the regenerate saith Iohn 5. 19. We know that we are of God that is borne of God as is plaine by the former Verse This then being so that a regenerate man may certainly know he hath soundnesse of grace in him let vs consider how and by what notes we may know it And because if a man haue any one grace in him in truth and soundnesse he may be certaine that his heart is vpright and that he is truly regenerate I will therefore insist onely vpon foure graces by which we may make triall of the soundnesse of our owne hearts sufficiently and those foure are these 1. Knowledge 2. Repentance and forsaking of sinne 3. Obedience and practice of good duties 4. Faith and confidence in the mercy of God First then euery regenerate man hath a sanctified knowledge and vnderstanding of the will of God reuealed in his Word and the man that hath any measure of sanctified knowledge doubtlesse hath a good heart This is the first worke of grace and the foundation of all the rest The new man is renewed in knowledge saith the Apostle Col. 3. 10. without that there is no vprightnes nor grace in the heart When the Wise-man had said Pro. 19. 1. Better is the poore man that walks in his vprightnesse than the foole that abuseth his lips he adds Ver. 2. For without knowledge the mind is not good or is destitute of goodnes And this is said to be the first and chief work of the ministry of the Word to open the eys of men and to bring them from darknes vnto light from the power of Sathan vnto God till mine eyes be opened and they be turned from darknesse to light they remaine still vnder the power of Sathan Acts 26. 18. and Psal. 36. 10. Extend thy louing kindnesse to them that know thee and thy righteousnesse to them that are vpright in heart He that saith he hath a good heart towards God and hath no knowledge cares not for it or he that praiseth such and such men for good men that haue no knowledge of the Word is a lyar and the truth is not in him Quest. But may a man conclude thus I haue knowledge therefore I haue grace and an vpright heart Answ. No for many a naturall man and hypocrite haue attained to a great measure of knowledge the Apostle saith of the hypocriticall Iews Rom. 2. 18. Thou knowest his will and allowest the things that are excellent in that thou art instructed by the Law And v. 20. Which hast the forme of knowledge and of the truth in the Law As if he should say thou art exercised in and acquainted with the whole body of Religion set down in the Law And He. 6. 4. of such hypocrites as may fall into the impardonable sin he saith They may be enlightened But the knowledge of the naturall man and of the regenerate do differ in these points First the man that hath sauing knowledge is willing and desirous to know the whole will of God reuealed in his Word as Act. 10. 33. We are present here before God to heare all things that are commanded thee of God yet chiefly those things that are most necessary and profitable and that do most concerne his own practice he is most desirous to heare and learne As it is noted as a speciall fruit of grace in the poore Publicans and Souldiers that came to heare Iohn euery one desired to heare what they should do Luk. 3. 10 12 14. Yea he is willing to heare that part of the Word that makes most against him he likes that Preacher best that with most plainnesse and power discouereth and rebuketh his sinnes so he do it by the Word of the Lord. As it is said of Eli that though he saw iust cause to think that the message Samuel had to deliuer was much against him yet he chargeth him 1 Sam. 3. 17. God do so to thee and more also if thou hide any thing from me of all that the Lord hath said vnto thee On the contrary side the naturall man though he may busie himself in seeking the knowledge of some points that minister questions rather than godly edifying which is in saith as the Apostle speaketh 1 Tim. 1. 4. is vnwilling and affraid to know some parts of Gods truth such as he hath conceiued a preiudice against such as touch himself in particular at such he winks with his eyes as our Sauiour saith Mat. 13. 15. Esa. 30. 10. He saith vnto the Seer See not such truths as these though they offer themselues neuer so clearely in thy Text and to the Prophets Prophesie not vnto vs right things I may not stand to apply euery particular note vnto you do it your selues if ye desire to know the vprightnes of your own harts examine your knowledge by this first note Secondly the regenerate man seeks the knowledge of God with no other intent but that he may practice that he knowes and direct his life by it Psal. 119. 34. Giue me vnderstanding and I will keepe thy Law yea I will keepe it with my whole heart 1 Peter 2. 2. As new borne babes desire the sincere milke of the Word that ye may grow thereby On the other side the naturall man seekes knowledge onely for knowledge and speculation sake or that he may maintaine talk with it as occasion shall serue Ezek. 33. 31. My people sit before thee and heare thy words but they will not do them Thirdly the regenerate man is apt to approue of Gods truth when it is reuealed vnto him and to belieue and receiue it Indeed he may be ignorant of many truths and may oppose them for a time euen when the meanes are vsed to reueale them vnto him but he is able to discerne the truth from erour when both are laid before him how soeuer he did not see it before Ioh. 10. 4 5. The sheepe follow him for they know his voice and they will not follow a stranger but they flie from him for they know not the voice of a stranger And of the Noble Bereans it is said Acts 17 11. That they receiued the word with all readinesse And in this respect the Apostle saith that the Lords intent in suffering heresies to spring vp in his Church was That they that were approued among them and had sound hearts might be knowne 1 Cor. 11. 19. Therefore the Apostle speakes so fearefully of the Iewes for not receiuing the truth when it was clearely manifested vnto them Hearing ye shall heare and shall not vnderstand and seeing ye shall see and not perceiue for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes haue they closed lest they should see with their eyes and heare with their eares and vnderstand with their hearts and I should heale them Acts 28. 26 27. On the other side the naturall man though he haue much knowledge and excellent gifts yet is he of a corrupt mind and
