3. 20. Eglon himselfe did in reuerence rise out of his seat when a message was brought him from God 2. Because they know it is a great benefit and fruit of Gods loue when he sends his seruants to deale plainely with them and to reproue them when so they sinne against him Pro. 6. 23. Reproofes of instruction are the way of life See it in that speech Reu. 2. 15. Whom I loue I rebuke See it also in Dauids prayer Psal. 141. 5. Let the righteous smite me it shall be a kindnesse Therefore is this theatned as a grieuous iudgement for God to giue ouer reproouing of men by his seruants Hos. 4. 4. yet let no man striue or reprooue another for this people are as they that striue with the Priest 3. Because they know it is the best fruit of loue that any can performe vnto them to admonish and reprooue them thou shalt not hate thy brother in thine heart but thou shalt in any wise rebuke thy neighbour and not suffer sin vpon him saith the Lord Leu. 19. 17. And 2. Thess. 3. 15. He counts thee a brother while he admonisheth thee 2. Cor. 2. 4. I wrote to you so sharpely that you might perceiue the loue which I haue specially vnto you See also Pro. 27. 5 6. Open rebuke is better then secret loue faithfull are the words of a friend 1. This Doctrine serues to exhort euery Christian to striue after and pray for this grace to be able to take a Christian admonition or reproofe in good part and to loue him the better that deales faithfully with him that way whatsoeuer the party be be he a Minister or priuate man This is the exhortation of the Apostle 1. Thess. 5. 12 13. Esteeme them highly in loue for their workes sake And this is their chiefe worke verse 12. to admonish you Marke 1. How earnest the Apostle is with them in this point hee knew well that vnlesse men doe esteeme reuerently of their Ministers and loue them they shall neuer be able to profit by their Doctrine and this experience proues most true 2. Marke why he would haue them to loue their Ministers with a singular loue for their workes sake and what the chiefe worke is he nameth they admonish you euen for this cause they should loue them Now there bee three things principally that keepe men from taking a reproofe in good part against which I will labour out of Gods Word to strengthen you 1. We are ready to thinke of euery one that admonisheth or reprooueth vs that he vsurpeth authority ouer vs makes himselfe our better seekes to reigne as a Lord and to haue our heads vnder his girdle And we cannot abide that a man whom wee know to be either our inferiour or equall should take that vpon him When Lot an equall in the mildest manner did admonish the Sodomites they reiect him thus Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule We cannot endure it from an equall When Moses a gouernour in as mild a manner as was possible seeing two of his brethren at variance admonished them and would haue set them at one saying to them Acts 7. 26. Sirs yee are brethren why doe you wrong one another verse 27. He that did the wrong thrust him away and said who made thee a Prince and a Iudge ouer vs When the Prophet came to Amaziah King of Iudah and reprooued him for his Idolatry he was reiected with this taunt Haue they made thee the Kings Counsellour 2. Chron. 25. 16. So that whether he be our inferiour or equall or whether he be one that God hath giuen a speciall calling vnto to admonish vs we are apt by nature to reiect it vpon this ground For strengthening our selues against this corruption we must consider 1. That it is no pride or presumption for the Minister of Christ to reprooue sinne in any man Indeed euery man must in reproouing of his betters shew due reuerence and respect to their calling 1. Tim. 5. 1 2. Rebuke not an Elder but admonish him as a brother the elder women as mothers yet it is no presumption in the Minister of Christ to reprooue sinne in any man For it is his calling Ezek. 3. 17. I haue made thee a Watchman yea we are in Christs roome 2. Cor. 5. 20. And it is necessary Gods people should know this Know them that are ouer you saith the Apostle 1. Thess. 5. 12. If therefore you disdaine to be taught and admonished by vs you disdaine to be taught and admonished by Christ Luk. 10. 16. He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent mee 2. It is no pride nor presumption nor signe of a busie body for a priuate Christian to admonish or reprooue his neighbour For he hath also the commandement of God for it Heb. 10. 24. Let vs consider one another to prouoke vnto loue and good workes 1. Thess. 5. 11. Comfort your selues together and edifie one another as also yee doe Euery man hath a calling and is charged to see Gods law obserued by others so farre as in him lyeth 3. It is no disparagement to the best man to be put in minde of his duty to God euen by one that is much his inferiour and to hearken to him See an example of this in a master Naamans seruants admonish him and he by hearkening to them receiued great good by it 2. King 5. 13. In a husband in all that Sarah hath said vnto thee hearken vnto her voice saith the Lord to Abraham Gen. 21. 12. In a Father Terah hearkened vnto Abraham and left his own country as appeares by comparing Gen. 11. 31. and 12. 1. In a Prince Dauid hearkened to the counsaile of Abigail and blessed God for it 1. Sam. 25. 32. 33. Nay the meaner the person is that admonisheth thee the more shalt thou shew thy obedience to God and the power that his Word and Spirit hath had in thy heart if thou hearken to his counsell Esay 11. 6. A little childe shall leade them The second corruption that hindereth men from accepting reproofe is this if we can say that the party that reprooues vs hath his faults as well as we and euery man is eloquent and witty in discouering the faults of Preachers either such as they are indeed guilty of or such as are maliciously and slanderously deuised and reported of them and thinke it a sufficient reason why they should reiect all that the Preacher can say against their sins This we shall see an example of Iohn 9. 34. thou wert altogether borne in sinnes and durst thou teach vs To strengthen vs against this corruption we must consider that though no man can with comfort nor ought indeede to reprooue sinne in others that is himselfe a wicked man vnto the wicked saith God what hast thou to doe to declare mystatutes seeing thou hatest instruction
hath promised to them that loue him and 2. 5. Hath not God chosen the poore of this world rich in faith and heires of the Kingdome which hee hath promised to them that loue him Yea the regenerate man loues the Lord euen then when he correcteth and woundeth him euen then would he not for any thing doe ought that might offend God he desires aboue all things to be reconciled to him and to please him hee bewailes the losse of his fauour So that euen when he is in the greatest affliction of minde hee may be said to bee sicke of loue Canticles 2. 5. his loue to God is the chiefe cause of his sorrow and anguish And his loue appeares in this he serues God willingly and desirously yea his will and desire is aboue his ability 2. Cor. 8. 3. he loues Gods Word he delights in the law of the Lord in his inner man Rom. 7. 22. thy commandements are my delights Psal. 119. 143. he loues his seruants by this wee know we are translated from death to life because wee loue the brethren 1. Iohn 3. 14. Yea this loue he beares to God is the roote of all his obedience His obedience proceeds rather and more from loue than from feare Deut. 7. 9. He keepes couenant and mercy to them that loue him and keepe his commandements Which sentence you shall find repeated twice in the very same words Neh. 1. 5. Dan. 9. 4. his loue to God is that that makes him carefull to keepe his commandements His loue to men also growes from this root 1. Iohn 5. 2. By this we know that wee loue the children of God when wee loue God Heb. 6. 10. God is not vnrighteous to forget your loue which yee haue shewed toward his Name in that yee haue ministred to the Saints and still doe minister Yea euen his feare of God proceeds of loue Hos. 3. 5. They shall seeke the Lord their God and feare him and his goodnesse And for the second branch this loue of the regenerate man growes from faith euen from the assurance he hath of Gods loue to him in Christ. 1. Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of Faith vnfained 1. Ioh. 4. 