loued much better When a man will pretend a desire to be saued and yet will not leaue his whoring drunkennesse swearing prophaning the Sabbath but hates to be reformed in these and such like things shall we say he doth vnfainedly desire it No no they that seeke him with their whole heart will worke none iniquity but walke in his wayes saith Dauid Psal 119. 2 3. Contrarily the godlies desire is earnest Ye shall seeke me and find me saith the Lord Ier. 29. 13. when ye shall search for me with all your heart 2. They desire it not vnfainedly because they desire it not constantly but as by fits of an ague and flashes of lightning All their goodnesse is as the Prophet speaketh Hos. 6. 4. as a morning cloud and as the early dew it goeth away Contrarily the godlies desire is constant My soule breaketh saith David Psal. 119. 20. for the longing that it hath to thy iudgements at all times 3. They desire it not vnfainedly because they desire it not seasonably but put it off till the day of saluation and time God hath set for their conuersion be past when the Master of the house is risen vp and hath shut to the doore as our Sauiour speaketh Luk. 13. 25. Whereas that which a man desireth vnfainedly and earnestly he will seeke presently and without delay He whose soule thirsteth after God will seeke him early as Dauid speakes Psal. 63. 1. The Kingdome of God must be sought in the first place Mat. 6. 33. 4. They desire it not vnfainedly because they desire it onely out of the slauish feare of God and of his wrath When their feare commeth as a desolation and their destruction like a Whirlewind saith Salomon Pro. 1. 27. 28. then they call vpon God but he will not answer them they seeke him early but find him not Whereas the godly desire it out of loue to God and his grace principally as Dauid did so earnestly desire to dwell in Gods house that he might behold the beauty of the Lord Psal. 27. 4. And out of the loue he bare to him for his goodnesse 5. They desire mercy but not grace and freedome from their misery which is the fruit of their sinne rather then from their sinne which is the root of their misery They chuse iniquity rather then affliction as Elihu speaks Iob 36. 21. Whereas the godly desires as well grace and power to repent and to be deliuered from the power of sinne as mercy and fauour for the pardon of his sinne So did Dauid Psal. 51. 10. Create in me a cleane heart O God and renew a right Spirit within me Hearken vnto me saith the Prophet Esa. 51. 1. Ye that follow after righteousnesse Ye that seeke the Lord. No man seekes the Lord and his fauour aright but he onely that followeth after that is doth earnestly and with his whole endeauour seeke and desire to lead a godly life Lecture the third Feb. 14. 1608. IOHN IIII. X. FOlloweth now the third part of the Text viz. what the reason was she begged not of Christ this water of life She knew not that gift of God and who it was that said vnto her giue me drinke By that gift of God he meaneth himselfe as shall appeare in the Doctrine and the words following are an explication of these words As if he should say If thou knewest that gift of God that is if thou knewest who it is that saith vnto thee giue me drinke if thou knewest me thou wouldest haue asked c. In the words three things are to be obserued 1. That he calleth himselfe that gift of God 2. That he saith the cause why she asked not the water of life of him was for that she knew him not 3. That he saith if she had knowne him she would haue asked it of him First then in that our Sauiour cals himselfe that gift of God we learne That Christ is a gift of God yea the chiefe the greatest gift the principall fruit of his fauour that euer God gaue vnto men Many other excellent gifts he hath bestowed on men A wonderfull token of Gods loue to man it is that he made all the creatures whereof many are farre more glorious and excellent then himselfe for his vse This Dauid when he considered it wondered at Psal. 8. 1. 9. So the comfortable vse of his creatures and that gladnesse of heart he giueth vs in the enioying of them filling our hearts with food and gladnesse as the Apostle speakes Acts 14. 17. Is also a great gift of God and so Salomon cals it Eccl. 5. 18. And yet a greater gift then these it is that he makes vs partakers of the diuine nature and giues vs his spirit The Apostle cals this an vnspeakable gift that the Corinthians were able to yeeld a voluntary submission to the Gospell and to giue chearefully for the reliefe of the poore Saints 2 Cor. 9. 15. And Dauid when he saw how willingly the people had offered to the building of the Temple wonders at this grace and gift of God bestowed on them 1. Chro. 29. 14. Who am I saith he and what is my people that we should be able to offer willingly after this sort In a word the gifts of God vpon man and the tokens of his fauor to him are so many and so great as no man is able to expresse them Psal 40. 5. O Lord my God saith Dauid thou hast made thy wonderfull works so many that none can count in order to thee thy thoughts towards vs I would declare and speake of them but they are more then I am able to expresse Yet are none of them worthy to be named in comparison of this gift the giuing of his owne Sonne to vs is a farre more excellent gift and token of his loue then all the rest When the Prophet had spoken of the great ioy of Gods people Esa. 9 3. They haue reioyced before thee according to the ioy of haruest as men reioyce when they diuide a spoile He giues the reason of this ioy Verse 6. For to vs a Child is borne to vs a Sonne is giuen So the Apostle comparing Christ and the benefits we receiue by him with Adam and the dammage we sustaine by him Rom. 5. Calleth Christ oft the gift of God Verse 15. The gift is not so as the offence for if through the offence of one many be dead much more that grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many And Verse 17. For if through the offence of one death raigned through one c. So our Sauiour himselfe speakes of this as of the greatest loue that euer God shewed or could shew vnto man Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne And the Apostle Iohn 1 Ioh. 4. 9. In this appeared the loue of God towards vs because God sent his onely begotten Sonne into the world that we might
10. 2. But he that knoweth Christ aright cannot chuse but feele in himselfe the want of grace and earnestly desire it See the proofe of this in the description our Sauiour maketh of a true Christian Mat 5. 3. 6. he is poore in spirit he mourneth for that he is meekned and humbled thereby he hungreth and thirsteth after righteousnesse and in the experience of all that haue best knowne Christ and haue been most assured of Gods fauour in him Dauid knew Christ well and see what want of grace he felt in himselfe and the desire hee had of it As the Hart brayeth for the riuers of water so panteth my soule after thee O God Psal. 42. 1. Paul knew Christ well and see the feeling he had of the want of grace in himselfe and desire he had to it To will is present with me saith he Rom. 7. 18. q d. I would faine doe better I would faine haue more grace and verse 24. ô wretched man that I am who shall deliuer me from the body of this death q d. how faine would I be deliuered from this corruption that cleaueth so vnto me And Phil. 3. 10. he professeth his earnest desire was to know Christ and the power of his resurrection that is to know him better and better euery day The reason why men that before felt no want of grace in themselues when once they know Christ aright feâ—…le the want of nothing so much hunger and thirst after nothing so much as Gods grace is this that 1. their regeneration as well as their knowledge is vnperfect 1. Cor. 13. 9. 2. The true knowledge of God is like vnto the light yea to a maruallous light 1. Pet. 2. 9. and the nature of light is to discouer and make all things manifest Eph. 5. 13. and consequently they that haue most grace and sauing knowledge in them must needs discerne better the want of grace in themselues then they that want grace can doe The vse of the Doctrine is first to kindle in vs a desire of sauing knowledge and an earnest endeauour to obtaine it by the vse of all the good meanes God hath appointed For first as a man can haue no assurance of his Election till he feele that the Lord doth effectually call and conuert him and so execute his eternall decree of electing him within himselfe so this is one of the first works of Gods grace whereby a man shall perceiue that he is actually elected when God workes knowledge in him and an endeauour to increase in knowledge Hos. 6. 2. After two dayes he will reuine vs and in the third day he will set vs vp and we shall liue in his sight ver 3. Then shall wee haue knowledge and endeauour our selues to know the Lord Hast thou no knowledge no endeauour after knowledge surely God hath not yet begun to reuiue thee but thou remainest dead in thy sinnes Psal. 67. 1. 2. When God once begins to be mercifull vnto vs and to cause his face to shine vpon vs then shall his wayes and sauing health be made knowne vnto vs. 2 Knowledge is the foundation of all other graces if our faith zeale loue c. be grounded vpon knowledge they will last and abide as the house built vpon the rocke but if we haue neuer so good and holy affections they will be of no continuance vnlesse they be grounded vpon knowledge yea proportionable to the measure of sauing knowledge is the durablenesse and comfort of all other graces 2. Pet. 1. 2. Grace and peace be multiplyed to you by the knowledge of God and of Iesus Christ our Lord ver 3. According as his diuine power hath giuen vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs vnto glorie and vertue That is the reason of this feruent prayer Paul makes Col. 2. 2. That their hearts might be comforted and they knit together in loue and in all riches of the full assurance of vnderstanding to know the mysterie of God the Father and of Christ. So that if thou endeauour not to increase in knowledge all thy good affections will vanish as the morning deaw when they should stand tâ—…ee in most stead 3. Knowledge bringeth with it all other sauing graces so that he that hath true and sanctified knowledge shall be sure to want no grace that is needfull for his saluation Iohn 17. 3. This is life eternall to know thee In which respect you shall see how singular a blessing and token of Gods fauour Dauid esteemed the knowledge of the word to be by his so frequent and feruent prayers he makes to God for it Psal. 25. 4. 5. 8. 9. 12. 14. and in sundry other places of the Psalmes What shall we say to them then that care not for knowledge vse no means to obtaine it read not heare not or if they do doe it not ordinarily or iâ—…â—…hey do that doe it not with any care to profit in knowledge by that they heare or read surely they are far from saluation as Dauid pronounceth Psal. 119. 155. and how well soeuer they think of themselues the Holy Ghost pronounceth them to be prophane Atheists and contemners of God They that doe thus professe in their liues that they desire not the knowledge of his wayes they haue said in their hearts vnto God Depart from vs who is the Almighty that we should serue him Iob. 21. 14. 15. 2. Vse is for them that perswade themselues they haue knowledge that seeing we haue heard there is a knowledge that is common to many a reprobate and will doe a man no good but much hurt and there is a knowledge that is proper to the elect and a certaine signe of Gods fauour and vnchangeable loue that therefore we rest not in this that wee haue knowledge but seeke for sauing and sanctified knowledge and examine our selues well whether we haue yet attained to this knowledge that accompanieth saluation yea or no. I will therefore giue you out of Gods word certaine notes whereby you may discerne it and they may be referred to three heads for sauing knowledge the knowledge of the elect may be discerned from the knowledge that may be in the reprobate 1. By the efficient causes 2. By the effects 3. By the properties of it The efficient causes of it are foure 1. The Spirit of God is the onely worker of it no wit nor meanes nor studie can worke it but the Spirit of God is the onely worker of it Iohn 6. 45. it is written they shall be taught of God And in that respect no man is capable of it but he that hath the Spirit of God Psal. â—…5 4. The secret of the Lord is with them that feare him and he will shew them his Couenant 2. It is not attained but by the hearing of the word ordinarily By reading and other meanes I deny not but a man may attaine to a great measure of
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
Moses speaking of Gods maruellous goodnesse to his Church expresseth it thus Deut. 4. 7. What nation is so great vnto whom the gods came so neare vnto them as the Lord our God is neare vnto vs in all things that we call vnto him for So Dauid setteth forth the plenteousnesse of Gods goodnesse and mercy by this Psal. 86. 5. Thou Lord art good and ready to forgiue and plenteous in mercy vnto all them that call vpon thee And Paul speaking of Gods bounty saith Rom. 10. 12. He that is Lord ouer all is rich vnto all that call vpon him The Reasons why none can looke for grace and mercy from God but those that aske for it why he will be sought vnto for it are three The first of them respecteth the Lord himselfe and his glory for God counteth himselfe greatly honoured when his people pray vnto him and depend vpon him as it is an honour to a man on earth to be much sought vnto and to haue men rely wholly vpon him This the faithfull knew well and haue by this consideration beene prouoked to this duty Therefore Dauid saith Psal. 63. 4. I will magnifie thee all my life and lift vp my hands in thy name when he lifted vp his hands vnto God he magnified him and Psal. 66. 17. I called vnto him with my mouth and he was exalted with my tongue He esteemed doubtlesse meanely enough of his owne prayers though he thus spake but he knew that God accounteth himselfe to be highly exalted and honoured by this when his seruants thus seeke vnto him In which respect also the Church voweth this to God as a duty whereby she knew God accounted himselfe to be much honoured Psal. 80. 18. Quicken vs and we will call vpon thy name The second respecteth the benefit we receiue by it for by praying our faith repentance loue and zeale is exercised and as the strength and vigour of our bodies is by exercise maintained and increased so is grace also increased by exercise Iude 20. But ye beloued edifie your selues in your most holy faith praying in the Holy Ghost By exercising our faith and repentance and loue in prayer we shall edifie our selues The third respects the nature of grace for he that once hath but the least measure of a true taste of it will esteeme it aboue all things in the world and therefore cannot chuse but earnestly desire more of it and he that doth not desire it contemneth it He that hath found the true treasure and ioyeth in it will sell all that he hath to purchase it Mat. 13. 44. 2. Euery blessing is the sweeter to the godly and certainer token of Gods loue if they can feele they haue obtained it by prayer Dauid giues this for the reason of his thankfulnesse and why Gods mercy in his deliuerance was so sweet vnto him why he would extoll the Lord for it Psal. 30. 2. because he obtained it by his prayer O Lord my God saith he I cryed vnto thee and thou hast healed me 3. Yea though they obtaine it not they can beare the want of it the better if they know they haue prayed for it Phil. 4. 6. 7. In euery thing by prayer and supplication with thanksgiuing let your requests be made knowne vnto God and the peace of God which passeth all vnderstanding shall keepe your hearts and minds through Christ Iesus The Vse of this Doctrine is first to exhort euery man to foure duties 1. Labour for an vnfained desire of grace for till this thou canst neuer haue any assurance of thy saluation nor receiue any grace from God Luke 1. 53. He filleth the hungry with good things and the rich he sendeth empty away 2. Labour for the Spirit of prayer and supplication for without this thou canst receiue no good thing from God specially no grace Iames 4. 7. Ye haue not because ye aske not 3. In the best meanes cry and pray to God for grace else shall they not profit thee Thus did David though he enioyed excellent meanes of grace Psal. 25. 4. 5. Shew me thy wayes O Lord teach me thy paths lead me in thy truth and teach me and 119. 12. 33. Teach me thy statutes teach me O Lord the way of thy statutes 4. If thou euer hadst this desire this Spirit of supplication and feelest it decayed in thee oh stirre it vp againe and striue to recouer it and herein I may say to thee as the Apostle to them Heb. 10. 32. Call to remembrance the former dayes and as our Sauiour to the Angell of the Church of Ephesus Reu. 2. 5. Remember euen in this from whence thou art fallen and repent For as your desire of grace decayeth so doth your assurance and comfort decay Secondly this doctrine serueth to reproue the wicked and shew the fearefull estate of such as are void of all desire of saluation Psal. 119. 154. Saluation is farre from the wicked for they seeke not thy statutes Certainely thou art yet in thy sinnes in the state of a child of wrath If thou say well if God haue decreed to saue me I shall do well enough I answer thou presumptuous foole what hast thou to do with Gods secrets Deutr. 29. 29. while thou continuest withâ—…t all desire of grace thou hast cause to feare thou art a reprobate But we shall make the better vse of this Doctrine when we haue learned the doctrine that followeth We are therefore further to obserue that as Christ telleth her what she should haue done to obtaine this water of life she should haue asked so he telleth her also what he would haue done if she had asked he would haue giuen it her though she were a Samaritan and a most wicked woman also Whence we learne That all such as can vnfainedly desire and aske grace of God shall be sure to obtaine it See the expresse promises of God for this Mat. 〈◊〉 6. Blessed are they that hunger and thirst after righteousnesse for they shall be filled Mat. 7. 8. Euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened Rom. 10. 13. Whosoeuer shall call vpon the name of the Lord shall be saued Reu. 22. 17. Let him that is a thirst come And whosoeuer will let him take the water of life freely The reasons of this are three 1. The infinite goodnesse of the Lord and the earnest desire he hath of the saluation and conuersion of men See this here in Christ he laboureth to worke this desire of the water of life in this wretched woman So Esay 65. 1. Behold me behold c. and so ver 2. I haue spread out my hands all the day vnto a disobedient people Can he then reiect them that vnfainedly desire his grace who is himselfe so earnest a suiter to vs that we would seeke and receiue it 2. The delight God taketh in and the readinesse that is in him to accept
fragments and superficiall beginnings of true sanctification and grace may fall quite away and lose them Heb. 6. 4 5. Such as haue beene inlightened and tasted of Christ and of the good word of God and powers of the world to come and haue beene partakers of the Holy Ghost may fall away 2. Pet. 2. 20. 22. Such as had escaped from the filthinesse of the world through the acknowledgement of the Lord and of the Sauiour may be intangled therein againe and ouercome so as that their latter end may become worse then euer their beginning was But he that hath not onely tasted but drunke a sound draught of this water of life and let it downe can neuer lose it neuer cast it vp againe 4. A man that hath not only tasted but drunk of this water of life and truly receiued the Spirit of sanctification may seeme to haue lost it somtime for he may decay for a time in the measure of grace and lose the heate and feruency of the spirit that once he had as Christ complaines of the Angell of the Church of Ephesus he had left his first loue Apoc. 2. 4. 2. He may for a time lose the comfortable feeling assurance of grace and be in his owne sense as a man vtterly void of grace This was the case of the Spouse of Christ Cant. 3. 1. 2. and 5 6. Her well-beloued was gone 3. Hee may lose for a time the power and eâ—…icacie and operation of grace and fall into as grosse sinnes as any other man Dauid and Peter may be examples of this yea the best are in great and continuall danger to fall thus if they take not great heed vnto themselues Nay it is a very hard thing for any of Gods children to keepe themselues from these decayes Therefore are those exhortations so often vsed 1. Cor. 10. 12. Wherefore let him that thinketh hee standeth take heed least hee fall Heb. 12. 15. Looking diligently least any man faile of the grace of God least any roote of bitternesse springing vp trouble you and thereby many bee defiled Phil. 2. 12 13. Wherefore my beloued as ye haue alwaies obeyed not as in my presence onely but now much more in my absence worke out your saluation with feare and trembling For it is God that worketh in you both to will and to doe of his owne good pleasure You see then how euen they that haue indeed drunke of this water of life may seeme to haue it quite dryed vp in them But yet though this seeme so it is not so indeed for in all those three cases I haue mentioned ye shall see the children of God that had drunke of this Water of life they had in themselues this Well of water they had grace in them euen then when they seemed to haue lost it There is soundnes of grace in many a one that is much decaied in zeale as is plaine in the case of that Angell of Ephesus Apoc. 2. 2 3. Notwithstanding this his delay in his first loue the Lord knew approued of his workes and commendeth him for his labour and his patience and for this that he could not beare with them that were euill and that he tryed them that said they were Apostles and were not that he had borne and had patience and for his names sake had laboured and had not fainted 2. There is much grace in many a one that haue lost for a time their feeling as is plaine in the example of the Spouse Cant. 5. 6. She grieues and neuer giues ouer seeking till she had found her beloued 3. There remaineth grace in the regenerate euen then when they haue falne most fearefully Whosoeuer is borne of God saith the Apostle 1 Ioh. 3. 9. doth not commit sin for his seede remaineth in him and he cannot sin because he is borne of God the seede of God remaineth in him and therefore he cannot sinne as other men doe he cannot sin with the full consent of his will with the full sway of his soule as before he did This is euident in the example of Dauid for when he complaines as if he had quite lost the spirit Psal. 51. 11 12. Euen then he prayeth and prayeth so as he could neuer haue done if he had not had the spirit of grace in him For how can men call vpon him in whom they haue not beleeued saith the Apostle Rom. 10. 14. and Rom. 8. 26. it is the spirit it selfe that maketh intercession for vs and makes vs able to pray Hauing thus cleared the Doctrine let vs heare how it may be confirmed Let vs hearken vnto some plaine and pregnant testimones of holy Scripture to prooue this that whosoeuer hath truely receiued the Spirit of grace can neuer lose it Psal. 15. When Dauid had spoken of sundry fruits of regeneration hee concludes the Psalme thus verse 5. Hee that doth these things shall neuer be moued Psalme 19. 9. The feare of the Lord is cleane and endureth for euer Psal. 23. 6. Surely goodnesse and mercy shall follow me all the daies of my life So he that heares the Word and doth it is compared to a house that is built vpon a rocke which no raine nor flouds nor windes nor tentations how strong soeuer can ouerthrow Matth. 7. 24. 25. And Luke 8. 13. 15. Though the other hearers beleeue but for a time yet he that with an honest and good heart heares the Word shall keepe it Iohn 6. 56. Hee that eateth my flesh and drinketh my bloud abideth in mee In which respect sauing grace is called The good part that shall not bee taken away Luk. 10. 42. The immortall seede 1. Peter 1. 23. and was fitly resembled by that fire that came downe from heauen that neuer went out Leuit. 6. 12. The Reasons of this are principally three 1. The vnchangeablenesse of Gods loue and decree No man hath receiued the Spirit but onely such as God hath elected to saluation and loued in Christ before all worlds Rom. 8. 30. Whom hee predestinated them he called and none but them Acts 13. 48. So many as were ordained to eternall life beleeued Therefore true faith is called Titus 1. 1. The faith of Gods Elect. A man may make his election sure this way 2. Pet. 1. 10. Now such as are elected cannot possibly fall away this our Sauiour speakes of as of a thing vtterly impossible The false Christs and false Prophets shall shew so great signes and wonders that they shall deceiue if it were possible the very elect faith lie Matth. 24. 24. The loue of God in Christ is vnchangeable Ier. 31. 3. I haue loued thee with an euerlasting loue saith the Lord therefore in mercy haue I drawne thee Whom Christ loues Iohn 13. 2. he loues vnto the end And those that come to him that is which beleeue in him Iohn 6. 35. he will neuer cast away Iohn 6. 37. The gifts and calling of God saith the Apostle Rom 11. 29. that is such
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.
