes yet the Holy Ghost saith this was the sinne that brought that ruine vpon him The third of these Kings was Amaziah 2. Chron. 25. 16. A Prophet came to him in the Name of the Lord and plainly reprooued him Amaziah reiecteth him with great disdaine Haue they made thee the Kings Counsellour Sir must you direct me and tell me what I haue to doe then he putteth him to silence But marke what followed the Prophet telleth him plainely he knew God had determined to destroy him because he had done that And so it fell out indeed verse 27. he was murdered by treason The fourth and last of these Kings was Uzziah 2. Chron. 26. he would needes out of the pride of his heart take vpon him to incroach vpon the Priests office the Priests withstood him verse 19. he was cruelly angry as the word signifieth with the Priests raging against them and threatning them but what followed euen that which the Priests told him verse 18. Thou shalt haue no honour from the Lord God The thing he respected was his honour forsooth it was not for his honour to be ruled by the Priests but what honour got he by it First hee was smitten immediately while he was raging against the Priests with a Leprosie and the Leprosie rose in his very forehead verse 19. Secondly verse 21. He was a Leper to the day of his death and dwelt as a Leper in an house apart because he was cut off from the house of the Lord. Thirdly verse 23. After his death they buried him apart though in the same field from his Ancestors for they said He is a Leper The Reasons of the Doctrine are these 1. In respect of their gifts there is an honour due to the true Prophets and Ministers of God It is a barbarous thing not to reuerence and honour learning and Gods gifts wheresoeuer we discerne them Pro. 13. 15. Good vnderstanding maketh a man acceptable And Eccles. 8. 1. The wisedome of a man maketh his face to shine And aboue all gifts and learning this deserueth most honour when a man hath a gift to diuide the Word aright rightly to interpret the Scriptures and to apply them to the vse of Gods Church When the Apostle had said 1 Cor. 12. 31. Desire you the best gifts he commeth to tell them which are the best gifts and hauing shewed in generall Chap. 13. that no gifts are ought worth to a mans owne comfort vnlesse they be vsed in loue and care to profit others he addeth Chap. 14. 1. Follow after loue and couet spirituall gifts but rather that yee may prophesie And verse 5. I would that you all spake with strange languages but rather that ye prophesied for greater is he that prophesiâ—…th than he that speaketh with tongues 2. In respect of their worke and office that they are employed in honour is due vnto them For how meane and base soeuer we are yet is our office great and honourable Luke 1. 15. Hee shall bee great in the sight of the Lord. Wee are the Messengers of the Lord of Hosts â—…al 2. 7. Wee are Embassadours for Christ 1. Cor. 5. 20. Yea we are his Messengers and Em bassadours in matters concerning the soule the precious soule of man not in matters of this life but in the matters of God Heb. 5. 1. The Priest was taken from among men and ordained for men in things pertaining to God You cannot haue the meanes of saluation the Word and Sacraments but from vs. 1. Cor 4. 1. Let a man so esteeme of vs as of the Ministers of Christ and Disposers of the Mysteries of God Yea you cannot haue sauing knowledge nor faith nor regeneration nor eternall life without vs ordinarily Rom. 10. 14. How can they beleeue in him of whom they haue not heard And how can they heare without a Preacher Ioh. â—…0 23. To vs the keyes of the Kingdome of Heauen are committed And though it be certaine that God hath respect to the Prayers of the meanest of the faithfull and it may fall out that many a priuate Christian hath also a better gifâ—… in prayer than many a good Minister yet hath the Lord more respect to the prayers of his Prophets and Ministers than to any other and they are more effectuall to the comfort of Gods people Gen. 20. 7. He is a Prophet and hee shall pray for thee Iames 5. 14. Moses and Aaron were among his Priests and Samuel among such as call vpon his Name these called vpon the Lord and hee heard them Psal. 99. 6. So it is said 2. Chron. 30. 27. that at the end of the solemne passeouer that was kept by Hezekiah The Priests and the Leuites arose and blessed the People and their voice was heard and their Prayer came vp to heauen to his holy Habitation In respect of all this that I haue said concerning the office and function of the Minister the Apostle telleth the Corinthians there was no proportion betweene that they could giue to their Ministers and that they receiued from them 2. Cor. 9. 11. If we haue sowen vnto you spirituall things is it a great thing that we reape your carnall things Yea more than that he tells Philemon verse 19. that he did owe to him euen his owne selfe And so much may euery faithfull Minister say to so many as haue beene conuerted to God by his Ministry The third Reason why the Lord maketh such account of the honour of his Prophets and is so highly displeased with the indignities that are done vnto them is because men cannot honour nor esteeme of their Doctrine and Message vnlesse they honour and esteeme of them The contempt done to them reacheth to the holy things they are employed in and to the Lord himselfe It is not possible for a man to loue the Word but he must loue and honour the Ministers of it How beautifull are the feet of them that preach the Gospell of peace Rom. 10. 15. Yee haue acknowledged vs in part that we are your reioycing 2. Cor. 1. 14. Nay it is not possible for any man to loue