19. We loue him because he loued vs first But what loue is that he speakes of The naturall man may pretend he loues God because God loued him first as Acts 14. 17. He hath done vs good and giuen vs raine from heauen and fruitfull seasons and filled our hearts with food and gladnesse But if a man know no further loue of God than that haue no better fruit of Gods loue than that he can neuer be able soundly to loue the Lord till he know God hath loued him in Christ he can neuer be soundly perswaded of Gods loue nor soundly loue the Lord againe This is the loue that Iohn meanes in that place when he saith 1. Iohn 5. 19. We loue him because he loued vs first as is plaine verse 10. Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes And 1. Iohn 3. 16. Hereby perceiue we the loue of God because he laid downe his life for vs. So Luke 7. 47. Her sins which were many are forgiuen for shee loued much And euery one that can finde this loue in him to God and that the seruice he doth to God he doth it of loue may be sure his heart is vpright in him 1. Cor. 8. 3. If any man loue God the same is knowne of him Thus our Sauiour seekes to recouer and comfort Peter making knowne to him the vprightnesse of his heart by this and to proue vnto him that though he fell fearefully ye he fell not totally Iohn 21. 15. Louest thou me louest thou mee as if he should say Remember that though thou seemedst euen to hate me by denying me yet thou louest me still On the other side no hypocrite or naturall man doth that he doth of loue specially not out of such a loue as growes from Faith vnfained It is euident that for the most part all his obedience growes from feare What good duety soeuer they doe wherein they haue any respect to God they vse to doe it of feare and not of loue Psalme 78. 34. When hee slew them they sought him and they returned and sought God early And what things soeuer he seemes to doe of loue to God it is but a counterfeit and vnsound loue for first he loues not Gods Word but hates it Iohn 3. 19 20. He loueth darkenesse rather than light because his deeds are euill euery one that doth euill hateth the light 1. Iohn 2. 5. Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him Secondly he loues not Gods seruants but hates them Iohn 15. 19. Because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Thirdly he hath no faith nor assurance of Gods loue to him in Christ. Ephes. 2. 12. Yee were at that time without Christ and were alienated from the common-wealth of Israel and were strangers from the couenant of promise and had no hope and were without God in the world Lecture the hundred and fiue October 15. 1611. IOHN IIII. L. IT remaineth â—…ow that we come to the fourth and last note of difference that may be obserued betweene the obedience of the regenerate and naturall man in the manner of performing good duties And that is this The regenerate man is constant in his obedience to God This we shall finde is a chiefe and one of the most certaine and sensible notes of an vpright heart For there is scarce any one good thing that is in Gods childe but it may seeme to be in the hypocrite saue onely this We will therefore shew first that in euery regenerate man this may be found secondly that it can be found in none other The first is plaine Pro. 10. 25. The righteous is an euerlasting foundation he is no changling You shall see this constancy of his estate first in the grace of regeneration it selfe for the nature and essentiall property of it is to be constant and thus it may be discerned and knowne The spirit of regeneration is like vnto that holy fire that came downe from Heauen and was kept in the Sanctuary that neuer went out Leuit. 6. 12 13. If euer a man had grace he can neuer lose it It is called therefore an immortall seede 1. Pet. 1. 23. The good part that shall neuer be taken away from him that hath once receiued it Luke 10. 42. An euerlasting name that shall not be put out Esay 56. 5. Secondly in the fruits and effects of it Psal. 92. 13 14. Such as be planted in the house of the Lord shall bring forth fruit in their age And thus shall those good
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.
Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance Secondly euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe with what measure yee mete it shall bee measured to you againe Mat. 7. 2. Take no heede to all words that are spoken lest thou he are thy seruant curse thee For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others Eccles. 7. 2â—… 22. The Vse this Doctrine serueth vnto is first for Seruants secondly for Masters also And as for seruants before I exhort them to the duty that this Doctrine requireth of them they are first to be admonished by way of caution and preuention to take heede they be not too carefull to please their Masters that they shew not too much loue vnto them The Lord hath set you limits and bounds in this case which you may not passe Loue and obedience is not absolutely due to any Master vpon earth so as we may do any thing to please them any thing they would haue vs to do this honour is due to God alone whom the Apostle therefore cals Iude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master All other Masters are called twice by the Apostle Ephes. 6. 5. Col. 3. 22. Masters according to the flâ—…sh they haue nothing to doe with the conscience that is to be reserued to God alone in that case they haue a charge giuen them yee are bought with a price be not yee the seruants of men 1. Cor. 7. 23. I will shew you some particulars that seruants must take heed of in this case First a seruant may not to please his Master conforme himselfe to a false and idolatrous religion this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly a seruant may not to please his Master lend him his oath and sweare whatsoeuer he would haue him Gen. 24. 5. As well as Eleazar loued his Master he would not presently sweare when he bad him but he would perfectly know the matter he should sweare to and how he might be able to keepe his oath before he would sweare Thirdly a seruant may not to please his Master execute his malice and reuenge all his quarrels as Absolons seruants did vpon this ground 2. Sam. 13. 8 Kill him feare not haue not I commanded you but all Sauls seruants saue Doeg refused to do it they would not kill the Lords Priests though the king their master commanded them 1. Sam. 22. 17 18. Fourthly a seruant may not to please his Master counsaile him to oppresse and wrong his tenants The Scripture imputes the oppression that many great men vsed to their seruants Amos 4. 1. They oppresse the poore and destroy the needy and say vnto their Masters Bring and let vs drinke Fiftly a seruant may not to please his Master feede his humour in his vncleannesse and filthinesse Gen. 12. 15. Pharaohs seruants saw Sara commeÌ„ded her to Pharaoh so she was taken into his house Sixthly a seruant may not to please or enrich his Master tell a lye or deceiue any for he shall doe his master hurt and no good by getting any thing that way Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity tossed to and fro of them that seeke death Seuenthly a seruant may not to please his Master feed his humour by bringing him lyes and slanders Pro. 29. 12. If a Ruler hearken to lies all his seruants are wicked And Hos. 7. 3. They make the King glad with their wickednesse and the Princes with their lyes And so much for the caution that is to be giuen vnto seruants The exhortation is this That euery seruant would subscribe to this commandement of the Lord as well as vnto others and say of it as Rom. 7. 12. This commandement is holy and iust and good and endeauour to shew the truth and soundnesse of that grace that is in him by making conscience of his duty in the calling God hath placed him in Three waies especially there be whereby thou maist shew that thou doest indeed loue thy Master First if thou seeke by all meanes and canst reioyce in his prosperity and welfare as we haue heard Eleazar did Gen. 24. Secondly if thou can beare with his infirmities and not blaze them to his discredit Seruants be subiect to your Masters with all feare not only to the good and gentle but also to the froward 1. Pet. 2. 18. Thirdly if thou be tractable and willing to please him and be ruled by him specially in those things that concerne Gods seruice and worship euery man in such things should be willing to please his neighbour Rom. 15. 