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his
giue a sweet rellish to all Gods blessings Ioh. 29. 3. 7. Iob speaking of the comfort he tooke in all Gods blessings in the time of his prosperity in the recreations and delights of his youth in his house in his children in his riches in the honour that God gaue him he alledgeth this for the reason of it Verse 3. His light shined vpon my head Yea euen in affliction it would make vs comfortable Rom. 5. 3. Neither doe we so onely but we reioyce in tribulations and without this we can haue no true ioy but eyther 2. Cor. 5. 12. reioyce in the face not in the heart or for a very short moment our ioy will be as Eccles. 7. 8. like the noise of thornes vnder the pot so is the laughter of fooles Thirdly it would make vs able to go to God in prayer at all times with boldnesse and delight Iob 23. 26. Thou shalt then delight in the Almighty and lift vp thy face vnto God But on the contrary he that wants this assurance can take no comfort or delight in prayer will he delight himselfe in the Almighty will he alwaies call vpon God Iob 27. 10. Fourthly to conclude we haue no true Faith vnlesse we striue for this assurance and what haue we to yeeld vs comfort in life or death if we be without Faith Without faith it is impossible to please God Heb. 11. 6. Now though a man may haue a true Faith and yet so weake that he may want this assurance for a time or haue it in great weakenesse yet without a mourning for and striuing against our doubtings without a seeking for this certainety there can be no true Faith in vs the poore man whose childe was possessed had much vnbeliefe and doubting in him but he wept for it and cryed to Christ for help against it Mar. 9. 24. For Gods Spirit wheresoeuer it is lusteth against the flesh Gal. 5. 17. That makes the Apostle say Heb. 3. 6. His house we are if we hold fast our confidence and the reioycing of our hope vnto the end Now if we desire to attaine to this certaine assurance of Gods fauour and of our saluation to keepe it when we haue it to recouer it when we haue lost it I will shew you some of the principall meanes whereby this may be obtained The first is to esteeme highly of it and account it our chiefe treasure and happinesse for then our heart will be euer vpon it then we will looke to it and be affraid to lose it where your treasure is there will your heart be also Matth. 6. 21. the wise Merchant when he had found the treasure and resolued to purchase it by parting with all that he had did hide it so that he might not lose it Matth. 13. 44. The chiefe cause why many haue so little assurance of their saluation is for that they make no reckoning of it there be a thousand things they regard more than it Dauid made another manner of reckoning of it Psal. 4. 6. Many say who will shew vs any good but Lord lift vp the light of thy countenance vpon vs. As if he should say Let me see it and be assured of it that will suffice me And 63. 3. Thy louing kindnesse is better than life And 80. 7. Cause thy face to shine and wee shall be saued The second meanes is to vse diligently and conscionably the exercises of Religion and parts of Gods worship for they are all ordained of God to worke this assurance in our hearts First the reading of the Word 1. Iohn 1. 4. These things write we vnto you that your ioy may be fuâ—…l Secondly the hearing of the Word Luke 1. 77. The ministry of the Word is ordained of God to giue knowledge of saluation to his people for the remission of their sinnes Thirdly the receiuing of the Sacrament for euery Sacrament is ordained to bee a seale of the righteousnesse of Faith Rom. 4. 11. Fourthly Prayer Iohn 16. 24. Aske and yee shall receiue that your ioy may bee full And this may be said generally of all the exercises of Religion Therefore Dauid giues this for one reason why he did so desire to dwell in Gods house that he might behold the beauty of the Lord Psal. 27. 4. A chiefe cause why many want this assurance is for that they vse not these parts of Gods worship constantly and conscionably The third meanes is to keepe a good conscience carefully Pro. 15. 15. A good conscience is a continuall feast Peace and confidence is oft ascribed to the practice of piety Matth. 7. 24. Hee that heareth of me these words and doth the same is like to him that builds on a rocke Experience and practice of godlinesse are chiefe meanes to worke this full assurance 1. Tim. 6. 18 19. Charge them that are rich that they doe good laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life 2. Pet. 1. 5. Ioyne vertue with faith and with vertue knowledge temperance patience godlinesse brotherly kindnesse loue Then followeth verse 10. Giue diligence to make your calling and election sure for if you doe these things ye shall neuer fall And verse 11. For by this meanes an entrance shall bee ministred to you aboundantly into the euerlasting Kingdome of our Lord and Sauiour Iesus Christ. On the other side the chiefe cause why many can neuer grow to any assurance and many hauing had it haue lost it is the neglect of a good conscience their falling into sinnes against their conscience Me thinkes this should haue great force to restraine men from sin see what adoe Gods deare seruants haue had to recouer their certainty and comfort when they haue falne into foule sinnes Psal. 51. 8. Make me to heare ioy and gladnesse Verse 11. Cast me not away from thy presence Verse 12. Restore me to the ioy of thy saluation The fourth meanes is to obserue our owne waies diligently and when we haue slipped into any sinne to humble our selues speedily before God in the sense and acknowledgement of it and to seeke peace with him This is a sure way to preserue our assurance Iob 13. 15. Though hee slay me I will put my trust in him and I will reproue my waies in his sight Psal. 32. 5. Then I acknowledged my sinnes vnto thee neither did I hide mine iniquity for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne And this all Gods children haue oft found by experience that they neuer had a more sweet sense and assurance of Gods loue than when they most deepely humbled themselues before him in the free acknowledging and bewailing of their sinnes When they haue sowed most teares this way they haue reaped most ioy Psal. 126. 5. When they haue beene most ready to accuse themselues the Lord hath beene most ready to iustifie them as we see
duty that we must performe vnto others First for our selues We are to be exhorted that we would loue Church-meetings and delight more in them and be more thankfull to God for them than we haue hitherto been Labour for that affection that Dauid had Psal. 122. 1. I was glad when they said vnto me Let vs goe vnto the house of the Lord. Yea pray for the continuance of our solemne Assemblies both here and in other places of the Countrey This was also Dauids heart Psal. 122. 6. Pray for the peace of Ierusalem they shall prosper that loue thee And marke the Reasons Vers. 8 9. For my brethren and Companions sakes I will now say Peace be within thee Because of the house of the Lord our God I will seek thy good And therefore labour to walk worthy of this blessing and to profit by it For no enemy can put downe our meetings till God for our sinnes do put them downe Lam. 2. 6. He hath destroyed his Tabernacle as a garden he hath destroyed his Congregation Secondly concerning others there are two duties we are to be exhorted vnto 1. That euery one of you would call vpon his Neighbour and Friend and draw them to frequent the Church-assemblies When the Lord had prophesied Esay 2. 2. that vnder the dayes of the Gospell All nations should flow vnto the house of the Lord he addeth Vers. 3. that this should be the meane to draw so many to his house Many people shall go and say Come let vs go vp to the house of the Lord. 2. Masters of Families and Parents are to be exhorted that they would not think it sufficient to come to Church themselues but see that their children and seruants come also We should suffer none to attend vs in our owne house that will not attend and go with vs to Gods house Exod. 20. 10. Sonne Daughter Man Maid Stranger Iosh. 24. 15. I and my house will serue the Lord. Dauid speaketh of this as of one of the greatest comforts he had had vpon earth Psal. 42. 4. That he had gone with a multitude and led them into the house of God and Psal. 101. 7. There shall no deceitfull person dwell in mine house Sure he would much more haue said there shall no prophane contemner of Religion dwell in my house The second vse of the Doctrine is for reproofe And there be two sorts of men that are to be reproued by this Doctrine 1. Such as neglect the Church-assemblies in all the parts of Gods worship and seâ—…uice 2. Such as separate themselues from the Church-assemblies in some parts of Gods publike worship Of the first kind there are foure sorts 1. Such as separate from our Church-assemblies vpon pretence of the corruptions that are in them These are marked with a black coale by Iude vers 19. These be they who separate themselues sensuall hauing not the spirit But herein Christians must learne wisely to distinguish betweene such as are vniustly separated by others from the Church-assemblies and such as voluntarily separate themselues these deserue to be called Schismaticks and not the other Neither are they to be accounted Schismaticks as though they dare not be agents or practisers of any corruption that remaineth in the Church yet can beare and tolerate them as burdens without forsaking the Church for them To this first sort I will say no more but wish them well to weigh the examples of Gods seruants that haue been mentioned in this doctrine which frequented so diligently the publike worship of God vsed in Ierusalem when there were farre greater corruptions both in the Priests and people and worship it selfe than can be found in ours 2 Such as absent themselues from the Church-meetings out of respect they haue to their profit they must needs spend some Sabbaths in going to Faires they must go iournies on that day sometimes and make bargaines c. they cannot spare any time from the works of their calling to come to Lectures on the week day They cannot get their liuing they say by going to Church and when they do come to Church on the Sabbath they cannot bring their whole family with them they must leaue some behinde them to looke to their houses for feare of robbing These are like those Mal. 3. 14 that said It is iâ—… vaine to serue God and what profit is it that we haue kept his ordinances To these I say no more but this First if thou couldest come to the Church either on the Sabbath or week day with an vpright heart thou shouldest not need to feare that that would make thee poorer The Lord God would be a sunne and shield vnto thee no good thing would he with-hold from thee Psalme 84. 11. Secondly though thou may in sundry cases of necessity leaue some at home when thou commest to Church yet take heed thou pretend not necessity where none is For if thou dare leaue thy house empty when thou goest to a Faire or to haruest worke and canst trust God with keeping of it then and darest not do so on the Sabbath when thou commest to serue God be thou assured thy heart is naught and God will not hold thee innocent For God hath made a further promise to thee for keeping of thine house when thou leauest it vpon this occasion than at any other time Neither shall any man desire thy land when thou shalt goe to appeare before the Lord thy God thrice in a yeare Exod. 34. 24. 3 Such as though they haue nothing to do if their finger be sore or their head do butake will absent themselues I would haue such to remember the example of Hezechiah who in three dayes after he had been sick of a most painfull and mortall disease went into the Temple Esa. 38. 22. and the woman that on the Sabbath resorted to the Synagogue though she had had a spirit of infirmity eighteene yeares Luke 13. 10 11. And because the true cause of their absence is for that they find no comfort nor take any delight in our Church-exercises I would haue them to consider that there is no one more certaine signe of a dead heart void of all grace and sense of Gods loue than this not to be able to take any delight in his publike worship as may appeare by the contrary in these two places Psal. 84. 12. Dauid loued Gods Tabernacles so well because his heart and his flesh reioyced in the liuing God And 1 Pet. 2. 2 3. Such as haue tasted how sweet the Lord is will desire the sincere milke of the Word And know thou that as thou carest not for appearing in the Assemblies of the righteous in this life so hast thou cause to feare that thou shalt not stand in the Assembly of the righteous in the life to come Psal. 1. 5. when thou wilt esteeme better of them than now thou dost 4 Such as absent themselues vpon this pretence that they can serue God as well and spend their time
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
vnsound iudgement in some cleare and manifest truths or other full of reasoning and oppositions against it 1 Tim. 6. 5. If any consent not to the wholsome words of the Lord Iesus Christ and vseth vaine disputations he knoweth nothing saith the Apostle his mind is corrupt and destitute of truth Fourthly the knowledge of a regenerate man may be discerned by this It hath power to reforme and rule his heart and workes in him a care of practice and obedience Luke 8. 15. They that with an honest and good heart beare the word keepe it and bring forth fruits with patience 1 Iohn 2. 3 4. Hereby we are sure we know him if we keepe his commandements he that saith I know him and keepes not his commandements is a lyar Esa. 2. 3. He shall teach vs his wayes and we will walke in his paths Yea sanctified knowledge makes a man strong to resist and stand against tentation The feare of the Lord that is wisdome and to depart from euill is vnderstanding Iob 28 28. Prou. 24. 5. A wise man is strong for a man of vnderstanding increaseth his strength He that can say as Psal. 17. 4. By the word of thy lips I haue kept me from the path of the destroyer is a happy man he knowes the truth with a sauing knowledge On the contrary side the naturall mans knowledge swimmeth in his braine and hath no power in his heart It is said of the sonnes of Eli They were wicked men and knew not the Lord 1 Sam. 2. 12. They had no iot of sanctified knowledge in them Fiftly and lastly the regenerate man though he find himselfe wanting sometimes in these properties of sanctified knowledge yet feeles he this ignorance and bewailes it and what measure of knowledge soeuer he hath attained to he satisfieth not himselfe in it but the more he knowes the more he desires to increase in knowledge This you shall see in Dauid Open thou mine eyes that I may behold wondrous things out of thy law teach me thy statutes make me to vnderstand the way of thy precepts Psalme 119. 18 26 27. On the other side the naturall man is well perswaded of his owne knowledge thinkes he knowes enough and is full Woe be to you that are full Luke 6. 25. The second grace wherein I told you we were to make triall of the soundnesse of our hearts is Repentance by which I mean in this place onely the forsaking of sinne Now there is no one grace in soundnesse and vprightnesse in that mans heart that hath not vnfainedly repented and forsaken his sinnes Acts 11. 18. Then hath God also to the Gentiles granted repentance vnto life Vnlesse we can be able to say These and these sinnes I know I haue left surely we haue not repented Wee were sometimes foolish disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuy hatefull and hating one another Tit. 3. 3. And the man that hath vnfainedly repented and forsaken his sins doubtlesse hath an vpright heart Thus saith Dauid of himselfe Psal. 18. 23. I was vpright before him and kept my selfe from mine iniquity for he that hath repented is iustified and hath his sins forgiuen him Act. 5. 31. Christ is called a Prince and Sauiour to giue repentance and forgiuenes of sins If yan man shall aske May not some naturall men forsake and leaue the sins they haue liued in I answer Yes Peter speakes of some temporaries and hypocrites that had escaped the filthinesse of the world 2. Pet. 2. 20. and our Sauiour of one that had the vncleane spirit cast out of him and his house swept and garnished Matth. 12. 44. But these differences there be betwixt the repentance of the regenerate and naturall man 1. The regenerate man forsakes sin of conscience to God euen because he knoweth God hath forbidden it is offended and dishonoured by it as his sorrow for sin is according to God 2. Cor. 79. so is his forsaking of sin also 2. Cor. 7. 10. Yea his forsaking of his sin growes though not only yet chiefly from the knowledge he hath of Gods mercy and from the loue he beares to God for his goodnesse he forsakes his euill way and returnes to the Lord out of this hope and perswasion that he will haue mercy vpon him and that our God will abundantly pardon Esay 55. 7. He feares the Lord and his goodnesse Hos. 3. 5. The grace of God that bringeth saluation the Gospell which makes knowne to vs Gods loue in Christ hath taught him to denie vngodlinesse and worldly lusts Tit. 2. 11 12. On the other side the hypocrite forsakes his sins or rather seemes so to do first for that he wants meanes to follow them as of old or secondly no occasion is offered to shew his corruption in thirdly or out of respect he hath to his credit with men fourthly or out of the apprehension of Gods wrath only 2. The regenerate man forsakes not one or two but all knowne sins Why then there is no man regenerate will you say For in many things we sinne all Iames 2. 3. But my meaning is though he cannot shake off euery sin yet there is no knowne sin that willingly he giueth liberty to himselfe in be it small or great when once it is discouered to him to be a sin he makes a conscience of it as Daniel did of defiling himselfe with the Kings meat Dan. 1. 8. he kept Gods law and his conscience to obey it as the apple of his eye which the least more will offend Pro. 7. 2. This is called precisenesse and foolish nicenesse I grant that it is indeed a note of an hypocrite to be precise and strict in small matters and make no conscience of grosse sins to tithe miâ—…t and cummin and to neglect the weightyer points of the law to streine at a gnat and to swallow a cammell Mat. 23. 23 24. yet he that shall say of the least sin Tush that is nothing If I neuer do worse I shall do well enough doubtlesse that man hath no soundnes in his heart Iames 2. 10 11. Whosoeuer shall keepe the whole Law yet faile in one point is guilty of all For he that said Thou shalt not commit adultery said also Thou shalt not kill The least sin committed wilfully and presumptuously becomes dangerous and damnable the soule that dâ—…th ought presumptuously shall be cut off from among his people as the man was by Gods expresse commandement that had in that sort but gathered a few sticks vpon the Sabbath day Num. 15. 30. 32. On the other side no naturall man or hypocrite euer made conscience of all sin but either he hath some one sin that is his beloued sin which he will not part with as Herod had Mar. 6. 20. or of many sins which he counts small he makes no conscience at all but euen despiseth his waies in them as Salomon speaketh Pro. 19. 16. 3. The regenerate man though he slip often yet
duties which are the fruits of true grace be discerned from such as proceed from some other root If a man doe truely loue the Word and the profession of it he will perseuere in his loue and profession and neuer forsake it Matth. 13. 20 21. of that hearer that heard the Word and incontinently with ioy receiued it and endured but for a season our Sauiour saith the cause was because he had no roote in himselfe He neuer had sound heart And 1. Iohn 2. 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs. So is it likewise in all other good duties which any man hath beene giuen to if they were the fruits of grace if euer a man did vse to doe them with a good heart he will doe them still I cannot stand vpon all good duties in particular I will instance but in one whereby we may iudge of all the rest for there is the like reason for all If euer a man were wont to be mercifull and liberall in relieuing Gods poore seruants out of a good heart he will be so still You shall see this Esay 32. 8. The liberall man will deuise of liberall things that is he will studie and thinke with himselfe which of Gods seruants stand in neede and how he may shew himselfe mercifull to them and he will continue his liberalitie Another notable place there is for this Heb. 6. The Apostle saith of the Hebrewes verse 9. He was perswaded there were better things in them than in such hypocrites as he had spoken of before and such as accompanied saluation And verse 10. he giues this for the reason in that saith he yee haue ministred to the Saints and yet minister and he adds verse 11. We desire that euery one of you shew the same diligence to the end And why so To the full assurance of hope saith he As if he should haue said There is no full assurance of hope no not in so excellent a fruit of faith as this is vnlesse yee continue to the end Two obiections you may haply make against this which I must giue you to answer to That in many that haue beene truely regenerate great intermissions and giuing ouer of good duties haue beene found the fruits of grace haue beene strangely interrupted and broken off in them He that had come to Dauid at that time when after his adultery hee practised the death of Uriah or to Peter when he forsware his Master and with such direfull curses denied that he knew him would haue beene able to discerne no more fruits of grace nor conscience of their dutie to God in them than in Saul or Iudas A man therefore you will say may be Gods childe and haue a sound heart though he be not thus constant in his obedience as you haue said To this I answer first That though in the time of temptation or of some spirituall desertion the case may be thus with Gods childe for a time yet he cannot continue so but he shall recouer himselfe and doe his first workes againe according to that Psal. 55. 22. Hee will not suffer the righteous to fall for euer Secondly that during the time of this his fall and giuing ouer the practise of those good duties hee was wont to performe the childe of God hath lost the assurance of his hope and of the soundnesse and vprightnesse of his owne heart neither can any other man or himselfe say that any good thing he did before was done in truth now he hath giuen it ouer And indeed if thou obserue it thou shalt finde that none such take any comfort at all to heare or thinke of any good thing he did in times past Heerein I may appeale to the consciences of euery one of you if any such be here that were in times past diligent zealous and conscionable Preachers or such as vsed conscionably and carefully to pray in priuate or such as were carefull to haue the exercises of Religion in your families and haue now quite giuen ouer these things is it any comfort to you that you were such kinde of people in times past Nay is it not rather a vexation to your mindes to thinke of those times because your hearts are apt to tell you all that was done but in hypocrisie Certainely till you recouer your selues and doe your first workes againe you cannot haue any assurance that there was euer any truth or soundnesse in your hearts Yea but will you say though they that are quite falne from the good duties they were wont to performe can haue no assurance of the truth of their hearts yet there is many a one that hath a good heart that yet findes great inconstancy in himselfe and that he oft omits the good duties he should performe and hath not at all times that aptnesse and alacrity in prayer and such like holy exercises as he hath at some times Can such a one haue no assurance of the vprightnesse and soundnesse of his heart I answer First that it is certaine that many a good man may decay in the measure of his practice and doing of good duties euen through a naturall decay of his spirits by age or sicknesse Secondly he may also lose that heate and feruency of spirit that sometimes he had This is plaine in the Angel of the Church of Ephesus Apoc. 2. 4. He had left his first loue and yet had much grace in him still verse 2. I know how thou canst not forbeare them that are euill And verse 6. Thou hatest the deeds of the Nicolaitans which I also hate Yea without daily watchfulnesse and stirring vp of our selues it will not be possible to keep our selues from this decaying in our first loue and feruency in good duties if we do not exhort and stir vp our selues daily we shall be in danger to be hardned through the deceitfulnesse of sin Heb. 3. 13. But yet this you shall finde in euery regenerate man ordinarily vnlesse it be in that case of tentation and spirituall desertion that I spake of in the former obiection First he doth still performe good duties of conscience toward God though not with that chearefulnesse and aptnesse as at other times He keeps his way still and goes on though not so fast and comfortably as he was wont grieuing for his decaies and striuing against his dulnesse and this God greatly delighteth in euen in this Labour of loue as the Apostle calls it Heb. 6. 10. Secondly he rests not in any thing he hath done but is carefull to perseuere and continue to the end For this we haue two notable examples First in Dauid Psal. 146. 2. I will praise the Lord during my life as long as I haue any being I will sing vnto my God And 101. 2. I will do wisely in the perfect way till thou commest to me And Psal. 119. 11â—… I haue applied my heart to fulfill
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
204. The knowledge euen of the vnregenerate if they belong to God is a great aduantage vnto them 205. Who know Christ lesse regard the world 238. Knowledge sanctified notes thereof 238 239. The benefit of such as desire knowledge 360. L. Liberty The true knowledge of our Christian libertie in the vse of things indifferent is a great helpe against vnnecessary heauinesse and sorrow 439 440. Lectures On the weeke day are lawfull ◅42 Loue. Loue of the regenerate 480. Loue of the people is true when they make vse of their Ministers gifts and will be direrected by them 319. To loue and countenance a Minister but not to heare him may procure a temporall reward but no sound comfort 321. M. Masters of families They should see that their whole family ioyne with them in Gods worship 123. How they should gaine loue and reuerence from their seruants 496. Matrimony Second marriages are lawfull 7◅ Though Marriage be not necessary for all for some it is 94. Meanes The Lord doth oft both prepare mē to grace confirme them in it by other meanes besides his word 417. Of grace not to bee despised because they seeme weake and contemptible 32. Both the giuing of them and the successe of them depends only on the good pleasure of God 250. 253. To sin against the meanes of grace greatly aggrauates sin 422. Melancholy Wee are bound to striue against the passion of it 434. The best meanes to preserue vs from the danger of it see sorrow Mercy of God The hainousest sins of the Elect hinders not God from calling them 95. He thinkes neuer the worse of them for their old sins after their conuersion 96. 97. He reiects not their seruices for the corruptions that cleaue to them 97 98. 192. He causeth their fow lest sins to turne to their great good ◅8 The knowledge of it tends greatly to the comfort of the faithfull 99. He will not reiect his children for their infirmities but is therein very tender and respectfull towards them 452. Foure things in the Lords gracious disposition that should mooue vs to serue him willingly 463. Mercifulnesse We should learne to be mercifull by the example of our heauenly Father 100. Ministers They must do the work of their calling with a willing mind 261. Their mutuall agreement loue will much further the Gospell 299. Yet are we not bound to agree with or like of all but we may lawfully discountenance and publikely reproue some Ministers 300. 301. The difference in iudgement or practise about the Ceremonies should not alienate the affections of godly Ministers one from another ◅01 303. He must bee diligent and carefull to teach profitably 367. He must be faithfull and wherein that consists 367. 368. His life must be exemplary for piety 368. They had need be godly men 215. They should encourage their people to moue their doubts to them 227. What they should do when the people leaue them to heare others 271. Faithfull ones need not feare want but shall be sure of good reward 8◅ His chiefe care should be to see fruit of his labours how he may do that 284 289 290. The best haue been apt to be discouraged by the badnesse of their hearers 294. They must not enuie but esteeme louingly and reuerently of their brothers 297. How far they should seeke to agree together and how that may be wrought 299. 305. The Minister to which a man belongs is not to be forsaken 269. Ministers that are faithfull shall be rewarded 283. A faithfull Minister need not be couetous for the things of this life nor feare the malice or subtiltie of enemies 284. Ministers must labour to be fruitfull 289. Ministers encouraged by peoples forwardnes 293. A man may be a faithfull Minister and approued of God though his gifts be far inferiour to other of his fellow-labourers 309. Ministers ought not to be daunted in the presence of any wicked in the exercise of their Ministry 294. Ministers ought to carry themselues so as that they may deserue respect from the people 316. Ministers are bound to teach the whole councell of God 317. Corruptions may be in the deliuery of the truth but the Word hath no corruption in it 317. A Minister may tell his people of the duty they owe him and yet not be proud 317. Their faults may bee publikely and sharply reproued 300 ◅1 There is an honour due to euery true Minister 360. 375. The Lord makes high account of the honour that is done to his faithfull Ministers and is highly displeased with the contempt and indignities done to them 359. This should not puffe him vp but humble him 361. Foure degrees of honour due to them 362. They haue for the most part least esteeme in their owne country and amongst them that are neerest to them in birth and acquaintance 364. How they may get and maintaine reuerence in the peoples hearts 367 368. They should striue to apply them particularly to their hearers 373. They haue authority to reprooue sin in any man 106. 360. They must not be discouraged at the vnfruitfulnesse of their labours 3◅8 The people looke for angelicall perfection in them 366. The faithfull one shall bee sure to haue both honour maintenance and fruit of his labours 375. Comfort for them against the contempt of their calling and persons 376. The fearefull estate of such as despise or doe any indignity to them 359. 360. 376. Men shew respect to their Ministers and comfort them when they make vse of their gifts in priuate 319. Conceitednesse is a cause they do not 222. The Priests had their houses neere the Temple for this end 221. Ministry of the Word See Meanes Great is the necessity of it 278 279. A sound Ministry is the strength of a State 279 This of the new Testament is far more fruitfull then that was vnder the law 287 288 289. A great mercy to teach vs by men rather then immediatly or by Angels 107 ◅42 It is the saluation of men and why it is so called 2◅7 168. How it becomes effectuall 169. Whom God intends to saue he giues the ministry of the Word vnto and grace to profit by it 305 306. God hath been wont to make it effectuall in as many as hee meanes to saue within a short time after they haue first enioyed it 324 325. God neuer giues it to any people but hee makes it effectuall to saue some 376. 289. The ministry of the new Testament in regard of the profitablenesse of it to win soules is far more excellent then that of the old 287 The ministy of the Prophets prepared men to receiue the ministry of the Gospell 287. They that esteeme of the message esteeme of the messenger 309. Ministry effectuall 28◅ Ministry of the Word of great necessity 278. Miracles The chiefe end of them was not to conuert men but to gaine credit to the Word in their hearts and make them willing to heare 37. New formes of Gods worship
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
knowledge but the least measure of sauing knowledge of that knowledge that may yeeld him sound comfort no man can ordinarily attaine to but by hearing 1. Cor. 1. 21. It hath pleased God by the foolishnesse of preaching to saue men The glory of the Lord his power and iustice sufficient to make vs to feare him seruilely may be seene elsewhere but the beauty of the Lord which may make him amiable to vs the comfortable knowledge of God is to be seene no where but in the Temple and in this ordinance of his the ministery of his word Psal 27. 4. 3. It is gotten by earnest prayer the man that neuer prayeth may attaine to knowledge but say he haue the best means the best ministry he shall neuer attain to the least measure of sanctified knowledge if he vse not to pray heartily for Gods blessing vpon the meanes Prou. 2. 3. 5. If thou cryest after knowledge then shalt thou vnderstand c. that made Dauid to cry to God so earnestly for this Psal. 119. 18. 4. It is confirmed by experience Psal 119. 140. thy Word is proued most pure and thy seruant loueth it Rom. 12. 2. Be ye changed by the renewing of your mind that ye may proue what that good and acceptable and perfect will of God is This is that knowledge Iob got by his afflictions Iob 42. 5. Now mine eyes seeth thee saith hee This is that spoken of Ier. 32. 8. Then I knew that this was the word of the Lord he knew before but experience now added to the certainty of his knowledge The effects whereby sauing knowledge is to be discerned from the other are three 1. It puffeth not vp a man as other knowledge doth 1. Cor. 8. 2. but makes him to haue a lowly conceit of himselfe because he discerneth much more ignorance then knowledge in himselfe The cause why the Laodiceans were so well conceited of themselues was for that their eyes were not opened Apoc. 3. 17 18. Experience sheweth this to be true in the best of Gods seruants and such as haue most profited by the word they are humble minded and euer complaining of their owne ignorance surely I am more brutish then any man saith Agur Pro. 30. 2. 3. and haue not the vnderstanding of a man I haue neither learned wisdome nor haue the knowledge of the holy 2. It resteth not in the braine but worketh vpon the heart and affections Esa. 51. 7. Ye people that know righteousnesse in whose heart is my law This light is not like that of the Moone but of the Sunne that not onely giueth light but warmeth and quickneth euery thing Paul prayeth their loue might abound in all knowledge and in all feeling or iudgment Phil. 1. 9. No man truely knowes God with a sanctified knowledge but he loues him also and thus are these two graces coupled together Psal. 91. 14. Because he hath set his loue vpon me thereforewill I deliuer him I wil set him on high because he hath knowne my name No man truely knowes God with a sanctified knowledge but he also putteth his trust in him Psal. 9 10. They that know thy name will put their trust in thee 3. It worketh reformation of heart and life Iob 28. 28. To depart from euill is vnderstanding 1. Ioh. 2. 3. Hereby we are sure that we know him if we keepe his commandements and verse 4. He that saith I know him and keepeth not his commandements is a lyer and verse 11. He that hateth his brother is in darknesse and walketh in darknes and knoweth not whither he goeth because that darknesse hath blinded his eyes Therefore it is said of the sonnes of Eli 1. Sam 2. 12. That they knew not God 4. It makes men strong to resist and stand against temptations Prou. 24. 5. A wise man is strong yea a man of knowledge increaseth his strength The properties of sauing and sanctified knowledge are two 1. It is cleare and certaine not confused and doubtfull 1. Cor. 2. 15. He that is spirituall iudgeth all things yet he himselfe is iudged of no man he is soe certaine that no contrary iudgement or censure of any man can make him to alter his iudgement So 1. Ioh. 2. 27. Ye need not that any man teach you but as the same anointing teacheth you of all things 2. There is no satiety in it but the more a man hath of it the more he doth desire it As a new borne babe saith the Apostle 1. Pet. 2. 3 he desireth the sincere milke of the word that he may grow thereby A wise man saith Salomon Pro. 1. 5. wil heare and wil increase learning Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures and able to teach diligently the things of the Lord yet was glad to haue the way of the Lord taught and expounded vnto him more perfectly by Aquila Priscilla And how earnest is Dauid himselfe a man indued with more then an ordinary measure of knowledge as appeares by that which he saith of himselfe Psal. 119. 69 100. yet how earnest I say is he oft with God that he would giue him more knowledge Psal 119. 18. 26. 27. Euery thing by nature doth desire to increase in that good wherewith it is already indued yea the more it hath of it the more it doth desire because it feeleth so much the more the sweetnes of it as so we see that none are so desirous of riches as the richest of knowledge as the best learned And so is it in sauing and sanctified knowledge also he that hath it indeed cannot choose but desire to increase it THE SIXT LECTVRE ON MARCH VII MDCVIII IOH. IIII. XI XII The woman saith vnto him Sir thou hast nothing to draw with and the Well is deepe from whence then hast thou that liuing water Art thou greater then our father Iacob which gaue vs the Well and dranke thereof himselfe and his children and his cattell WE haue heard in the former Verse how our Sauiour did take occasion vpon this Womans refusall to giue him a little water to drinke both to make himselfe knowne vnto her and to speake and make offer vnto her of a better water that he had to bestow vpon her In these words is set downe a reply that the woman maketh vnto this speech of his for she not vnderstanding his meaning but thinking that he had spoken of materiall water reasoneth against him after this manner The water thou speakest of is either the water of this Well or some other better then this but I cannot see how thou shouldest giue me any of the water of this Well because thou hast nothing to draw with and the Well is deepe And as for any other water that is better then this I cannot see how thou shouldest come by it for Iacob our father gaue vs this Well and this was the best water he could giue for it was the same that himselfe and his children and his cattell did
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
gifts of God as accompany an effectuall calling are without repentance Euery good and perfect gift saith the Apostle I am 1. 17. and what he meanes by the perfect gift hee expounds verse 18. viz. the grace of regeneration is from aboue and commeth downe from the Father of lights in whom is no variablenesse neither shadâ—…w of changing Though wee be wonderfully vnconstant and changeable yet is there not so much as a shadow of changeablenesse in the Lord in this case Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2 3 4. Let Israel now say that his mercy endureth for euer Let the house of Aaron now say that his mercy endureth for euer Let them now that feare the Lord say that his mercy endureth for euer 2. The power that is in God to performe what hee hath promised 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish neither shall any plucke them out of my hands verse 29. My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hands For any strength that is in vs alas we might fall quite away euery day considering the temptations that wee are subiect to but this power of God is that that keepes vs from falling irrecouerably Psal. 37. 24. Though hee fall hee shall not bee cast off for the Lord putteth vnder his hand Wee our selues are apt enough alas to lose that grace wee haue receiued but the power of God preserueth vs and the weaker we are the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed 2. Cor. 4. 7. But wee haue this treasure in earthen vessels that the excellency of the power may bee of God and not of vs and 2. Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakenesse 3. The prayer and continuall intercession that Christ maketh for vs. For as he prayed for Peter and that was the cause why he though he fell grieuously yet he lost not all grace Luke 22. 31 32. so he hath prayed for all the faithfull Iohn 17. 20. Neither pray I for these alone but for them also which shall beleeue on me through their word And this is a principall part of the prayer that he made for them verse 11. Keepe them in thy name euen them whom thou hast giuen mee verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill And this intercession is continuall Heb. 7. 28. Hee is able perfectly to saue such as come to God by him seeing he euer liueth to make intercession for them And these are the Reasons why though we fall we cannot loose quite that grace that we haue receiued The Vse that this Doctrine serueth vnto is 1. To worke in vs a loue and desire of grace and the meanes of grace In worldly things we loue certainties and perpetuities therefore though there be more vse of ready money for the present yet men rather desire land then money Behold there is no certainty nor durablenesse in any blessing but this Our Sauiour cals all the profits of this life another mans goods because we haue no certainty but they may we know not how soone be taken from vs and bestowed on another but grace he cals our owne Luke 16. 12. Therefore nothing but grace onely can be called durable riches Prou. 8. 18. Therefore our Sauiour saith Ioh. 6. 27. Labour not for the meate which perisheth but for the meate which endureth vnto euerlasting life Indeed if it were true as the Papists and some others say that grace may be lost there were the lesse cause to desire it for what inward peace or ioy could wee haue in this case without certainety but this ministers vnspeakeable comfort to the soule that when we once know we haue grace we may be sure we shall neuer loose it And as I said this should make vs in loue with grace so should it with the meanes of grace euen the ministery of the Word which is called the ministration of the spirit 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle they receiued this answer Matth. 25. 9. Goe yee to them that sell and buy for your selues Behold we are they that fell this oyle there is no man here so void of grace but may conceiue assured hope to obtaine it if he can submit himselfe as he ought to the meanes of grace Esay 55. 3. Heare and your soules shall liue And therefore if God shall begin now or at any time to touch and draw thine heart struggle not against this worke of his as many doe Heb. 3. 7 8. To day if ye will heare his voice harden not your hearts as in the prouocation in the day of temptation in the wildernesse Stand not our against God but yeeld thy selfe and say to him as Cant. 1. 4. Draw me and we will runne after thee 2. To exhort euery man to try the good things that are in him whether they be of nature or grace This duty we are oft exhorted to 2. Cor. 13. 5. examine your selues saith he whether ye be in the faith proue your selues especially when we are to renew our Couenant with God in the Sacrament 1. Cor. 11. 29. To perswade thee to this duty Consider 1. There may be good things in a naturall man Say not with thy selfe I haue some good things in me and therefore I haue the Spirit of God because the Scripture saith of them that are meere naturall men that of them there is not one that doth good no not one Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him that is in his flesh in his vnregeneratc part and so farre forth as he was a naturall man there dwelleth no good thing Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places For though it be true that no naturall man can doe any thing that is truely good pleasing vnto God a corrupt tree cannot bring forth good fruit saith our Sauiour Matth. 7. 18. yet may there be in a meere naturall and carnall man such things as are naturally and in themselues good things and commanded of God I tell thee there may be good things in a naturall man who besides the corruption of nature hath also some remnants of Gods Image in him Euery man that commeth into the world hath some light in him Iohn 1. 9. Euery man is made after the similitude of God Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort if thou canst finde by due triall that thou hast indeed receiued the Spirit of God Gal. 6.