secondly so soone as he was called he shewed strange diligence and zeale in executing on Ahabs house and friends the commandement he had receiued 2. Kings 9. 7. compared with verse 14 18. 24. 33. 2. Kings 10. 6. 11. 14. 17. thirdly he destroyed Baals Priests and Images and purged the land of that Idolatry 2. Kings 10. 21 28. fourthly he did all this in a zeale for God 2. Kings 10. 16. in so much as the Lord himselfe commended him for it 2. Kings 10. 30. fifthly he bore a notable hatred to the foule sinnes of Iezabel 2. King 9. 22. sixthly he bore a reuerend regard to Gods Word which he shewed by remembring it so long and acknowledging the certainety and righteousnesse of it and his care to see it performed and by doing that he did by direction of it and in obedience vnto it 2. King 9. 25 â—…6 36 37. and perswading others to acknowledge the certainty and righteousnesse of it 2. King 10. 10. seuenthly he had a reuerend respect to good men 2. King 9. 36. and 10. 10. he mentioneth not Eliah's name without title of reuerence he shewes great respect to Iehonadab 2. Kings 10. 15 16. yet this man was no better than an hypocrite his heart was not sound Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart 2. King 10. 31. and therefore God esteemed no better of all that he did than of murder I will auenge the blood of Iezreel vpon the house of Iehu Hos. 1. 4. And the principall if not the onely thing whereby his hypocrisie was discouered was this He did not in all points follow the direction of Gods Law nor make conscience of it though he hated some Idolatry as that of Baal yet he hated not all Idolatry he departed not from the Idolatry of Ieroboam 2. Kings 10. 29. 31. So Herod went very far Mar. 6. 20. but in this his hypocrisie was discouered he could not make conscience of all that Iohn taught him nor forsake all his knowne sins The third note of difference is this The regenerate man though he make conscience of euery duty God hath enioyned him yet makes he most conscience of and is most carefull to obserue the greatest commandements and such duties as God hath most straitly enioyned This note we shall finde giuen by our Sauiour Matth. 23. 24. he makes it a propertie of hypocrites to straine at a Gnat and swallow a Camell this is oft noted for a property of the hypocrite The Pharisees were exceeding precise for the externall rest of the Sabbath euen more than any Law of God required them to be Luk. 13. 14 15. They tithed Mint and Annise and Cummin but they neglected the waightiest matters of the Law Matth. 23. 23. If you aske me which be those waightier matters of the Law I answer They be chiefly of three kinds first the inward worship of God thou shalt shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy minde this is the first and great commandement Matt. 22. 37 38. secondly iudgement mercy and fidelitie towards men Matth. 23. 23. thirdly the duties of our particular and speciall callings this may appeare Esay 1. 17. Learne to do well seeke iudgement relieue the oppressed iudge the fatherlesse pleade for the widow Who must do this Verse 10. Ye rulers of Sodome yee people of Gomorrah And by the Apostles oft beating vpon this point in all their Epistles the duties of Masters Seruants Husbands Wiues Parents Children Subiects Pastor Flocke and by that conclusion Paul makes to this Doctrine Tit. 2. 15. These things speake and exhort and rebuke with all authority On the contrarie side the hypocrite is more carefull and busie about other mens duties and the reformation of other mens faults than his own he can see the least mote in his brothers eye but cannot discerne a beame in his own he seemes very carefull to reforme the least fault he sees in another but hath no care of reforming himselfe Matth. 7. 3 5. He bindes heauy burdens and grieuous to be borne and laies them on other mens shoulders but himselfe will not mooue them with one of his fingers Matth. 23. 4. Herein then I pray you make tryall of your selues if you desire to know the soundnesse of your owne hearts Lecture the hundred and three October 1. 1611. IOHN IIII. L. IT followeth that we come now to shew you the difference betwixt the good works of the regenerate and naturall man in the manner of their doing and performing of them And indeed this is a principall thing we must haue respect vnto if we desire to know whether the good duties we do proceed from true grace yea or no. See this in that direction the Apostle giues he that giueth let him doe it with simplicity he that ruleth with diligence he that sheweth mercy with cheerefulnesse Rom. 12. 8. For the Lord hath oft noted the false and counterfeit obedience of the hypocrite by this property that though he haue done such workes as for the matter of them haue beene right and good yet he hath neuer done them in a right manner not with a right affection as it is said of Amazia 2. Chron. 25. 2. He did vprightly in the eyes of the Lord but not with a perfect heart And on the other side it is noted for a property of true and sauing obedience when there is care not only to doe the thing God commandeth but to doe it also in that manner and with that affection of heart that God hath commanded as we shall see in the example of the children of Israel Exod. 39. 42 43. According to all that the Lord commanded Moses so the children of Israel made all the worke And Moses looked vpon all the worke and behold they had done it as the Lord had commanded And in the speech and example of our Sauiour Iohn 14. 31. That the world may know that I loue the Father as the Father hath commanded me so I doe not onely what the Father hath commanded that I do but I do as he hath commanded I finde therefore in Gods Word foure euident notes of difference betweene the good duties that are performed by the naturall man and by him that hath a sound and sanctified heart euen in the manner of doing of them The regenerate man intends and the end he aimes at in doing good duties is to please and honour God he hath a single and sincere respect to God and nothing else he doth that which he doth because he knowes God hath commanded it he is pleased with he is honoured by that which he doth The notice he knowes God will take of it his allowance and reward contents him and he seeke no more The regenerate man serues God euen in those duties he performes to men euen in the duties of his calling Rom. 12. 11. Not sloathfull to doe seruice he meanes one
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
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
his Disciples here verse 32. so may a Christian say to these I haue ioy that you know not of Pro. 14. 10. No stranger can meddle with or skill of our ioy The man that truely feares God hath that ioy that he would not giue a dragm of it for a pound of thy ioy as you may see in that speech of Dauid Psal. 4. 7. thou hast put gladnesse in my heart saith he more then they haue then worldlings haue in their time that their corne and their wine increased It is true that the godly haue their dumpes sometimes and fits of heauinesse but 1. Though they doe not for the present ioy yet they shall be sure to finde comfort in the end Psal. 97. 11. Light is sowen for the righteous and gladnesse for the vpright in heart 2. When they bethinke themselues well of their owne estate and by due tryall of themselues finde that they haue in themselues this Well of water that Christ here speakes of that the seed of God abideth in them then doe they checke themselues for being so vncomfortable as Dauid doth Psal. 42. 11. and finde they haue iust cause not to be sad but to reioyce and to be of good cheare That whereas wicked men the lesse they looke into their owne hearts and thinke of their estate the merrier they are it is quite contrary with the godly man Gal. 6. 4. Let euery man proue his owne worke and then he shall haue reioycing in himselfe alone and not in another Thus I haue made this second point plaine vnto you let vs now prooue and confirme it in a word or two The Spirit of God is called Psal. 45. 