certaine signe of Gods fauour for the Reprobate as well as the Elect are subiect vnto it But there is a maruellous difference betwixt the afflictions of the Elect and those of the Reprobate Hath he smitten him as he smote those that smote him saith the Prophet Esay 27. 7. As if he should say Hath the Lord smitten Israel as he smote them that were the enemies of Israel And this is a principall difference that the children of God are made the better by their afflictions but the reprobates and vngodly are not made the better but the worse rather by their afflictions Of the one it is said Rom. 8. 28. All things worke together for the good of them that loue God Of the other Ier. 12. 13. They were sicke and had no profit Let euery one of vs therefore labour to find in vs this marke of our Election this difference betwixt our selues and the Reprobate that God hath not smitten vs as he smote them that our affliction hath been sanctified vnto vs we haue profited by it we are able to say with Dauid in the truth of our hearts Psal. 119. 71. It is good for me that I haue been afflicted In all our afflictions let vs do as Iacob did Gen. 32. 26. that is we must not let the Lord go till he haue blessed vs. Weep and pray for that blessing which as I told you the last day the Lord is wont to giue vnto his children when he hath wrastled with them and afflicted them as the Prophet saith Iacob did Hos. 12. 4. And for your helpe and mine owne in this examination of our selues I will giue you out of Gods Word sixe Notes whereby we may try whether our affliction hath been sanctified vnto vs. And those are as it were sixe degrees whereby the Spirit of God proceedeth in sanctifying the afflictions of all his children and teaching them to profit by them 1 He causeth them by all their afflictions to take notice that God is displeased with them God hath some matter against them In all extraordinary and strange iudgements that are vpon vs euery one of vs should say to his owne heart as God saith his people would say Deut. 31. 17. Are not all these troubles come vpon me because God is not with me because God is offended with me yea this should we do also in the most ordinary and small afflictions that do befall vs. When God had taken away from Naomi her two sonnes though by an ordinary and vsuall death she saith Ruth 1. 13. That the hand of the Lord was gone out against her We can neuer profit by affliction till we can resolue vpon this in euery sicknesse in euery crosse that God is the Author of it God visits vs the hand of God is vpon vs and that he vseth not to strike any till he be angry with them When we are iudged saith the Apostle 1 Cor. 11. 32. though it be but with such iudgements as he there speakes of Verse 10. sicknesse and weaknesse we are chastened of the Lord. And though the Lord do sometimes afflict his children rather for their triall than for any displeasure he hath conceiued against them as in Iobs case it was yet vsually he neuer strikes till he be angry So the Lord speakes of the afflictions of his deare children Esay 54. 8. For a moment in mine anger I hid my face from thee And 57. 17. For his wicked couetousnesse I was angry with him I hid me and was angry We should therefore in the least affliction vpon vs labour to take notice of this and do as we are required Micah 6. 9. Heare the rod and who hath appointed it There is neuer a rod of God but it hath a voice by it as by a Herauld God proclaimes and testifieth against vs that he is offended as it is said Ezek. 38. 22. I will plead against him with pestilence and with bloud we should therefore heare the rod. Let vs then examine our selues by this first Note and we shall finde that there be very few of vs that receiue any profit by our afflictions for we neuer take notice of Gods displeasure in them It may be in some suddaine and extraordinary iudgement we will but in ordinary diseases and other crosses we neuer discerne the hand that smiteth vs but harden our selues to beare them off with head and shoulders by these and such like conceipts There is no man but shall haue crosses none but they shall be sick sometimes such and such haue had this Ague and done well enough and so I hope shall I. Thus God brings in his people reporting how they had hardened their hearts against his corrections Ier. 10. 