so farre as religion is a friend to that he liketh and imbraceth it but when once it crosseth him in that he regards it not but will be ready to renounce it Before he entertaineth any truth of God he vseth to enquire first whether it will further or hinder his profit be for or against his aduantage yea or no. What profit should wee haue if we pray vnto him say such kinde of men Iob 21. 15. The truth of this Doctrine will appeare in these three points 1. Many things in Religion he likes because they seeme to make for his profit 2. There is no truth that he receiues but he turnes and applyes it to his worldly and carnall aduantage 3. There is no truth that he is so well perswaded of but he will be ready to renounce it when once it prooues an occasion of losse and trouble to him in the world 1. A naturall man yea a very wicked man may in many things consent vnto the truth of God and both in profession and practise shew a liking and loue to religion and that onely for the carnall contentment and benefit that he findes in it You shall finde Iohn 6. 14 15. that a great multitude of the Iewes about 5000 people giue a notable testimony of Christ and shew a marueilous affection vnto him Of a truth this is the Prophet say they that should come into the world yea they would needs haue made him a King But our Sauiour saith of these with a vehement asseueration that they did this onely because they had eate of the loaues and were filled verse 26. And the Lord saith of the wicked Israelites Hos. 10. 11. Eâ—…hraim is as an Hâ—…yfer vsed to delight in threshing alluding to the manner of their threshing the oxen that trod out their corne were at liberty to eate and might not be musled Deut. 25. 4. that is they tooke delight in such duties of religion as did not curbe nor crosse their nature but yeelded profit vnto them Ye shall haue many a meere naturall man yea many a very wicked man that vseth ordinarily to pray and will seldome misse a Sermon yea sometime performe extraordinary duties yea and that not for the credit he hopes to receiue thereby from men for those are the grosser sort of hypocrites Matth. 6. 5. but euen because he is perswaded in his conscience it will be profitable vnto him in his worldly estate and that God will that way reward him for it See a proofe of this Esay 58. 2. They seeke me daily and will know my waies euen as a nation that doth righteously yea they fasted verse 3. and what moued them to doe this Surely their worldly profit and safety they looked for and hoped to merit thereby as appeares verse 3. Wherefore haue we fasted and thou seest it not Some temporall iudgement it seemes befell them which they hoped by their forwardnesse in religious duties to haue preuented whereby God as they conceiued testified that he regarded not their seruices and this did greatly disquiet them But can any one be so simple as to thinke the seruing of God will aduantage him in the world Yes surely for 1. The naturall man may know that the earth is the Lords that God hath made many great promises euen for this life vnto them that serue him godlines is profitable vnto all things saith the Apostle 1. Tim. 4 8 hauing promise of the life that now is and of that which is to come such a promise is that Psal. 34. 9 10. O feare the Lord ye his Saints for there is no â—…ant to them that feare him The young Lyons do lack and suffer hunger but they that seeke the Lord shall not want any good thing 2. He finds by his own experience that when he hath serued God euen after his fashion he hath prospered the better for such is the loue the Lord beareth to piety as he hath beene wont to reward with outward and temporall blessings the very outward duties of his seruice when they haue beene performed but euen in a naturall deuotion without an vpright and faithfull heart See a manifest proofe of this Ps. 78. 34. They sought him Ver. 37. Their heart was not vpright Ver. 38. Yet he being mercifull forgaue their iniquity destroyed them not but oftentimes called backe his anger So it is said of Iehoâ—…haz 2. King 12. 14. He besought the Lord and the Lord heard him and yet ver 2. he was a most wicked man While the Ark of God did but remaine and rest in the house of Obed-Edom three moneth it is said The Lord blessed the house of Obed-Edom and all that he had 2. Chro 13. 14. Neuer did man entertaine any guest that will pay so well for his lodging and so recompence the kindnesse he receiues as religion will do God hath euer been wont to blesse the family where the outward duties of his worship haue beene constantly performed and but an outward conformitie yeelded vnto them 3. Yea God hath bin wont to blesse many a wicked man for the piety of such as haue belonged vnto him and to whom he hath giuen entertainement though himselfe haue not serued God at all Gen. 12. 2. Thou shalt be a blessing saith God to Abraham and expounds himselfe in the next words Verse 3. I will also blesse them that blesse thee See an experiment of it in Putiphar Gen. 39. 5. The Lord blessed the Egyptians house for Iosephs sake Now this many a naturall man obserueth well and this makes him both to serue God himselfe and to like Religion in others It is certaine many a naturall man likes his child and his seruant the better if they be religious and if they be not he wisheth that they were But why doth he so surely he knoweth that he shall haue the more profit by them if they were so he knowes they will be more diligent and more dutifull the more faithfull vnto him and that God will blesse him the better You shall see a plaine proofe for this in Putiphar Gen. 39. 4. He loued no seruant so well as he did Ioseph he trusted him more then any and aduanced him aboue all but marke the reason Verse 3. His master saw that the Lord was with him and that the Lord made all that he did to prosper in his hand I do not say that euery naturall man is thus minded for many haue not that wit and policy in them either they see not that Religion brings such blessings to the place where it is entertained or they are so wicked and prophane that they will rather lose these blessings then they will be beholding to Religion for them But yet this is the disposition of many they like Religion because it is so commodious and were it not for this God should haue no seruice at all done to him by them there would not be so much as a shew of Religion in them so that of these men it may be said
as the Apostle speaketh 1. Cor. 4. 5. in another case And euen in this life God doth strangely discouer many vncleane persons that haue liued long in secret Salomon brings in the fornicator complaining and bewailing his misery euen in this respect Pro. 5. 14. I was almost brought into the extreamity of misery in the midst of the congregation and assembly And obserue this in them that are the cunningest in this sinne that though no body peraduenture can conuince them euidently of the fact yet euery body through this iust iudgement of God condemnes them for it As the Lord seeth their secretest villanies so euen in this life oft times hee vseth to testifie against them Lecture the seuenteenth Iune 20. 1609. THe third errour of minde whereby Sathan deceiues men and drawes them to this sinne and hardens them in it is the hope of impunity For saith he admit thou doe slip and haue the ill fortune to be discouered what shalt thou be the worse for it 1. With men thou shalt not fare much the worse for this The ciuill Magistrate will not meddle with thee All the punishment is if thou bee a poore body but to stand a while in the Church and say thou art sorry for it and if thou be rich thou mayest auoid that too but what is that And secondly as for thy credit thou shalt not lose much vnlesse it be with a sort of Precisians whom euery man despiseth But for the most thou seest they will like neuer the worse of any for this not of a seruant nor of a neighbour Nay thou mayst see that men that make most open profession of this sin are esteemed and desired by many as the best companions and professors also will be as ready to shew any kindnesse to such as are noted for this as to any other And thirdly as for the Lord thou canst see no cause to thinke that he likes much the worse of a man for this If he did neither thy selfe nor many others that thou knowest could prosper as they doe This as both experience and the Scripture teach vs preuailes marueilously with most men Eccl. 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill See also the force that is in this to harden men in all kind of sin Mal. 3. 15. We call the proud happy say the prophane of that age yea they that worke wickednesse are set vp yea they that tempt the Lord are euen deliuered Certainely if the law had as well prouided for and the sword of the Magistrate were as ready to be drawne out for the punishment of this sin as of theft we should haue as few whoremongers as theeues Or if in the want of the law in this case all such as are esteemed honest and free from this sin themselues would but hate it in others and discountenance it as they might doubtlesse they might restraine many from it But first the law hath not appointed any punishment for it that is any way proportionable to the hainousnesse of the sin And secondly the ciuill Magistrate almost euery where is vnwilling to vse that authority that the law hath giuen him for the punishment of this sin but counts it as a disparagement vnto him to meddle with it at all And thirdly the punishment of carting and whipping which was wont to be inflicted especially in Market townes is growne out of vse And fourthly some Magistrates and priuate persons doe make so light account of this sin that it is not to be wondred at that this sin is growne so common as it is For the conuincing of this error and preseruing men from it two things are to be considered First that though the Magistrate doe not yet it is his duty to punish this sinne as farre as law giues liberty and his great sinne that he doth not And though priuate Christians doe not yet it is their duty to shew detestation to this sinne Secondly though men faile in their duty yet is there no cause any should commit this sin vpon hope of impunity for though men doe not yet will God certainely punish this sin For first as for the Magistrate we know that by his calling he is Custos vtriusque tabulae and charged with the law of God to see it kept by those that are vnder his authority He is the Minister of God to take vengeance on him that doth euill Rom. 13. 4. The authority he hath and the preheminence God hath giuen him aboue other men is giuen him to that end And the Magistrate is bound by Gods law to punish this sinne as well as any other Iob 31. 11. This is a wickednesse and an iniquity to bee punished by the Iudges And both of the Magistrate and of euery priuate Christian this is required as he desireth that Gods mercy should be vpon him and his posterity that he abhorre this sinne and doe that that in him lieth to bring it vnto shame and punishment Amos 5. 15. Hate the euill and loue the good and establish iudgement in the gate it may be that the Lord God of hosts will be mercifull to the remnant of Iacob I know it is esteemed by many a signe of a good nature and disposition to be kind to all persons how lewd soeuer they be But marke what the Holy Ghost in the Scripture speakes of this kindnesse 1. He makes it a signe that a man hath no feare of God in him when he cannot abhorre sin Psal. 36. 1 4. 2. He saith that that man makes no conscience of sin himselfe that is ready to speake in fauour of a lewd man Pro. 28. 4. They that forsake the law praise the wicked and are apt to speake for them and to take their part but they that keepe the law set themselues against them 3. He makes it a greater signe of an vngracious heart for a man to fauour sin in others then to commit sin himselfe Rom. 1. 31. Which men though they know the law of God how that they that commit such things are worthy of death yet not onely doe the same but also fauour them that doe them And whereas on the other side it is counted pride and malice and cruelty for a man to seeke the disgrace or punishment of any lewd person the Holy Ghost saith there is no true loue in any but in such onely 1. There is no true loue to God in any that cannot vnfeinedly hate sinne whereby he is dishonoured Psal. 97. 10. Yee that loue the Lord hate the thing that is euill 2. There is no true loue to our selues to our families and the place wee liue in vnlesse we hate such sinnes as will bring Gods curse vpon vs. Till Achan was punished Gods curse was vpon the whole host of Israel Iosh. 7. 12. Neither will I bee with you any more except ye destroy the excommunicate from among you And
see what a blessing Phineas brought both vpon his owne house and vpon all Israell by the zealous hatred hee shewed against this sinne in the punishing of Zimry and Cozby Numbers 25. 11 12. 3. There is no true loue in any to their neighbours and country but in such onely For the shame and punishment that one man is brought vnto is a meanes to restraine many from committing this sinne and so to preserue them from the curse of God that is due vnto it That is the reason the Lord giueth for the seuerity that he enioyned the Magistrate to vse Deut. 13. 11. That all Israeli may heare and feare and doe no more any such wickednesse as this among you 4. There is no true loue to the sinner himselfe in any but in such onely For the disgrace and punishment that he is brought vnto is the likeliest and best meanes to bring him to true repentance Psal. 83. 16. Fill their faces with shame that they may seeke thy name O Lord 2. Thess. 3. 14. If any man obey not our sayings haue no company with him that he may bee ashamed verse 15. yet count him not as an enemy Secondly It is no aduantage to the vncleane person that men faile in their duty and doe not shew that detestation to his sin that they ought to doe For all kind of sinners may assuredly looke for plagues from God euen in this life though Magistrates should winke at them Behold saith Salomon Pro. 11. 31. the righteous shall bee recompenced on the earth much more the wicked and the sinner And Eccl. 8. 12 13. Though a sinner doe euill an hundred times and his daies bee prolonged Yet surely I know that it shall bee well with them that feare God which feare before him But it shall not bee well with the wicked neither shall bee prolong his daies which are as a shadow because hee feareth not before God Nah. 1. 2 3. God is iealous and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and hee reserueth wrath for his enemies The Lord is slow to anger and great in power and will not at all acquit the wicked The Lord hath his way in the Whirle-wind and in the storme and the clouds are the dust of his feet But of all sinners none haue more cause to looke for fearefull iudgements from God then they that liue in this sinne For God hates this sinne and will certainely punish and plague it though men doe not Yea there is no one sinne specially against the second Table which he hath set more euident marks of his indignation vpon and witnessed it by executing his iudgements vpon men for it then this Is not destruction to the wicked saith Iob speaking of this sin Iob 31. 3. and a strange punishment to the workers of iniquity Heb. 13. 4. Whoremongers and Adulterers God will iudge For this very sinne therefell of Israel in one day three and twenty thousand 1. Cor. 10. 8. And the Apostle tells vs that all iudgements that befall a Nation a Country or Towne are to be imputed chiefly to this sinne Ephes. 5. 6. Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience But I will shew you more particularly how God is wont to punish this sinne And I am deceiued if any one sinne hath so many punishments so particularly threatned in the word against it as this hath 1. God plagues men in their bodies for this sinne Not onely as Salomon speaketh because Pro. 5. 11. It consumeth the flesh and the body but he hath inuented a plague proper and peculiar to this sinne euen that infectious and loathsome disease which at the first was called the disease of Naples and after the French disease but now may aswell be called the English disease For of very many in all places that may now be said which Zophar speaketh to Iob 20. 11. His bones are full of the sinne of his youth and it shall lie downe with him in the dust Other diseases may well be called the fruits of sinne but is there any sinne that hath a disease that is so naturall a fruit of it and that beares his name in the forehead thereof so as this doth 2. God plagueth men in their goods for this sinne Pro. 6. 26. Because of the whorish woman a man is brought to a morsell of bread Iob 24. 18. Their portion shall bee cursed vpon the earth Many a man is brought to beggery by it Yea this sinne is able to destroy Kings as Salomons mother taught him Pro. 31. 3. 3. God plagueth men in their good name and reputation for this sinne Pro. 6. 33. He shall finde dishonour and his reproach shall neuer be put away Let him haue neuer so much wealth and power he shall haue no true credit nor estimation with men no not with his owne seruants or children or such as are most bound vnto him God told Dauid that when he committed this sin he despised him 2. Sam. 12. 10. And those that despise God shall be sure to be despised 1. Sam. 2. 30. 4. God plagueth men in their posteritie for this sinne Iob 31. 12. This is a fire that shall deuoure to destruction and roote out all mine increase Iob 21. 19. God will lay vp the sorrow of the father for his children Many a goodly family hath beene ouerthrowne by this sin Yea for this sinne God denies a posterity to many It is not only the curse whereby God threatneth the man that commits incestuous vncleannesse that hee shall die childlesse Leuit. 20. 20 21. but of all adulterers and fornicators also the Lord saith Hos. 4. 10. they shall commit whoredome and shall not increase Iudah though in all likelyhood he were but thirty yeares old when he lay with Tamar Gen. 38. and had two sonnes by her yet doe we neuer reade that he had any childe after sure it is that from them two onely and Selah whom he had before the families of Iudah are reckoned Gen. 46. 12. Num. 26. 19. 22. 1. Chron. 2. 3 4. 5. God plagueth the family and towne where such men dwell for this sinne Gen 29. 18. God shut vp euery wombe of the house of Abimilech because of Sarah when there was but a purpose in him to commit adultery with Sarah though he intended it vnwittingly altogether The family and towne is polluted and made guilty of sinne Ier. 2. 2. Thou hast polluted the Land with thy whoredomes Num. 25. 1. The people began to commit whoredome with the daughters of Moab and verse 3. The wrath of the Lord was kindled against Israel and verse 4. Hee sent a plague that consumed twenty foure thousand 6. Because many an vncleane person will be ready to say none of all these plagues I thanke God haue hitherto nor doe now touch me I say vnto such men 1. The longer Gods plagues are deferred
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
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
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
Dauid also professeth he would goe to Gods House in the multitude of his mercies and in his feare he would worship towards his holy Temple Psal. 5. 7. All things that are done in the Congregation should be done to edifying 1. Cor. 14. 26. We should so carrie our selues as our good example herein may edifie and stirre vp reuerence in others and not so as we may grieue and giue offence to others The third generall rule is this We must come all to the beginning of Gods publike worship and tarrie till all be done See this Zach. 8. 21. And the inhabitants of one Cittie shall goe to another saying let vs goe speedily to pray before the Lord and to seeke the Lord of Hosts I will goe also Ezek. 46. 10. The Prince shall goe in when they goe in and when they goe forth they shall goe forth together Yea It is the duty of Gods people in reuerence of his publike worship to be here before the beginning It becomes them to waite for the Minister of God and not to let him waite for them The conuersion of the Gentiles is noted by this signe that they shall so loue the word of Christ that they shall waite for his Law Esay 42. 4. And to such hearers is the blessing promised Prouerbs 8. 34. Blessed is the man that heareth me watching daily at my gates and giuing attendance at the posts of my doores It is said of Cornelius and yet he was a great man and a Captaine that when he had sent for Peter he called together his kinsfolke and speciall friends before Peter came and waited for him Acts 10. 24. And for tarrying till the end we haue a notable example Luk. 1. 21. Though the publike worship that Zachary the Priest performed were not such as the people could make that vse of as our people may make of euery thing that the Minister vseth in our assemblies and though Zachary tarried much longer then ordinary yet they waited till he had done and would not away till he had dismissed them and giuen them the blessing The reasons of this are two 1. There is nothing done in our assemblies but all may receiue profit by 1. By the confession of sinnes and all other prayers vsed in the congregation a man may receiue more profit and comfort then by any other That is the reason why the Apostles euen after the Ascension of Christ when the typicall honour of the Temple was abolished and it had no more holinesse in it then our Temples haue were so delighted to goe to the Temple to pray at the times of publike prayer Acts 3. 1. and 22. 17. And all the Godly women at Philippi euen with perill of their liues were wont euery Sabboth to meet together onely for prayer Acts 16. 13. 2. By hearing of the Word read in the congregation all may profit as you may see Deut. 31. 12 13. Thou shalt read this law before all Israel in their hearing that they may heare and that they may learne to feare the Lord your God and obserue to doe all the words of this law 3. By hearing the Word preached euen by the meanest Minister of Christ all may profit if the fault be not in themselues Iames 1. 21. It is able to saue our soules 1. Cor. 14. 21. Ye may all prophecie one by one that all may learne and may haue comfort 4. The singing Psalmes in the congregation furthers the fruit of the Word in the hearts of all the hearers When the Apostle exhorteth the faithfull that they would let the word of Christ dwell in them richly in all wisedome Colos. 3. 16. he tells them that to that end they should teach and admonish one another in Psalmes and hymnes and spirituall songs 5. All the faithfull may receiue benefit by the Sacrament of the Lords Supper 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Christ 6. By being present at the administration of Baptisme all may receiue profiâ—… for thereby we are put in minde of the Couenant that God made with vs in our Baptisme and the benefit that was sealed to vs by it that which is said by the Apostle Rom. 4. 11. of Circumcision may be said likewise of baptisme that is come into the roome of it it is a seale of the righteousnesse which is by faith And we are also thereby put in minde of the Couenant we made with God in our Baptisme whereof it is good we be oft put in minde as appeares by the care Ioshuah had to set vp a great stone by the Sanctuary to keepe in the remembrance of the people the Couenant they had made with God Iosh. 24. 26. 27. Thereby also we performe a duty of loue to the infant and his parents and to doe good in this kind especially we should not forget for with such sacrifices and fruits of our loue God is well pleased Heb. 13. 16. 7. By the blessing pronounced by Gods Minister all may receiue good When Aaron and his sonnes should blesse the people the Lord saith they should put his name vpon the children of Israel and he would blesse them Num. 6. 27. When the Priest and the Leuites blessed the people 2. Chron. 30. 27. it is said Their cry was heard and their prayer came vp to heauen his holy habitation 2. Though we could receiue no profit by the exercises vsed in our assemblies yet we must be present at them all to doe our homage vnto God and shew the reuerent respect we haue to his ordinances for there is nothing done in Gods publike worship among vs but it is done by the institution and ordinance and commandement of the Lord. 1. It is his ordinance that whensoeuer the congregation assembleth there should be all sorts and kinds of prayer vsed yea this is a chiefe duty to be performed in our assemblies 1. Tim. 2. 1 2. I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority c. 2. It is his ordinance that in our publike assemblies the Word should be read Deut. 31. 11 12. When all Israel is come to appeare before the Lord thy God in the place which hee shall choose thou shalt reade this law before all Israel in their hearing Gather the people together men women and children and thy stranger that is within thy gates that they may heare and that they may learne and feare the Lord your God and obserue to doe all the words of this law And it is plaine by that place Acts 13. 15. compared with Acts 15. 21. that it was the custome of the Iewes while they continued to be the true Church and people of God to read the Law and the Prophets the whole Canonicall Scripture in all their Synagogues euery Sabboth
certaine and infallible note of the true Religion The old way is called the good way Ier. 6. 16. The true Religion is the most antient Religion So the Prophets that seduced Gods people to Idolatry are said to haue caused them to stumble in their way from the antient wayes Ier. 18. 15. So the Idolatry of the Iewes is disgraced by this note that it was new Deut. 32. 17. They serued new gods newly come vp And the true Church of God is called The antient people Esay 44. 7. No people of any Religion in the world may compare in antiquity with the true Church ofGod But that is onely truely ancient in matters of Religion which was from the beginning It is not the continuance of a thousand or two thousand yeares that can make any thing in Religion truely antient but it must be from the beginning or it is not truely antient The Gospell is called an eternall Gospell Apoc. 14. 6. And so Iohn commends his Doctrine 1. Iohn 1. 1. to be that which was from the beginning So our Sauiour giues this rule to try a truth in Religion by Matth. 19. 8. From the beginning it was not so And the Apostle 1. Cor. 11. 23. grounds his Doctrine of the Sacrament and the direction he giues to the Church about it vpon the first institution of it That is truely antient in matters of Religion that can fetch his originall from him that is called the antient of daies Dan. 7. 9. That is from God himselfe and his Word That that is deriued but from men is of no antiquity in this case So the Lord in that place I cited euen now Deut. 32. 17. calls the idolatry of the Israelites the worshipping of new gods newly come vp though they had continued in the world many hundred yeares For Abrahams ancestours were Idolaters Iosh. 24. 2. because it was but the deuice of man and had not warrant from his Word That which is grounded vpon the authority of the Prophets and Apostles which wrote by diuine inspiration that and that onely hath true antiquitie for it which made Iohn say 1. Ioh. 2. 7. The old commandement is the Word So that whatsoeuer Doctrine is taught and confirmed by the authority of the Word though it may seeme new to men because they neuer heard of it before yet it is not new in it selfe neither can they that teach or receiue it be iustly called Nouellists or new-fangled men It was no innouation or new-fanglednesse in Nehemiah to celebrate the feast of the Tabernacles Nehemiah 8. 17. Though it had beene out of vse from the daies of Ioshua vnto that time because it had the warrant and authority of the Word of God And whatsoeuer Doctrine is taught or custome receiued in the Church without the warrant and authority of the Word though it could be prooued to haue beene taught and receiued one thousand sixe hundred yeares agoe by such and such famous men and antient Churches yet it is a noueltie and hath no true antiquity to commend it vnto vs. 2. As we haue this to say for antiquitie so say we also of our forefathers that there are certaine Fathers whose example ought to be of great authority with vs in matters of Religion Remember the dayes of old saith the Lord Deut. 32. 7. Consider the yeares of so many generations aske thy father and he will shew thee thine elders and they will tell thee And Iob 8. 8. Inquire of the former age and prepare thy selfe to search of their Fathers And it is oft noted as Deut. 32. 17. Ier. 44. 3. and 194. to aggrauate the sinne of the Iewes that they serued new gods newly come vp gods whom their fathers knew not So that if we should walke in a new way that our elders and forefathers had not walked in we had iust cause to feare we are not in the right way Our Sauiour directing his Church how to finde the right way bids her obserue the steps of the old flocke Cant. 1. 8. and Ierem. 18. 15. He calls the false way a way that was not trodden But these Fathers that should be of such authority with vs in matters of Religion are they onely that haue followed the direction of the word Amon is blamed for forsaking the God of his fathers 2. Kings 21. 22. Yet walked he in the way of his owne father and of most of his ancestors Yea it is expressely said that he did euill in the sight of the Lord as his father Manasses did verse 20. How is it then said that hee forsooke the God of his fathers The reason is rendered in the same place verse 22. because he walked not in the way of the Lord. Those are the fathers we are to haue respect vnto in the matters of Religion that walke in the way of the Lord and none but they So that as our Sauiour saith Matth. 12. 50. Whosoeuer shall doe my fathers will which is in heauen he is my brother and sister and mother So may we truely say that all the godly that in former ages haue walked in the way of the Lord they were our fathers And though that we did know none of our owne ancestors that professed the Religion that we doe Yet so long as we professe no other Religion then the Patriarches Prophets and Apostles did and many other holy men that haue liued since the Apostles times we cannot iustly be said to haue forsaken the God of our fathers or to be of any other Religion then our forefathers were of 3. In some cases there is great respect also to be had to the example euen of our naturall parents It should be a great bond for a Christian to keepe him in the loue of the truth when his owne parents and ancestors haue beene louers and professors of the true Religion This is noted to the praise of Azaria and Iotham 2. King 15. 3. and 34. They did vprightly in the sight of the Lord according to all that their fathers did That is the reason why Paul puts Timothie in minde of the piety that was both in his mother and grandmother 2. Tim. 1. 5. And a double condemnation shall doubtlesse fall vpon such as haue had religious parents if themselues become either Papists or prophane men This is noted to the shame of the Israelites Iudg. 2. 17. That they turned quickly out of the way wherein their fathers walked obeying the commandements of God but they did not so And Iehoram the King of Iudah receiued a writing from Eliah the Prophet threatning extreame vengeance against him because he had not walked in the wayes of Iehosaphat and Asa hauing so good a father and so good a grandfather that he yet became himselfe so vngratious a man 2. Chron. 21. 12. 14. 4. Some authority and religious respect is also sometimes to be giuen euen to the customes and fashions of the places where we liue Paul alleadgeth the custome of the Churches to stoppe the mouth of contentious