7. the oyle of gladnesse because it makes a man to looke cheerefully therefore also it is said Pro. 29. 6. In the transgression of an euill man there is a snare but the righteous doth sing and reioyce See an experiment of this in Paul 2 Cor. 1. 12. Our reioycing is this the testimonie of our conscience that in simplicity and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world yea he saith 1 Cor 9. 15. Hee would rather die then loose this reioycing that he found in the testimony of a good conscience The third and last point wherein the truth of this doctrine appeareth is this that euen in the euill day when all other comforts will faile a man when most tokens of Gods anger shall be vpon a man and Sathan shall be busiest with him and his owne weake heart shall bee most subiect to feare and to that thirst we heard of the last day euen in that day this water of life an vpright heart and a godly life will yeeld vnspeakeable boldnesse and security peace and comfort to the conscience of a man And well fare that comfort that will sticke by a man and shew it selfe most when a man shall haue most neede of it Salomon commendeth a true friend by this note a friend loueth at all times saith hee Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement and fearefull plague that God had threatned hee telleth him this was the way Daniel 4. 24. Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquillitie Good workes will preuent and keepe off Gods iudgements But good workes will doe much more then so they will free the conscience from feare in the euill day they will worke peace and comfort in the heart in the day of anguish and tentation Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse Prouerbs 28. 1. The wicked flee when no man pursueth but the righteous is bold as a Lyon Such a one is like a house built vpon a rocke no winds nor flouds can hurt him Matthew 7. 24 25. Therefore Paul speaking of the spirituall armour whereby wee may bee made able to stand in the euill day nameth righteousnesse for the brest-plate Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue though I burne with sorrow and hee spareth mee not that I haue not denyed the words of the holy one And that maketh the Apostle say Iames 2. 13. Mercy reioyceth against iudgement The Reason why the water of life hath such vertue to quench the thirst of the soule Is for that the spirit applyeth the merits of Christ vnto the conscience A godly life assureth vs that Christ and his merits belong vnto vs indeed For to speake properly Christ onely is the refuge against this tempest and shadow against this heate as he is called Esay 25. 4. and his blood is that drinke that quencheth this thirst and satisfieth the soule Iohn 6. 55. My Flesh is meat indeed and my blood is drinke indeed and verse 35. Hee that commeth to mee shall not hunger and hee that beleeueth in mee shall not thirst It is not our owne righteousnesse that can shade vs from the heate of Gods wrath but the righteousnesse of Christ onely Therefore Paul desired that he might bee found in him not hauing his owne righteousnesse Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy But forasmuch as Christs righteousnesse is without vs the spirit is that that applyeth it to vs and vniteth vs to him and a godly life is that that assureth vs that our faith is a true and liuing not a false and dead faith 1. Iohn 3. 7. Hee that doth righteousnesse is righteous euen as hee is righteous Therefore this also is said to quench the thirst In which respect good workes are also called a foundation 1. Tim. 6. 19. The Vse of this Doctrine is First for the satisfying of all men in the question betweene vs and the Papists touching good workes and for the conuincing them of slander you heare what we grant 1. That good workes are marueilously profitable godlinesse is profitable vnto all things saith the Apostle 1. Timothie 4. 8. 2. That they are also so necessary that no man can be saued without them Onely we deny first that they can iustifie vs before God secondly that they can merit heauen or a farre meaner reward then heauen is at Gods hands 2. To admonish all men to seeke grace and the feare of God 1. All men desire ioy and esteeme it the onely felicitie they abhorre sadnesse and sorrow as the diuell but be not deceiued doe what thou canst hunt after these delights as greedily as thou canst yet will God make thee one day know and feele what thou hast done for all these things God will bring thee vnto iudgement Ecceles 11. 9. and then shall thy heart be made sad Luke 6. 25. Woe bee to you that laugh now for you shall mourne and weepe 2. Oh seeke for sound and true
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
waies past finding out For who hath knowne the minde of the Lord or who hath beene his counseller Or who hath first giuen to him and it shall bee recompenced vnto him againe And generally of all his workes Iob 9. 12. Who will say vnto him what doest thou and 36. 23. Who hath enioyned him his way Or who can say Thou hast wrought iniquitie Reasons of it 1. The high estimation we ought to haue of him in our minds for his excellencie and greatnesse He is the most high God possessour of heauen and earth Gen. 14. 22. This is is the ground of all piety The feare of the Lord this high esteeme of him in our hearts is the beginning of wisedome Psal. 111. 10. Now there is no man whom we honour indeed and esteeme reuerently of but we will iudge the best of his words and actions Iob 29. 24. If I laughed on them they beleeued it not See an example of this towards an equall Matth. 1. 19. Ioseph out of the reuerent opinion he had of Mary iudged the best of that which he could not conceiue good reason for and durst not make her a publike example and a rule for it toward all Charity thinketh no euill 1. Cor. 13. 5. 2. His wisedome iustice and power is so infinite and absolute that it is not possible he should erre or doe wrong He is excellent in power and iudgement and in plenty of iustice Iob 37. 23. His will is the rule of all righteousnesse the most High ruleth in the kingdome of men and giueth it to whomsoeuer hee will Dan. 4. 32. He worketh all things after the counsell of his owne will Ephes. 1. 11. 3. The Lords manner hath euer beene to conceale from men euen from his best seruants oft-times his meaning and intent in many of his workes Rom. 11. 33. How vnsearchable are his iudgements and his wayes past finding out No man can fully vnderstand his meaning in his word that that we know is but a little in comparison of that we are ignorant of of all that God hath reuealed to vs touching his will we may say with Eliphaz Iob 4. 12. mine eare receiued a little thereof and with the Apostle 1. Cor. 13. 9. Wee know in part yea of his workes also with Iob 26. 14. Loe these are parts of his waies but how little a portion is heard of him No not is his ordinary workes howsoeuer Philosophers haue bragged much of their skill that way doe men perfectly vnderstand the causes of them and his manner of working in them God thundreth marueilously with his voice great things doth hee which wee cannot comprehend Iob 37. 