19. I thought it is my sorrow and I will beare it Should any man be so foolish say they as to thinke that God is angry with him because he afflicteth him sometimes Why the best haue had their afflictions and whom God loues he chastens And with these conceipts many that haue no one good argument of Gods fatherly loue harden themselues against the sense of his anger in their afflictions For this senslesnesse God checketh his people Hos. 7. 9. Strangers haue deuoured his strength and he knoweth it not gray haires are here and there vpon him and he knoweth it not As if he should say Extreme misery and griefe had brought gray haires vpon him and yet remained he senslesse and neuer tooke notice from whence this came Esay 42. 25. He hath powred vpon him the fury of his anger and yet he knew not and it burned him yet he laid it not to heart The second Note to try whether our affliction be sanctified to vs whether we haue profited by it is this If it haue caused vs to humble our selues vnder the hand of God that is vpon vs if it haue made vs sorrow and grieue that we haue offended God This is a singular fruit of affliction and he hath begun to profit by his affliction that finds this in himselfe for God is maruellously pleased with this to see men humbled when he hath shewed himselfe angry See the respect he had to Iosiah for this 2 Kings 22. 19 20. Because thy heart did melt and thou hast humbled thy selfe before the Lord when thou heardst what I spake against this place behold therefore thine eyes shall not see all the euill that I will bring vpon this place Nay see what respect God had to Ahab for this or rather for an outward shew of this 1 Kings 21. 29. Seest thou bow Ahab is humbled before me because he submitteth himselfe before me I will not bring euill in his dayes This is the way to be rid of affliction 1 Pet. 5. 6. Humble your selues vnder the mighty hand of God that he may exalt you in due time And on the other side God cannot endure the contempt of his iudgements to see vs merry and iocund when he is angry or to set light by his corrections Esa. 22.
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.
strength of his Spirit support and enable him to beare it the spirit it selfe will helpe his infirmities Rom. 8. 26. 1. Cor. 10. 13. God is faithfull that will not suffer you to bee tempted aboue that you be able Fourthly he is assured that whatsoeuer affliction God layeth vpon him it shall in the end tend to his good and to the furtherance of his saluation Rom. 8. 28. Fifthly he knowes the end will pay for all and that after a while all teares shall be wiped from his eyes and he shall enioy vnspeakeable comfort Psal. 27. 13. I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing Now on the other side the man that wants this assurance of his saluation though he haue all the meanes in the world to secure and quiet his heart and to make it merry yet can he neuer attaine vnto true ioy and comfort nor keepe off extremity of griefe when the euill day shall come vpon him If any shall obiect against this that many of Gods children that are assured of their saluation are yet much oppressed with heauinesse and their liues are very vncomfortable and on the other side that many who want this assurance are knowne to haue the lightest and merriest hearts of all other men I answer For the faithfull first That they haue much inward ioy though they shew it not as other men yea oft times when their life seemes most vncomfortable to the worldly man and most full of misery Yea as Salomon saith of wicked mens ioy Pro. 13. 14. Euen in laughter the heart is sorrowfull so of the heauinesse of the godly it may be said oft times that euen in weeping their heart is full of comfort 2 Cor. 6. 10. As sorrowing yet alwayes reioycing That as Christ said Vers. 32. of this Chapter I haue meat that ye know not of so haue the godly much comfort which worldlings haue no skill of Pro. 14. 10. The stranger shall not meddle with his ioy 2 Though they be sometime in great heauinesse indeed yet it is not possible they should be ouercome of it but they shall certainly recouer themselues as 2 Cor. 4. 8. We are afflicted on euery side yet are we not in distresse in pouertie yet not ouercome of pouertie we are persecuted but not forsaken cast downe but perish not Because they haue euer in them the seed and root of true ioy Psal. 97. 11. Light is sowne for the righteous and gladnesse for the vpright in heart So that as it is not possible for him that is once truly regenerate to sinne as other men do because the seed of God and Spirit of Sanctification abideth in him 1 Ioh. 3. 9. So it is not possible for him that hath once attained to true assurance of his saluation to sorrow as other men do or to perish in despaire because the seed of God the Spirit of Adoption which is called the oyle of gladnesse Psal. 45. 7. abideth in him For this is that that Christ saith of this ioy Ioh. 16. 