Ministry of the Prophets and Leuites and Priests as we know that Dauid had both Nathan and Gad yet must he haue his Bible with him wheresoeuer he went and euery day read in it it shall be with him and he shall reade therein all the daies of his life Deut. 17 19 20. And marke the reasons there giuen for this that he may learne to feare the Lord his God to keepe all the words of this Law and these Statutes to doe them That his heart be not lifted vp aboue his brethren and that he turne not aside from the Commandement c. It was Iobs comfort in his affliction that he could say he had esteemed Gods Word more then his appointed foode Iob 23. 12. More duely then he kept his meales did he tie himselfe to the reading and meditation of it Such then as will not get them Bibles haue money to spare many other waies vnnecessarily but none to spare to buy them Bibles out of doubt esteeme not of the Word as they ought to do Men count it their shame if they haue not furniture in their houses not onely for their necessity but euen for ornament and decencie or if they should come to Church in vndecent apparell but Christians should count it a greater shame to bee without a Bible in their house to come to Church without their Bibles I meane such as may conueniently enough bring them with them Nay say men haue Bibles yet if they reade not in them say they reade sometimes yet if they reade not constantly if they set not themselues times for this duty certainely they esteeme not of the excellencie and necessity of the Word as they ought they shall want that comfort in their affliction that Iob had How shall we escape Gods wrath for this wilfull negligence for this neglect of so great saluation Heb. 2. 3. I know Christians pretend for their excuse That 1. They can finde no time they haue no leisure But the true cause why they haue no leisure is that their hearts esteeme not of the necessity of this duty as they ought they take no delight in it they sauour it not if they did they could finde time to reade it oftener then they doe 2. That they cannot vnderstand it it is so darke that they cannot read it with delight But this will not excuse thee For 1. Many bookes of Scripture are plaine and easie 2. If the fault were not in thine own heart they would not seeme so difficult to thee Pro. 8. 9. They are plaine to him that vnderstandeth 3. Euen those places thou canst not vnderstand it is profitable for thee to reade and when thou shalt heare them interpreted in the Ministry of the Word it will be an aduantage to thee that thou hast read them before as we may see in that example When Christ was risen from the dead his Disciples remembred that hee had said this vnto them and they beleeued the Scripture and the word which Iesus had said Iohn 2. 22. 3. He that esteemes and loues the Word as he ought will reade it and heare it with great diligence desire and care to profit by it Hebrewes 2. 1. Wee ought diligently to take heed to the things which wee haue heard least at any time wee should let them slippe The Word as I told you is the field wherein the treasure of our saluation is hid but they that desire to finde this treasure must search for it Iohn 5. 39. To this end foure duties are inioyned by the Lord. 1. Before our hearing and reading wee must prepare our selues They that desire the sincere milke of the Word that they may grow thereby will first lay aside all their carnall and corrupt affections 1. Pet. 2. 1 2. 2. When wee haue heard or read it wee must meditate vpon it ponder and thinke of it that we may vnderstand it bee affected with it remember it and put it to vse Dauid makes this a note of a happie man Psal. 〈◊〉 2. And of himselfe he saith Psalm 119 15. I will meditate in thy precepts and consider thy waies and hee adds two fruits of it verse 16. 1. I will delight in thy statutes 2. I will not forget thy Word 3. Wee must delight to talke and conferre of it with others Deut. 6. 7. Thou shalt rehearse them continually to thy children and talke of them in thy house and by the way Iosh. 1. 8. This booke shall not depart out of thy mouth 4. We must cry to God by prayer that he would teach vs to profit by it As Dauid doth oft Psal. 119. 18. 33. They that heare and reade the Word ordinarily but without all care to profit by it neuer vse any preparation before neuer meditate nor thinke of it after take no delight to talke or conferre of it neuer pray that they may profit doubtlesse esteeme not nor loue the Word as they ought to doe 4. Hee that esteemes and loues the Word as he ought will make it the rule and guide of his life will be directed and guided by it yea will bee afraid to transgresse it Psal. 119. 24. Thy testimonies are my delight and my Counsellors He was wont to take nothing in hand but he would first aduise and consult with the Word Yea Psal. 119. 161. When Princes did persecute him without cause his heart he saith stood in awe of Gods Word He had rather haue them against him then to haue Gods Word against him It is noted for a property of Gods Elect to tremble at his Word Esay 66. 3. So that though a man heare and reade the Word neuer so ordinarily and say he professe great loue to it yet if he will not be ruled and reformed by it if he will liue as he list if he beare that mind that let the Lord forbeare to punish him though the Word be against him he cares not Certainely he loues not the Word nor esteemeth of it as he ought to doe The second Vse of this Doctrine is to teach vs to examine those good things that seeme to be in vs whether they be such as doe accompany saluation such as may giue a man any assurance of his saluation in the day of tryall the Apostle calls vpon the faithfull themselues to examine themselues 2. Corinth 13. 15. And Galat. 6. 4. Let euery man prooue his owne worke Here are two rules giuen vs in this Doctrine whereby we may be much helped in this case 1. The Word is the only worker of euery sauing grace we are borne againe of the incorruptible seed by the Word of God 1. Pet. 1. 23. There may be many good things in a naturall man Rom. 2. 14. A Gentile without the Law may doe the things contained in the Law 1. He may make conscience of many sins Luk. 18. 11. The Pharisee could say he was no extortioner no adulterer 2. He may doe the workes of iustice Luk 18. 12. The Pharisee could say he
Nation so vnlikely to receiue the Gospell as they Rom. 11. 8. God hath giuen them the spirit of slumber c. vnto this day No people vnder heauen doe beare so bitter hatred to Christ and the Gospell as they doe daily in their Synagogues they blaspheme and curse Christ. 3. Neuer was there any Nation so vnlikely that God should shew this mercy vnto as the Iewes For what people euer did beare so euident markes of Gods wrath and indignation as they haue done What people was euer so like to be a people that God hath hated and accursed and reiected as they Which makes the Apostle to say 1. Thess 2. 16. Wrath is come vpon them to the vttermost These things considered we may wonder that the Lord should euer vouchsafe them that honour as to make them his stewards to put them in trust with the keeping of all his treasure and with the dispensing of it to his whole family but specially we may wonder that euer the Lord should now shew them that mercy againe to become his people No maruell though the Apostle calls this a mysterie Rom. 11. 25. Well hath the Lord reuealed to vs any reason of this why he should thus farre forth honour this nation yes surely 1. They haue thus reiected the Gospell not of meere malice but ignorantly out of a blinde zeale And now brethren I woâ—…e that through ignorance ye did it as did also your fathers Acts 3. 17. In persecuting the faithfull they thought they did God seruice Iohn 16. 2. They had in them the zeale of God euen then Rom. 10. 2. 2. The purity and life of Religion which they shall discerne in the Gentiles shall be a meanes to draw them as the Idolatry and other sinnes of Christians hath beene the meanes to harden them thus long Saluation is come vnto the Gentiles for to prouoke them to iealousie that through your mercy they also may obtaine mercy Rom. 11. 11. 31. But thirdly the chiefe Reason is that ancient and vnchangeable loue which God did beare to their fathers Abraham Isaac and Iacob and the Couenant he had made with them With Abraham the Lord had made this euerlasting Couenant Gen. 17. 7. and 22. 18. In thy seede shall all the nations of the earth be blessed This Couenant made with their fathers is oft alledged for the reason why God shewed such mercy vnto this Nation I will remember my Couenant with Iacob and also my Couenant with Isaac and also my Couenant with Abraham will I remember and will remember the land Leuit. 26. 42. And Ezek. 16. 60. Neuerthelesse I will remember my Couenant with thee in the daies of thy youth and I will establish vnto thee an euer lasting Couenant And this is alledged by the Apostle for the onely reason why they were trusted with Gods Oracles Rom. 3. 3. What if some of them did not beleeue shall their vnbeliefe make the faith of God without effect And why notwithstanding the fearefull Apostacie wherein now they lye God will shew mercy to them againe and make them his people Rom. 11. 16. If the first fruits be holy so is the whole lumpe if the roote be holy so are the branches The Vse of this Doctrine is 1. To conuince the Religion of the Papists Who though they do apishly and superstitiously imitate the Iewes in those things which God hath forbidden them to imitate them in for all their pompeous seruice and ceremonies are vsed in imitation of the Iewes and it is euident that God hath long since abrogated that ceremoniall worship Ioh. 4. 21. 23. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the true worshippers shall worship the Father in spirit and in truth yea he hath condemned the vse of it Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Gal. 5. 2. yet do they deny that honour to the Church of the Iewes which our Sauiour here hath giuen vnto it For 1. They receiue sundry bookes for the Old Testament which the Church of the Iewes neuer acknowledged Whereas all the Scripture of the Old Testament is called their Law all the Oracles of the euer-liuing and iust God in the Old Testament were committed to them and they faithfully kept them to Christs time or else Christ or the Apostles would haue taxed them for this rather then for any other corruptions yea to this very day they do keepe them truely and faithfully insomuch as though their Rabines haue giuen very many false and blasphemous interpretations and glosses yet they cannot be charged in any of their writings to haue corrupted the Text by adding one word or letter vnto it or by taking or diminishing one word or letter from it 2. They hold Rome to be the mother Church vnto all the world to which all other Churches are to conforme themselues and from which they are to receiue direction whereas we haue heard that honour belongeth onely to the Church of Ierusalem 3. They haue very many things in their Religion which they hold for matters of saluation their whole Hierarchy and many Doctrines also that they teach which neuer came from the Church of the Iewes Whereas it is very euident and certaine that though they can pretend neuer so great antiquity for any thing they hold if they cannot proue it was taught and receiued in the Church of the Iewes it cannot be of God To teach vs how to stand affected to the people and Nation of the Iewes 1. We should obserue and wonder at the fearefull iudgement of God vpon that Nation not onely in that slauery bondage and contempt they haue liued in for these sixteene hundreth yeeres but specially in that strange obstinacy and hardnesse of heart that hath beene thus long vpon them For if God haue thus dealt with that people for their sinne and contempt of his Gospell which of all people in the world he loued best and had most obliged himselfe vnto how can we hope to escape if we sin as they haue done This vse the Apostle makes Rom. 11. 21. if God spared not the naturall branches take heed least he also spare not thee 2. We should obserue and wonder at the truth and mercy of God who for his promise sake hath so strangely preserued that Nation and people all this while insomuch as they remaine at this day an exceeding great people 3. We may not hate their name and Nation but loue them and pray for them and vse all meanes to further their conuersion Sundry forcible Reasons there be to mooue vs vnto this 1. The affection that Gods good and godly seruants yea Christ himselfe did beare vnto this people not withstanding their sin and obstinacy See Pauls affection to them his hearts desire and prayer to God for Israel was that they might be saued Rom. 10. 1. and 9. 2 3. he had great heauinesse and continuall sorrow in his
heart and could haue wisht that himselfe bad beene accursed from Christ for restoring of them into Gods fauour See what affection Christ did beare vnto them Luke 19. 41 42. he wept and expressed exceeding compassion towards Ierusalem 2. For their Ancestours sakes the most honourable Nation vnder heauen they haue beene Christ himselfe was a Iew. No nation is able to deriue their pedigree nor bring so Authenticall Records for it as they See how Paul euen before the Corinthians that were Gentiles glorieth in this 2. Cor. 11. 22. Are they Hebrewes so am I are they Israelites so am I are they the seede of Abraham so am I This reason the Apostle giues for the affection he bare to them Rom. 9. 5. For if such respect was had to Iezabel because she was a Kings daughter though otherwise she had beene a wicked woman 2. King 9. verse 34. How much more respect deserueth this Nation euen for this 3. The promise we haue heard God hath made vnto that Nation that he will call them and make them his people againe should prouoke vs to pray for them See the force of this reason 2 Sam. 7. 27. For thou O Lord of hostes God of Israel hast reuealed to thy seruant saying I will build thee an house therefore hath thy seruant found in his heart to pray this prayer vnto thee 4. The glory that shall redound to God by their conuersion For then shall he be more purely worshipped then he is hitherto by all his Elect throughout the world 5. The good that we our selues haue receiued from them For they before the time of our calling prayed for vs and earnestly desired our conuersion as appeares We haue a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for Cant. 8. 8. and by sundry Psalmes Psal. 87. And from them we receiued the Gospell and worship of God in which respect also we may be called their debters as Rom. 15. 27. To comfort such as haue at any time had good euidence of Gods loue to them in Christ. For such may by this example be assured that though they haue iustly deserued he should cast them off and though through the tokens of Gods anger that are vpon them either inwardly or outwardly their owne reason and sense may perswade them he hath cast them off indeed yet whom he hath once loued in Christ and receiued into his couenant and called effectually to be his people and giuen his Spirit vnto them he will loue to the end and can neuer cast them off Ier. 31. 3. I haue loued thee with an euerlasting loue therefore with louing kindnesse haue I drawne thee And Iohn 13. 1. whom Christ loueth he loueth to the end And Rom. 11. 29. the gifts and calling of God are without repentance Let vs therefore giue all diligence to make our calling and election sure and seeke good euidence to our selues that God loueth vs in Christ 2. Pet. 1. 10. There is no certainety in the loue of any mortall creature which yet thou so much dotest vpon but the loue of God is certaine and vnchangeable For the comfort of Christian parents Many are the priuiledges which the Lord hath vouchsafed vnto our children but this is the chiefe that if we know our selues to be the children of God we may be assured that some of our posterity shall be so likewise So that this may quiet and secure our hearts though we haue many children and little to leaue them not only in the whole course of our liues but euen in the houre of death If 1. Wee haue good assurance that ourselues are within Gods Couenant 2. That we haue done our endeauour to bring vp our children in Gods feare and to make them his children THE NINE AND THIRTIETH LECTVRE ON IANVARY XXIII MDCIX IOH. IIII. XXIII XXIIII But the houre commeth and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth WE haue already heard that the answer our Sauiour maketh to the question which the woman of Samaria mooued vnto him consisteth of two parts 1. A commendation of that outward worship the Iewes vsed in comparison of that of the Samaritans 2. A discommendation of that outward worship of God which the Iewes vsed in comparison of that which God would shortly establish in his Church The former part of this answer is set downe in the 22. verse which we finished the last day The latter part of his answer is contained in these words which I haue now read vnto you The summe and effect of this part of his answer is this That though the worship which the Iewes then did to God were farre better then that of the Samaritans yet this ceremoniall worship which the Iewes vsed though it were commanded of God himselfe was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes which suited best mans carnall and corrupt nature but should be spirituall as best agreeing to the nature of God and haue in it the truth and substance of all that which was figured and shadowed in those ceremonies The parts of this Text are two 1. A proposition or Doctrine concerning the true worship that Christians are to giue vnto God Now the true worshippers shall worship the father in spirit and in truth which is repeated with some increase they that worship him must worship him in spirit and in truth 2. The Reasons of this doctrine and Proposition and they are two 1. Because the Father euen seeketh or desireth to haue such worshippers 2. Because God is a Spirit and must therefore haue such worship and seruice done vnto him as is suitable to his nature The Proposition or Doctrine is inlarged or set forth by two circumstances 1. The Person to whom this spirituall worship is to be giuen the Father 2. The time when this spirituall worship shall be giuen vnto him the houre commeth and now is First then it is here to bee obserued that our Sauiour speaking of the worship that Christians should giue vnto God which should be farre better then that which the Iewes then vsed calls God to whom this worship was to be done the Father and that so oft euen three seuerall times once verse 21. and twise in this verse What should bee the reason of this Surely our Sauiour doth hereby intimate one chiefe cause why the Christians vnder the Gospell should doe God better seruice then the Iewes had done vnder the Law because they shall conceiue of God as of their Father True it is the Lord was a Father to his people vnder the Law and so they conceiued of him but the Lord hath reuealed
his fatherly affection and loue in Christ more fully and cleerely to vs then hee had done to his Church vnder the Law Gal. 4. 3. 4 5. We when we were children were in bondage vnder the elements of the world But when the fulnesse of the time was come God sent forth his Sonne made of a woman made vnder the Law To redeeme them that were vnder the Law that wee might receiue the adoption of sonnes From hence then we haue this Doctrine to learne That No man can worship God aright till he know God to be his Father the better a man is perswaded and assured of Gods fatherly loue to him in Christ the better seruice he shall doe vnto him Therefore our Sauiour teaching vs to pray bids vs say Our Father Matth. 6. 9. As if he should say presume not to aske any petition of God till thou canst so conceiue and be perswaded of him And the Apostle tells vs it is the spirit of adoption that makes vs able to pray and makes this the voice of the spirit of prayer it cryes Abba O Father Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance Rom. 10. 14 How shall they call on him in whom they haue not beleeued The reason of it is first because till we know God is our Father and Ioueth vs in Christ we cannot be assured that he will accept vs. When we know he is our Father in Christ it makes vs goe to him with boldnesse and confidence in Christ we haue boldnesse and accesse with confidence through faith in him Eph. 3. 12. I will arise and go to my father saith the Prodigall Luke 15. 18. and will say vnto him father I haue sinned against heauen and before thee Though he had sinned so outragiously yet the consideration of this that it was his father he was to go vnto gaue him boldnesse It giues vs assurance that not withstanding our infirmities he will accept vs I will spare him and deale gently and indulgently with him saith the Lord Mal. 3. 17. as a man spareth his son that serueth him When the Prodigall was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes Let vs come boldly to the throne of grace that we may obtaine mercy and finde grace to helpe in time of need saith the Apostle Heb. 4. 16. But without this faith and perswasion that God is our Father we can haue no assurance that any thing we doe in his seruice pleaseth him without faith it is impossible to please God Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne Rom. 14. 23. Whatsoeuer is not of faith is sinne Secondly because till a man be perâ—…waded of Gods loue and fatherly affection towards him in Christ he can neuer serue him of loue nor with a good heart but vpon some by-respects vpon a seruile feare or hope of merit Heb. 10. 22. We can neuer draw neere to God with a true heart till we haue assurance of faith and our hearts sprinkled from an euill conscience No man can truely loue God till he be perswaded by the spirit of Gods loue to him Wee loue God because he loued vs first 1. Iohn 4. 19. true loue comes from a pure heart and a good conscience and faith vnfained 1. Tim. 1. 5. And whatsoeuer seruice we doe to God vnlesse it proceed out of a good heart and from loue to God it cannot please him though a man should giue his body to be burned in Martyrdome yet if that proceed not from his loue to God it would profit him nothing 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not The Vse of the Doctrine is to exhort vs to get good assurance to our hearts that God is our Father that he beares a fatherly affection to vs aboue all sinnes striue against infidelity Examine your selues whither yee bee in the faith prooue your selues 2. Cor. 13. 5. Many want this assurance and seeke it not many seeme to haue it and haue it not I will giue you foure notes to trie it by 1. God is a Father to no man but in and through Christ Iohn 1. 12. So many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue in his name Galathians 4. 5. Hee hath redeemed vs that were vnder the Law that wee might receiue the adoption of sonnes so that vnlesse a man ground his assurance and confidence that God is his Father onely vpon Christ if hee ground it vpon this that God hath made him and preserued him c. his assurance is in vaine 2. He that is perswaded indeed that God is his Father will â—…adly and boldly resort to him in prayer Because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts crying Abba Father Gal. 4. 6. They that seldome pray or pray with no willingnesse and cheerefulnesse or pray with no confidence doubtlesse are not perswaded that God is their father 3. He that is perswaded that God is his Father will not murmure against nor be put out of heart by any of Gods corrections but be perswaded of his loue euen in affliction according to that of the Apostle Heb. 12. 7. 9. If yee endure chastening God dealeth with you as with sonnes for what sonne is hee whom the father chasteneth not And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation They that in the time of their peace and prosperity onely are confident in Gods loue but haue no heart no comfort in affliction are not indeed perswaded that God is their Father 4. He that is indeed perswaded that the Lord beareth the affection of a Father vnto him will beare the affection of a childe vnto God will loue him and be carefull to please him fearefull to offend him Mal. 1. 6. If I bee your Father where is mine honour Heb. 10. 22. No drawing neere to God in assurance of faith till wee be sprinkled in our hearts from an euill conscience and washed in our bodies also They that haue no care to please God nor feare to offend him doubtlesse are not perswaded that God is their Father Now come we to the principall Doctrine which our Sauiour teacheth vs in this place namely That the onely true worship of God the onely worship that pleaseth God now especially vnder the Gospell is that which is spirituall the worship that is proper to the Gospell the true Christian worship is spirituall For so saith our Sauiour here The houre commeth and now it is that the true worshippers shall worship the Father in spirit and in truth and againe They that worship
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
were the Messias for that that was their question it appeareth plainely by his answer hee confessed and cryed not but confessed I am not the Christ Iohn 1. 20. That was one reason why not Herod onely but all Ierusalem with him were so troubled when they heard that the Messias was borne Matth. 2. 3. The fift and last question is how this woman being a Samaritan should come to know 1. That there should come a Messias 2. That he was now comming 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation then euer they were instructed before I answer 1. She might know it by hearing that the Iewes of all sorts had now for a good while liued in an expectation of the Messias comming Euen at that time when Christ was borne there were many that looked for redemption in Ierusalem Luke 2. 38. One while they thought Iohn to be the Messias Luke 3. 15. All men mused in their hearts of Iohn if he were not the Christ. Another while they thought our Sauiour himselfe to be he as may appeare both by their reasoning among themselues Iohn 7. 40. Many said of a truth this is the Prophet others said this is the Christ and by the question they mooue to him how long dost thou make vs to doubt if thou be the Christ tell vs plainely Iohn 10. 24. 2. Shee might know this well by the bookes of Moses for the Samaritans as well as the Iewes did receiue the bookes of Moses and there it was written that the Scepter should not depart from Iudah till Shilo came Gen. 49. 10. And they all saw that the Scepter was either altogether or almost now gone from Iudah So Moses prophecying of him had said That hee should bee such a Prophet as God would put his words into his mouth and he should speake all that God commanded him Deut. 18. 18. Hauing thus opened the meaning of the words let vs obserue the Doctrine which the holy Ghost intendeth to teach vs in them And first in that this woman though she were but a Samaritan no member of the true Church and one also that had liued long in grosse sin yet had this measure of knowledge in the Principles and grounds of the true Religion for she knew 1. That the Messiah should come 2. That he was now comming 3. That when he came he would teach the Church all things and this knowledge she got not now by conference with Christ but had it before We learne That it is no certaine signe of grace to haue some knowledge of the truth knowledge is no grace peculiar to the Elect but a common gift No man hath cause to blesse himselfe in this as in an argument that he is in the state of grace that he knoweth somewhat in Religion For 1. There be and euer haue beene many very wicked and gracelesse men that haue had knowledge of sundry excellent grounds and principles of the truth Paul saith of the wicked Iewes that they knew Gods will and were instructed out of the Law Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are whereas the godly are poore in spirit euer complaining of their ignorance they thinke they haue knowledge enough they are highly conceited of their owne knowledge are we blinde also say the Pharisees Iohn 9. 40. 3. Yea it cannot be denied that many such haue had more knowledge indeed then many of Gods children Iudas doubtlesse knew more then many of Christs good hearers did and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe he could say to Christ euen then when he was vnknowne to the greatest part of the Church Mar. 1. 24. I know thee who thou art euen that holy one of God 4. Yea it is certaine that the knowledge that many wicked men haue and the high conceit they haue of it is that that maketh them more wicked then otherwise they would be What is it that maketh them to despise the meanes of grace and scorne such as follow Sermons Surely this perswasion that they know enough for their saluation they can say their ten commandements the Lords prayer and the Articles of their faith they know they must loue God aboue all and their neighbours as themselues they can speake of many parts of the Word and of the Principles of Religion They know Christ dyed for sinners and that is enough Of those men that may be said which the Prophet speaketh Esay 47. 10. Thy wisedome and thy knowledge they haue caused thee to rebell and thou hast said in thy heart I am and none else And that which Salomon speaketh Pro. 26. 16. The sluggard is wiser in his owne conceit then seuen men that can render a reason Three waies there be whereby many gracelesse men attaine to some knowledge of the truth 1. By the light of nature for some Principles of the truth God hath engrauen in euery mans heart by nature Rom. 1. 19. That which may bee knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them 2. Some of them God goeth further with for he disposeth so of them in his prouidence that they liue in his Church and vnder the meanes they cannot choose but get some knowledge euen by tradition though they haue no desire of it nor loue to it at all Such a one was this woman And that makes the Apostle say to the Corinthians 1. Cor. 8. 1. We know that we all haue knowledge 3. Some the Lord goeth yet further with for by his Spirit he doth enlighten them The Apostle speaketh of such as may fall into the vnpardonable sin and saith they were enlightened Heb. 6. 4. The Reasons why God maketh this gift of the knowledge of his truth so common are worthy to be obserued why he giueth such meanes of knowledge such measure of knowledge euen to wicked men For we may be sure of this God is not so prodigall as to mispend his goods to cast away his gifts but where he bestoweth them he seeth well he shall make a gaine and aduantage of them There are therefore two Reasons of it 1. In respect of the Reprobate For this is done to make them inexcusable and to increase their condemnation For as no wicked mans condemnation shall be so heauie as his that hath had most knowledge Luke 12. 48. So to them that God hath ordained the most heauie condemnation to them he giueth the meanes of knowledge So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works the inuisible things of God from the Creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and God-head so that they are without excuse Rom.