5. Much lesse in his extraordinary and immediate workes of iustice or mercy Yea it is for Gods glory thus to do It is the glory of God to conceale a thing Pro. 25. 2. And one chiefe cause of it is our want of capacity and ability to vnderstand the Word and workes of God The good Schoolemaster teacheth his scholler so much onely as fits his capacity It is therefore a good rule for vs to follow which Elihu giues Iob 36. 24. 26. Remember that thou magnifie his worke which men behold euery man may see it man may behold his worke afarre off Behold God is great and wee know him not neither can the number of his yeeres bee searched out The Vse of this Doctrine is 1. To Exhort euery Christian to settle in his heart this reuerend perswasion of the Word as to acknowledge and admire the truth and holinesse of it euen in those things which he vnderstandeth not nor can conceiue the reason of and to reiect with detestation all blasphemous thoughts that may rise within himselfe and all lewd persuasions that he may receiue from others to esteeme vnreuerently of any part of it Take in this the Apostle for an example who hauing mentioned two obiections which profane men are apt to make against the truth reiects them with detestation and saith God forbid Rom. 3. 6. and 6. 2. Till a man become thus simple and haue his thoughts thus captiuated he shall neuer attaine to true wisedome Gods Word giues Wisedome to the simple Psalme 19. 7. and if any man seemeth to bee wise in this world let him become a foole that he may be wise 1. Cor. 3. 18. To Exhort vs in all Gods iudgements and corrections vpon vs to take heed of murmuring or opening thy mouth against God but doe as Psalme 62. 5. My soule keepe thou silence vnto God Take rather this course 1. Seeke and enquire what is in thee and what thou hast done that hath thus prouoked God Let vs search and try our waies and turne againe to Lord Lam. 3. 40. 2. Though thou canst finde no notorious crime in thy selfe or such as might prouoke him to so extraordinary a iudgement yet rest resolued he cannot wrong thee though he should cast thee into hell and therefore submit thy selfe in all reuerence and seeke peace with him Whom though I were righteous yet would I not answer but I would make supplication to my Iudge Iob 9. 15. 3. Be assured that if thou vnfainedly feare him hee intendeth thy good in this his iudgement though thou cannot yet perceiue it Psalm 25. 10. All the paths of the Lord are mercy and truth vnto such as keepe his Couenant and his testimonies THE NINE AND FORTIETH LECTVRE ON APRILL X. MDCX. IOH. IIII. XXVIII XXIX XXX The Woman therefore left her Water-pot and went her way into the City and saith vnto the men Come see a man which told me all things that euer I did is not this the Christ Then they went out of the City and came vnto him WE haue already heard the conference that our Sauiour had with the Woman of Samaria and how it was interrupted and broken of by the comming of the Disciples In these words is set downe the notable effect and fruit that came of it The parts of the Text are two 1. The endeauour that this Woman vsed to draw her neighbours vnto Christ verse 28 29. 2. The successe God gaue to this her endeauour verse 30. Concerning her endeauour three things are to be obserued 1. The zeale and forwardnesse she vsed in going to her neighbours verse 28. 2. The motion and persuasion she vsed when she was come vnto them she desired no more of them but that they would come and see Christ. 3. The reasons she vsed to draw them to this For the first there be three things noted by the Euangelist verse 28. that doe much commend the zeale and forwardnesse of this woman in seeking to draw her neighbours vnto Christ. 1. That he saith The woman therefore for so it is in the originall went her way into the City 2. That hee saith she left her water-pot or payle behinde her for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any vessell vsed to carry water in 3. That he saith when she came into the City she said vnto
now truth of grace in her not onely affirmes that Christ had told her all that euer shee did but also alledgeth this as an argument to prooue him to be the Messiah the Sonne of God We learne this Doctrine That the Lord is priuy to all the wayes of men and can tell vs all that euer we did But this Doctrine and the Vses of it we haue alread handled in the fourteenth Lecture and therefore I will passe by it here Lecture the foure and fiftieth Iune 19. 1610. IOHN IIII. XXX FOlloweth now the successe God gaue to the zealous endeauours that this Woman vsed to draw her neighbours vnto Christ which is set downe in this verse In which we are to obserue that which we may wonder at if we obserue it well 1. That vpon her speech they went out of the City and came to Christ and 2. They were a great many that did so as may appeare verse 39. 41. 3. They beleeued vpon her report that he was the Messiah verse 39. Now from hence we haue this instruction to learne That the conuersion of a man to Christ dependeth neither on the worthinesse of the party that is conuerted nor on the excellency of the meanes whereby he is conuerted but onely vpon the free grace and pleasure of Almighty God This is that the Apostle teacheth Iam. 1. 18. Of his owne will begat hee vs with the word of truth Rom. 9. 18. He hath mercy on whom he will haue mercy and whom he will he hardeneth But the truth of this Doctrine shall more cleerely appeare to you in these points 1. He giues the meanes of grace to some and denyeth them to other euery whit as worthy as they hee forbad Paul to preach in Asia or Bithynia and called him to preach in Macedonia Acts 16. 6 7 10. Our Sauiour did that at Capernaum which he refused to doe at Nazaret his owne country as Elias was sent to a widow in Sarepta and not to any of the widdowes that were in Israel and Elizeus clensed Naaman the Syrian where as there were many lepers in Israel that were not clensed by him England hath had the preaching of the Gospell these fiftie yeares together Spaine nor Italy neuer had it since the daies of the Primitiue Church nay Ireland for the most part though it be vnder the same gouernment neuer had it nay euen in England many Townes haue had it without intermission these 50. yeares together many neuer had it yet And what may be imagined to be the cause of this Surely this hath come to passe neither by chance nor by the will of man but it hath beene the Lords doing alone He that said Amos 4. 7. I haue with-holden the raine from you and I caused it to raine vpon one City and caused it not to raine vpon another City it is he onely that hath caused the Word to be preached in some places and caused it not to be preached in other some And what hath mooued him to do this Surely no worthinesse he saw in these Countries townes or persons to whom he granted his Gospel aboue the rest to whom he hath denied it but his good pleasure onely as the Apostle teacheth 2. Tim. 1. 9. Hee hath called vs with an holy calling not according to our owne wrokes but according to his owne purpose and grace which was giuen to vs in Christ Iesus before the world was Secondly among those to whom he giues the meanes we shall finde to some they are blessed Others euery whit as worthy and more likely to receiue good by them are neuer the better for them 1. Some few in those places that enioy the meanes feele Gods power in them to their conuersion Ier. 3. 