2. much more should the seruant be willing to please his Master in them The Vse that Masters are to make of this Doctrine is First to draw them to loue Religion which is such a friend to them and to desire to haue such seruants as are religious If men were not extremely wicked this would perswade them to loue the Gospell that no meanes which the wit of man can deuise haue such force to make good subiects children seruants and neighbours as this hath Secondly to exhort them to carry themselues so towards their seruants as they may deserue loue and reuerence of them The fifth Commandement that bindes all inferiours to honour their superiours as parents bindes all superiours to be as fathers to their inferiours and indeed euery Master should be so to his seruants euen Naaman the Syrian was such a Master that made his seruant when he spake vnto him say O my father 2. King 5. 13. Three speciall waies there be whereby the Master may gaine loue and reuerence of his seruant 1. If thou deale iustly with him performing thy couenant with him paying him his wages not oppressing nor wronging him Masters giue vnto your seruants that which is iust and equall knowing that yee also haue a Master in heauen Col. 4. 1. 2. If thou shew a loue to thy seruant not respecting him onely for thine owne aduantage but shewing a desire that he may benefit himselfe by thy seruice also Our beasts and cattell we may keepe onely for our owne benefit but in all our dealings with men specially Christians we are bound to respect also the good of him we deale with and not our owne good onely Looke not euery man on his own things but euery man also on the things of others Phil. 2. 4. Therefore the Lord gaue a Law to Masters Deut. 15. 12 13. that they should not let their seruants go away empty 3. If thou cause him to perceiue in all thy waies that thou doest indeed feare God and art wont to be more offended with him for his sinne against God than for any neglect of duty to thy selfe when the people vow their obedience vnto Ioshua they add this as the chiefe thing that would keep them
such a one as he can find in his heart to loue and delight in aboue any other he shall neuer be able to keepe himselfe chaâ—…t reioyce with the wife of thy youth let her be as the louing Hinde and pleasant Roe let her brests satisfie thee at all times and be thou rauished alway with her loue And why wilt thou my sonne be rauished with a strange woman and embrace the bâ—…some of a stranger saith the wisedome of God you see it is not so much the hauing of a wife as the hauing of her and delighting in her that is the meanes that God hath sanctified to preserue a man from whoredome Pro. 5. 18 19 20. And that is the chiefe cause why the Popish Clergy through the iust iudgement of God doth so abound in all vnnaturall vncleanenesse because they doe not onely forbeare marriage but binde themselues by vow against it and condemne it in their doctrine and both thinke and speake dishonourably of it Lecture the One and twenty August 8. 1609. WE haue oft heard that these words from the 16. verse to the 18. do offer vnto our consideration foure principall points 1. That our Sauiour thirsting after the saluation of this poore Woman discouereth vnto her her sin and nothing he had said before to her could worke vpon her conscience till he tooke this course with her 2. That the sinne he discouereth to her was a secret sinne vnknowne to all men 3. That among all the secret or open sinnes which he knew by her when he would touch and awaken her conscience he makes choice of the Fornication she liued in and chargeth her onely with that 4. That though he knew she liued in so hainous a sinne he reiects her not for all that The three first points we haue already spoken of it remaineth now that we come to the last though he knew she liued in so hainous a sinne he reiects her not for it From whence that we may the better receiue that comfortable instruction which the Holy Ghost intendeth to giue vs in this example Let vs consider 1. What a manner of person this Woman was 2. The gracious respect Christ had vnto her Shee was 1. An Idolater and what sinne is more odious to God then Idolatry 2. She was an Idolater of that nation which of all others was most odious to Gods people Among them it was the most odious tearme of reproach to call one a Samaritan Iohn 8. 48. 3. She was a filthy harlot And yet see how Christ respected her 1. He seekes her conuersion 2. He beares with her blockishnesse and frowardnesse in reiecting that offer of grace hee made vnto her and giues her not ouer for that 3. When he saw there was no way to doe her good but by charging her conscience with the sin she liued in he doth it most gently and louingly for feare of discouraging of her he called her not harlot but onely intimates to her that hee knew how shee liued and that in most secret manner also while his Disciples were away and no body by but they two onely Now then the Doctrine that we learne from hence is this That the sinnes of Gods Elect how many or how hainous soeuer they be cannot hinder their saluation nor separate them from the loue of God after they once repent of them Before I confirme this vnto you three things are to be promised to preuent the mistaking of this Doctrine 1. It is certaine God hates all sinne in all men as well in the Elect as in the Reprobate with a perfect and infinite hatred aboue that that any tongue can expresse or heart conceiue of Hab. 1. 13. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse 2. If any of Gods owne people fall into grosse and scandalous sinnes he is wont to correct and scourge them shapely for them Dauid may be an example of this 2. Sam. 12. 10 11. 3. He is wont to beare lesse with his owne people in this life then hee doth with the wicked and to correct them for such small faults as he vseth to passe ouer in the vngodly Amos 3. 2. You onely haue I knowne of all the families of the earth therefore will I visit you for all your iniquities Moses did but omit and delay the circumcision of his child and the Lord met him and would haue slaine him for it Exod. 4. 24. Yet can no sinne of Gods Elect how hainous soeuer cause God to hate or reiect them though he hate sinne in them he cannot hate them for sin though he correct and scourge them for sinne yet he cannot hate them for sinne but notwithstanding their sins be neuer so many neuer so hainous he loueth them neuer the lesse with the loue of a father with a most tender and vnspeakeable loue The truth of this Doctrine may appeare vnto vs in foure principall points 2. He is neuer a whit the more vnwilling to offer his grace vnto them and to seeke their conuersion for any hainous sinne they liued in before their calling 2. He thinkes neuer a whit the worse of them for that they haue beene or for any sins they haue liued in before their conuersion after once they haue repented of them 3. He likes neuer the worse of the good workes done by them after their conuersion because of the corruption that is mingled with them 4. He makes their very sinnes turne to their good and to the furtherance of their saluation Of these foure point I will speake in order as briefely as I can For the first Mans reason can conceiue cause why God should haue some respect vnto vs after our conuersion but that he should regard vs so farre as to seeke our saluation with such endeauour care and patience when we were vtterly without grace children of wrath enemies to all goodnesse specially so notorious sinners as many of vs were this argueth a speciall and wonderfull loue indeed and yet so he did What a one was Paul one that breathed out threatnings and slaughter against the Disciples of the Lord Acts 9. 1. one that was not a blasphemer and threatner himselfe and iniurious that is such a one as cared not what wrong he did the faithfull though he had no colour of right or law for that he did against them 1. Tim. 1. 13. But one that did also counsell others to blaspheme the name of Christ against their own knowledge and consciences Acts 26. 11. And what were those whom Christ shewed most kindnesse vnto most care to winne Surely the most notorious and infamous sinners that liued in the world See this here in the example of this woman see it also in another woman an infamous and notorious sinner Luke 7. 39. see it Matth. 9. 10. Many Publicans and Sinners came and sate downe with him at Matthewes feast Insomuch as lewd hypocrites tooke great offence at this Matth. 9. 11. 11. 19. Luk. 7. 39. 15.