the Passeouer Exodus 13. 8. how much more now 3. The third Vse is for exhortation and incouragement to learne of Christ Matth. 11. 29. this will bring much rest to our soules which we must now doe by the written word and ministry thereof God hath committed to vs the word of reconciliation and we are in Christs stead as the Apostle teacheth 2. Cor. 5. 19. 20. And seeing his office is to teach vs all things let vs seeke in all things in euery place as well at home as at the Church in euery condition of life in prosperity aduersity as we are Masters Seruants Landlords c in euery thing that we goe about as buying selling apparell recreations c to receiue direction from him In euery thing inquire what saith Christ concerning this What would he haue me doe That which Paul saith of marriages and meates may be said likewise of apparell recreations all the commodities and gaines of this life they are good to vs when they are sanctified by the Word and prayer 1. Tim. 4. 4 5. Many will heare Christ willingly in some things but in many things they will doe as they list whereas Acts 3. 22 23. Wee should heare him in all things that bee shall say vnto vs and euery soule that will not heare this Prophet shall bee destroyed from among the people THE FIVE AND FORTIETH LECTVRE ON MARCH XIII MDCIX IOH. IIII. XXVI Iesus saith vnto her I that speake vnto thee am He. WE heard the last day what a confession this Woman of Samaria made of the Messiah 1. She knew he would come 2. She knew his comming was then at hand 3. She knew that when he should come he should teach his Church all things that concerned Gods true worship and the saluation of man In these words that I haue now read and the verse following two things are set downe 1. How Christ made himselfe knowne vnto her to be the Messiah which she spake of verse 26. 2. How this conference betweene them was broken of by the comming of the Disciples verse 27. In the first we are to obserue that it is somewhat strange that he thus plainely reuealeth himselfe vnto this Woman here and to inquire what may be the reason of it that so we may receiue a doctrine and instruction from it 1. We shall not finde that in any Sermon he made to the Iewes hee did euer manifest himselfe so plainely to be the Messiah as he doth here to this Woman of Samaria and yet we know he was not sent to the Samaritans but vnto the lost sheepe of the house of Israel Matth. 15. 24. We reade Iohn 10. 24. That the Iewes came about him as he was walking in Salomons Porch and compassed him round that he might not get from them and expostulated with him in this manner how long doest thou hold vs in suspense If thou bee the Christ tell vs plainely yet would he not in plaine tearmes tell them that hee was he yea when Iohn the Baptist sent two choise Disciples to him to know whether he were he that should come or they should waite for another he makes them not a plaine and direct answer but bids them shew Iohn what workes of his they had seene done Luke 7. 19. 22. yea he straitly chargeth his Disciples Matth. 16. 20. That they should tell no man that hee was Iesus the Christ and yet behold he plainely makes himselfe knowne to this poore Woman 2. The Reason why he vouchsafeth this rare fauour to this poore Woman is for that he saw her heart was now prepared to receiue the truth hee told her not so much at the first till he saw her heart was prepared to receiue it he saw her heart was now truely humbled in sense of her sin he saw she esteemed reuerently of his person he saw she was very desirous of sauing knowledge he discerned in her a longing desire for the Messias comming because she knew when he came he would teach his Church all things and therefore now he thus plainely reueales himselfe vnto her In this manner did Christ also deale with the poore man that was borne blinde when he had heard what zeale and grace he had shewed in answering of the Pharisees and enduring of their excommunication he sought him out and finding him made himselfe more plainely knowne vnto him then he did vnto any other almost Ioh. 9. 3â—… 37. To the Iewes in Iohnâ—…0 â—…0 â—…4 he did not make himselfe so plainely knowne because he saw they sought it out of an euill purpose And he charged his Disciples not to make him knowne because he saw the people were not yet prepared to receiue this truth This then is the Doctrine that we are to learne here That the Lord will cleerely reueale himselfe to all such as with an humble and honest heart doe desire to know him When God hath thus prepared the heart of any and made it 1. Humble in sense of his owne ignorance and sinne 2. Vnfainedly desirous of sauing knowledge 3. Desirous of it with an honest heart and purpose to obey the truth he neuer vseth to leaue it there but is wont further to reueale his sauing truth vnto that soule See how this is confirmed in all these three particulars For the first Psal. 25. 9. They that be meeke shall he guide in iudgement and teach the humble his way The man that seeth his ignorance and corruption is poore in spirit and mournes for nothing so much as for it you see God hath promised he will teach him his way For the second the blessed Virgin saith in her Song that this hath euer beene Gods manner Luke 1. 53. To fill the hungry with good things and to send the riâ—…h away empty to such as vnfainedly and earnestly desire to know Christ he will vndoubtedly reueale himselfe For the third Psal 25. 12. What man is he that feares the Lord him shall he teach in the way that he shall chuse And verse 14. The secret of the Lord is reuealed to them that feare him and his Couenant to giue them vnderstanding Iohn 14. 21. He that loueth me shall bee loued of my Father and I will loue him and shew mine owne selfe vnto him And Psal. 50. 23. To him that disposeth his way aright will I shew the saluation of God Such as with an honest heart desire to be taught of God because they feare to offend him because they loue him and desire to please and serue him such he will teach the way they should chuse he will reueale his secrets to them euen the secret of all secrets his decree touching their eternall election The Reasons of this are three 1. The good pleasure of God The free and infinite loue the Lord beareth to them that are his This Reason our Sauiour giueth Mat. 11. 26. euen so Father for so it seemed good in thy sight 2. The vnchangeablenesse of this loue of God and care he hath to perfect
better discerne if we looke into foure sorts which the Lord hath had most respect vnto this way and wherat the world hath taken great offence He hath oft had more respect 1. To men of meane condition for wealth wisedome and authority then to men of better degree and account 2. To young men then to the antient 3. To persons that haue beene infamous then to men that haue liued ciuilly and vnblameably 4. To women more then to men For the first For one man of degree and note in the world for birth wealth wisedome and authority the Lord hath beene wont to call many of the meaner and baser and simple sort This is plaine 1 Cor. 1. 26. And Mat. 11. 2â—… Thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And Iam. 2. 5. Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith and heires c. And how naturall men haue stumbled at this you shall perceiue by that speech of the Pharisees haue any of the Rulers or of the Pharisees belieued on him but this people which knoweth not the Law are cursed Ioh. 7. 48 49. and by that speech of our Sauiour who when He had told Iohn's Disciples the poore receiue the Gospell adds presently blessed is he that shall not be offended in me Matth. 11. 5 6. 2. The like may be said of the second sort The Lord hath oft giuen more grace more zeale and faithfulnesse more piety and conscience of their waies to many young men then he hath to them of riper yeares For zeale where shall we finde among all the Kings such a one as young Iosiah 2. Chron. 34. 3. Or for faithfulnesse among all the Prophets such a one as young Samuel 1. Sam. 3. 20. Yea for wisedome and true discretion among all Iob's friends such a one as young Elihu was Iob 42. 7. And this also the world hath euer repined and stumbled at See an example of this corruption Matth. 21. 15 16. When they heard the children cry Hosanna they disdained and said hearest thou c. so that Christ was faine to make an Apology for them 3. For the third sort that I propounded The Lord hath oft had more respect this way vnto some that haue been formerly infamous in the world for their lewd life and hath vouchsafed more grace and zeale to such then he hath done to sundry that to the iudgement of men haue liued a ciuill and vnblameable life Christ bids himselfe to Zacheus house which we neuer reade he did to any other Luke 19. 5. After his Resurrection he appeareth first to Mary Magdalen out of whom he had cast seuen diuels Marke 16. 9. He honoured Paul that had beene a notorious persecuter and blasphemer with more abundance of gifts and successe in his labours then any of the Apostles beside 2. Co. 11. 23. And 1. Cor. 15. 10. Now this hath also euer beene a matter of great scandall to the naturall man when the Pharisees saw what respect our Sauiour shewed vnto Publicans they murmured saying this man receiueth sinners and eateth with them Luke 15. 2. And of the elder brother who was a type of the wicked and hypocriticall Iewes it is said Luke 15. 28. that when he heard that his father had receiued with such ioy his Prodigall sonne he was angry and would not goe in 4. For the fourth sort God hath oft reuealed himselfe further and giuen more grace more tendernesse of conscience more zeale more loue to him and his truth yea which is stranger more knowledge more resolution and courage more constancie in good duties vnto many women then vnto men Examples are infinite in this case I must make choice but of a few Exod. 38. 8. See the zeale of many women in the first establishing of Gods Religion vnder the Law 1. They vsed to flocke together vnto the Tabernacle 2. They were wont to come betimes and giue attendance at the doore of the Tabernacle 3. They were content to bestow the best things they had euen their looking glasses vpon Gods Sanctuary And of Samsons mother we reade that though her husband Manoah were a holy and good man yet Christ appeares to her rather then to her husband Iudges 13. 9. gaue her more knowledge faith and resolution then her husband yea makes her his instrument to confirme and comfort him verse 22 23. It is recorded that there was much more zeale in that noble woman the Shunamite mentioned 2. Kings 4. 8 9. then was in her husband and yet he a good man too It was she that tooke that care for the Prophets entertainement it was she that would needs go to the Prophet vpon a day that was neither Sabbath nor holy day which her husband thought much of verse 23. And in the New Testament it is worthy to be obserued 1. That Christ after his Resurrection shewed himselfe first to sundry women and made them his messengers to the Apostles Luke 24. 10. 2. That zeale and diligence that woman shewed in hearing the Word and all other parts of Gods seruice more then men They were women that are noted to haue beene the speciall followers of our Sauiour to heare him preach Luk. 8. 2. It was a woman that shewed such zeale to heare him that neglecting all other businesse sate at his feet to heare him and to whom our Sauiour gaue that testimony that she had chosen the good part which should not be taken away from her Luk. 10. 39. 42. They were women that were wont in Philippi euery Sabbath day to meet and pray together Acts 16. 13. 3. The kindnesse they shewed in Ministring to Christs necessities which is not reported of any man Luke 8. 3. 4. The constancie and courage that they shewed in following him and shewing their loue to him euen to his Crosse when the Apostles themselues fled for feare Luke 23. 27. and in their care to embalme his body after he was dead Luk. 23. 55 56. 24. 1. 5. The faith which was stronger in them then in any men we read of Mat. 15. 28. Luk. 24. 8 9 11. Now this respect that the Lord hath beene pleased to haue vnto women in this kinde how offensiue it is to the naturall man you may perceiue here by the disposition of the Disciples themselues which were more then naturall men and by common experience also For if women shall flocke to the Tabernacle of God and shew any zeale and diligence in frequenting his house if any Shunamite shall shew her selfe kinde in entertaining Gods Prophets or Susanna in ministring to their necessities what naturall man is there almost that will not be ready to slander and misconstrue this Yea to account it a most ridiculous thing and argument of the weakenesse and foolishnesse of our Religion The Reasons of this Doctrine are three whereof The first concerneth the Lord. The Reason why he vseth to passe by the more
the men Come see a man that hath told me all things that euer I did The word therefore implieth that somewhat that is mentioned before was the cause of her so suddaine and hasty departing from Christ and running into the Citie and what was that Surely if we looke backe into the two former verses we shall finde two causes of it 1. Because the Diâ—…ciples were now come out of the City with meat for him and she thought he would be gone as soone as he had eaten somewhat therefore shee made hast to goe and call her neighbours for feare he should be gone before they could come 2. Because Christ had plainely told her he was the Messias therefore she went her way Why but that should rather haue stayed her still with him and made her desirous of further speech No verily for she did vndoubtedly belieue that he was so indeed as he had said and her heart was so astonished with suddaine ioy and earnest desire to draw her neighbours to him that she could neither speake nor tarry any longer but away shee goeth into the City and telleth her neighbours But why did she leaue her paile behind her Surely though she came to the Well of purpose to fetch water and she had need and vse of water for some worke she had to doe at home yet the ioy she found in the knowledge of Christ and the zealous desire she had to win her neighbours made her carelesse both of the water and of her paile also and forgetfull of the worke she had to doe at home 2. She left it for haste because if she should haue taken it with her and carried it home she could not haue gone with that speed to fetch her neighbours as she thought it was needfull she should doe 3. It is to be obserued that the Euangelist saith when she came into the City she said to these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the best translaters reade it to the men of that place that is the neighbours among whom she liued and all of them without difference she sought to draw them all vnto Christ. Hauing thus opened the meaning of this verse let vs now obserue two points in it for our instruction 1. The zeale she had to run and fetch her neighbours 2. The leauing of her paile behind her And first in that the Holy Ghost hath here obserued that this Woman so soone as she knew and beleeued in Christ was so zealous to draw her neighbours to him that for their sakes shee was content to leaue Christ though no doubt she desired much to continue with him and to depriue her selfe of the comfort and benefit she might haue found if she had tarryed longer with him 2. And made such hast to fetch them for feare he should be gone before she could bring them 3. And called them all shee saith to the men one as well as another without speciall respect to any with neglect of others 4. And thus she did being but a woman a poore and simple woman We haue this Doctrine to learne That euery one that truely knoweth Christ and findeth comfort in him will be carefull and ready to draw others to him 1. When they haue found this comfort they cannot choose but speake of it to others their hearts would burst if they should not speake of it Gods grace is like fire in their bones as Ier. 20. 9. They cannot hide it Though Christ had charged the two blind men he cured that they should say nothing of it Matth. 9. 30. Yet when they departed they could not for their liues conceale it 2. That which the Apostle requireth of all that haue receiued the wealth of this world 1. Tim. 6. 19. that euery one will doe that hath receiued the heauenly riches of Gods grace they will doe good with it to others they will be ready to distribute and communicate it to others Paul wished heartily that both Agrippa and all that heard him were altogether such as he was excepting his bonds Act. 26. 29. in this is grace not vnlike to worldly wealth no vsurer is forwarder so soone as money commeth in to put it out againe then euery true belieuer is to put out the grace that he hath receiued hee that had receiued the fiue talents went and traded with them Matth. 25. 16. See this in sundry examples Psal. 51. 13. Dauid saith he would teach Gods Wayes to others they that feared the Lord spake often one to another Mal. 3. 16. So soone as Christ had found Philip Philip went and found out Nathaniel Iohn 1. 45. So soone as Matthew was conuerted he gathered together a great company of Publicans and others to meet at his house Luke 5. 29. The Reasons why it must needs be so are many 1. They know the Lord hath straightly commanded and bound them that no man should content himselfe to know belieue repent but seeke also to cause others to doe it Ezek. 18 32. Cause therefore one another to returne and liue yee Luke 22 32. When thou art conuerted strengthen thy brethren 1. Pet. 4. 10. Lâ—…t euery one as hee hath receiued a gift minister the same one vnto another as good disposers 2. The loue they beare to God prouoketh them to doe all they can to enlarge his kingdome Knowing the terror of the Lord we perswade men 2. Cor. 5. 11. verse 14. and the loue of Christ constraineth vs. 3. The loue they beare to their neighbours The first and chiefe worke of faith is loue faith worketh by loue Gal. 5. 6. And there is no loue in him to his neighbour that loueth not his soule Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Count him not as an enemy but admonish him as a brother 2. Thess. 3. 15. If the conscience of the Lepers accused them for not acquainting the City that was ready to be famished with the victuals and spoile the Assyrians had left behinde them 2. Kings 7. 9. how much more will it doe that in this case 4. They know it is the best meanes to increase the grace they haue The more they draw to knowledge and faith the more will their owne knowledge and faith increase in them I long to see you that I may impart vnto you some spirituall gift that I may be comforted together with you Rom. 1. 11 12. As the casting forth of your seed bringeth it you backe againe with great increase 2 Cor. 9. 6. Because God knew Abraham would make good vse of that he knew for the instruction of his family therefore he would hide nothing from Abraham Gen. 18. 19. 5. They know no good worke they can doe will haue the like recompence of reward as this the workes of mercy men haue done but to the bodies of others haue oft turned away Gods plagues from them that otherwise would haue fallen on them for their sinnes
speech of a Cain Gen. 4. 9. Am I my brothers keeper Lecture the fiftieth Aprill 17. 1610. IOHN IIII. XXVIII IT followeth now that we come to the second point wherein this Woman shewed her zeale viz. in leauing her payle behind her And that we may ground our instruction well from this example obserue in it these points 1. She came for water and therefore sure had need and vse of water for some businesses she had to doe at home 2. Yet she leaueth both her water and her payle and the businesse she had to do at home 3. Why did she so Surely her heart was so taken vp with ioy that she knew Christ and with zealous desire to make him knowne to her neighbours that she came carelesse and forgetfull both of her water and of her payle and worldly businesse 2. Though it was not vnlawfull for her after she knew Christ to follow her worldly businesse yet she knew by doing it at this time she should haue sinned because shee should haue neglected a greater duty then the carrying home of her water or doing other of her worldly businesse she feared that she could not haue brought her neighbours soone enough to Christ if she had gone home with her water and therefore she had rather neglect both her water and her payle and the businesse she had to doe at home then to neglect a worke of farre greater importance euen the drawing of her neighbours to Christ. The Doctrine then that we haue to learne from this example is this That the man that knoweth Christ aright and is truely conuerted careth lesse for worldly things then he did before Before we confirme this Doctrine to preuent the mistaking of it two things must be obserued 1. Shee was not bound now she had found Christ and knew him to her comfort to forsake the world quite and giue ouer her worldly businesse There is no opposition betweene these things so as it should be necessary for all that desire to serue God and seeke his kingdome to giue ouer their worldly callings neither is this the way to perfection as Papists haue dreamed No man hath warrant to spend his whole time in priuate deuotion vpon pretence that he will forsake the world Indeed the Minister should say as the Apostles doe Acts 6. 4. Wee will giue our selues continually to prayer and to the ministration of the Word But no other Christian neede say so but rather should seeke to liue in such a calling as wherein he may haue somewhat else to imploy himselfe in for the profit of others Ezek. 18. 18. Because he hath not done good among his people he shall dye in his iniquity Christ vseth not to draw men from their callings but such onely as he chooseth to be his Ministers when the man that was dispossessed would haue continued with him he sent him away saying returne to thine own house Luk. 8. 38 39. The true cause why most men and women by following their worldly businesse loose all grace and become so earthly minded is not in their worldly callings but in themselues and their owne corruption There haue beene Christians that haue had great dealings in the world yet daily serued God and receiued thereby no decay of grace for in them they serued the Lord Christ Colos. 3. 24. Let Ioseph be an example for men in this case he had great dealings in the world both while he was in Potiphars house and specially afterward yet continued he a very religious and holy man And for women Let her be an example that is mentioned Pro. 31. A better huswife cannot be found verse 13. 15. 27. Yet her chiefe praise is this that she was a woman very religious verse 30. And therefore the Apostle speaketh to a Christian seruant hauing an Infidell to his master whose condition in that respect was hardest of all other 1. Cor. 7. 21. Art thou called being a seruant care not for it 2. She was not bound now she knew Christ to her comfort to cast away her payle now she had found this treasure to cast away her worldly goods Nay Religion bindeth a man to be a good husband to seeke to preserue and increase also that estate that God hath giuen him The eighth commandement that bindeth a man not to impaire but to increase so far as in him lyeth the good estate of his neighbour bindeth him much more to haue a care of his owne estate It is not lawfull for a man to be carelesse of his estate no not vpon pretence of charity or mercifulnesse to the poore as is plaine by that strait charge that is so often giuen vs to take heed how we become sureties for another man Pro. 11. 15. and 20. 18 and 22. 26. yea euen in releeuing the Saints we must haue respect to our ability Acts 11. 29. The goods that any man hath are not his owne but they are Gods gifts the siluer is mine and the gold is mine saith the Lord of hoasts Hag. 2. 9. and he is but the steward of them and shall be called to account how he hath vsed them My meate also which I gaue thee fine flowre oyle and hony wherewith I sed thee thou hast euen set it before them for a sweet sauour Ezek. 16. 19. And therefore to cast any of them away euen the least bit of bread oh that our gamesters and drunkards and Prodigals could beleeue this is a sin against God And that is the reason of that law Deut. 20. 19. Thou shalt not destroy the trees for thou mayest eate of them and of that commandement of our Sauiour Ioh. 6. 12. Gather vp the fragments that remaine that nothing bee lost These two points being thus premised let vs now proceed to the confirmation of the Doctrine This is a certaine fruit and sure note of a true Conuert he maketh not that account of worldly things as he did before But as the loue of worldly riches when it once seizeth vpon any heart it presently decayeth grace in it and draweth it away from the loue of heauenly things Matth. 13. 22. The cares of this world and the deceitfulnesse of riches choke the Word and maketh it vnfruitfull So on the other side when once God hath giuen a man a true taste and loue of heauenly things he shall grow to adistaste and light regard of worldly comforts Yea according to the measure of a mans inward loue and ioy he taketh in heauenly things shall his neglect and contempt of the world be in him The expectation and desire Abraham had of heauen made him willing to leaue his owne countrey and to continue out of it all his time The Church is said Apoc. 12. 1. To haue the moone vnder her feet that is all worldly things which like the Moone are subiect to continuall change The power that Gods grace hath this way may bee obserued in three points 1. It maketh a man willing to part with whatsoeuer is dearest to him in the world
and seruice to follow precisely the direction of his Word Deut. 4. 2. Yee shall put nothing to the Word that I command you nor take ought therefrom that yee may keepe the commandements of the Lord your God which I command you I answer this was no will-worship neither did they in this more then they were bound to doe for 1. The seruice it selfe that they did to God was expresly and particularly commanded and not of their owne deuising Leuit. 1. 3. A law was set downe for voluntary offerings They that would offer of their owne voluntary will are expresly limited what they should offer and where and how 2. Though there were no particular and expresse commandement for these persons to doe this seruice yet there was a generall commandement that bound them to doe it if their health and ability and necessary occasions would permit them There was a generall commandement that bound them to doe God what seruice they were able to doe Thou shalt loue the Lord thy God with allthine heart and with all thy soule and with all thy might Deut. 6. 5. Which law our Sauiour giueth for the summe of the first Table Matth. 22. 37. The Lord did not expresly command them this seruice 1. Because he would not be burdensome vnto them women and children might haue many iust lets 2. Because he would try their loue The like we may say for the Sabbath God hath expresly commanded vs no more but one day in seuen to rest from our labours and spend in his seruice Exod. 20. 9 10. 1. Because he would not haue his seruice burdensome vnto vs. 2. To try our loue and what we will doe voluntarily for he taketh great pleasure in a voluntary and free seruice The children of Israel brought a willing offering vnto the Lord euery man and woman whose heart made them willing to bring for all manner of worke which the Lord had commanded to be made by the hands of Moses Exod. 35. 29. Therefore Dauid vowed this to God Psal. 54. 6. I will sacrifice freely vnto thee He and the people reioyced and found wonderfull comfort in this when they had offered willingly 1. Chron. 29. 9. While Anna gaue sucke she knew she was not bound to go to the feast shee said to her husband I will not goe vp till the childe bee weaned 1. Sam. 1. 22. The iourney was long and she was to tarry long there but when she was free from that necessary let she knew she was bound to goe euery yeere and shee missed not So that as they that can pleade iust necessity to keepe them from Sermons on the weeke day shall bee held excused so they that are not withheld by any such necessity and vse their liberty as an occasion to the flesh Galathians 5. 13. shall bee iudged voyde of all loue to God and his Word if they neuer heare the Word but vpon the Sabbath Take heede therefore of pretending necessitie in this case say not thou wouldest goe to the Sermon but thou canst not spare so much time If thou canst spare euery weeke as much time in the alehouse or in some vnnecessary recreations or canst spare so much money as can be gotten in this time in sundry idle and vnnecessary expences and canst not spare so much to goe to a Sermon thou art no better then an Hypocrite 4. Euen they whose necessity will not permit them to frequent the publike assemblies on the weeke day yet are bound to nourish in themselues a willing minde to doe it if they were able they should be willing euen aboue their power 2. Cor. 〈◊〉 3. They should desire that liberty that others enioy this way in this case I may that to euery one which in another case the Apostle saith to the seruant if thou maist bee made free vse it rather 1. Cor. 7. 21. and esteeme it a iust cause of griefe to them that they haue not that liberty to follow the meanes of their spirituall comfort as others haue we should all striue to be so affected towards the Lords Tabernacle as Dauid was when he said How amiable are thy Tabernacles O Lord of hostes My soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh cryeth out for the liuing God Psalme 84. 1 2. Euery man is bound to esteeme it a great happinesse to enioy that liberty that he may oft resort to Gods House and to count that time of all other best spent and most to his profit and benefit that is spent in Gods seruice Prouerbs 8. 33 34. Heare instruction and bee wise and refuse it not Blessed is the man that watcheth daily at my gates Psalme 27. 4. One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Luke 10 42. One thing is needfull Mary hath chosen the better part which shall not be taken away from her Euery man is bound to esteeme this the true and proper end of his being here to get grace and saluation and to thinke them happier then himselfe that may enioy more liberty this way then he doth and though he cannot in person be present with them yet to be with them in heart and desire and to say with Dauid Psal. 84. 4. Blessed are they that dwell in thy house So that of them that are glad of any businesse or excuse to keepe them from the Sermon and count them fooles that take more paines this way then themselues we may boldly say their hearts are not vpright within them 5. They that with an honest heart doe vse to spare some time from their callings to employ this way shall not need to feare that this will bring them to beggery For 1. Godlinesse hath the promise of the life that now is as well as of that that which is to come 1. Tim. 4. 8. And there is generall promise made to all that feare God they that seeke the Lord shall not want any good thing Psalme 34. 10. No rich man vnder heauen can bee so assured that hee and his shall be preserued from beggery as euery poore Christian may be 2. There is a speciall promise this way made to this part of godlinesse aboue all other that they that can make more account of Religion and Gods seruice then of earthly things shall be sure not to be loosers thereby Psal. 119. 165. Great peace haue they which loue thy Law and nothing shall offend them Matth. 6. 33. First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you and 19. 29. Euery one that hath forsaken houses or brethren or sisters or father or mother or lands for my Name sake shall receiue an hundred fold and shall inherit euerlasting life 3. God hath made these promises good by prouiding miraculously this way for such as
haue neglected their worldly estates their profits or ease out of loue to his seruice No man shall desire thy land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare Exod. 34. 24. yet were their houses to be left very weake all that while that all the males aboue 20. yeares old were to continue at Ierusalem in those three feasts and they had many enemies in all their borders So we reade that our Sauiour did twice worke a miracle to feed them that came farre and tarryed long to heare him preach Matth. 14. 15. 21. and Mar. 8. 2 9. And no maruell for Heb. 6. 10. God is not vnrighteous to forget your worke and labour of God And what good Master would suffer his seruant to decay and grow to beggery by doing him seruice So that whosoeuer they bee that are thought by following Sermons to haue decayed their estates bee you assured that either their idlenesse and vnthriftinesse otherwayes hath decayed them or else they haue followed Sermons for some by-respects and not with vprightnesse of heart The second Vse is for reproofe 1. To discouer the vnsoundnesse of most mens hearts who make so great reckoning of earthly things and set their hearts vpon them It is euident they neuer yet found the true treasure they neuer truely tasted of heauenly comforts they affect these things so much for that they know no better This is made a note of the man that shall ascend into the hill of the Lord that he hath not lift vp his soule vnto vanity Psalme 24. 4. If any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Their end is destruction that minde earthly things Phil. 3. 19. 2. To reprooue such Christians as so ouercharge themselues with worldly businesse as they can finde no time for Gods seruice Lecture the two and fiftieth May 8. 1610. IOHN IIII. XXIX XXX THe first point wherein this Woman shewed her zealous endeauour to draw her neighbours vnto Christ we finished the last day and now we are to proceed vnto the two last viz. 1. The thing she mooued her neighbours vnto when she was come vnto them 2. The reason she vsed to persuade them to that she mooued them vnto For the first that we may vnderstand her words well and ground our Doctrine vpon them it is to be obserued 1. Though she was her selfe fully perswaded that Iesus was the Christ and did with all her heart desire that they might be also so perswaded of him yet she taketh not vpon her to teach and conuert them her selfe but seeketh onely to bring them to the same meanes whereby her selfe was conuerted 2. Though she were able by a good argument to conuince their consciences that he was the Messiah and seeketh also to doe it yet she thought not that enough she resteth not in that but would needs haue them to come to him themselues 3. She desires no more of them but that they would come and see him Why may one say what good would that doe could they know by seeing him that he was the Messiah Did she thinke that the beholding of him would suffice to bring them to faith No surely for many saw him that neuer could beleeue in him One would thinke she should rather haue said Come and heare him then come and see him for faith commeth by hearing and not by seeing Rom. 10. 17. If the hauing of Christs picture before our eyes that we may behold it when we pray had beene such a helpe to faith and deuotion as the Papists imagine out of doubt the Holy Ghost would haue so described his stature complexion and countenance in the History of the Gospell as that we might haue had some directions to make his picture by Why then desireth she no more of them but that they would come and see him I answer 1. She doubted not but if they would but come to him he would take occasion to instruct and conuert them as he had done to her selfe 2. When she biddeth them come and see shee meaneth come and prooue and make tryall whether he be not the Christ as the same phrase is vsed Psal. 34. 8. Taste ye and see how gracious the Lord is So that this is the Doctrine we are to learne from hence for our owne instruction That this is a chiefe duty whereby euery man must shew his zeale and desire of the saluation of others to draw them to the same meanes whereby themselues were conuerted to vse that credit and power they haue with them to draw them to the Ministry of the Word True it is this is not all that a priuate Christian may and must doe to procure the conuersion of others For 1. Some priuate Christians are able to teach their families and neighbours themselues and may doe great good that way and all should seeke to be able to doe this Aquila and Priscilla expounded the way of the Lord to Apollos Acts 18. 26. Euen women should be able to teach their children Pro. 1. 8. and 6. 20. and their seruants Pro. 31. 26. and their neighbours Tit. 2. 3. 2. There is great force in priuate admonition and exhortation to further the conuersion of others else our Sauiour would not haue prescribed this course for the restoring of a brother that is fallen that before we tell the Church we should deale with him priuately neither would he haue giuen hope of giuing our brother this way as he doth Mat. 18 15 16. Neither would this haue beene noted as a thing so highly pleasing vnto God and in these desperate and prophane times Gods people did vse this meanes to preserue themselues from the common contagion Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought vpon his name 3. A priuate Christian may greatly further the conuersion of others by his holy example Christian women may and ought so to liue as their husbands that obey not the Word may without the Word be won by the conuersation of the wiues 1. Pet. 3. 1. The like may be said of children seruants and neighbours also 4. A priuate Christian may do much for the procuring of the saluation of others by his feruent prayer vnto God for them 1. Iohn 5. 16. If any man see his brother sinne a sinne that is not vnto death let him aske and hee shall giue him life for them that sinne not vnto death When the Holy Ghost had mentioned the feruent prayer that Steuen made for his persecutors Acts 7. 60. immediately he addeth Acts 8. 1. And Saul consented to his death As if he should say Saul was one of these he prayed for and on him that prayer did light whatsoeuer it did on the rest But though a man that hath any zeale and desire of the saluation