14. One of City and two of a Tribe and the greatest part by farre is neuer the better for them Matth. 22. 14. Many are called but few are chosen 2. Some simple rude people are wont to finde such a blessing on the meanes as that they attaine to great measure of knowledge and grace by them whereas others of better nature capacity and education enioying the very same meanes can feele no sweetnesse or power in them I giue thee thankes O Father Lord of heauen and earth saith our Sauiour Matthew 11. 25. that thou hast hidden these things from the wise and prudent and reuealed them vnto habes 3. Some that haue beene notoriously and infamously wicked we see are oft conuerted by the meanes and made new men Others become most vile and wicked men by them that were very ciuill and morall men before By the same Ministry whereby the Publicans and Harlots were conuerted the Scribes and Pharisees were made outragiously wicked Matth. 21. 31 32. And from whence commeth this that the meanes of saluation do good on some and no good on other Surely not from the worthinesse of the persons that are conuerted or from the excellencie of the meanes but onely from the good pleasure of Almighty God according as we haue seene Euen so O Father for so it seemed good in thy sight Matth. 11. 26. He hath mercy on whom he will haue mercy and whom he will he hardneth Rom. 9. 18. 3. Though he doe vse to worke by meanes yet the meanes he is wont to worke by are so weake and simple that they are more likely to hinder his worke then to further it at all In his most miraculous workes he hath beene wont to vse meanes but they were such as all the world might see had in themselues no force at all to effect that which he wrought by them See this Iosh. 6. 3. 〈◊〉 They must 1. Goe round about the City for sixe daies together once a day and seuen times the seuenth day 2. The last time they had gone round about it the Priests must blow the trumpets of Rams-hornes seuen times 3. When these trumpets had beene blowne the seuenth time all the people must giue a shout and then the walls fell downe flat Doe you not thinke the men of Iericho scorned them all this while and thought them out of their wits The like we shall see in a miraculous cure done vpon Naaman the Leper he must go wash himselfe in â—…ordan seuen times and then he should bee cleane 2. Reg. 5. 10. And vpon a man that was borne blind Christ made clay with his spittle and aâ—…nointed the eyes of the blinde man with the clay Iohn 9. 6. And so doth he in the great worke of mans conuersion vse meanes yea he hath set downe and appointed in his Word what meanes he will vse and without which he neuer vseth to worke But what are these meanes Surely 〈◊〉 Corinthians 1. 21. The foolishnesse of preaching that is 1. Preaching which the most men and wisest men in the world all that perish esteeme contemptibly of and account meere foolishnesse 1. Cor. 1. 18. 23. 2. The preaching of such men as haue no shew with them in the world no outward meanes to draw
in this obedience only the Lord thy God bee with thee as hee was with Moses Iosh. 1. 17. This will gaine thee reuerence euen with a most wicked man as it did to Iohn Baptist from Herod himselfe Mar. 6. 20. yea with thine enemy when a mans waies please the Lord euen his enemies shall bee at peace with him Pro. 16. 7. how much more with thine owne seruant Lecture the hundred and eighth Nouember 12. 1611. IOHN IIII. LII LIII IT followeth now that we proceed vnto the second point which is contained in the words I haue now read vnto you namely the enquiry which this Ruler made of his seruants touching the iust time of the recouery of his sonne and the satisfaction that he receiued therein Where it is to be obserued that this Ruler of whom it was said before that he beleeued the word that Iesus had said doth now enquire of the truth of that which Iesus had said For the reason that moued him to aske of his seruants the iust houre when his sonne began to amend was because he would know whether that were true which Christ had said whether he began to amend at that time when Christ said he began to amend whether the cure were done by vertue of Christs word yea or no and it appeares by the blessing that followed that this he did was well done and acceptable vnto God The Doctrine then we haue to learne here is this That it is not vnlawfull nor against faith but a good signe of faith and grace for a Christian to examine and make triall of the truth of Gods Word Two proofes there are of this Doctrine in the Text first this Ruler here after he had beleeued doth both enquire and moue questions concerning that which Christ had said vnto him and secondly he is carefull to obserue how Christ in deed and effect did make that good which he had spoken vnto him Obiect Why but may some say what need he to haue made any question or sought any confirmation of that which Christ had said if he had indeed beleeued his word as it is said he did That honour is due to Gods Word as we are to rest in it to giue absolute credit vnto it and make no question of it though it seeme neuer so contrary to sense or reason When God had told Abraham he should haue a son by Sarah in whom he should be the father of many Nations it is said Rom. 4. 18. That he aboue hope beleeued vnder hope according to that that was spoken to him And in so doing it is said vers 20. he gaue glory to God And so did Noah in a matter that was most vnlikely and that was not to fall out of an hundred and twenty yeares after By faith Noah being warned of God of things not seene as yet moued with feare prepared the Arke to the sauing of his house Heb. 11. 7. And on the contrary side God hath been angry with men for doubting of that which he hath spoken and hath punished them for it as he did Zacharias Luk. 1. 18. 20. An. I answer to make question of any thing God hath spoken as doubting of it is a sin but to moue questions concerning that which God hath spoken out of a desire to be further confirmed in our faith is a thing most acceptable vnto God Foure notable examples we haue for this When God had promised to Abraham that he would giue him the land of Canaan to inherit Abraham askes him this question Gen. 15. 8. O Lord God whereby shall I know that I shall inherit it And yet before it is said ver 6. He beleeued and that was counted to him for righteousnesse So Gideon after God had said vnto him that he should be the deliuerer of Israel from the Midianites and he be belieued also as it is plaine Iudges 6. 34. yet he desires still a further confirmation verse 37. and yet another verse 39. and God was neuer a whit offended with him for it So Hezechia after he had receiued Gods Word and promise for his recouery and he belieued yet 〈◊〉 Kin. 20. 