22. Your hearts shall reioyce and your ioy shall no man take from you And that makes Dauid say so confidently Psal. 37. 37. Marke the vpright man and behold the iust for the end of that man is peace And as for that which is obiected concerning the ioy of them that haue no assurance of their saluation I answer First that many times their mirth is but forced and counterfeit and when outwardly they make shew of much mirth their hearts within them are as heauy as lead 2 Cor. 5. 1â—… They reioyce in the face and not in the heart Pro. 14. 13. Euen in laughing the heart is sorrowfull And secondly though they seem very secure and pleasant in the time of prosperity while like drunken or mad men they haue no apprehension nor sense of their own estate yet in the euill day when their conscience shall be awakened their ioy will faile them and stand them in no stead That which is said of riches Pro. 11. 4. may be said likewise of merry company good cheare pastimes and musick They will not auaile in the day of wrath While they are out of Gods presence and forget him and their owne estate they are quiet and merry but when Gods glory shines but a little in their soules they are troubled out of measure as we see in the example of Balthazar Dan. 5. 6. O consider this ye that forget God esteeme not of the ioy of worldly men giue no rest to your selues till you haue gotten good assurance of your saluation and of the fauour of God in Christ For without this nothing will be able to giue you content and comfort in the houre of death and in the euill day Let this be thy desire and daily prayer to God that was Dauids Psalme 106. 4 5. Remember me O Lord with the fauour of thy people visit me with thy saluation that I may see the felicity of thy chosen and reioyce with their ioy The second preseruatiue against excessiue sorrow is the care of a good conscience That man that in all things is carefull to please God and to keep his conscience pure that he fall not into any knowne and grieuous sinne shall euer haue a quiet and chearefull heart 2 Cor. 1. 12. Our reioycing is this the testimony of our conscience that in simplicity and godly purenesse we haue had our conuersation in the world Yea this will make a man chearefull at all times and preserue him from sorrow not in prosperity only but euen in aduersity he that is of a merry heart he meanes whose heart is made merry this way euen with the testimony of a good conscience hath a continuall feast Pro. 15. 15. And in this respect the Apostle Ephes. 6. 14. cals righteousnesse the Brest-plate that will defend the heart euen in the euill day But on the other side the man that hath no care of a good conscience but giues himselfe liberty to liue in any one knowne sinne can neuer haue any sound ioy in his heart but must needs be ouer-come of sorrow and swallowed vp with heauinesse when affliction shall come vpon him For sinne certainly will bring sorrow sooner or later not onely in the life to come There shall be weeping and gnashing of teeth Mat. 8. 12. but euen in this life sinne will bring sorrow it is the proper and naturall effect of sinne and cannot be auoided Pro. 29. 6. In the transgression of an euill man there is a snare that is matter of sorrow and teares as appeares by the other part of the Verse But the righteous doth sing and reioyce They that haue multiplied their sinnes shall haue their sorrowes multiplied yea great sinnes will bring great sorrowes as we see in the example of Iudas Mat. 27. 3 5. And many such examples God giues men in euery age Neither hath it beene so with such as Iudas onely but euen with
12. 13. and 20. 2. But for their foule sinnes we shall finde that Noah was neuer drunke but once nor Dauid committed adultery but once neither Peter returned euer againe to his Apostasie nor Paul to his persecution after they had once repented This is expresly said of Iudah after he truely saw his sinne hee knew Tamar againe no more Genesis 38. 26. Secondly it 's made a property of them that are in Christ Iesus in the state of grace that they walke not after the flesh Rom. 8 verse 1. Though they cannot kill or restraine all outward lusts yet they are made able to keepe them from reigning in them so as willingly to obey it in the lusts thereof as the Apostle speaketh Rom. 6. 12. but they by little and little at the least in the vnfained desire and endeuour of their hearts doe mortifie the deeds of the body by the spirit Rom. 8. 13. And it is a shrewd signe that it reignes when it hath once the body at command which made the Apostle say Let not sin reigne in your mortall bodies neither yeeld you your members as instruments of vnrightonsnes vnto sin Rom. 6. 12 13. On the other side he is called an enemy of God that Psal. 68. 21. goes on in sin And 2. Pet. 2. 