and thirst at this time euen the ioy that he conceiued in foreseeing the readinesse and forwardnesse of the Samaritanes in comming vnto him at this motion and perswasion of the Woman And this he more plainely expresseth in that speech which he vsed to his Disciples verse 35. Lift vp your eyes and looke on the regions for they are white already vnto haruest See this truth confirmed by the example of others of Gods seruants in fiue degrees 1. They haue ioyed greatly in the grace that they haue seene in others Thus did the Apostle Iohn 2. Iohn 4. I reioyced greatly that I found of thy children walking in the truth and 3. Iohn 4. I haue no greater ioy then to heare that my sonnes walke in verity 2. They haue held themselues bound to giue hearty thankes to God for this euen as if they had themselues receiued some great benefit by it Thus Paul Ephes. 1. 16. after he had heard of their faith and loue hee ceased not to giue thankes for them The like we shall finde Phil. 4. 1 3. and Philemon 4. Yea he professeth 1. Thess. 3. 9. that he was so affected with ioy for this that he knew not how to be sufficiently thankefull vnto God for it And that being in great affliction the good tidings that Timothy brought him of the piety he found among the Thessalonians did euen comfort and reuiue him 1. Thess. 3. 6 7. 3. Yea aboue all the graces they haue discerned in others they haue most reioyced and praised God for this when they haue seene men zealous and forward Dauid professeth that the more any of the Saints did excell in grace the more he delighted in them Psal. 16. 3. Paul when he had said that he Siluanus and Timothy ought alwaies to praise God for the Thessalonians giueth this for the reason because their faith did grow exceedingly 2. Thess. 1. 3. 4. They haue beene wont to reioyce not onely for the grace they haue discerned in such as haue beene conuerted by their owne Ministry for this might grow from self-selfe-loue because 1. That the good we know we haue done by our Ministry is our best defence against wicked men Sathan and our owne conscience 1 Cor. 9. 2 3. 2. The more good we haue done the more grace men haue receiued by our Ministry the greater shall our reward be he that by imploying his pound gained vnto his master fiue pounds was made ruler ouer fiue cities Luke 19. 19. and he that gained ten ouer ten cities Luke 19. 17. 19. And the Apostle professeth that the Thessalonians that were won to God by his Ministry were his hope and ioy and crowne of reioycing euen in the presence of Christ 1. Thess. 2. 19. but they haue reioyced thus in the grace they haue seene or heard of in any others As Paul doth in that grace that was in the Romanes Rom. 1. 8. and 16. 19 and in the Colossians Col. 1. 3. 5. Yea they haue done thus when themselues in the iudgement of flesh and bloud haue become loosers by it when the forwardnesse and zeale of others could not choose but tend in some sort to their owne disgrace yet they haue reioyced in it This was a notable tryall of their zeale When Moses that had beene the onely Prophet and man of fame in Gods Church seeth Eldad and Medad obscure men receiue of the same spirit that himselfe had prophesy as well as himselfe haue euery whit as good a gift and likely to be as well thought of in the Church as himselfe if not better he was neuer a whit discontented at it though Ioshua enuyed this himselfe and prouoked him to doe so too but he reioyced at it and checked Ioshua and wished that all the Lords people were Prophets as well as he Numb 11. 29. It is to a carnall Professour a matter of great discontentment when he seeth such as were very lewd before become as forward in Religion as himselfe that hath professed the Gospell many yeares or when he seeth such as are young and newly crept out of the shell as forward as himselfe Nothing fretted the wicked Iewes so much as this when they heard Paul say he had a calling from God to preach to the Gentiles they cryed Away with such a fellow from the earth for it is not fit that hee should liue Acts 22. 21 22. This was that that vexed the elder brother of the Prodigall sonne Luke 15. 28 29. So when the chiefe Priests and Scribes saw the children so zealous and heard them cry Hosanna the sonne of Dauid they disdained Matth 21. 15. But there is a quite contrary disposition in all that truely feare God they count it no disparagement to see any how young soeuer they be how wicked soeuer they haue beene to become as forward in goodnesse as themselues but they reioyce in it Paul and Barnabas in euery place as they went betweene Antioch and Ierusalem declared to the beleeuing Iewes the conuersion of the Gentiles as the best newes they could bring them and it is said they brought thereby great ioy to all the brethren Acts 15. 3. Yea Gods seruants haue beene wont to reioyce to see others more forward then themselues yea though they haue beene their inferiours See this in Dauid He was glad when the people prouoked him vnto forwardnesse and said vnto him Let vs goe into the House of the Lord Psal. 122. 1. And Iohn Baptist when he saw his hearers grow so forward and zealous that his Ministry would not content them but they left him and went to Christ yet because he saw they went forward they went to Christ it neuer troubled him he neuer rated them for it no though he were prouoked to it by some that were a little too iealous of his credit Ioh. 3. 26. but he reioyced in it and verse 24. This he saith fulfilled his ioy The Vse of this point is first for tryall and examination of euery one of our hearts If we professe the truth and be but lukewarme haue no zeale we are in worse case then they that are starke cold Let vs try by this propertie whether there be any zeale in vs or no. Doe we thus reioyce in the grace we see in others doth it doe vs good to see or heare of the increase of Gods Church Doe we thanke God for it Doe we delight in a man and loue him the more the more forward and zealous he is Surely the most of vs will hardly be able to finde this in our selues yea many are so farre from that as they disdaine to see others forwarder then themselues and fret at nothing so much as at the zeale they see in others The onely true cause of that hatred many beare to Gods people is their zeale because they follow goodnesse Psal 38. 30. Many haue that accursed humour in them which Sanballat is noted for Neh. 4. 1. He was angry and sore grieued to see the walls of Ierusalem builded And they
the worke of the Ministry must be like vnto the housholder which hath a treasury of good prouision in himselfe and bringeth forth of it things both old and new Matth. 13. 52. This I thought needfull to stand vpon because I finde that those Ministers of all others are most vehement and bitter in complaining of their people for going from them who are either vtterly vnable to teach profitably and take vpon them to flye before they haue wings or such as are idle men and make no conscience to stirre vp that gift that God hath bestowed vpon them 3. The last direction I haue to giue to such Pastours is this That if they see cause to iudge that such as leaue them sometimes doe it without contempt of their Ministry in a dutifull manner seeking nothing in it but their profit and growth in grace and that they doe indeede profit by another more than they did by themselues that they are much bettered in knowledge zealous loue to the Word reformation of life conscience of all their waies since they went to heare such a man then take heed thou repine not at it but reioyce heartily that this worke is wrought in them though not by thy selfe Remember the doctrine that thou hast now heard Yea say they were such as left thee with some contempt yet if they profit more by another than by thee thou shouldest be willing to take knowledge of the good things that are euen in thine enemy and to reioyce in them also The Corinthians began to despise Pauls Ministry and to entertaine false Apostles that sought to disgrace him and yet doth he take knowledge of the good things were in them and praiseth God for them also 1 Cor. 1. 4 5. The like example he giueth vs also he reioyceth that Christ was preached euen by them who though they had good gifts and did both for matter and method teach profitably yet had naughty hearts and preached out of enuy and desire to add affliction vnto his bonds Phil. 1. 15 16 18. Lecture the fiftieth ninth Iune 24. 1610. IOHN IIII. XXXII XXXIV FOlloweth the fourth Property of true zeale to bee obserued in this example of our blessed Sauiour Though he had spent much time already in instructing the Woman yet as if he had done nothing hitherto he earnestly desires to do more Yea he professeth it was his meate to finish and perfect his fathers worke He that hath true zeale will not rest in any thing he hath already done but will still endeauour to goe forward and to be better than he hath beene and to finish his worke well Two branches there are you see of this property 1. He that hath any true zeale in him is carefull to grow and goe forward there is no one more essentiall property of true zeale than this desire to grow See a plaine example of this in Paul he had attained to a great measure and done much seruice to God yet heare what he saith Phil. 3. 13 14. I count not my selfe that I haue attained to perfection but one thing I doe as if he should say This is all my perfection I forget that that is behinde and endeauour my selfe to that which is before and follow hard toward the marke There is no certainer a signe that a man hath sauing grace in him than this when he earnestly desireth and endeauoureth to haue more grace They that haue had most store of grace haue euer beene most couetous and greedy to get more as none are so desirous of riches as they that haue most wealth nor any so desirous of knowledge as the best learned It is made a title of the seruants of God to hunger and thirst after righteousnesse Matth. 5. 〈◊〉 See an experiment of this in Dauid how he hungred after the sauing knowledge of Gods will Open thou mine eyes saith he that I may behold wondrous things out of thy Law Teach me thy statutes make mee to vnderstand the way of thy precepts Psalme 119. 18. 26 27. 2. His chiefe care is to finish his worke well This wee may see in Paul Acts 20. 24. I passe not at all I care not what I endure so I may fulfill my course with ioy And it is noted by the Holy Ghost of the best of Gods seruants that they neuer shewed such zeale and faithfulnesse in the worke of the Lord as when they were neare their end when they saw they were not to continue long Iacob Moses Ioshua Dauid Peter shewed more care of the Church and zeale of Gods glory toward their end than euer they did before Yea our Sauiour was neuer so zealous and painefull in instructing and praying for his Disciples as he was a little before his death See what he saith of this Ioh. 9. 4. I must worke the workes of him that sent me while it is day the night commeth when no man can worke And see what he did also how he doubled his diligence in preaching and praying for his Church immediately before his Passion In the day time euery day he was teaching in the Temple and at night he went out and abode in the Mount of Oliues And all the people came early in the morning to him in the Temple to heare him Luke 21. 37 38. To reprooue such as stand at a stay and thinke they haue done enough It is a certaine signe of a man that is but luke-warme in Religion when he thinketh he hath grace enough when he hath no desire nor vseth any endeauour to get more grace Thus is the luke-warme Laodicean described Apoc. 3. 16 17. he said he was rich and encreased with goods and had neede of nothing It is not possible but he that hath any soundnesse of grace in him must needs haue in him a desire to grow As in the naturall body euery member groweth till it come to full stature so is it in the mysticall body of Christ Col. 2. 19. All the body furnished and knit together by ioynts and bands increaseth with the increasing of God Iohn 15. 2. Euery branch that beareth fruit he purgeth it that it may beare more fruit Therefore though the Thessalonians were grown so farre that the Apostle praiseth God for their effectuall faith and diligent loue and patient hope 1. Thess. 1. 3. and saith of them that their faith grew exceedingly and their loue one toward another abounded 2. Thess. 1. 3. yet he earnestly exhorteth and beseecheth them that they would increase more and more 1. Thess. 4. 1. 10. 2. For conuincing of their errour that seeke to iustifie many corruptions both in manners and religion by this Argument In such and such a mans dayes such things were vsed and I hope he was a learned man and a good man and why may they not then be vsed now To these men I answer First that it hath beene an old tricke of hypocrites to pretend great reuerence and respect to the seruants of God that are dead when their credit might
maketh a man willing to foregoe the things he hath most delighted in as these women did that gaue their looking glasses made of fine brasse the instrument that they had vse of for the dressing and adorning of themselnes towards the building of Gods Tabernacle Exod. 38. 8. It maketh a man carelesse of his worldly ease and peace See what stripes and imprisonment and perils Paul endured that he might profit the Church 2. Cor. 11. 23 26. It maketh a man willing to neglect the comfort of society Paul was content to tarry at Athens alone and to want the comfort of Timothies societie rather than the Church should want his seruice 1. Thess. 3. 1. In a word though a man may lawfully vse and enioy the comforts of this life yet if he cannot sometimes be content to weane himselfe from them and to want them for the Lords sake and his seruice he hath no true zeale nor loue of God in him Nay a man shall neuer haue any sound comfort in Religion till he can say it hath cost him somewhat I will not offer burnt offerings vnto the Lord my God of that which doth cost me nothing saith Dauid 2. Sam. 24 24. No man can enioy this pearle with comfort that prizeth it not aboue all other things and cannot be content to sell all he hath for it rather then he will want it Matth. 13 46. For reproofe of such as pretend they loue the Lord and his Word and yet preferre euery trifle that hath the least shew of profit and comfort before it will suffer nothing for it will foregoe or forbeare no comfort or contentment of this life for it these men shamefully deceiue themselues Matth. 10. 37. He that loueth father or mother more then me is not worthy of me Specially this serueth to discouer the hypocrisie of such as cannot forbeare their sports on the Lords day first they violate the manifest commandement of God who forbids vs to doe that we take pleasure and delight in vpon his holy day and tells vs we doe not esteeme the Sabbath in our hearts as we doe nor honour him in it if we doe that wherein we finde pleasure vpon that day Esay 58. 13. secondly their sin is much increased and aggrauated because they doe it openly and publikely they declare their sin as Sodome they hide it not Esay 3. 9. thirdly they do it in contempt of the Word by the Ministry whereof the vnlawfulnesse of this hath beene discouered vnto them and they haue beene admonished and reproued for it And this as the Apostle saith Rom. 7. 13. makes sinne exceeding sinfull This circumstance made euen the gathering of a few sticks vpon the Sabbath a capitall crime Num. 15. 35. Let them also looke to this that suffer their seruants so to doe and set them on too Followeth the sixth and last property of true zeale He that hath true zeale maketh the reuealed will of God the guide and directour of his zeale Our Sauiour here shewed his zeale in doing the will of him that sent him and finishing his worke Gal. 4. 18. It is good to loue earnestly alway in a good thing saith the Apostle Pro. 19. 2. Without knowledge the minde is not good and he that hasteth with his feet sinneth as the faster a man goeth if he be out of the way the greater his danger is If a man be in the right way he cannot be too forward zealous or precise Psal. 119. 32. To run the way of Gods commandements is a duty and no fault To exhort such as desire to please God to seeke the knowledge of Gods Word Many good soules haue many troubles and discomforts and make their liues farre more irkesome than they need by making conscience and scruple of many things they need not by being righteous ouermuch as Salomon speaketh Eccles. 7. 18. To exhort all men to examine their zeale Zeale if it be not well guided is like a sword in a mad mans hand the most dangerous thing that may be and that that will draw vs into the most hainous sinnes euen to be most bitter enemies and persecutors of Gods truth and seruants Such is their zeale that stand for and vrge so eagerly the traditions of men This zeale was the chiefe cause of the greatest malice that euer was borne to the Doctrine and Church of God the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts Acts 13. 50. and it was Pauls zeale towards God that made him persecute the way of Christ euen vnto the death Acts 22. 3 4. And that that made the Iewes and other enemies of the Gospell to excommunicate Gods seruants and to kill them was this conceit they had out of a blinde zeale that they did God good seruice in it Iohn 16. 2. THE SIXTIETH LECTVRE ON IVLY XXXI MDCX. IOH. IIII. XXXV XXXVIII Say not yee there are yet foure moneths and then commeth haruest Behold I say vnto you Lift vp your eyes and looke on the fields for they are white already to haruest And he that reapeth receiueth wages and gathereth fruit vnto life eternall that both he that soweth and he that reapeth may reioyce together And herein is that saying true One soweth and another reapeth I sent you to reape that whereon yee bestowed no labour other men laboured and yee are entred into their labours OVr Sauiour hauing in the former verses giuen a most plaine demonstration of that ardent desire that was in him to winne soules vnto God doth in these verses labour to stirre vp and kindle the like affection in his Disciples And this he doth by three very effectuall arguments First from the present necessity of their care and diligence because the haruest was now euen ripe and ready for the sickle verse 35. Secondly from the great reward and comfort they should be sure to receiue for doing of this worke verse 36. Thirdly from the easinesse and facility of the labour God required of them verse 37 38. The first of these three arguments taken from this present necessity our Sauiour setteth downe verse 35. by a comparison taken from the care that men haue of their haruest they thinke of it and talke of it and prouide for it euen foure moneths before it come They so cast and dispose of their businesse that they may haue nothing to hinder them in haruest much more will they haue care of it when their corne groweth ripe and ready for the sickle then they will neglect all other businesse and breake their sweetest sleepe and labour early and late and forget their meales to saue and gather their corne And the reason of this care and diligence of men in their haruest workes is the present necessity when the corne is once ripe it will beare no delay because if it be not reaped and inned it is in danger to be lost and spoiled Now saith our Sauiour the
well appeare vnto them first that there was great inequality of gifts betweene them for the Apostles had far greater gifts than any of the Prophets secondly that there was great odds in the successe of their Ministry for the Apostles did much more good than the Prophets yet they shall not enuie nor disdaine one another but reioyce together take comfort one in another The Prophets shall reioyce to see what good the Apostles haue done though they could not do so much themselues and the Apostles shall reioyce to see what good the Prophets haue done though it were not so much as themselues haue done From hence I say we may learne this Doctrine That there ought to be no emulation amongst the Ministers of Christ but how great inequality soeuer there be in their gifts or in the fruit of their labours they ought to loue esteeme one of another and one to reioyce in the good that is done by another For this we shall need no other proofe than the examples of the Apostles themselues that were Master-builders and whose example we are commanded to imitate and follow Phil. 3. 17. Brethren be followers of me Three things we will briefly obserue in their example that are very fit to confirme this Doctrine 1. That though they did not onely farre excell all other Ministers in gifts and in the fruit of their labours but also were aboue them in calling and function and had a higher degree of Ministry than they which no Ministers of the Gospell now haue yet they were wont to esteeme reuerently of the meanest faithfull Minister in the Church and to account of them as of their fellowes and equals So Paul esteemed not onely of Timâ—…thy and Silas which were Euangelists ioyning them with him as his assistants in the writing of sundry of his Epistles 2. Cor. 1. 1. Phil. 1. 1. Col. 1. 1. Philem. 1. 1. Thess. 1. 1. but euen them that were but Pastours a degree lower than the other He cals Epaphroditus his compation in labour and fellow souldier Phil. 2. 25. Epaphras Tychicus Clement and others his fellow-scruants and his fellow-labourers whose names are written in the booke of life Col. 1. 7. and 4. 7. Phil. 4. 3. 2. They are not wont to speake of any faithfull Minister without signification of a speciall loue and brotherly affection they did beare vnto them So Peter vsing the testimony of Paul for confirmation of a point of Doctrine cals him his beloued brother 2. Pet. 3. 15. So Paul cals Tychicus his deare brother Ephes. 6 21. and Epaphras his deare fellow-seruant Col. 1. 7. Neither did he vse these as words of course onely 3. They are wont to shew great care of the credit of other Ministers which they spake and writ of especially with their owne people So Peter speakes reuerently of Paul and maintaines the credit of his Doctrine against some that cauelled at it 2. Pet. 3. 15 16. And Paul speaking of Tychicus cals him a faithfull Minister Col. 4. 7. So speaking of Epaphras to the Colossians where it seemes he was a Pastour or an Euangelist he saith of him that he was for them a faithfull Minister of Christ and that they might the better respect him he giues this testimony of him further That he was earnest with God for them in prayer yea I beare him record saith he that he hath a great zeale for you So when Timothies ministry was to be employed among the Philippians see how he commends him to them Phil. 2. 20. 22. I haue no man like minded who will faithfully care for your matters But yee know the proofe of him that as a sonne with the father he hath serued with me in the Gospell And speaking to them of Epaphroditus who it seemes was their Pastour he commends him for the great care he had of them Phil. 2. 26. He longed after you all and was full of heauinesse because yee had heard that hee had beene sicke And when he had said he would therefore send him to them speedily he addes Verse 29. Receiue him therefore in the Lord with all gladnesse and make much of such See how carefull he was to maintaine and encrease the credit of good Ministers amongst their owne people and how farre he was from ingrossing all credit and esteeme with the people into his owne hands And this minde was in our Sauiour himselfe who speaking to the people that had beene Iohns hearers and did admire him too much he enters into a large commendation of Iohn and of his ministry Matth. 11. 7. to 15. The Reasons of this Doctrine are principally two 1. For the calling and works sake wherein we are all imployed let a man so account of vs as of the Ministers of Christ and stewards of the mysteries of God 1. Cor. 4. 1. esteeme them very highly in loue for their workes sake 1. Thes. 5. 13. If Timothy come see that he may be with you without feare lacke to his safety from the practises of any aduersarie and prouide for his comfort euery way for he worketh the worke of the Lord as I also doe Let no man therefore despise him though he be a young man 1. Cor. 16. 10 11. which places doe not binde the people onely but as also to loue and esteeme one of another 2. Because this will greatly strengthen the credit of our ministry with the people and cause them to regard vs and our Doctrine the more when they shall see agreement and loue in one of vs towards another That it will greatly grace our ministry we may see Ps. 133. 1. Behold how comely a thing it is for brethren to dwell together in vnity that is to hold society and brotherly fellowship among themselues And verse 2. It is like the precious ointment vpon the head that ran downe vpon the beard euen Aarons beard that ran downe to the skirts of his garment So Esay 52. when he said verse 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace and declareth good things and publisheth saluation he adds as a reason that made their feet so beautifull in the eyes of Gods people verse 8. Thy watchmen shall lift vp their voice and shout together that is they shall agree and consent together they shall haue but one voice And that it will not onely make our ministry more gracious in the eyes of Gods people but also more fruitfull and profitable to them that is as plaine in the same place Psal. 133. 1. where he doth not onely say It is a comely and pleasant but a good and profitable thing for brethren to dwell euen together And verse 3. he expresseth the fruit of it thus It is as the deaw of Hermon that falleth vpon the mountaines of Zion And when the Apostle describes the profit and power of prophesie that is of the true preaching of the Word how it will make an infidell and ignorant man fall downe on his
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
119. 33. Teach mee O Lord the way of thy statutes and I will keepe it vnto the end And Uerse 34. Giue me vnderstanding and I will keepe thy law yea I will keepe it with my whole heart Yea euen when he had fallen grieuously yet so soone as God sent his seruant to him to shew him his sin he yeelded presently 〈◊〉 Sam. 12 13. 3. When once God hath reuealed his will by his Word vnto vs in any thing we must not dare to dispute or cauil against it be it neuer so contrary to our reason be it neuer so much against our owne humour Rom. 9. 20. O man who art thou that wilt reason the case with God Euery thought within vs must be brought into that captiuity into that obedience of Christ 2. Cor. 10. 5. as that they may not dare once to rise vp within vs against any truth of God For this we haue a notable example Iob 6. 24. Teach mee and I will hold my tongue and cause mee to know wherein I haue erred As if he should say Reueale to me by thy Word wherein I haue offended and I will lay my hand vpon my mouth I will not dare to reason in the defence of it 4. We should be ready to receiue Gods Word and be informed in his will by any how much soeuer he be our inferiour This is that that the Prophet speaketh of the powerfull work of Gods Word and Spirit Esay 11. 6. where it preuaileth it maketh them that were before as Wolues and Leopards and Lyons so tame that a little child may lead them This Iob professeth of himselfe Iob 31. 34. Though I could haue made affraid a great multitude my wealth and authority was such that I could haue crushed them by my power yet the most contemptible of the family did feare mee so I kept silence and went not out of the doore If the meanest of my family had come to me and said Sir you haue broken Gods law you haue sinned against God I durst not haue fretted against him or reiected his counsaile but I would haue yeelded to him and humbled my selfe and shut my selfe within my closet till I had made peace with God The like example we haue in Dauid 1. Sam. 25. 32 33. Abigal a weak woman and the wife of his enemy that had contemned and reuiled him commeth to him euen when he was in a great heat against Nabal and putteth him in mind that if he should follow his passion and reuenge himselfe he should sin against God he scorned not her counsell nor said Shall I that am a Prophet and a King be taught and directed by a foolish woman But he yeelded presently though he were in so great a passion he durst not but receiue Gods Word at the hands of any person how meane soeuer yea he praiseth God for her Blessed be the Lord God of Israel which hath sent thee this day to meet me and blessed be thy counsaile and blessed be thou which hast kept me this day from comming to shed bloud The Reasons of this Doctrine why we must receiue Gods truth when it is once reuealed vnto vs with such readinesse why we must be so apt to beleeue it to yeeld vnto it are these 1. Because the Lord hath promised that such as shall offer themselues to be taught by him with such yeelding hearts them he will teach and guide he will preserue them from errour he will resolue them in the truth and giue them a comfortable assurance in the matters of their saluation the law of the Lord will giue wisedome to the simple Psal. 19. 7. The meeke he will guide in iudgement and the meeke hee will teach his way Psal. 25. 9. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe Iohn 7. 17. so this here in this place And on the other side such as are vnwilling to see the truth will not with loue receiue it the Lord is wont to leaue them in vncertainty and to send them strong delusions that they may beleeue lies to shew himselfe as vnwilling to teach them as they are vnwilling to learne of him When our Sauiour had spoken of that fearefull iudgement vpon the Iewes hearing they should heare but should not vnderstand and seeing they should see but should not perceiue he giues this for the reason that they had closed their owne eyes and had not beene willing to see and receiue the truth that God reuealed vnto them Matth. 13. 14 15. And the Apostle prophesying of them that should fall away vnto Popery tels vs that therefore God would send them strong delusions that they should belieue any lye because they would not receiue the truth with loue when it was taught vnto them 2. Thess. 2. 10 11. An example hereof we haue in Ahab he was not willing to be taught by Gods faithfull Prophet but hated him and therefore God sent a lying spirit into his false prophets that might deceiue him 1. King 22. 8. 12. 2. The Lords soueraignty ouer vs is such as it becommeth vs to yeeld absolute obedience to him without all reasoning or gaine-saying O man who art thou that replyest against God Rom. 9. 20. This reason the Lord giueth yee shall keepe my Sabbaths and reuerence my Sanctuary and why I am the Lord Leuit. 26. 2. This made Eli so to yeeld that he durst not once winch against a message God had sent him by young Samuel It is the Lord saith he let him doe what seemeth him good 1. Samuel 3. 18. 3. It is not possible Gods Word should deceiue vs Thy testimonies are very sure Psalme 93. 5. All the words of my mouth are in righteousnesse there is nothing froward or peruerse in them Prouerbs 8. 8. and therefore there is iust cause wee should receiue it with all readinesse The Vse of this Doctrine is for Reproofe For if this be a signe of grace to be so apt to receiue Gods truth when once it is reuealed vnto vs then surely many of vs will be found to be void of grace that yet thinke very well of our selues 1. There be many haue heard sundry truths often taught and plainely confirmed by the Word of God that cannot discerne them nor be perswaded of them as touching the obseruation of the Sabbath the frequenting of the exercises of Religion c. And why canst thou not yet see nor be perswaded in these things Surely if thou hadst a good heart halfe the teaching thou hast would perswade thee the very entrance into Gods Word the first hearing of it would haue giuen thee light Psalme 119. 130. Thou hast an vngracious heart and that is the cause thou canst not see these truths nor be perswaded If our Gospell bee hidden it is hidden to them that are lost These women that were euer learning and neuer able to come to the knowledge of the truth were such as were laden with
sinnes and led away with diuers lusts 2. Tim. 3. 6 7. To these I may say Thou canst not now see nor be perswaded of these truths but thou shalt one day there shall bee onely feare to make you to vnderstand the hearing when Gods terrors shall come vpon you which none of you can tell how soone they may come they will make you to vnderstand well and beleeue those things which you haue heard and will not now beleeue Esay 28. 19. 2. There be many that dare reason and dispute against manifest truths that vse to exercise their ripe heads and fresh wits in wrestling with the truth of God and take it for a glory to giue it a foile that tosse Gods Word vp and downe like a tennis-ball and shew no more reuerence to it in their talking of it nor giue more authority to it than to a piece of Tully So farre as they see reason for it they will receiue it and no further To these men I may say as Iob 9. 4. Who hath hardened himselfe against him and prospered It is made a note of Gods childe to tremble at his Word Esay 66. 2. 3. There be many that are so farre from practising what they heare and obeying the truth that they glory in this that they can giue vs the hearing but are not so foolish to beleeue and be ruled by vs or to alter their course for any thing we can say These men glory in their shame for there is no worse signe of Reprobation than this Elyes sonnes hearkened not to the voice of their father because the Lord would slay them 1. Samuel 2. 25. I know that God hath determined to destroy thee because thou hast not hearkened vnto my counsell 2. Chron. 25. 16. Lecture the sixty eighth October 2. 1610. IOHN IIII. XL. WE haue already heard that in this verse and that before the Euangelist sets downe the beginnings of the faith and conuersion of the Samaritans and that therein he obserueth 1. The cause and meanes whereby they were wrought verse 40. 2. The effect and fruit whereby they shewed themselues 3. The respect Christ had vnto them when he saw in them these beginnings of grace The first of these is set downe verse 39. which we finished the last day it remaineth that we proceed to the two last set downe in this verse The effect and fruit whereby these beginnings of grace did shew themselues was this When they were come to him they besought him that he would tarry with them And this they did 1. Out of their loue and reuerent respect vnto him that they might giue him entertainment 2. Out of their desire to make vse of him and to be further instructed by him Now for the first of these two respects it is to be obserued 1. That they who before would haue beene vnwilling to giue him entertainement though he had desired it the Samaritans refused to receiue him or giue him lodging Luke 9. 53. yea to haue performed a far lesse kindnesse to him as we may see verse 9. this woman yee know refused to giue him a little water to quench his thirst now they begin to beleeue beseech him earnestly to abide with them 2. They shew this kindnesse and respect vnto him though they knew they should hereby expose themselues to the hatred of their neighbours 3. They do this because they beleeued him to be a Prophet for as yet they were not perswaded fully as it seemeth verse 42. that he was the Messias 4. They are commended by the Holy Ghost and approued by Christ for it which teacheth vs That it is the property of all that haue receiued any true beginnings of grace to loue and be glad to shew kindnesse vnto the Prophets and Ministers of God This the true seruants of God in all ages haue declared in foure points 1. Such as before their conuersion were the proudest contemners of them and their Ministry haue after their conuersion euer bin wont to shew great reuerence and respect vnto them See this in Naaman the Syrian He that a little before was in a rage against the Prophet 2. King 5. 11. so soone as euer he was by his miraculous cure brought to the true God he with all his traine came and stood reuerently before him and would faine haue shewed reall kindnesse and bounty vnto him ver 15 16. see it also in those that Peter conuerted they that a little before mocked the Apostles and counted them no better then men that were drunke Acts 2. 15. presently vpon their conuersion come and speake reuerently vnto them and seeke to them for comfort ver 37. yea they haue bin apt to exceede that way as we know Cornelius was when he fell downe at Peters feete and worshipped him Act. 10. 25. 2. They haue euer borne a most louing and kinde affection vnto them when he tooke his leaue of the Disciples at Ephesus they all wept sore and fell on his necke and kissed him Acts 20. 37. when he was to goe from Tyre all the Disciples with their wiues and children brought him on his way Acts 21. 5. The Philippians loued their Pastour Epaphroditus so dearely that he being dangerously sicke at Rome tooke great care to keepe it from their knowledge because he knew it would grieue them so much to heare it Phil. 2. 26. 3. They haue shewed great care of their peace and preseruation from trouble and danger when Paul would haue aduentured for the appeasing of the tumult at Ephesus to haue gone out to the multitude and to haue spoken to them the Disciples besought him not to doe it nor they would not suffer him Acts 19. 30 31. when the Disciples at Ptolemais had heard by Agabus what troubles Paul should endure at Ierusalem they besought him with many teares so earnestly not to goe thither that they euen broke his heart with their kindnesse Act. 21. 12 13. Priscilla and Aquila to saue his life had laid downe their owne necks aduentured their owne liues Rom 16. 4. 4. They haue euer beene ready to shew their reuerence and loue vnto them by entertaining them gladly maintaining them and ministring vnto their necessities The Shunamite and her husband you know what kindnesse they shewed to Elisha and what entertainement they gaue him 2. King 4. 8. 10. The good women that followed Christ and found comfort in his doctrine ministred vnto him of their substance Luk. 8. 3. Lydia after she was conuerted constrained Paul and his fellowes to come to her house and to abide there and professeth she should haue taken it for a signe that they had doubted of the truth of her conuersion if they had refused to accept of that kindnesse Acts 16. 15. and the Iaylor washed the wounds of Paul and Silas and gaue them kinde entertainement in his house Acts 16. 33 34. The Galatians thought nothing too deare to bestow vpon Paul though it had been to the plucking out of their owne eyes Gal. 4.