8. he desires to be further confirmed in it What shall be the signe that the Lord will heale me The last example is the blessed Virgin Luke 1. who though she beleeued verse 45. yet makes a question and doubt verse 34. How shall this be seeing I know not man We see therfore for the first proofe that it is not vnlawfull to moue some questions of Gods Word so it be out of a desire to be further confirmed in the truth And for the second Christians may and should obserue carefully how God makes good his Word and fulfils in his workes that which he hath said in his Word In this respect we haue those Commandements oft giuen vs to obserue his works of mercy to the godly Psal. 107. 43. Who is wise that he may obserue these things he shall vnderstand the louing kindnesse of the Lord and his workes of iudgement on the wicked Psal. 66. 5. Come and behold the workes of God hee is terrible in his doings to the sons of men and generally of both Psal. 111. 2. The workes of the Lord are great and ought to be sought out of them that loue them And on the contrary side it is noted for a sin that much prouokes God when men neuer obserue the workes of God to see how by them he makes good whatsoeuer he hath said in his Word Psal. 28. 5. They regard not the workes of the Lord nor the operation of his hands therefore breake them downe and build them not vp The Reasons of the Doctrine are two principally first euery Christian euen the best had neede to be further confirmed in his faith and better assured of the truth of Gods Word Paul saith of the Thessalonians that there was some thing lacking in their faith 1. Thess. 3. 10. How much more would we find it so specially if we should be brought to triall yea that man certainely hath no faith that feeles no weaknesse of faith nor need to grow For not only the man whose childe had a dumb spirit Mar. 9. 24. and the Apostles Luke 17. 5. but euen Paul when he was at the best professeth with great earnestnesse and care to preuent in others that conceit of him that he was not perfect but desired to grow in faith Phil. 3. 12 13. Secondly this course that the Ruler heere tooke this questioning and inquiring but specially this obseruing of the workes of God is a singular meanes to increase and confirme vs in the faith Psal. 92. 4. Thou Lord saith Dauid hast made me glad by thy workes and I will reioyce in the workes of thy hands For this experimentall knowledge is the most certaine of all other Psal. 48. 8. As we haue heard so haue we seene in the Citie of the Lord of Hosts in the City of our God God will establish it for euer Iob 42.
one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
Gods Word Yet because many are of that mind I will in few words endeauour to shew them the danger of this ignorance 1. He that wanteth the knowledge of Gods Word can neither haue true patience nor comfort nor hope in any affliction Rom. 15. 4. Through patience and comfort of the Scripture men come to true hope Experience teacheth this that all ignorant men like to Foelix Act. 24. 25. are apt to tremble when once the conscience is awakened at the very thought of death and iudgement That made Dauid say Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law As if he should say it is a great happinesse for a man that is in affliction to haue vnderstanding and to be instructed by the Lord in the knowledge of his Word 2. He that wanteth the knowledge of Gods Word is still in the power and dominion of Sathan as is plaine by that speech of Christ vnto Paul Act. 26. 18. I send thee saith he to turne them from darknesse to light and from the power of Satan vnto God In which respect also Satan is called Eph. 6. 12. the Ruler of the darknesse of this world Satan leadeth such whither he will 2. Tim. 2. 25. 26. And as the Prouerbe is the blind swalloweth many a flie so certainly such swallow many a great sin without any scruple or remorse for it 3. He that wanteth the knowledge of Gods Word can neuer go to heauen but must needs perish eternally God brings all to heauen by knowledge he wil haue all men to be saued saith the Apostle 1. Tim. 2. 4. and to come vnto the knowledge of the truth God hath said none that want knowledge shall come there My people perish for want of knowledge saith the Lord Hos. 4. 6. Yea God hath sworne it They haue not knowne my wayes saith the Lord Psal. 95. 10. 11. Unto whom I sware in my wrath that they should not enter into my rest But because men haue many figge-leaues to couer their shame in this point and many conceits whereby they blesse themselues against all that may be said against them for their ignorance I will shew you how the Holy Ghost in the Word driues them by all their shifts and thrusts them out of their starting holes 1. One blesseth himselfe in this that though he haue no Scripture-learning yet he is iust in all his dealings with men and leadeth as honest and vnblameable a life as the best Yea but the Scripture saith thou must ioyne to thy vertue knowledge or it is nothing worth 2. Pet. 1. 5. 2. Another in this that he hath more then so he hath not onely ciuill honesty to commend him to men but he vseth also to pray and shew deuotion toward God yea but the Scripture saith thy prayer can doe thee no good while thou art void of the desire of knowledge it is but the sacrifice of fooles Eccl 5. 1. Pro. 28. 9. He that turneth away his eare from hearing the law euen his prayer shall be abominable 3. Another in this that he thanks God he hath a good mind a good meaning and intent to please God as good and as vpright an heart toward God as the best but the Scripture saith the man that wants knowledge cannot haue a good mind nor a good meaning Pro. 19. 2. Without knowledge the mind is not good The Scripture teacheth vs that vprightnesse of heart and knowledge are inseparable there can be no vprightnesse of heart where there is no knowledge their good meanings and intentions will not bring any to heauen The true Religion and way to heauen is called the way of vnderstanding Pro. 96. 4. Another blesseth himselfe in this that yet this is his comfort that Christ died for sinners and he trusts to be saued by Christ though he care not for the meanes of knowledge he saith with them 1. Cor. 1. 12. I am neither of Paul nor Apollo nor Cephas I depend not on nor care for any Ministery I am of Christ. But the Scripture saith that no man can say that he is in Christ till he haue knowledge Ioh. 12. 46. I am come a light into the world that whosoeuer belieueth in me should not abide in darknesse No man can be iustified by Christ or obtaine any benefit by him that is void of knowledge By his knowledge shall my righteous seruant iustifie many saith the Lord Esa. 53. 11. 5. Another ignorant man comforteth himselfe in this that yet God is mercifull and he trusteth to be saued through Gods mercy But the Scripture saith none shall haue benefit by Gods mercy that is void of knowledge Oh continue thy louing kindnesse to them that know thee saith Dauid Psal. 36. 10. Esa. 27. 11. It is a people of no vnderstanding therefore he that made them will not haue mercy on them 6. Another in this that he hopes God will not looke that he should haue this knowledge of the Scripture for he through his education and age is vnlearned and simple and vnable to learne But the Scripture saith He that is skilfull and wise enough in the things of this life and can vnderstand and beare away other things as ballads and foolish songs and yet is too weakeheaded to conceiue in any measure of the Word of God shall neuer be excused by his simplicity before God He that is wise to do euill but to do good hath no knowledge as the Lord complaineth Ier. 4. 