19. its made a note of a gracelesse man when he cannot cease from fin The Reason is plaine because the vertue of Christs death is neuer separated from the merit of it When the merit of it is effectuall to iustification and pardon of sin then the vertue of it is effectuall to sanctification to the destroying of the power of sin when once the Lord hath sprinkled cleane water vpon vs and through the imputation of Christs sufferings and righteousnesse made vs cleane when he hath thereby cleansed vs from all the filthinesse of our sinnes then he will also giue vs a new heart and a new spirit he will put into vs he will take the stony heart out of vs and giue vs a heart of flesh Ezek. 36. 25 26. He so speakes peace vnto his people and to his Saints that they may not turne againe vnto folly Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin yea like the dropsie man the more he sins the more he may one foule sin being as a shooing-horne to draw on another Lecture the ninetie eighth August 27. 1611. IOHN IIII. L. NOw hauing the last day preuented the mistaking and abuse of it it remaines that we proceed to the Vses that are to be made of this Doctrine and they are principally three The first is for instruction to teach vs that for as much as the Lord reiects none of his children for their infirmities but loues and esteemes of them neuerthelesse for their weakenesse Therefore we should learne not to despise or reiect any childe of God because of his infirmities for therein the perfection of a Christian shall appeare euen in following and striuing to be like his heauenly father Matth. 5. 45. And we are his children when we resemble him and are of his disposition be ye therefore followers of God as de are children Epes 5. 1. And will any of vs seeme to be holier than God to dislike sinners more than he doth That were grosse hypocrisie Obiect But you will say there is small consequence in this reason seeing they that are Gods children and vpright in heart are perfectly knowne to him so are they not to vs. If we knew who were Gods Elect and who had vpright hearts indeed we would hold our selues bound to loue and beare with all such notwithstanding many weakenesses that we discerned in them but we know the world is full of hypocrites that will make a good profession and yet haue but false hearts Answ. I answer that if a man professe the feare of God and his course of life be agreeable thereunto though he haue many frailties we are bound to esteeme him the childe of God Rom 8. 1. They are in Christ Iesus that walke not after the flesh And 1. Sam. 16. 7. Man iudgeth according to the outward appearance And though we may well be deceiued in this because mens hearts are deceitfull Ier. 17. 9. yet this is a safe and holy errour I may say Our iudgement though it be erroneous in this yet it is the iudgement of true charity and therefore such as God commands and we may haue comfort in 1. Cor. 13. 5. It thinketh not euill verse 7. It beleeueth all things it hopeth all things Now it cannot be denied but in many of these there be sundry infirmities in some error in iudgement in other much frowardnesse vnthankefulnesse pride nay in some foule faults and slips in their conuersation I say not that thou art bound to thinke well of all that professors doe No we heard the last day the Lord fauours not the faults of his dearest children But three duties thou owest to euery one that so professe the feare of God First thou must delight and gladly take notice of the good things that are in him obserue him well to see if you can discerne any one testimony of soundnesse of heart any one signe of the life of grace and gladly take notice of it Let vs consider one another saith the Apostle Heb. 10. 24. and 1. Cor. 16. 17 18. Hauing spoken of the excellent things that were in Stephanus Fortunatus and Achaicus he chargeth the Church that they should know or acknowledge such men Therefore it is to be wished that Christians when they meet would exercise themselues so as they might haue proofe of that grace that is in each other and this would exceedingly encrease loue Secondly because if he doe in any measure soundly feare God thou art bound to honour him in thine heart Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad but loth to see or heare of his faults or infirmities Thou shouldst doe to euery childe of God because thou art bound to honour him as Sem and Iaphet did to Noah because they were bound to honour him Gen. 9. 23. couer his nakednesse Euery one of vs should count it a foule corruption in our nature be ashamed of it bewaile it to God and striue against it that we are so like the Beetle or Horse-flie that if he flie into a field that is neuer so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and vpon that onely will he light So are we apt to passe by all the good things that are in any Christian but his slips and infirmities we gladly obserue we heare and inquire of them with great delight Matthew 7. 3. And why seest thou the mote that is in thy brothers eye c. Why art thou so curious an obseruer of his smallest infirmities And yet this is not the corruption of wicked men only but euen of