2. Of this the Lord speaketh Esay 65. 1 2. I said behold me behold me to a nation that called not vpon my name I haue spread out my hands all the day vnto a rebellious people which walked in a way that was not good And Ezek. 16. 6. When I passed by thee I saw thee polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue Secondly the Lord thinkes neuer the worse of any for that they haue beene for any sins that they haue liued in when once they haue repented of them Ezek. 18. 21 22. If the wicked will returne from all his sinnes that he hath committed and keepe all my statutes All his transgressions that hee hath committed they shall not be mentioned vnto him And Ier. 31. 34. I will forgiue their iniquity and will remember their sinnes no more But as the Lord doth ioy more in one that hath beene a notorious sinner after once he hath repented then in many others as our Sauiour teacheth vs both in the Parable of the lost sheep Luk. 15. 45. and of the lost piece of money vers 8 9. and of the lost child ver 32. and in plaine termes vers 7. so he is wont to shew himselfe more kind and louing to such euer after then to any other of his people Obserue this in the History of the Gospell that our Sauiour neuer shewed so much kindnesse to any as to such as had beene the most notorious sinners He bids himselfe to Zacheus house Luk. 19. 5. He accepts of a strange kindnesse from a woman that had beene a notorious sinner He lets her come behind him as he was sitting at table and wash his feeet with her teares and 2. wipe them with the haires of her head and 3. kisse them and 4. anoint them Luk. 7. 38 39. The first of all that he appeared vnto after his resurrection was Mary Magdalen Mar. 16. 9. He loued Peter neuer the lesse for denying and forswearing him after he had repenced but shewed more kindnesse to him then to any of the Apostles beside to him he appeared after his resur rection before he appeared to any of the rest 1. Cor. 15. 5. and when he did appeare to him in stead of vpbraiding him with his hainous sin he comforts him and renewes his calling to the Apostle-ship Iohn 21. 15. And whereas a thing worthy to be marked there be but foure women mentioned in the pedigree of our Sauiour Matth. 1. there is neuer a one of these foure vpon whom the Scripture hath no set a marke of infamy for notorious sinne The first was Tamar Matth. 1. 3. with whom Iuda her father in law had committed incest Gen. 38 18. The second Rahab Matth. 1. 5. and shee was a common strumpet Heb. 11. 31. The third was Ruth Mat. 1. 5. and she came of Moab whom Lot begot of his owne daughter Gen. 19. 37. The fourth Vriahs wife Matth. 1. 6. whom Dauid had committed adultery with and for whom he was so plagued of God 2. Sam. 12. 9 10. This I say is worthy to be obserued the rather because 1. It is not vsuall with the Holy Ghost to mention women in the Genealogies 2. No woman in this Genealogy is mentioned but these 3. No one vnfaithfull or wicked man is mentioned in his legall genealogy by Ioseph Luk. 3. but in this his naturall genealogy only 4. No reason can be giuen nor vse imagined of mentioning these foure specially of three of them but onely to teach vs this that poore penitent sinners shall haue neuer the lesse honour with God shall be neuer the worse esteemed for that which they haue done after they haue once truely repented and turned to God And thus haue we seene that the Lord likes neuer the worse of any of his elect for the sinnes they liued in before their conuersion Now let vs come to the two last points I propounded to you Thirdly Whereas after our conuersion the best workes we doe are imperfect and stained with many corruptions insomuch as the Prophet saith in the name of the true Church Esay 64. 6. We are all as an vncleane thing and all our righteousnesses are as filthy ragges So that if the Lord should marke the iniquities of his children they cannot stand Psal. 130. 3. Yet doth he not reiect nor abhorre them for these staines But 1. Accepts them neuer the lesse and takes them in good part our spirituall sacrifices are acceptable to God through Christ 1. Pet. 2. 5. 2. Delights and takes pleasure in them Cant. 2. 14. Shew me thy sight let me heare thy voice for thy voice is sweet and thy sight is comely 3. He will reward them also and that with the reward of the inheritance Knowing that of the Lord yee shall receiue the reward of inheritance saith the Apostle euen to the poorest seruant that of conscience towards God should performe to their Masters that were but infidels Col. 3. 24. 4. He will not so much as take notice of or see many of these blemishes that are in our best workes But euen as we stand affected to our owne children whom we loue dearely there is many a blemish which in another mans eye is a great deformity as a mole in the face or pockholes or a squint eye which to vs seemes none at all because loue blindeth vs so is it with the Lord such is his loue to his children that Num. 23. 21. He secth no iniquity in Iacob nor any transgression in Israel but Mic. 7. 18. Passeth by the transgression of the remnant of his heritage which makes the Prophet in the beginning of that verse in admiration to cry Who is a God like to thee Fourthly he is so farre from reiecting his Elect for their sinnes that he like a most skillfull Physitian that can make an Antidote and soueraigne medicine of the most deadly poyson in the world makes the very sinnes of his Elect to turne to the furtherance of their saluation according to that which the Apostle speaketh Rom. 8. 28. This wee shall see in three points 1. The greatest sinner is sooner brought to the sence of his misery and of the need hee hath of Christ to hunger and thirst after Christ then hee that hath liued a more ciuill life Matth. 21. 31. The Publicans and Harlots went into the Kingdome of God and repented before the righteous Pharisees 2. The greater that a mans sinnes haue beene before his conuersion the greater will his loue be to God and care to please him after his conuersion Luke 7. 47. she loued much because many sins had beene forgiuen her 3. The great corruptions the godly finde in themselues keepe them from being proud in themselues and from despising of others And so the Apostle saith of that thorne in his own flesh that he complained so much of 2. Cor. 12. 7. So
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
of others haue thus many meanes whereby he may procure it yet the chiefe meanes he can vse is to draw them to the Ministry of the Word to perswade them to heare See the proofe of this in the example of all such Christians as the Holy Ghost hath most commended for their zeale in seeking the saluation of others 1. For neighbours when the zeale that the faithfull should haue vnder the Gospell is prophecied of it is said they should shew it this way Esay 2. 3. Many people shall goe and say come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs his wayes 2. For parents and Masters of families we haue the example of Elkanah the father of Samuel whose care of his children and seruants is commended in this that though he was well able to instruct them himselfe yet he was wont alwaies when he went vp to Shiloh the place of Gods publike worship himselfe to take all his family with him 1. Sam. 1. 21. 3. For kinsmen and speciall friends we haue the example of Cornelius whose zealous desire of the saluation of his kinsmen and speciall friends was declared in this that though he was one that might haue beene very likely to preuaile much with them both by his prayer example and knowledge yet he rested not there but when the Lord had bid him send for Peter and told him he should speake to him words whereby both himselfe and all his house should be saued he got them all together against Peter should come that they might be partakers of his Ministry with him Acts 10 24. The Reasons of this Doctrine are two 1. It is the best meanes to remoue that preiudice which alienateth the minds of most men from the loue of Religion if they could be got to heare It is a chiefe pollicie of the diuell whereby he keepeth most men from the loue of Religion to worke in them a hard conceit of the best Ministers either for some absurd opinions that they imagine them to hold or for some grosse crimes that they thinke they liue in This was the portion of all the Prophets they had all manner of euill spoken of them falsly Matth. 5. 11 12 Yea this is so vniuersall that our Sauiour maketh it a note of a false Prophet when a Minister hath no slanders raised on him Woe vnto you when all men shall speake well of you for so did their fathers to the false Prophets Luke 6. 26. Now there is no such way whereby this preiudice may be remooued out of the minds of men as if they could be drawne to heare When Philip had spoken much good of Christ Nathaniel could not belieue it Why Nathaniel had conceiued preiudice against Christ how doth Philip seeke to remoue this Come and see saith he Iohn 1. 