22. Yea how simple soeuer thou art if thou hadst the feare of God and an honest heart thou mightest attaine to the knowledge of the Word for in this very point the Scripture hath an excellency aboue all other learning Pro. 1. 4. Psal. 119. 130. It giues vnderstanding to the simple If this beso how miserable is the state of the most of the people in all places of the land Surely such as if we had the same mind in vs that was in Christ it would make our bowels to yearne within vs as his did Mat. 9. 36. For first they are extremely ignorant and it may be said of them as Acts 17. 23. They worship an vnknowne God they worship the true God ignorantly Examine them and aske whether they know themselues to be sinners they will answer in generall it may be all men are sinners But try them in particular and you shall find that they know not what sinne is they know not any commandement which they haue broken Ask them whether they be assured that they shall be saued their answer will be no none can be sure but they hope well Aske them how they hope to be saued some will answer by their good deeds others by Gods mercy Tell them that God is iust as well as mercifull and aske them how they hope to haue his iustice satisfied their answer will be they cannot tell they are not learned Aske them what Christ is their answer will be a man I trow if
their life time might yet find mercy with him specially in the most fundamentall point of faith the doctrine of iustification at the houre of death which we haue no cause to doubt of not only because the Scripture hath reuealed that the Lord vseth to call some at the last houre Matth. 20. 6 7. But because we find by experience that euen now adayes though men be now farre more obstinate and more setled in Popery then our forefathers could be as hauing stronger meanes to corrupt and poyson them then they had and though their sinne be farre greater then the sinne of our forefathers was because they sinne against the light that is so clearely reuealed yea many of them in Apostasie from the truth they had formerly professed Yet euen now adayes many Papists finde that mercy with God as to renounce Popery at the houre of their death in that maine doctrine of iustification by workes 3. We haue the rather cause to hope and iudge that our forefathers many of them did finde that mercy with the Lord because we know by those monuments of pietie that they left behind them that they had the zeale of God in them which is a good ground of hope as we may see Pauls hearty desire and prayer to God for Israel was that they might be saued because they had the zeale of God Rom. 10. 1 2. 4. Say the Papists could certainely prooue that our ancestors did both liue and die Papists yet is it no vndutifulnesse in vs to swerue from their example in that wherein we are sure they swerued from the Word of God and we are oft charged in the Scripture not to make the example of our forefathers the rule of our conscience in this case as we haue heard 3. For the discouering of the weake foundations that most Papists haue to build their conscience on in the matter of their Religion which is no more but this that their parents and ancestors were of that faith and not Papists onely but euen the greatest part of ignorant people haue no other ground for many things they hold in Religion but onely this the custome of their neighbours and of their forefathers 4. For the conuincing of Popery to be a false Religion euen by this their owne argument that it is a new Doctrine and hath no true antiquity to commend it vnto vs. 1. We are well able to shew that many of their errors were not receiued into the Church 600. yeares after Christ. Wee are able to name the first authors of many of their corruptions 2. Though we could not prooue they sprung vp since the Apostles times nor name the time when they first were broached it would not follow from thence that their Religion is the faith that was first deliuered by the Apostles For 1. Many heresies began in the Apostles dayes 1. Iohn 2. 18. and 4. 1. yeá of Popery it is said that it began to worke then 2. Thess. 2. 7. 2. It is oft noted in the word of sundry spirits of error that they vse to creepe in so priuily that they cannot easily be spied or discerned Matth. 13. 25. Gal. 2. 4. 2. Tim. 3. 6. 2. Pet. 2. 1. Iude 4. And aboue all heresies Popery is called a mystery Thess. 2. 7. No maruell therefore though men could not discerne when first it began to worke 3. There be many grosse errours that haue beene held in the Church as the Papists themselues will confesse the first author whereof can not be named 4. The Reason is euident why the errours of Popery were not easily discerned at the first nor opposed because they many of them especially carried so great shew of holinesse and were haply first broached by such as were esteemed holy and good men 1. Timothy 4. 3. They teach lyes through hypocrisie 3. Though we had no other reason to prooue their Religion to be new this is sufficient that it is not grounded vpon the holy Scriptures THE TWO AND THIRTIETH LECTVRE ON NOVEMBER XXI MDCIX IOH. IIII. XXI XXII XXIII Iesus said vnto her woman beleeue mee the houre commeth when ye shall neither in this mountaine nor at Ierusalem worship the Father Yee worship that which ye know not wee worship that which wee know for saluation is of the Iewes But the houre commeth and now is when the true worshippers shall worship the Father in spirit and truth for the Father requireth euen such to worship him THese words containe the answer that our Sauiour giueth vnto that question and doubt which the woman of Samaria had propounded to him in the former verse Her question was as we haue heard concerning the place of Gods worship yet not concerning the place of Gods morall worship for she knew well enough that the Iewes vsed to pray and to reade and preach not in Ierusalem onely but in all their Synag gues But her question was concerning the place of Gods solemne worship which stood in sacrifices and other ceremonies appointed in Moses Law which the Iewes held might be performed onely in Ierusalem the Samaritans only in the Temple they had vpon mount Gerizim This she being ignorant and superstitious esteemed to be the onely worship of God And concerning the place where this worship was to bee performed she desires to be resolued by our Sauiour Christ. Our Sauiours answer to her question consists of two parts First concerning the place of Gods worship which shee desired to be resolued in and that is set downe verse 21. The second concernes the worship itselfe which she did so highly esteeme of and that is set downe in the three verses following The summe of the first part of his answer which is contained in this 21. verse and concernes the place of Gods worship is this that though the time had beene that the Iewes by good warrant of Gods Word had held Ierusalem and the Temple there and the Samaritans out of their superstition had held mount Gerezim and the Temple there holier then any other place in the world besides and that the worship done there euen for the place sake was more acceptable to God then if it had beene done in any other place yet the time was now at hand that all difference of places for Gods worship should bee taken away and this partition-wall that was betweene the Iewes and the Samaritans and all other nations should be broken and that therefore there was no cause she should trouble her selfe about the place of Gods worship to know whether of the two places were the holier or the better to serue God in And this he is not content barely to affirme but confirmes it to her by a vehement asseueration Woman belieue mee this is so For the interpretation of the words and clearing them from all obscurity we must obserue 1. That by the houre he speakes of here he meanes the iust time and moment that God in his eternall counsaile had set for the abrogation of the ceremoniall Law and that was