15. The Philippians sent reliefe oft to Paul when he was in prison Phil. 4. 10. 14. 16. The Reasons of this haue bin two 1. The comfort they haue receiued by them For if men esteeme of the message that is brought vnto them they cannot but esteeme of the messenger that bringeth it If they haue once found comfort in their doctrine they must needs esteeme of their persons esteeme them very highly in loue for their workes sake 1. Thess. 5. 13. The Elders specially that labour in word and doctrine are worthy of double honour 1. Tim. 5. 17. How beautifull are the feet of them how welcome are they that bring good tidings of peace yea he speakes of this as of an vnseparable consequence of the Gospell in some of those to whom God giues preachers of his owne sending Rom. 10. 15. 2. That they may thereby helpe the truth it selfe and further the Lords worke in their ministry we ought to receiue such that we might be fellohelpers to the truth 3. Iohn 8. so Paul saith of the house of Stephanas that by the kindnesse they shewed him they helped him in his Ministry 1. Cor. 16. 15 16. And Hezekiah by the kindnesse he shewed to the Leuites and by the prouision he made for them incouraged them in their ministry 2. Chron. 30. 22. and 31. 4. Gods faithfull seruants haue many discouragements in their ministry from the wicked and they had therefore need of this helpe from the kindnesse of the godly toward them The Vse of this Doctrine is First for the Ministers then for all Gods people For we that are Ministers are to be admonished that we so carry our selues in our ministry as we may deserue this loue and respect from the people of God Euery ignorant carelesse and vnconscionable Minister is apt to vrge this doctrine of the duty and respect the people owe to Gods Ministers but they neuer consider what manner of Ministers they haue bin to whom Gods people haue giuen this respect and for what reasons it is due vnto them If thou be faithfull and profitable in thy ministry they that vnfainedly feare God cannot chuse but vnfainedly reuerence and loue thee The Vse that Gods people are to make of this Doctrine is First for Exhortation that they would be content to receiue this truth as well as others and not to reiect it because we seeme herein to plead for our selues Be not vn willing to learne from vs euen those duties you owe to vs as well as others nor count it folly or pride or couetousnesse in vs when we teach you such things for 1. We are bound to teach you the whole counsell of God Acts 20. 27. 2. Remember whatsoeuer corruption may be in our hearts in deliuering of it yet no part of Gods truth hath any corruption in it all the words of my mouth are righteousnesse there is nothing froward or peruerse in them Pro. 8. 8. 3. A Minister may teach the people what respect they owe to him and yet be neither proud nor couetous Paul himselfe taught this doctrine and pleaded for speciall reuerence and respects at the Corinthians hands 1. Cor. 4. 15. and for loue Gal. 4. 17. and that they would pray for him Ephes. 6. 19. and euen pleadeth for maintenance also 1. Cor. 9. 1. 4. We respect not our selues so much as the peoples profit in teaching this Secondly for Reproofe for if euery one that hath receiued any true beginnings of grace doth beare this reuerence and loue to Gods Ministers then surely many that take themselues to be right good Christians haue no grace in them For 1. Many esteeme not at all nor shew any reuerence to any Minister because he is a Minister but though he be such a man as for birth education learning wisedome speech and conuersation they could reuerence for this very cause only they despise him because he is a Minister To these I will say no more but wish them well to consider what Christ saith Luke 10. 16. He that despiseth you despiseth me and he that despiseth me despiseth him that sent me 2. Some will seeme to loue preachers but will part with nothing to maintaine them Like to that hypocrite that saith vnto his poore brother that is naked and destitute of daily food depart in peace bee thou warmed and filled God helpe thee get thee to a good fire get thee some meate but giues him nothing I am 2. 16. This is the cause of that generall complaint that is made in all places where the Ministers maintenance riseth from the beneuolence of the people that euen where the people are most forward it vseth to decay much in a very short time I would wish these to consider the charge God gaue his people take heede to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth if thou doest thou shalt haue the worst of it thy selfe Deut. 12. 19. and the practise of Gods seruants who haue euer bin wont to keepe a proportion betweene the blessing God hath giuen them in outward things and their liberality in contributing to the maintenance of Gods seruice since the people began to bring the offerings into the house of the Lord we haue had enough to eate and haue left plenty for the Lord hath blessed his people and that which is left is this great store The peoples readines to pay their tithes offerings brought Gods blessing vpon them and the more God blessed them the more liberally and cheerefully they brought in their tithes and offering to the Priests and Leuites 2. Chron. 31. 10. 3. Some and that a great some too are wont to withhold that which by Gods law and mans is due vnto the Minister they thinke euer the Minister hath too much they enuie and cannot endure he should liue so plentifully they count him couetous if he seeke his owne though in the most peaceable manner that he can yea where is a man to be found almost that payeth his tithes willingly which yet the Minister hath as much right vnto by law as they themselues haue to any thing they possesse These I would haue to remember that all men of worth were wont to count it their honour to giue somewhat to the maintenance of Gods seruice Dauid the King and the chiefe fathers and the captaines ouer thousands and hundreds and the Captaines of the hoast and Samuel the Seer and Saul the sonne of Kish and Abner the sonne of Ner and Ioab the sonne of Zeruiah were wont to dededicate of their substance and of the spoiles that they won in battaile to maintaine the house of the Lord and his seruice there 1. Chron. 26. 26 27 â—…8 2. That God promiseth this as a blessing to his Church that in the plenty and aboundance he would giue to his people his Ministers should also be plentifully prouided for when he had spoken of the plenty of wheat and wine and oile and cattle
And therfore what outward kindnesse soeuer they may offer to do vnto you they shall receiue the reward of such as haue contemned and reiected Gods Prophets I will giue you a plaine example for this It is said of our Sauiour Ioh. 1. 11. He came vnto his own and his own receiued him not How is this meant Did not the Iewes receiue him they flocked after him by great multitudes to heare him Luk. 12 1. 2. They oft praised him highly and accounted him to be an excellent Prophet Luk. 7. 16. 3. They inuited him to their houses and made great feasts for him Luk. 14. 1. 4. They would haue bestowed great preferment on him they would haue taken him by force to make him a King Ioh. 6 15. how is it then said that they receiued him not Surely because they obeyed not his word they would not be taught and directed by him as Iohn the Baptist interpreteth it Iohn 3. 32. What he hath seene and heard that he testifieth but no man receiueth his testimony The Reasons of this Doctrine are three 1. In respect of God It is the commandement and will of God that all men should make their vse and profit of such gifts as he hath bestowed on any of his seruants aboue themselues else they sin against God and doe contempt to his good gifts The Queene of Sheba is commended by our Sauiour for comming from the vtmost parts of the earth to make vse of the excellent knowledge God had bestowed on Salomon Mat. 12. 42. And how did sue it she asked him questions and propounded all her doubts vnto him 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth 2. Chron. 9. 23. All the Kings of the earth sought the presence of Salomon to heare his wisedome that God had put in his heart So children should make vse of the knowledge that is in their parents and moue questions to them Deut. 6. 20. When thy son shall aske thee in time to come what meane these ordinances and testimonies and lawes which the Lord our God hath commanded you And wiues should make vse of the knowledge God hath giuen their husbands aboue them 1. Cor. 14. 35. If they would learne any thing let them aske their husbands at home But specially the people of God should make vse of his Ministers this way not onely to heare them publikely but priuately to moue questions to them and to enquire the will of God at them in all their doubts For this meanes God hath sanctified aboue all others to that end Mal. 2. 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth Hag. 2. 12. Aske now the Priests concerning the law And so we shall finde Gods people haue made great vse of their Ministers gifts this way euen in priuate Our Sauiours Disciples did so Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moued their doubts to Paul in sundry cases of conscience 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in priuate houses Acts 20. 20. 2. In respect of Gods Prophets This is the best way whereby Christians may yeeld comfort and encouragement vnto good Ministers when they make vse of their gifts and shew themselues desirous and ready to receiue good by them See a notable example of this in Titus his spirit was refreshed much by all Gods people at Corinth 2. Cor. 7. 13. how by the vse they made of his gifts they receiued him with great reuerence and were obedient to his doctrine as appeareth vers 15. This hath euer bin the minde and speech of a faithfull Minister which Paul expresseth 2. Cor. 12. 14. I seek not yours but you The Apostle when he chargeth the faithfull so to carry themselues toward their Ministers as they may do their work with ioy and not with griefe Heb. 13. 17. he telleth them how they may do that Obey them and submit your selues No kindnes that any can shew vs can so binde vs to them as this when they make vse of our Ministry and profit by vs. Mar. 3. 34 35. Hee looked round about on them which sate in compasse about him and said Behold my mother and my brethren For whosoeuer shall do the will of God is my brother c. Nay we can haue small comfort in the maintenance and countenance we haue from such as receiue no good by our Ministry I cannot say it is vnlawfull for a Preacher to take maintenance from them that receiue no good by his Ministry so long as he doth his endeauour faithfully to do them good but surely a little kindnesse receiued from the other doth him more good and is sweeter to him than a great deale from such men They that Christ is said to receiue maintenance from were such as made vse of his Ministry Luk. 8. 3. And he biddeth his Apostles when they came into any city or towne to enquire who was worthy in it and there to abide till they went thence Matth. 10. 11. 3. In respect of themselues for this is the onely sure argument that their hearts are vpright in the loue they shew vnto Preachers when they make vse of their gifts and will be directed and ruled by them By all other waies but this a man that hath no grace may shew loue and kindnesse to Gods Minister Herod reuerenced Iohn Mar. 6. 20. Nebuchadnezzar did patronize Ieremy and countenanced him and maintained and prouided liberally for him Ier. 39. 11 1â—… yet had neither of these any grace in them The Vse of this Doctrine is for Reproofe of diuers sorts of men which all of them pretend much loue and respect to good Ministers yet it is not with an vpright heart or such as shall be able to yeeld them any sound comfort in the euill day 1 Such as loue them and will commend and countenance them and maintaine them too yet they seldome or neuer heare them or make vse of their Ministry and yet they blesse themselues in this as in a great signe of grace that they loue and maintaine good Preachers To these men I say this may procure thee a temporall reward as it did Potiphar to haue Ioseph in his house though he made no vse of his knowledge and piety Gen. 39. 5. God blessed the Egyptians house for Iosephs sake But sound comfort this can neuer yeeld thee for thou receiuest not a Prophet in the name of a Prophet Mat. 10. 41 but either out of a naturall affection thou bearest to the man or carnall respect thou hast to thine owne credit or some light that thou hast receiued from Gods Word that it is good to loue Preachers or some taste thou hast had of the power and sweetnesse of his Ministry whom thou dost thus affect but none of all these respects will yeeld a man any sound comfort but rather be a strong euidence against him in the day of the
a seale and an earnest-penny 2. Cor. 1. 22. And well may it secure a man because he that knowes he hath it may be sure he shall neuer lose it it 's an immortall seede 1. Pet. 1. 23. it endures for euer Psal. 19. 9. Obiect No doubt but he that hath the Spirit of God to witnesse to his conscience that he is Gods childe may indeed be certaine of it but who can be assured that he hath the Spirit of God How easie is it for a man to be deceiued in this seeing 1. The heart is so deceitfull Ier. 17 9. 2 There be many remnants of Gods Image in a naturall man that may seeme to be the fruits of the Spirit And 3. There be many common gifts of the Spirit which an Hypocrite and Reprobate may haue Answ. I answer iâ—… is true indeed and therefore the faithfull are oft called vpon to examine themselves 1. Cor. 11. 28. and proue the good things that are in them Gal. 6. 4. But yet this I say that he that hath the Spirit of God may certainely and vndoubtedly know that he hath it and as the Spirit is giuen vs to witnesse to our spirits that we are Gods children so like a good witnesse he speakes so euidently and plainely that he that hath him may know and discerne his voice and plainely vnderstand what he saith Hezechia knew he had walked before God in truth and with a perfect heart and had done that which was good in his sight Esay 38. 3. and Peter knew well that he loued Christ vnfainedly aboue all things Iohn 21. 17. and Paul could say he was assured he had a good conscience in all things Heb. 13. 18. And least any should say these were extraordinary men may all that haue the Spirit be so certaine they haue it as were these three I will therefore shew you that this is the case of all them that haue Gods Spirit not of some rare and extraordinary persons onely The Apostle speakes thus not in his owne name onely but in the name of all the faithfull 1. Iohn 5. 19. We know that we are of God that is borne of God Yea they that haue receiued the Spirit haue beene so certaine of the vprightnesse of their hearts that no opposition of men or Sathan nor any affliction could driue them from it For this we haue a notable example in Iob Iob 27. 5 6. God forbid that I should iustifie you vntill I dye I will neuer take away mine innocency from my selfe I will keepe â—…y righteousnesse and will not forsake it mine heart shall not reprooue me all my daies 3. The third Reason why he that hath Faith may be so certaine of his saluation is because the hope and assurance he hath of his perseuerance to the end is grounded wholly vpon God not vpon any thing that is in himselfe 1. Pet. 〈◊〉 2. Peter saith of the faithfull that their faith and hope is in God The maine argument against the certainety of saluation is the vncertainety of perseuerance Now I haue shewed you in the proofe of the Doctrine that the faithfull may bee certaine of their perseuerance vnto the end Psal. 1â—… 8. 8. The Lord will pâ—…rfect that which concerneth me Phil. 1. 6. Being confident of this very thing that hâ—…e which hath begunne a good Worke in you will performe it vntill the day of Iesus Christ. Vpon what ground will you say is this certainety built Surely not vpon any thing that is in vs for we are exceeding variable and apt to fall and when we had our saluation in our owne keeping though wee were then farre stronger than now we are we lost it quickly But now our state in Christ is in this respect better than it was in Adam we cannot now lose it because it is not in our own keeping our assurance of perseuerance is grounded wholly vpon God If we looke vpon our selues we see cause of feare and doubting but if we looke vp to God we shall finde cause enough of assurance Psal. 61. 2 3. Leade me vnto the Rocke that is higher than I for thou hast beene a shelter for me and a strong Tower 2. Tim. 2. 19. The foundation of God is sure This Rocke how sure it is you shall see in three points 1. We are maruellous vnconstant and fickle in our loue to God and good things we are apt quickly to turne out of the good way Iudg. 2. 19. but God is constant and vnchangeable in his loue I haue loued thee with an euerlasting loue Ier. 31. 3. The decree and counsell of God is vnchangeable I am the Lord I change not Mal. 3. 6. From hence the faithfull man reasoneth thus By his spirit which I know he hath giuen me I am sure God elected and loued me in Christ before all worlds for he neuer bestowed iustifying faith on any but on such so many as were ordained vnto eternall life belieued and none but they Acts 13. 48. therefore true faith is called the faith of Gods Elect Tit. 1. 1. he neuer called any to the loue and obedience of his truth but such whom he did predestinate them he also called Rom. 8 30. Therefore I am sure that how vnconstant and vnchangeable how prone soeuer I am to fall yet I shall neuer fall finally for he is constant in him is no variablenesse neither shadow of changing Iames 1. 17. His decree is immutable it is not possible that any whom he hath elected should perish if it were possible they shall deceiue the very elect Matth. 24. 24. his loue that he hath borne to any in Christ is vnchangeable hauing loued his own which were in the world he loued them to the end Iohn 13. 2. For his loue was free not occasioned by any goodnesse he foresaw would be in vs but the cause of it was his owne good pleasure onely Ephes. 1. 5. At that time when he did perfectly foresee how ignorant weake vntoward vnconstant vngracious we would be yet euen then he set his loue vpon vs and what should then alter or alienate his affection from vs Therefore God speakes thus of his loue to his Elect Ieremie 31. 3. I haue loued thee with an euerlasting loue therefore in mercy haue I drawne thee Esay 54. 10. My kindnesse shall not depart from thee saith the Lord that hath mercy on thee Esay 64. 5. In those is continuance and wee shall bee saued When God hath once drawne a man by his spirit to the faith and obedience of his truth he may then be sure he hath loued him with an euerlasting and vnchangeable loue Rom. 11. 29. The gifts and calling of God are without Repentance Vpon this Dauid grounded his comfort and assurance Psalme 25. 6. Remember Lord thy tender mercies and louing kindnesse for they haue beene for euer And thus he stirres vp all Gods people to doe Psalme 118. 2 3 4. Let Israel and the house of Aaron and they that feare the Lord now say
which seemes to be the cause of the meeting together vnto prayer of those good women we read of Acts 16. 13. As a little spark will keep heat while it is on the hearth with the rest of the fire but pluck it from the rest and it will die straight so hath experience proued it to be in this case Secondly because they know that the more of Gods people meet and ioyne together the more publike and solemne the assembly is the more acceptable will their seruice be vnto God and the more auaileable to their comfort And that is the reason why when Gods people haue shewed more than ordinary desire to preuaile with God in prayer they haue shewed more than ordinary care to assemble as many of them together as possibly they could Ioel 2. 15 16. Blow a trumpet in Zion sanctifie a fast call a solemne assembly gather the Elders assemble the children let the Bridegroome go sorth of his chamber and the Bride out of her Bride-chamber as if he should say Leaue none out That was the reason why Hezekiah was so carefull to gather together such a solemne assembly to the Passeouer 2 Chron. 30. 1. 5. 3 The third reason is the promise that God hath made of his speciall first Presence secondly Protection and thirdly Blessing to the publike assemblies more than to any other people vpon the earth First in respect of this speciall presence of God the Prophet calleth Sion the habitation of Gods house and the place where his honour dwelleth Psalme 26. 8. In this respect also the place of Gods publike Worshippe is called the face of God Psalme 105. 4. Seeke the Lord and his strength seeke his face continually And Cain could complaine when hee was banished from his fathers house the onely place where Gods publike Worshippe was to be had then that hee should bee hid from Gods face Genes 4. 14. and Verse 16. Hee â—…t out from the presence of the Lord. And least we should thinke this wâ—… peculiar to the Temple or Tabernacle or place of Gods ceremonial or ship which had indeed some priuiledges aboue our Temples you shall find that this is spoken also of the Synagogues Psalme 83. 12. They also are called the Habitations of God Yea to our assemblies also is this promise made as well as to theirs Matthew 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Reuelation 2. 1. Christ walkes in the midst of the seuen golden Candlestickes Secondly Now for the promise of speciall protection it is certaine that the Church-assemblies where God is purely worshipped according to his Word are meanes to preserue such as doe frequent them and the places where they are kept from many iudgements that would otherwise fall vpon them This was figured by that Ceremony The wals of the Temple were carued round about with figures of Cherubins 1 Kings 6. 29. And this we haue partly found in our owne experience both in the preseruation of our Land in generall from forraigne inuasion and domestique treasons and in the safety sundry Congregations haue enioyed And we should certainly find it more than we do if our infidelity and other our grieuous sinnes hindered it not See the promise for this Esay 33. 20 21. Looke vpon Sion the City of our solemne Feasts thine eyes shall see Ierusalem a quiet habitation a Tabernacle that cannot be remoued and the stakes thereof can neuer be taken away neither shall any of the cords thereof be broken for surely the mighty Lord will be vnto vs a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby This is alledged for one reason why Dauid did so esteeme of Gods Tabernacles Psalme 84. 11. For the Lord God is the sunne and shield vnto vs. and 27. 5. For in time of trouble he shall hide vs in his pauilion In this respect they that are separated from the Church-assemblies are said to be deliuered vp to Sathan vnto his power and will as men that are vnder Gods protection no longer 1 Corinth 5. 5. Thirdly and lastly in speaking of the Promise of a speciall blessing that God hath made vnto the Church-assemblies I will not stand vpon the temporall blessings that God hath promised to such as do loue and frequent them which yet Dauid maketh one reason of his loue to Gods Tabernacles Psalme 84. 11. No good thing will he with-hold from them that walke vprightly And certainly if men with vpright hearts do frequent them they shall be sure of Gods blessing in outward things euen the rather for this But this is the speciall blessing I will desire you to obserue That God hath promised to giue a greater blessing to that seruice that is done to him at Church than to that that is done in any other place The same Prayers you may vse at home that are vsed there the same Psalmes you may sing the same Word you may read and meditate of and haue it also expounded to you yea the same Sacraments you may haue vpon necessity administred to you in your chambers and parlours that are administred there but you may not expect that blessing vpon any of these Ordinances of God in any place as you may finde in the Church assemblies This Dauid alleadgeth for another chiefe reason why he so esteemed Gods Tabernacles Psalme 84. 11. The Lord will giue grace and glory And 133. 3. For there in Sion orin the place where Brethren dwell euen together ioyne together in Gods worship The Lord appointed the blessing and life for euer The fourth and last Reason that should mooue vs to esteeme the Church-assemblies and frequent them diligently is for profession sake Say that neither the exercises of Religion that are vsed there nor the fellowshippe of Gods people which we may enioy there nor the speciall presence protection and blessing of God that may be found there could mooue vs to esteeme of them yet this should mooue vs. The best way we haue to professe our Religion our Homage and Obedience to God our loue and thankfulnesse to him for his mercies is to frequent diligently the publike and most solemne Assemblies of his Church So the Lord hauing in the former Verse forbidden his People the profession of a false religion Leuit. 26. 2. prescribeth them two things whereby they should professe themselues to be of the true Religion Ye shall keepâ—…â—…y Sabbaths and reuerence my Sanctuary And Psal. 29. 1 〈◊〉 exhorting great men to professe their homage and subiection vnto the Lord he telleth them this is the best way to do it And speaking how he himselfe will professe his thankfulnesse to God for all his mercies he saith Psal. 35. 18. I will giue thankes to thee in a great Congregation I will praise thee among much people The vse of this Doctrine is first for exhortation secondly for reproofe And the exhortation concerneth first our selues secondly a
grounded vpon this doctrine The first of these considerations is That affliction is not a signe of Gods hatred but of his loue rather not onely his shaking and holding out of his rod is a signe of his fauour as that was we reade of Ester found fauour in his sight and the King held out vnto her the golden scepter Est 〈◊〉 2. but euen his whipping and scourging of vs with it Though it be a signe of his anger and of a little wrath as the Lord speaketh Esay 54 8 yet of his hatred it is not Pro. 3. 12. The Lord correcteth him whom he loueth euen as a father doth the childe in whom hee dlighteth Heb. 12. 6 7. Whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth if ye endure chastening God offereth himselfe to you as to sonnes for what sonne is it whom the father chasteneth not Therefore Iob wondereth at Gods loue in this Iob 7. 17 18. What is man that thou doest magnifie him and that thou setâ—…est thy heart vpon him and doest visit him euery morning and try est him euery moment And that is the reason why the Lord though he passe by a thousand foule faults in the wicked is wont to whip his owne people if they doe but tread awry Amos 32. You onely haue I knowne of all the families of the earth therefore I will visit you for all youâ—… iniquities And on the other side it is spoken of as an argument of Godâ—… wrath and indignation against desperate sinners that God will for beareâ—…o-correct them Esay 1. 5. Wherefore should yee bee smitten any more for yâ—… fall away more and more And Hosea 4. 14. I will not visit your Daughters when they are Harlots nor your Spouses when they are Whores Oh how great is the blindnesse of such as because though they haue often committed grosse sins yet they prosper still are ready to conclude God loues them and that they that haue greatest afflictions are the worst men most out of Gods fauour No no affliction is not a signe of Gods hatred but of his loue rather And who will not be patient and comfortable in affliction that beleeueth this The second consideration is this The Lord certainely intends our good in all our corrections yea to doe vs that good by them which we could not receiue by any other meanes Be thou assured of this that if thou vnfainedly feare God the Lord intendeth thy good in euery affliction of thine though thou cannot yet perceiue it Psalme 25. 10. All the paths of the Lord are mercy and truth to all such as keepe his couenants and his testimonies Heb. 12. 10. He chasteneth vs for our profit that we might be partakers of his holinesse 1. Cor. 11. 32. When wee are iudged wee are chastened of the Lord that wee might not bee condemned with the world Affliction is a medicine which though it be bitter yet it is well approued by the experience of all Gods people that euer were to be most wholesome and soueraigne If any of vs should in our sicknesse haue a physitian come to vs whom we knew to be so wise and learned that he perfectly knew our estate and what would doe vs good and so louing and good a man also that he did vnfainedly desire to doe vs all the good he could if this man should prescribe to vs a potion and tell vs he had no other meanes to do vs good but that if we take it not we must needs die if we do take it it will certainly do vs good how strange soeuer the working of it seem to be for a while yet in the end it will certainly do vs good and recouer vs there was neuer any of his patients receiued it but it did them good would any of vs be so mad as to reiect such a potion giuen vs by such a Physitian would we not willingly drink it off euery drop though it were neuer so loathsome in colour how bittersoeuer it were in taste how much soeuer it were in quantity Now such a Physitian is the Lord and such a medicine is Affliction When we are iudged we are chastened of the Lord that we may not be condemned with the world 1 Cor. 11. 32. He chasteneth vs for our profit that we might be partakers of his holinesse Heb. 12. 10. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law that thou mayest giue him rest from the dayes of aduersity vntill the pit be digged for the wicked Psal. 94. 12 13. The third consideration that may make vs patient and comfortable in affliction is this That God will surely remoue it when it hath had that good worke in vs that he hath appointed it for The Lord our God is not like those hard hearted Chyrurgions that care not what paine they put their Patients to but he is very mercifull and tender-hearted he vseth not to apply corasiues nor to launce or seare but vpon great necessity Lam. 3. 33. He doth not punish willingly nor afflict the children of men 1 Pet. 1. 6. Now for a season if need require you are in heauinesse through manifold tentations Is thy affliction sharpe and painfull certainly the Lord seeth thou hast need of it or els he would handle thee more gently When a man hath a deepe wound and festered at the bottome full of corruption or hath some bullet or arrow head or point of a sword that must be taken out the Chyrurgion can neuer cure him well but he must needs put him to great paine launce him and cut him and make the wound bigger before he can heale it and euen so deales the Lord with his patients Iob 5. 17 18. Behold blessed is the man whom God correcteth as if he should say Happy man is he that euer came vnder the hands of this Chyrurgion Therfore refuse not thou the chastening of the Almighty for he makes the wound and binds it vp and his hands make whole The like must we think of the continuance of our afflictions Is thy affliction long certainly thy need requires it should be so it hath not had the good work in thee yet God sent it for The Lord is not like those couetous and wretched Chirurgions that for their owne aduantage will protract their cures but he is most faithfull and will not keep his patients a day longer vnder his hand than their necessity doth require This made Dauid say Psal. 119. 75. I know O Lord that thy iudgements are right and that thou of very faithfulnesse hast caused me to be troubled The fourth consideration is That we haue had much more experience of his goodnesse towards vs in giuing vs prosperity than we haue had of his anger in afflicting vs and there is no proportion betwixt the time of our afflictions and prosperities that which the Lord speaketh by his Prophet For a small moment haue I for saken thee but with great mercies will
ioy vnspeakable and glorious As if he should say You belieue neuerthelesse assuredly in him though you did neuer see him 4 The true belieuer giues credit to the Word not onely in those truths wherein he hath no helpe from sense or reason to confirme him but euen where they are both against him Rom. 4. 18. Abraham against hope of sense and reason belieued vnder hope of Gods Word that he should be the Father of many Nations Let vs now come to the Vse of this Doctrine and we shall find it serueth first for instruction secondly for reproofe thirdly for comfort First for instruction to the Teacher secondly to the Hearer 1 To vs that are teachers sith our Ministry is ordained to bring men to Faith and there is no other means els ordained to that end Rom. 10. 17. and faith is grounded onely vpon the Word that therefore our chiefe care should be to bring good euidence from the Word for euery thing that we teach Mar. 4. 14. The sower soweth the word that is the onely seed of grace 2 Tim. 4. 2. Teach the Word improue rebuke exhort with all long-suffering and Doctrine 2 This serueth for the instruction of the Hearers seeing the excellency and happinesse of a Christian consisteth in his Faith By faith we are iustified in Gods sight and haue peace towards God Rom. 5. 1. By Faith we are sanctified Acts 15. 9. By Faith we stand and perseuere in the state of grace Thou standest by faith Rom. 11. 20. By Faith we quench all the fiery darts of the Deuill Ephes. 6. 16. And this faith is grounded onely vpon the Word of God We are therefore to be exhorted to seek good ground in the Word for that that we hold in Religion and therefore both to acquaint our selues with it in priuate and in frequenting the publike Ministry thereof to heare with iudgement and to mark well how that that is taught vs is grounded vpon the Word Euery Christian should esteem it a singular fauour of God that we may haue his Word in our houses to read on when we will and a foule sin not to make our vse of it This God complaines of as of a foule sin I haue written vnto them the great things of my Law and they were counted as a strange thing that did not belong vnto them that they had nothing to do withall Hos. 8. 12. And the Prophet describing vnto vs the man that shall be saued describes him by this Psal. 1. 2. that his delight is in the Law of God Euery man will grant that there is no hope a man should come to happinesse vnlesse he be such a one as is described Psal. 1. and such a one thou canst not be till thou can delight in Gods Word So likewise when we frequent the Ministry of the word we should learne to heare with iudgement and not so much to regard the zeale or vtterance of our Teachers as to marke well how they ground that that they teach vpon the Word of God Phil. 1. 9. This I pray saith Paul that your loue may abound yet more and more in knowledge and in all iudgement For this those Noble-men of Berea are commended Acts 17. 11 12. They searched the Scriptures daily whether those things were so Therefore many of them belieued The second Vse of this Doctrine is for reproofe and terrour of carnall men He that wants faith it is impossible for him to please God Heb. 11. 6. but the wrath of God abideth on him Iohn 3. 36. And by this Doctrine it is euident the most men want true faith because the faith they seeme to haue is grounded not vpon the Word of God but onely vpon sense they belieue no farther than they see This shall appeare euidently in three Points 1. The faith they haue is grounded not vpon Gods Word but vpon sense Those truths that they see generally receiued and allowed of by men those they are content to hold but those truths that are reiected by men though they haue neuer so good a ground in Gods Word yet they cannot belieue I might instance this in sundry particulars if time would permit Whereas he whose Faith is grounded vpon Gods Word likes neuer the worse of any truth God hath reuealed to him because he seeth it reiected by men but euen as it is in other cases This is the triall of our loue to men Pro. 17. 17. A friend loues at all times and a brother is borne for aduersitie so it is in this It is time for thee Lord to worke for they haue made void thy Law therefore loue I thy commandements aboue gold yea aboue fine gold therefore I esteeme all thy precepts concerning all things to be right and I hate eue ry false way Psal. 119. 126 127 128. He that indeed loues Gods truth will loue it the more because it is reiected by the world 2 The faith they haue in Gods iustice is grounded not vpon the Word of God but vpon sense onely When the heauy hand of God is vpon them in some iudgement they can belieue indeed he is iustly offended with them for their sinnes When they heare the terrible thunder and see the lightening they can tremble before the Lord but so soone as this is past they cast off all feare of God nothing that they heare spoken out of Gods Word against their sinnes can moue them one whit Whereas the true belieuer that grounds his faith vpon Gods Word hath the feare of God in him at all times Blessed is the man that feareth alway Pro. 28. 14. and is much more assured of Gods iustice and hatred against sinne by that that he hath learned out of Gods Word than by any thing he can see or feele They tremble at the word Esa. 66. 2. So Noah being warned of God concerning things not seene though himselfe was expresly exempted from the iudgement yet was moued with feare Heb. 11. 7. For this the Nineuites are commended Ionah 3. 4 5. By the preaching of Ionab they were brought to that feare and humiliation though they saw not nor felt any thing that might cause them to feare 3 The Faith that the carnall man hath in Christ and perswasion of Gods mercy is not grounded vpon the Word but vpon sense onely he is indeed oft very confident of Gods fauour both for the present and for the time to come he saith to his soule Eat thy bread with ioy and drinke thy wine with a merrie heart for God now accepteth thy works Eccles. 9. 7. But what is the ground of his assurance He saith he sees Gods loue and feeles it daily The iudgements of God are farre aboue out of his sight Psal. 10. 5. But alas this will be found a false ground Eccles. 9. 2. No man knowes either loue or hatred of that that is before them Whereas the child of God is assured of Gods fauour for the present and the time to come by that which he heares and
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
64. 6. All our righteousnesses saith the Church are like filthy clouts But doth God therefore reiect them No first he accepteth them and takes them in good part they are acceptable to God by Iesus Christ 1. Pet. 2. 5. secondly he delighteth and taketh great pleasure in them sweet is thy voice Cant. 2. 14. thirdly yea he will also reward them not onely in this life yet godlinesse hath promises euen of this life 1. Tim. 4. 8. but euen with the reward of the inheritance as the Apostle speaketh Col. 3. 24. When the dead shall be iudged he will giue reward not onely vnto his seruants the Prophets and to his Saints but to all that feare his Name both small and great Apoc. 11. 18. Thirdly and lastly he is so farre from reiecting his seruants for any their infirmities that of all other he hath most care of them that are most troubled with their infirmities he sheweth most tender respect vnto them In this respect it pleaseth the Lord to compare himselfe to a carefull and good shepheard that sheweth his care most of all towards those sheepe that are most weak and feeble in the slock Esay 40. 11. He shall feed his flocke like a shepheard he shall gather the lambs with his arme and carry them in his bosome and shall guide them that are with young And Ezek. 34. 16. I will seeke that which was lost and bring againe that that was driuen away and will binde vp that that was broken and will strengthen the weake In this respect it is said of Christ Mat. 12. 20. Abruised reede shall he not breake and smoaking flaxe shall he not quench See an experiment of this in those two Apostles which aboue all shewed most weaknesse of Faith Thomas and Peter and you shall finde Christ shewed more tender respect to them two than to all the rest For Peter Christ was most carefull that his resurrection should be reuealed vnto him Marke 16. 7. Yea 1. Cor. 15. 5. He was seene first of Cephas and then of the twelue yea to him specially he giues the commandement to feed his sheepe Ioh. 21. 15. And for Thomas see the care Christ had of him Iohn 20. 24 26. first he appeared againe to his Disciples when hee was among them and for his sake chiefly secondly he singles him out from the rest and giues him sensible helpes and meanes to confirme his Faith The Reasons of this Doctrine are principally two first the loue that the Lord beareth to our persons through Christ. Gen. 4. 4. God had respect to Abell and to his offering Through Christ God is become our father he beareth a fatherly affection to vs yea a farre more tender affection than any of vs that are parents can beare to our little ones yea a mother may forget to haue compassion vpon the sonne of her wombe yet will I not forget thee Esay 49. 15. And yet euen we that are euill stand thus affected to our little ones that we cannot loath them or neglect them for any out-breach or looking asquint or any other such like deformity yea many a thing which in another mans eye is a great blemish as the pocke-holes in the face or such like to vs seemeth none at all yea the weaker and more feeble any of our children are the more tender we are ouer them And this is much more so with the Lord toward his children Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on them that feare him Mal. 3. 17. I will spare them as one spareth his owne sonne that serueth him The second Reason is the respect the Lord hath to the worke of his owne spirit that dwelleth in his children and to the vprightnesse of their heart Psal. 51. 6. Behold thou louest truth in the inward affections therefore hast thou taught mee wisedome in the secret of my heart Vprightnesse of heart is the chiefe worke of Gods spirit therefore Dauid begs this so earnestly of God that he would renew a right spirit within him Psal. 51. 10. and describes the man whose iniquities God hath forgiuen to bee such a one as in whose spirit there is no guile Psal. 32. 2. Where God discerneth this he will beare with many other wants Though Asa had many foule faults yet is he for this commended Asa his heart was perfect with the Lord all his daies 1. Reg. 15. 14. But on the other side it is said of Amazia that though he had not so many faults as Asa but did in many things much better than he yet the Lord reiected him and made not that account of him as he did of weake Asa he did that which was right in the sight of the Lord but not with a perfect heart 2. Chro. 25. 2. The Vse of this Doctrine Before I can deliuer it I must labour to preuent the abuse of it For whereas this is the childrens bread many dogs and whelpes will be snatching at it many a wicked and vngracious man will be ready to abuse this Doctrine to the blessing of himselfe in his vngodly waies and say The best haue their faults God is not so seuere as to marke euery thing that is said or done amisse he will beare with the infirmities of his children my heart is good c. But to such I say they haue nothing to doe with this doctrine but first as of the godly I haue said that none of all their foulest sins shall euer be imputed to them so to thee I say that all euen the least sinne that euer thou committedst shall be laid to thy charge know thou that for all these things God will bring thee to iudgement Eccles. 11. 9. of euery idle word that such men shall speake they shall giue account at the day of Iudgement Matth. 12. 36. Secondly As the duties the godly haue performed euen those that haue beene most full of blemishes shall be accepted and rewarded so the very best things that euer thou didst are abominable to God and shall increase thy condemnation the sacrifice of the wicked is an abomination to the Lord Pro. 15. 8. Thirdly As the foulest sin that euer a godly man fell into was but his infirmity so the least offence that euer thou committedst is a reigning sin And because thou comfortest thy selfe so much in this that the godlyest haue their faults and thy sins are but thine infirmities I will shew thee sundry differences betweene the faults of the godly and thy sins betweene the infirmities of the one and the reigning sins of the other First Before the committing of it The regenerate man doth not commit any foule sinne with purpose and premeditation of heart but hee is ouertaken before he be aware and slippeth suddenly into it through the violence of tentation Thus Paul describeth the sinne of a regenerate man Gal. 6. 1. If any be fallen by occasion ouertaken with any fault So Dauid speakes of himselfe Psal. 39. 22.