46. The officers that were sent to apprehend our Sauiour had a very hard opinion of him but when they had once heard him they conceiued better of him and said Iohn 7. 47. Neuer man spake like this man 2. There is farre more power in the Ministry of the Word to preuaile with the heart of man then in any meanes a priuate man is able to vse say he haue as good knowledge and gifts as any Minister No man hath cause to hope that either the instruction he can giue or his good example or his prayers should be able to doe that good as the Ministry of the Word may For 1. It is the meanes God hath ordained to doe this mighty worke by It hath pleased God by the foolishnesse of preaching to saue such as doe belieue 1. Cor. 1. 21. and is called therefore 2. Cor. 3. 8. the Ministration of the Spirit 2. God hath made a speciall promise to this ordinance of his aboue all other meanes that he will be with it to assist and blesse it Matth. 28. 20. So as 1. A man hath no hope that any meanes he can vse should be able to conuert his childe seruant kinsman or neighbour till he can get him to be an hearer How shall they call vpon him in whom they haue not belieued How shall they belieue in him of whom they haue not heard Or how shall they heare without a preacher Romanes 10. 14. 2. He may be assured this meanes will at one time or other if he belong to Gods election preuaile with him Esay 55. 3. Incline your eares and come to mee heare and your soule shall liue and if this preuaile not nothing will Luke 16. 31. If they heare not Moses and the Prophets neither will they bee perswaded though one rose from the dead The Vse is 1. For all in generall to direct vs in our prayers for the Parliament at this time We must hold our selues bound in conscience to pray earnestly to God for the States of the Realme now assembled in Parliament Ester vndertaking a businesse that did much concerne the whole Church as they now assembled in Parliament doe craued this helpe of Mordecay and all Gods people that they would fast and pray to God for her Ester 4. 16. Pray that their principall care may be to take order 1. That an able and conscionable Ministry may be placed euery where 2. That all the people may be compelled to heare For the first It is said of Iehosaphat 2. Chron. 17. 6. That hee did lift vp his heart to the wayes of the Lord and Oh that our States now would doe so But how did he shew that verse 7. He set Princes throughout all the Cities of Iudah to teach that is to see the people taught verse 9. And see the fruit and effect oâ—… this verse 10. And the feare of the Lord fell vpon all the kingdomes of the Lands that were round about Iudah so that they made no warre against Iehosaphat This would free vs from feare of the traiterous Papists at home and abroad For a faithfull Ministry if it were placed euery where would be as the charriots and horsemen of Israel 2. Kings 13. 14. Euen the King himselfe acknowledged so much And yet see a second fruit of it 2. Chron. 17. verse 12. And Iehosaphat waxed great exceedingly and hee built in Iudah Castles and Cities of store This would make our State and Kingdome to prosper and flourish if the States would lift vp their hearts to this worke There would be no crying in our streets Psal. 144. 14. no danger of inuasion or such like euills The second thing we should pray for them is that they may take order that where there is such a Ministry planted the people may bee compelled to heare It is to no purpose to bind Papists to come to Church vnlesse order first be taken that they may be well taught when they come there But it is certaine that where there is a good Ministry established the Magistrate may and ought to compell all his subiects to come and heare notwithstanding all
10. And when he exhorts them to vnity and loue he tells them first they must with all holinesse and meekenesse and long suffering forbeare one another or else they can neuer keepe the vnity of the spirit in the bond of peace Ephes. 4. 2 3. And when he had exhorted them Phil. 2. 2. to be of one accord and of one minde he tels them verse 3. that if they would doe so they must in lowlines of minde each esteeme other better then himselfe 3. If we would all of vs striue to be zealous of Gods glory and carefull to set forward his worke The true way to haue peace on earth is to giue glory to God on high Luke 〈◊〉 14. Lecture the sixty sixth September 18. 1610. IOHN IIII. XXXVI XXXVIII THe Vse that the people of God that are hearers of the Word are to make of the former Doctrine is this That seeing there ought to be no emulation among the faithfull Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours or how great difference soeuer there be among them in iudgement yet they ought all to loue and esteeme one of another That therefore the people of God ought to esteeme and reuerence all Gods faithfull Ministers heare all reioyce in all praise God for all notwithstanding any diuersity of gifts or difference in iudgement that they may discerne among them That as it is made a note of a mans sincerity in the loue of the Saints when he loueth all the Saints Ephes. 1. 15. Colos. 1. 4. Philem 5. because it is euident such a one loueth a righteous man in the name of a righteous man not in any carnall respect Matth. 10. 41. so this is a note of a mans sincerity in his loue to Gods Ministers when he loueth all Gods Ministers because this sheweth he loueth a Prophet in the name of a Prophet and not in any carnall respect Matth. 10 41. True it is that Christians may acknowledge a difference in the gifts of Teachers and preferre one before another yea they should seeke to haue iudgement that they may be able to doe it It is Pauls prayer for the Philippians Philip. 1. 9 10. This I pray that your loue may abound yet more and more in knowledge and in all iudgement that yee may discerne the things that excell Yea they may desire to enioy the benefit of the best gifts to heare him that hath the best gifts The speech of the Apostle is generall not to the Ministers onely but to the people in the Church of Corinth 1. Corinthians 12. 31. Desire euen with zeale and holy emulation the best gifts And the rule which you should follow in discerning who hath the best and excellentest gifts is this As in generall all men ought to esteeme that the best gift whereby the Church is most edified it is the Apostles reason 1. Cor. 14. 4. He that prophesieth is greater than he that speaketh with strange tongues because he edifieth the Church more So in particular euery man is bound to be most thankefull to God for and esteeme best of that Ministry whereby himselfe hath receiued most good By this reason Paul challengeth respect and reuerence among the Corinthians aboue other Teachers 1 Cor. 4. 15. Though yee haue ten thousand instructers in Christ yee haue not many fathers Thou hast cause to say He is a good Preacher by whom thou findest thou hast profited in knowledge and grace whatsoeuer other men think of him Thou maist say as 1. Cor. 9. 2. If he be not a good Preacher vnto others yet doubtlesse he is vnto me And indeed he onely is able truely to commend a Preacher that can shew â—…e hath profited and receiued good by his Ministry when not his tongue onely but his life commendeth his Teacher when the knowledge faith and sanctification thou hast receiued by his Ministry commends him then thou commendest him well 2. Cor. 3. 2. Ye are our Epistle of recommendation written in our hearts that is wherein we doe inwardly and heartily reioyce which is vnderstood and read of all men 2. Yea more than that euery Christian should desire to heare such to liue vnder such a Ministry as he may profit by It should not content a man that the Ministry he liueth vnder is a preaching Ministry vnlesse it be such a one as he may profit by such a one as if he be but a babe in Christ can giue him milke speake to his capacity teach him plainely and familiarly and such a one as if he be past a childe growne to further ripenesse is able to giue him stronger meate It is noted for a property of the ordinance of God that it is able to build further to goe forward with Gods building Acts 20. 32. And Gods people should desire the sincere milke of the Word that they might grow thereby 1. Pet. 2. 2. Many Christians doubtlesse are too indifferent in this point they respect not this in the Ministry they liue vnder though it be such as they cannot profit by they care not they grieue not they seeke not further they make Gods seruice nothing but a matter of formality and indifferency And this indifference in the people maketh many Ministers more idle and carelesse in stirring vp Gods gifts in themselues than otherwise they would be But though the people may acknowledge a difference in the gifts of Teachers and ought not to rest in any Ministry they cannot profit by yet are they not to despise any Many hearers offend much in a partiall and factious estimation they haue the Ministers of the Gospell in And this partiality I finde ariseth from two grounds 1. The respect they haue to difference of iudgement that is among vs in smaller matters such as I spake of the last day for in this respect there be many that affect such onely as are of their owne mindes with the dislike of all others that are of another iudgement One sort haue this preiudice against them that dislike the ceremonies that for that very cause they despise them refuse to heare them speake all euill of them whatsoeuer their gifts or doctrine or life be Another sort conceiue such a dislike against them that are conformable as they will not acknowledge nor make vse of the excellent gifts God hath bestowed vpon such onely for this cause 2. The second ground of this partiality is the respect they haue to the great difference of gifts that is among Preachers and in respect of this there be many that will heare and follow and admire some teachers whom they iudge to be of excellent gifts but despise and contemne all others This factious disposition in the hearers of Gods Word hath in all ages beene the cause of much confusion in the Church of God and greatly hindred the fruit of the Gospell of Christ. So when Paul complaineth 1. Cor. 1. 11. that hee heard there were contentions among them he giueth