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
but onely that we should not suffer it to reigne in vs Rom 6. 12. 3 He not onely accepteth and taketh in good part the poorest seruice we doe to him notwithstanding our corruptions and frailties but euen delighteth and taketh great pleasure in them Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine Esa. 5. 4. Yea it cannot choose but be so for Christ casteth of his odours into them and so presenteth them to his Father Reu. 8. 3. Lecture the hundredth Septemb. 10. 1611. IOHN IIII. L. IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine and that is to exhort euery man that for as much as the Lord hath such gracious respect to all his seruants in whom he doth discerne truth and vprightnesse of heart he will beare much with them and accept of them and their seruices notwithstanding all their infirmities that therefore we would euery one of vs labour by diligent triall and examination of our selues to finde that there is this truth and vprightnesse in our hearts Now to stirre vp my selfe and you all to this care let vs consider these three things First the blessed estate and condition of that man who is sound and vpright in heart Secondly the dangerous estate of the man that is an hypocrite and hath a false heart Thirdly the difficulty of discerning the vprightnesse of the heart and putting a difference between him that is an hypocrite and him that is vpright in heart And for the first the man that knoweth his heart void of hypocrisie though he haue many weaknesses and frailties may be sure that he is Gods child and may be out of doubt that he is in Gods fauour and that nothing shall euer be able to separate him from the loue of God It is oft said the Lord valueth and esteemeth of euery mans actions according to the heart they proceed from Ier. 17. 10. I the Lord search the heart and trie the reines euen to giue euery one according to his waies 1 Reg. 8. 39. Be mercifull and doe and giue to euery man according to all his waies as thou knowest his heart He accepteth Abels sacrifice not Cains Abrahams laughing not Sarah's Maries question not Zacharies esteemeth more of a cup of cold water that one giueth than of many thousands that another giueth of the widowes two mites more than of all that the rich men cast into the treasurie Luke 21. 3 4. And when the Holy Ghost speaketh thus his meaning is to say God esteemeth euery man according to that grace he discerneth in him the man that hath any sauing grace in him he acknowledgeth for his owne and the words and actions that proceed from his grace and spirit he will accept of In this respect they that haue receiued the Spirit of God are said to haue the Lords marke Ezek. 9. 4. and the Lords seale vpon them Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit called the beholding of the heart the respecting of the heart Surely because the heart is the chiefe and most proper seat of Gods grace and of the spirit of regeneration in euery man the seed of God is sowne in the furrowes of the heart 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart 1 Pet. 3. 4. Now as God esteemeth of euery mans actions according to that heart and inward grace it proceedeth from so yet he esteemeth men not so much according to the measure and quantity of grace they haue as according to the truth and soundnesse of grace that he discerneth in them and this is a comfortable point if it be well considered If a man haue any one grace in him in truth and soundnes though it be but one though that one be exceeding small and weake as that little spark in the smoking flaxe and you know a very little spark will make flaxe to smoke Mat. 12. 20. he may be sure he is the child of God Mark therefore how oft this is spoken of as the most infallible note of Gods child Ioh. 1. 47. Behold indeed an Israelite saith Christ of Nathaniel in whom is no guile Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity But how shall we know this happy man whose sinnes are forgiuen he addeth and in whose spirit there is no guile And Ver. 11. Be glad ye righteous and reioyce in the Lord Yes but who is righteous If none may reioyce but those that are righteous what are we the better therefore he expounds himself in the next words and be ioyfull all ye that are vpright in heart Heare what a prayer the Prophet maketh Psal. 125. 4. Do good vnto those that be good and to them that are vpright in heart See the Lords answer to that prayer Esa. 63. 8. He said Surely they are my people children that will not lie So I was their Sauiour Marke what comfort the poore seruants of God haue found in this Remember now O Lord I be seeth thee how I haue walked before thee in truth and with a perfect heart Esa. 38. 3. Now on the other side consider the dangerous and fearfull condition of euery hypocrite of euery man who hath a false and vnsound heart for let such a one liue neuer so ciuilly before men yea let him perform neuer so good duties and such as God commandeth yet 1. He doth but lose his labour God accepteth nothing that he doth as it is said of Amazia 2 Chro. 25. 2. He did that which was right in the sight of the Lord but not with a sound heart 2. His state shal be fearfull in the life to come as well as the state of the vilest liuer Mat. 24. 51 God will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth 3. When God doth by affliction awaken his conscience and discouer to him the vnsoundnes of his heart he hath vsually as little comfort as hope in God he is wont to be as much ouerwhelmed with terrors and anguish of heart as the most prophane and lewd man in the world Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule and 36. 13 14. Hypocrites in heart increase the wrath for they call not when he bindeth them their soule dieth in youth and their life among the whore-mongers The third and last Reason that may moue vs to examine our hearts well and try whether there be any truth and soundnesse in them is in consideration of the great difficulty that there is in discerning the vprightnesse of the heart for first the heart of man is exceeding deceitfull Ier. 17. 9. There is indeed an hypocrisie and falsnesse of heart which is not vnknowne but
to another as is plaine verse 10. feruent in spirit seruing the Lord. And exhorting Seruants to their duties to Infidell Masters he saith Colos. 3. 24. Yee serue the Lord Christ. True it is an intent and desire to please God in that we doe is not sufficient to argue a sound and sanctified heart vnlesse it be guided by knowledge the wretched Iewes euen in contradicting and persecuting Christ and his Gospell had the zeale of God Rom. 10. 2. and without knowledge the minde and intent of a mans heart cannot bee good Pro. 19. 2. But yet this is a singular and certaine note of an vpright heart when in doing the duties which he knowes God in his Word hath commanded the intent of his heart is onely to please and honour God thereby and nothing else This is made the touch-stone to trie the sincerity and vprightnesse of the Magistrates heart by Psal. 101. 1. I will sing mercy and iudgement to thee O Lord will I sing As if he should say That shall be the marke that I will aime at in all that I do both in my works of mercy and of iustice also So Christ makes this the touch-stone to trie the vprightnesse of the Ministers heart by Iohn 7. 18. He that seeketh his glory that sent him the same is true and there is no vnrighteousnesse in him So Paul labouring to restraine the faithfull from condemning their brethren that differed from them in practise about indifferent things giues this reason Iudge them not for they do that they doe with an vpright heart How proues he that Why saith he Rom. 14. 6. he that obserueth the day obserueth it to the Lord and he that obserueth not the day obserueth it not to the Lord. He that eateth eateth to the Lord for he giueth God thankes and he that eateth not eateth not to the Lord and giueth God thankes Why but may some say how could he that obserued the day and abstained from eating do it to the Lord viz. to please and obey the Lord when the Lord now since the death of Christ required no such thing of him I answer he knew God had in his law required him to doe so and he knew not that God had abrogated that law This ignorance God passed by and had respect to this vprightnesse of his heart notwithstanding it In this respect of all workes those will yeeld a man greatest comfort and assurance of the vprightnesse of his heart wherein there is least danger of hauing any other respect but onely to the Lord as first of all liberality that which is shewed to the poore Eccles. 11. 1. Cast thy bread vpon the waters for thou shalt finde it after many daies Luke 14. 13 14. When thou makest a feast call the poore maimed lame blinde and thou shalt be blessed because they cannot recompense thee for thou shalt be recompensed at the resurrection of the iust So secondly of all loue and kindnesse that is the surest signe of grace which we shew to our enemies and to such Christians as are poore and in whom we see sundry infirmities Matth. 5. 44 45. I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them that hurt you and persecute you that you may bee that is may be knowne to be the children of your father which is in heauen and Mat. 10. 42. Whosoeuer shall giue to one of these little ones to drinke a cup of cold water only in the name of a Disciple verily I say vnto you he shall not lose his reward So thirdly of all duties of piety domesticall duties will yeeld a man more assurance of his sincerity than publique Psal. 101. 2. I will walke in my house with a perfect heart and secret more than domesticall Matth. 6. 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore pray vnto thy father which seeth in secret and thy father that seeth in secret shall reward thee openly Zac. 12. 12 13. The land shall bewaile euery family apart the family of the house of Dauid Nathan Leui Shimei apart and their wiues apart O that the time would permit me to stand vpon the application of this point but I cannot doe it you must doe it your selues By this note trie thine own heart in all the duties thou performest to men in all the duties of thy calling but specially in the duties of Gods seruice aske thine owne heart that question which Christ asked Andrew and his fellow when they first followed him Iohn 1. 38. What seeke yee Dost thou that which thou dost in obedience to him is the intent and purpose of thy heart to please and honour him Surely the least duty thou dost so will yeeld thee both comfort and reward also Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for yee serue the Lord Christ. A man may doe the thing God would haue him doe and yet be plagued for it because he doth not serue the Lord in it Baasha is threatned for killing Ieroboam 1. Kings 16. 7. and yet it is said 1. Kings 14. 14. the Lord stirred him vp to do it he did execute and fulfill the Lords will And certainly so shall it be with many a Preacher and hearer they do the duties God would haue them do but they serue not God in them No naturall man can serue God in any good thing he doth his eye is not directed toward the Lord but he looks asquint hath by-respects to his credit or profit or pleasure or merit he seekes himselfe in euery thing he doth euen in the most religious duties Thus God chargeth the hypocrites Zach. 7. 5. When yee fasted and mourned in the fifth and seuenth moneth euen those seuenty yeares did yee fast vnto me euen vnto me He repeates this as if he should say This was that that was wanting in your Fasts Yea but you will say cannot a man haue any soundnesse of grace in his heart vnlesse he haue this sincere and single respect to God in euery thing that he doth This is a hard saying will many a poore Christian thinke I answer that the best cannot wholly free himselfe from self-selfe-loue and ouermuch respect to himselfe not onely in the duties of his calling but euen in Gods worship Yet this he hath First though in sundry particular actions he faile yet ordinarily and in the course of his life he hath this respect to God and this is a blessed signe of grace when our walking and our course of life and conuersation is not after the flesh but after the spirit Rom. 8. 1. Secondly in his minde he consents to this that he should thus doe and his conscience checks him if he do it not and euen in this Paul himselfe found great comfort that in his minde he serued the law of God Rom. 7. 25. Thirdly the desire and endeauour of his
heart is thus to respect the Lord in euery thing he grieues and striues against his corruption and this with God is accepted for the deed if there be first a willing minde it is accepted 2. Cor. 8. 12. Lecture the hundred and fourth October 8. 1611. IOHN IIII. L. LEt vs now come to the second note of difference that is to be obserued in the manner of doing good duties The regenerate man performes the good duties he doth with his heart This we shall finde made a property of true obedience and the note of a sound conuersion Rom. 6. 17. God bee thanked that yee haue beene the seruants of sin but yee haue obeyed from the heart the forme of Doctrine whereinto yee haue beene deliuered He is the same inwardly and in his heart which he maketh shew of yea he hath more goodnesse within him than he can make shew of out of the good treasure of his heart he bringeth forth good things Matth. 12. 35. For the chiefe and most proper seate of grace is the heart and therefore the regenerate part is called the inner man Rom. 7. 22. In his dealings with men a man may know the soundnesse of his regeneration by this note Psalme 15. 2. He walketh vprightly and worketh righteousnesse and speaketh the truth from his heart Colos. 3. 23. Whatsoeuer ye doe doe it from the heart as to the Lord and not to men as if he should say Else ye serue not God in any thing ye doe So in the workes of mercy Esay 58. 18. If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darkenesse be as the noone day But specially in the duties of Gods worship a man may know the soundnesse of his regeneration by this note when he hath a care to doe that which he doth from the heart he makes outward profession of good things but his chiefe care is to be religious within He makes conscience also of 〈◊〉 thoughts cleanse me from my secret faults Psalme 19. 14. He is most troubled with his inward corruptions as Paul was O wretched man that I am who shall deliuer me from the body of this death Rom. 7. 24. Psal. 84. 5. Blessed is the man in whose heart are thy waies He knowes well that if the heart be reformed it will be easie to reforme the words and workes Matthew 23. 26. Thou blinde Pharisee cleanse first the inside of the cup and platter that the outside of them may bee cleane also Mal. 2. 16. Keepe your selues in your spirit and transgresse not So also in the particular duties of Gods worship it may giue a man assurance of his regeneration when a mans care is to performe them with his heart Euery one of vs in preaching must be able to say with Paul Romanes 1. 9. I serue God in my spirit in the Gospell of his Sonne And euery one of you in hearing must feele that in you that Lidia did Acts 16. 14. The Lord opened her heart that shee attended to the things that Paul speake And wee all when wee pray must bee able to pray as Paul speakes Ephesians 6. 18. With all manner of prayer and supplication in the spirit And when wee sing Psalmes Wee must make mâ—…lody to the Lord in our hearts Colossians 3. 16. As if hee should say The Lord regards no melody but that True it is there is many a regenerate man that findes much want of this inward truth of heart in the profession and practice of Religion and there is much hypocrisie in the heart of the best man that liues That which the Apostle speakes of Christ 1. Peter 2. 22. Who did no sinne neither was there guile found in his mouth is proper to Christ and could neuer truely be spoken of any meere man Let God bee true and euery man a lyar Romanes 3. 4. But yet this euery regenerate man shall finde in himselfe and may comfort himselfe in it First that this is a matter of griefe and humbling to him when at any time he hath felt this hypocrisie in himselfe and hath had his heart away in any outward seruice he hath done vnto God Secondly that ordinarily his care and vnfained desire hath beene in euery duty he hath done to God to doe it with his heart and so could neuer hypocrite nor naturall man say No hypocrite or naturall man hath his care to serue God with his heart eyther first in duties to men they doe as the Prophet speakes with flattering lips and with a double heart doe they speake Psalme 12. 2. secondly and in duties to God they are as they are described thou art neere in their mouth but farre from their reines Ieremie 12. 2. they draw neere to God with their mouth and with their lips they doe honour him but haue remoued their hearts far from him Esay 29. 13. The third note of difference is this That the regenerate man performes the duties that he doth out of loue to God yea out of such a loue as growes from Faith euen from the assurance he hath of Gods loue to him in Christ. True it is he feareth Gods iudgements passe the time of your soiourning heere with feare 1. Pet. 1. 17. and hee is partly mooued vnto obedience by the feare of Gods iudgements and ought so to be Eccles. 12. 13. Feare God and keepe his commandements And we finde by experience that many a good heart is subiect euen to this feare Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy iudgements Yea the Lord sees it very profitable and necessary for them that they should thus bee made acquainted with his terrours the flesh and vnregenerate part would hardly bee kept in any obedience without this curbe nor would bee forward to any good duties without this spurre 2. Corinthians 7. 1. Finish your sanctification in the feare of God Yet is this a sure note of difference betweene euery hypocrite or naturall man and him that is truely regenerate The regenerate mans obedience growes chiefly from a loue to God yea from such a loue as growes from Faith You shall see cleare proofe for both these branches Euery regenerate man loues the Lord. This is oft made the title of Gods seruants they are called such as loue him Psalme 5. 11. Let them that loue thy Name reioyce in thee and 69. 32. The seede of his seruants shall inherit Zion and they that loue his Name shall dwell therein And 119. 132. Looke vpon me and bee mercifull vnto me as thou vsest to doe to them that loue thy Name Rom. 8. 28. All things worke together for good to them that loue him 1. Corinthians 2. 9. Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Iames 1. 12. When hee is tryed hee shall receiue the Crowne of life which the Lord
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
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
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
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
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
or beare honour to the Lord himselfe but he must needs loue and honour the Prophets and Messengers of God he that despiseth you despiseth me Luk. 10. 16. And that is the cause why the Apostle is so importunate with the Thessalonians to perswade them to esteeme well of their Ministers we beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you And to esteeme them very highly in loue for their workes sake 1. Thess. 5. 12 13. And indeed this was the true cause why our Sauiour in this place stood so much vpon his honour he would preach no where but where he might haue honour and be well esteemed of Why was he a man that cared much for honour No he professeth of himselfe and in his whole life made it good Ioh. 8. 48 49. I honour my Father I seeke not mine owne praise This was then the reason why he would preach no where but where he might haue honour because he knew none â—…ould receiue good by his Ministry that did not esteeme reuerently of his person They that honour not the Teacher cannot honour nor profit by his Doctrine Lecture the seuentie eight Ianuarie 22. 1610. IOHN IIII. XLIII XLIIII IT followeth now that we proceed to the Vses of this Doctrine 1. For vs that are Ministers That seeing there is an honour due vnto vs and it is not possible for vs to doe any good in our Ministry where we haue no honour and all the honour that is due to vs is due to vs onely for our gifts and for our workes sake we should therefore be humbled in our selues and iudge our selues vnworthy to be imployed in this function and both before we are entred this should keepe vs from being ouer-hasty and forward to take this calling vpon vs and when we are entred this should make vs to walke in it with feare and trembling Iohn the Baptist professed himselfe vnworthy to be imployed euen in the basest office about Christ not worthy to beare his shooes Matth. 3. 11. not worthy to stoope downe to vntie the latchet of his shooe Mar. 1. 7. And Paul said he was vnworthy to be called an Apostle 1. Cor. 15. 9. and hauing spoken of such an honour that belongeth to our Ministry which as one would haue thought would haue puffed him vp rather than haue humbled him he presently as admiring that God should euer aduance any mortall man to that dignity breaketh out into these words 〈◊〉 Cor. 〈◊〉 16. Who is sufficient for these things For as God neuer aduanced any to honour aboue others but he requireth some greater seruice from them than from others in omni honore est onus in all honour there is a burden to whom men haue committed much of them they will aske the more Luke 12. 48. In which respect Saul when he was called of God and his people vnto the place of greatest honour shunned it as much as he could and hid himselfe 1. Sam. 10. 22. so hath it fallen out in this No man that hath rightly conceiued of the burthen God hath annexed to this honourable function hath beene ouer hasty to take this calling vpon him no man taketh this honour to himselfe but he that is called of God Heb. 5. 4. till God haue euen thrust him in as it were by violence by the head and shoulders Two famous examples we haue for this the one in Moses who three seuerall times hung of and excused himselfe Exod. 3. 11. and 4. 1. 10. 13. the other in Ieremie who cryed out thus ah Lord God behold I cannot speake for I am a childe Chap. 1. 6. Euery ignorant idle couetous and scandalous Minister is apt to glory in this Doctrine and to challenge to himselfe this honour that is due to the Ministers of the Gospell but he neuer thinketh of the burthen God hath annexed to this honour The second Vse of this Doctrine is for the people that seeing it is euident by this Doctrine that you owe vs honour neither can you profit by our Doctrine vnlesse you can giue honour vnto vs and God esteemeth you as dogges and swine vnworthy of the comfort of his Gospell if you cannot esteeme of vs therefore it standeth you vpon to learne what honour is due to vs and when you know it to giue vs our due in this kinde The Apostles rule is generall Rom. 13. 7. Render to all their dues tribute to whom tribute is due feare to whom feare honour to whom honour First then you must know that the honour you owe vnto vs is not such as is due to the Magistrates and great men of the world we doe not challenge to our selues either that ciuill authority or that reuerence or those titles or that outward pompe and state or that wealth and abundance that is due vnto them Our Sauiour Christ giueth this for the reason why he had not such a retinue and company of seruants as might haue rescued him from them that apprehended him because his Kingdome was not of this world Ioh. 18. 36. The chiefe honour that is due to vs is more inward and spirituall and standeth in foure points principally The first degree of honour that you owe to vs is in your mindes and iudgements that you rightly esteeme of the neede you haue of Gods Ordinance in our Ministry and of the inestimable benefit you receiue by it This is that the Apostle teacheth vs when he saith 1. Thess. 5. 12. I besecch you Brethren that you know them that labour among you And 1. Cor. 4. 1. Let a man so account of vs as of the Ministers of Christ and Stewards of the mysteries of God On the other side a chiefe dishonour it is to the Ministry when men thinke it is a calling of no such necessity but that they may well enough be saued without it as they did among the Corinthians that said they cared neither for Paul nor for Apollo nor for Cephas they were Christs they did so wholly relye vpon Christ for their saluation as that they regarded not the Ministry of any of his seruants 1. Cor. 1. 12. that they can profit better by reading good Bookes c. The second degree of honour you owe to vs is in your affections that you reuerence vs in your hearts and haue vs in singular loue for our workes sake 1. Thess. 5. 13. You should count it your happinesse to haue such Teachers as you may reuerence for otherwise you shall be able to profit little or nothing by their Ministry On the other fide they are to be held contemners of the Ministry that desire none but such as may be their vnderlings such as they may rule at their pleasure euen in the matter of their Ministry and prescribe vnto them what they shall preach and what they shall not preach and say prophesie not vnto vs right things speake vnto vs smooth things Esay 30. 10. 12. or else such