in the example of that Publican Luk. 18. 14. When they haue cast themselues lowest the Lord hath lifted them vp highest this way Humble your selues in the sight of the Lord and he shall lift you vp Iam. 4. 10. The more humble and poore we are the fitter we are to trust in God I will leaue in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord Zeph. 3. 12. The last meanes to maintaine this comfortable assurance of our saluation is to make continuall obseruation of the experiments of Gods fauour we daily receiue and of the vndoubted fruits of Gods grace we finde in our selues for experience breeds hope Rom. 5. 4. So saith Dauid Psal. 71. 5 6. Thou art my hope O Lord God thou art my trust from my youth my praise shall bee alwaies of thee 2. Cor. 1. 10. Who deliuered vs from so great a death and doth deliuer vs in whom we trust that hereafter hee will deliuer vs. And for obseruing the fruits of Gods grace in our selues see what stead it stood Iob in Chap. 29. and 30. and Gal. 6. 4. Let euery man prooue his owne worke and then shall he haue reioycing in himselfe alone and not in another And thus much for the first Vse Lecture the seuentie sixe December 18. 1610. IOHN IIII. XLII THe second Vse of this Doctrine is for the examination and tryall of that confidence and assurance we seeme to haue of Gods fauour and of our owne saluation For it is certaine that many a man hath had a false peace and perswasion of Gods fauour and of his owne saluation 1. Cor. 10. 12. A man may thinke he stands that doth not To most wicked men God saith Ier. 3. 4. Didst thou not still cry vnto me Thou art my father and the guide of my youth Micah 3. 11. Yet they will leane vpon God and say Is not the Lord among vs no euill can come to vs Yea they count them beasts that make any doubt of this they wonder to see Gods children so full of doubts and feares and conclude from thence That either they haue beene notable hypocrites and more notorious sinners than other men or else that they are madde and franticke And for one that Sathan hath ouerthrowne by desperation there are twenty whom he hath ouerthrowne with this false assurance We are therefore to be exhorted to examine our assurance Pro. 8. 26. Hee that trusteth in his owne heart is a foole For as the true assurance of Gods fauour is a comfortable thing so is a false peace and assurance one of the most grieuous iudgements that can befall a man Esay 29. 9 10. When he had said Stay your selues and wonder he addes this to bee the iudgement they should wonder at The Lord hath couered you with a spirit of slumber and hath shut vp your eyes Of the two it were better for a man to be vexed with continuall doubts and feares than to be lulled asleepe with such an assurance For besides that it keepes a man from seeking to God it will not hold but faile him when he shall haue most need of it Iob 11. 20. Their refuge shall perish and their hope shall be sorrow of minde As the Apostle saith of true confidence Heb. 10. 35. Cast not away your confidence which hath great recompence of reward So may I say on the contrary side to wicked men Cast away this your confidence for it shall haue no recompence of reward I will therefore giue you some notes whereby you may try whether the assurance you haue of Gods fauour and the peace you finde in your selues be from faith or from presumption 1. From the time when first we came vnto this assurance They that haue this false assurance haue had it from their Mothers wombe they were neuer of other minde they were neuer troubled with any feares or doubts this way But the faithfull can say there was a time when they had the spirit of bondage in themselues which wrought much feare and after that had soundly humbled them then they came to this comfortable assurance This is the ordinary way yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the spirit of adoption whereby wee cry Abba Father Rom. 8. 15. 2. From the meanes whereby it was wrought in vs. For the assurance that the faithfull haue was first wrought in them by the Ministry of the Word and is thereby daily increased I create the fruit of the lips peace peace Esay 57. 19. They that haue this false assurance neuer found comfort in the Word neuer cared for it nay if any thing euer interrupt their peace it is that the seldomer they heare it the more quiet they are in their minde Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth 3. From the grounds whereupon our assurance is founded and built For their assurance that haue this false peace is grounded 1. Eyther vpon Gods temporall blessings Hos. 12. 8. I am become rich I haue found me out substance in all my labours they shall finde none iniquitie in mee that were sin Or 2. Vpon a generall perswasion of Gods goodnesse and Christs merits Ieremie 3. 5. Will hee keepe his anger for euer Will he reserue it to the end Matth. 7. 2â—… Not euery one that saith Lord Lord. Or 3. Vpon some ciuill vertues that they discerne in themselues which many other doe want as that proud Pharisee did God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Luke 18. 11. Whereas the faithfull as you haue heard in the Doctrine ground their assurance vpon Gods Word vpon the Testimony of Gods Spirit vpon the Vnchangeablenesse of Gods Loue and All-sufficiency that is in him to keepe that that is committed to him 4. From the measure of this assurance For the faithfull haue not this assurance so perfect but they are oft troubled with doubts and feares Gal. 9. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to another They finde cause to cry as Marke 9. 24. Lord I beleeue helpe mine vnbeleefe But they that haue this false assurance are most confident and neuer haue any doubts Luke 11. 21. When the strong man armed keepes his pallace the things that hee possesseth are in peace 5. The fift and last difference is from the effects and fruits of this assurance For in the naturall man his assurance of Gods fauour workes no change at all in his life makes him neuer the better He hath no more feare to offend God because of this no more care to please him He can commit very hainous sinnes and neuer be troubled with them they neuer interrupt the peace of his conscience Psal. 64. 4. They shoote in secret at the perfect suddenly doe they shoot at him and feare not Yea his very assurance
Gods deare children when they haue neglected the care of a good conscience and fallen into grosse sinnes great sinnes haue brought them into great sorrowes The sinnes that haue been committed with most iollity and pleasure did of all other bring them to the most sorrow of heart in the end This Iob felt when God caused him to possesse the sinnes of his youth he saith Iob 13. 26. that he did write bitter things against him He found much bitternesse in the remembrance of those sinnes And Dauid though he were of a sanguine constitution 1 Sam. 16. 12. and consequently chearfull naturally though he were likewise an excellent Musitian and a King also that had all outward helps to keep sorrow from his heart yet when he had giuen liberty to himself to commit that sweet sin as the world cals it he lost his chearefulnes and grew to that inward anguish of spirit that he cries out in Psal. 51. 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce And Ps. 31. 10. My life is wasted with heauines and my years with mourning 1 O think vpon this you Belly-gods and Wantons that can find no pleasure but in offending God As pleasant as you be now you will haue the heauiest hearts one day of any people vnder the Sun Woe be to you that laugh now for ye shall mourne and weepe Luke 6. 25. 2 And you Beloued Would you haue a chearfull heart and be comfortable euen in affliction in the time of your sicknesse and at the houre of your death haue care then of a good conscience take heed of knowne sinnes Do you feele your hearts at any time begin to be oppressed with heauinesse Examine your liues find out your chiefe sinnes purge your selues from them by repentance and so shall ye keep your selues from being ouercome with griefe The third preseruatiue and meanes to keep a mans heart from excessiue griefe specially for any worldly occasion is to make the Lord his treasure and not any earthly thing If a man do not ouer-value these earthly comforts husbands wiues friends children health wealth liberty peace c. nor count them his chiefe treasure but esteeme them as they are indeed transitory comforts and count the Lord his fauour and grace his chiefe treasure If a man set not his heart on these things but loue them only in the Lord then shall he not be oppressed with immoderate sorrow for them when God shall take them away What a notable help it is against excessiue sorrow when a man can keep his heart from the ouer-much loue of these things we shall find 1 Cor. 7. â—…0 where when the Apostle had said Let them that weepe be as though they wept not he adds presently And they that reioyce as though they reioyced not as if he should say Wouldst thou keep thy selfe from weeping and mourning too much for these things when thou shalt lose them then reioyce not too much in them when thou doest possesse them And for the other point what force there is in this to stay the heart from immoderate griefe for worldly things when a man can make the Lord his fauour and grace his chiefe treasure you shall find Esa. 33. 6. There shall be stability of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure As if he should say In all times the man that hath made the feare of the Lord his treasure shall haue stability and strength and saluation wisdome and knowledge And our Sauiour when he dehorts his Disciples from that care for earthly things as will bring griefe and vexation to the heart prescribes this for a remedy against it Mat. 6. 33. But seeke ye first the Kingdome of God and the righteousnesse thereof c. On the other side the man that makes these worldly things his chief treasure and sets his heart vpon them cannot choose but be oppressed with sorrow when he shall be depriued of them as we see in the example of Ahab 1 King 21. 5 6. When he could not get Naboths Vineyard his spirit was exceeding sad and he could not eat his meat And why so His pleasure was his treasure he loued Naboths vineyard too well and it was a death to him to be kept from it Then may I say to euery one of you that haue no felicity but in earthly things in your wealth your belly-cheere your merry company your pastimes and sports your braue apparell your credit and fauour with men you loue them more than God you affect them and care for them more than for God as our Sauiour in another case said Luke 21. 6. Are these the things that ye looke vpon Haue you no better comforts than these Alas how wofull will your case be when you must part with these things Consider what is said Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule Can he hope that God will heare his cry when trouble commeth vpon him Will he set his delight on the Almighty and call vpon God at all times Follow therefore the counsaile of our blessed Sauiour Mat. 6. 19. Lay not vp treasures for your selues vpon earth but lay vp treasure for your selues in heauen And marke well the reason of our Sauiour which he giues Verse 21. For where your treasure is there will your hearts be also q. d. If you make earthly things your treasure you will immoderately ioy in them when you haue them and grieue for them when you shall want them Consider first that these things are not our proper goods but cast more plentifully on reprobates than on Gods children If ye haue not been faithfull in that which is another mans who shall giue you that which is your owne Luke 16. 12. But Gods fauour and grace is our peculiar portion These things are not durable neither can we haue any certaintie in them Trust not in vncertain riches 1 Timothie 6. 17. But Gods fauour and grace is euerlasting The feare of the Lord is cleane enduring for euer Psal. 19. 9. These things are vaine and can yeeld vs no helpe no comfort when we shall most stand in need Riches profit not in the day of wrath Prouerb 11. 4. Whereas the sense of Gods fauour and grace will yeeld vs comfort euen in the greatest affliction it will make vs euen to glory in the greatest tribulation Rom. 5. 3. The fourth and last preseruatiue against immoderate sorrow is for a man to be rightly perswaded of his liberty in the vse of the outward comforts of this life as a good diet and good company and following our worldly callings and recreations and such like Let no man say this preseruatiue might well be spared as beseeming the Physitian much better than the Diuine for first many a good soule haue great need of this preseruatiue and giue great aduantage to Satan
the professors of Gods truth that they heare nothing they talke of nothing so willingly as they do of the faults of others euen of their brethren Psal. 50. 20. Thou sittest and speakest against thy brother c. There is no talke that men will sit so long at and so willingly as this Pro. 18. 8. The words of a tale-bearer are as flatteries and they goe downe to the bowels of the belly O if the Lord should so gladly pry into all the faults of his seruants as we that are fellow-seruants do into the infirmities one of another who were able to abide it Psal. 130. 3. If thou O Lord shalt streightly marke iniquities O Lord who shall stand Let vs therefore in this also shew our selues the children of our heauenly father that as he doth vnwillingly see the faults of his children hee hath not beheld iniquity in Iacob Num. 23. 21. and passeth by many of their transgressions Micah 7. 18. so let vs learne to do Let vs be loth to see and heare of the infirmities of Gods seruants Thirdly thou must take heed that when his infirmities and faults be such as thou canst not choose but take notice of then that thou despise him not nor reiect him for his infirmities not for errour in iudgement Let not him that eateth despise him that eateth not and let him that eateth not iudge him that eateth Why doest thou iudge thy brother or why doest thou set at nought thy brother Rom. 14. 3. 10. not for infirmities and slips in his life and conuersation Mat. 18. 10. See that yee despise not one of these little ones Where our Sauiour cals the faithfull so neither in respect of their stature as verse 2. nor in respect of their pouerty and contemptible estate in the world but in respect of their many errours and infirmities as is plaine by the comparison he vseth vers 12. It is not lawfull to despise so little and meane a Christian as through his errours and falls is like vnto a stray and lost sheepe And marke our Sauiours reason for this vers 10. Because God despiseth them not but makes great account of them and hath appointed his Angels to guard and attend them yea vers 11. he sent his Sonne into the world chiefly for their sakes therefore must we take heed we despise them not Now it is certaine that many offend this way that take themselues to be right good Christians they that pretend great loue and respect to good men and euen to all them that feare God yet will be found to be despisers of these little ones This will appeare euidently in three things First by the aptnesse that is in Christians to iudge one another If any differ from them in iudgement but euen in the controuersies of our Church about matters of ceremony If we discerne in any professor neuer so little frowardnesse or vnthankfulnesse or pride or such like corruption though both the one and the other do professe the feare of God not in word only but in their whole conuersation straight we are apt to conclude surely he is but a carnall man he is but an hypocrite there is no soundnesse or sincerity of heart in him Now this is a plaine despising of Christs little ones When the Apostle had said Rom. 14. 34. Let not him that eateth despise him that eateth not he adds presently And let not him that eateth not iudge him that eateth for God hath receiued him Who art thou that condemnest another mans seruant he standeth or falleth to his owne master The second signe of this is the aptnesse that is in Christians to estrange themselues one from another in affection in countenance in society for euery small infirmity they discerne one in another This is also a plaine despising of Christs little ones and a spice of that foule sin that the Prophet notes in the hypocrites of his time Esay 65. 5. Which say Stand apart come not neare mee for I am holier then thou Of our Sauiour we reade that though his kinsfolkes and all the company that met at the wedding in Cana of Galile were addicted to the superstitious purifications of the Iewes yet did not he for that their errour in iudgement and practice shunne their company and society Iohn 2. 6. And of the first Christians in the Primitiue Church it is said Acts 2. 42. that as they did ioyne together in the Apostles Doctrine and fellowship and breaking of bread and prayers so they were not strange one to another but maintained a sweet fellowship and society together vers 46. They did eate their meate together with gladnesse and singlenesse of heart And so should we doubtlesse do vpon the same ground Certainly they that are of the same minde in all substantiall points of Religion and are enliued and guided by the same spirit of grace ought not to be strange one vnto another Not loue onely but brotherly kindnesse is required of vs one toward another 2. Peter 1. 7. A third signe of this is the generall neglect of all meanes to reclaime or strengthen a weake brother we are apt to obserue euery fault in a weake brother to dislike him for it to speake of it also to others but neither by prayer to God nor by brotherly admonition will we seeke to reclaime him This is a plaine despising of Christs little ones count him not as an enemie but admonish him as a brother 2. Thess. 3 15. we count him not as a brother but as an enemy whom we refuse to admonish Now because this is so generall a fault and such a fault as greatly hindreth not only the loue that should be among vs and the comfort that Christians might finde in their mutuall society but also the growth of grace and religion in the Church I will therefore shew you out of Gods Word by what meanes euery one of vs may master and sudue this corruption in our selues The first is the consideration of the commandement of God whereby we are so oft and straightly charged to shew our loue and tender respect to Christs little ones We know it is oft made a certaine note of one that is in the state of grace when he can loue the brethren when he can loue a Christian because he is a Christian and he that loueth not his brother abideth in death 1. Iohn 3. 14. Now this is no certaine argument that we loue the brethren when we can loue and esteeme such as excell in grace for so farre forth many a wicked man hath loued Gods seruants Herod himselfe reuerenced and esteemed of Iohn Mar. 6. 20. but therein appeares the truth of our loue when we can loue such a one as we know to be a brother though wee doe see sundry faults and infirmities in him The louing of all the Saints is oft noted for an argument of this true loue Ephes. 1. 15. Col. 1. 4. Phil. 1. 5. Marke therefore how oft we are charged with this respect to
countenance that inward griefe which cannot be hid but shewes it selfe in the countenance the heart is made better Eccles. 7. 3. but his Master liked it not he knew it would discontent his Master as appeares Vers. 2. he was sore afraid when his Master perceiued by his countenance that he was sad And though his Master were void of religion yet he held it his duty to giue contentment to him in this he did striue to be chearfull in his countenance alwaies when he came to attend him I haue now giuen you two examples for this I will giue you two precepts also and so come to the reasons The first is that the Apostle teacheth Eph. 6. 7. when he requires seruants to do that seruice that they do with good will he means not in those words to exempt them from duty and obligation as if he would say The seruice you do is done but of courtesie but though you do no more than in duty you are bound to do yet must you do it of loue and good will or it is nought worth in Gods sight So Tit. 2. 9. Let seruants be subiect to their Masters and please them in all things not answering againe And mark what kind of seruants they were of whom this duty was required the yoke that seruants did beare in those dayes was an iron yoke in comparison of that that seruants beare now For 1. They were vsually bond-men either won in battaile or bought with money and consequently they were 1. bound during life or at their Masters pleasure 2. they could refuse no drudgery they were put to 2. Their Masters were most of them Infidels and enemies to the Gospell And yet those seruants were bound to loue their Masters and to seek to please them in all things How much more are seruants now bound to do this whose yoke is farre more easie and tolerable The Reasons of the Doctrine are these First loue is the root of all duties we do performe to men neither can any be well done vnlesse it proceed from loue and where there is loue all duties will follow Rom. 13. 9 10. Euery Commandement is brieâ—…ty comprehended in this saying euen in this Thou shalt loue thy neighbour as thy selfe therefore loue is the fulfilling of the law There be sundry other duties the seruant owes to his master but all depend vpon this First he must be obedient vnto his Master Col. 3. 22. In all things saith the Apostle and to that end he must be subiect to him not answering againe Tit. 2. 9. els he cannot be obedient vnlesse he acknowledge himselfe to be vnder him and can take an angry and crosse word patiently yea though it be giuen without cause and to that end also he must honour and reuerence him in his heart They must count their Masters worthy of all honour 1 Tim. 96. else can he neuer be subiect to him nor beare his reproofe Secondly he must seek his masters profit Phile. 11. One simus had been an vnprofitable seruant but so soone as he was conuerted Paul giues his word for him that he would be profitable to his Master And to that end he must be faithfull and true Titus 2. 10. Not pickers but such as shew all good faithfulnesse to that end also they must be painfull and diligent in their places els though they be neuer so true they are vnprofitable Pro. 18. 9. He that is sâ—…othfull in his worke is euen the brother of him that is a great â—…aster But the seruant that loueth his Master will make conscience of all these duties and none but he Euery seruant is to esteeme his Master as a Father So Naamans seruant that saw no further than by the light of nature cals him 2 King 5. 13. And so the Lord himselfe in the fift Commandement termes all such as he hath made our superiours in any degree Exod. 20. 12. because from euery one of them the inferiour receiues some benefit as from a Father Because God hath made thy Master his instrument of thy maintenance thou receiuest from God by his hand either food and wages or food and knowledge in some trade whereby thou maist liue the better and be more profitable to the Common-wealth therefore thou art bound to loue him and owest duty vnto him The third Reason is in respect of God and his ordinance How vnworthy so euer the Master himselfe be of this loue yet because God hath set him ouer the seruant and will haue him to do it he must loue him This reason the Apostle giues Eph. 6. 6 7. The seruant must do his seruice of good will and loue because therein he serues Christ doth the will of God he serues the Lord and not men Col. 3. 23. they do it to the Lord and not to men and 1 Tim. 6. 1. Euery seruant must count his Master worthy of all honour First of all honour not of cap and knee onely c. but of loue and obedience Secondly euery Seruant must so esteeme of his Master euen those that had the worst Masters Thirdly he must count him worthy of all honour How can that be will you say if he be an idolater a filthy person or a drunkard Yes in respect of Gods ordinance because God will haue him to be honoured and loued he must do it though there be nothing in the man that deserues honour and loue Who will not giue honour to him whom the King will haue to be honoured how vnworthy soeuer he be otherwise Though Mordecai were in Hamans iudgement very base and one whom he hated extremely yet yee see how ready he was to giue honour to him when the King would haue him to do it Est. 6. 11. If God will haue vs to loue our deadly enemy that hath nothing in him to deserue loue but the contrary we must do it or we can haue no comfort in God Mat. 5. 44. This will greatly adorne and gaine credit to the profession of the Gospell and nothing more when men shall see it works this conscience in seruants that a seruant professing religion is more dutifull more carefull of his Masters comfort and profit than any other This reason the Apostle giues T it 2. 10. That they may adorne the Doctrine of God our Sauiour in all things and 1 Tim. 6. 1. That the name of God and his Doctrine be not euill spoken of And the credit of the Gospell is dearer to euery true Christian than his owne life The last reason is because how vnworthy or vnthankfull or vnable soeuer thy Master is yet if of conscience toward God thou do thy duty thus thou shalt be sure God will reward thee and so on the other side if thou do not thy duty thou shalt haue no reward Ephes. 6. 8. Know yee that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free First the Lord will reward thee in the life to come