gaue tythe of all that he possessed 3. He may do the workes of mercy Matth. 6. 2. The Hypocrite gaue almes in Synagogues and streets and had a trumpet blowne before him which he would neuer haue done if his almes had not beene large and bountifull 4. He may doe good workes of piety Matth. 6. 5. The Hypocrites vsed to pray in the Synagogues and corners of the street 5. He may be a good neighbour a kind and thankfull man to his friend Matth. 5. 46 47. The Publicans were such 6. He may bee apt enough to forgiue an enemie 1. Kings 20. 32. Ahab when he saw his enemie Benhadad humble himselfe and seeke his fauour forgaue him presently and vsed him kindly Now these ciuill vertues are in themselues very good things for God in his Law requires them Yet can none of all these ciuill vertues yeeld the naturall man any true comfort nor giue him assurance that he is in the state of saluation Why so They are but the fruites of the flesh they are not the fruits of the Spirit because they are not wrought in him by the Word Vnlesse a man can say the Word hath brought me to make conscience of these and these things which before I made no conscience of these workes of iustice of mercy and of piety I haue done them in obedience to the Word a man can neuer haue comfort of any good thing that is in him If either the authority of the Magistrate onely or the example of thy neighbours or the respect thou hast to thine owne praise and profit or the inclination of thine owne minde thy owne good meaning hath drawne thee to it if the Word haue not brought thee to it thou shalt neuer haue comfort of it The second rule this Doctrine affoords vs for the tryall of our selues whether we be in the state of grace is this That the Word as it is the onely worker of euery sauing grace so is it the onely Touch-stone whereby euery sauing grace may be tried and discerned from that which is counterfeit Thy faith is but a fancie thy repentance thy charity thy good workes are but counterfeit vnlesse thou canst approoue them by the Word Iohn 3. 21. Hee that is of the truth commeth to the light that his deeds might bee made manifest that they are wrought according to God We see then how vaine that confidence is that most men haue in their estate toward God they glory in some good things that are in them in a kind of deuotion toward God and care of an honest life toward men and yet none of all this hath beene wrought by the Word or proceeds from any conscience or obedience vnto it They thinke they haue faith repentance and other sauing graces but they cannot approue them by this Touch-stone of Gods Word The third Vse of this Doctrine is for such as though they heare and read the Word can finde in it no such light power or comfort as we haue heard of 1. Either thou hast not sought it aright not with earnestnesse or not with a good heart 2. If thou hast and doe not at first finde it yet shalt thou hereafter if thou seeke it here with an honest heart Iohn 13. 7. What I doe thou knowest not now but thou shalt know hereafter And 12. 16. These things vnderstood not his Disciples at the first but when Iesus was glorified then remembred they that those things were written of him and that they had done these things vnto him 3. If the Word cannot saue inlighten conuert and comfort thee nothing shall be able to doe it Iohn 8. 47. You therefore heare not that is not with vnderstanding and loue with faith and feeling with profit and fruit because you are not of God Lecture the eight and thirtieth Ianuary 9. 1609. IT remaineth now that we come to the second point that I told you was to be obserued in these words namely how this saluation is said to bee of the Iewes Now when our Sauiour saith here saluation is of the Iewes his meaning is that the Word of God the meanes of mans saluation was to be receiued from the Iewes So that the Doctrine we are hence to learne is this That All the nations of the world haue euer receiued the Word and true Religion of God from the Iewes In this respect the Catholique Church and whole company of Gods Elect are called the house of Iacob and the inhabitants of Ierusalem Zach. 12. 10. The celestiall Ierusalem Heb. 12. 22. The Israel of God Gal. 6. 16. The Common-wealth of Israel Ephes. 2. 12. And Ierusalem is called the mother of vs all Gal. 4. 26. This honour and prerogatiue that God vouchsafed to the Iewes will the better appeare if wee consider it in these three degrees 1. In the state that the Church was in before Christs comming 2. In the state that the Church was in after Christs comming 3. In the state that the Church shall bee in before the end of the world and second comming of Christ. 1. Before Christs comming in the flesh the Iewes were the onely Church and all that professed the true Religion of God receiued it from them and ioyned themselues vnto them In this respect God calls Israel his first borne Exod. 4. 22. To them pertained the giuing of the law and the seruice of God Rom. 9. 4. All the Scripture of the Old Testament was written in their language and committed to them Rom. 3. 2. In which respect our Sauiour also calls all the Scriptures of the Old Testament not the ceremoniall and iudiciall lawes onely their Law Iohn 10. 34. and 15. 25. both which places are cited out of the Psalmes at that time none could worship God aright vnlesse he ioyned himselfe to the Iewes and became a member of that Church So the Holy Ghost when hee would declare that many of the Persians when they saw the successe God gaue his people against Haman were conuerted and imbraced the true Religion he saith Ester 8. 17. Many of the people of the land became Iewes 2. After Christs comming in the flesh 1. The Gospell was first sent to them therefore are they called the children of the Kingdome Matth. 8. 12. Iohn Baptist was sent onely to them Luke 1. 16. Our Sauiour himselfe was sent to them and exercised his Ministry onely amongst them and therefore is called a Minister of the circumcision Rom. 15. 8. And hee saith Matth. 15. 24. Hee was not sent to any but to the lost sheepe of the house of Israel The Apostles before Christs Ascension were forbidden to preach to any but to them Matth. 10. 5. And after Christs Ascension were charged to preach first to them Luke 24. 47. beginning at Ierusalem All the Apostles did exercise their Ministry at Ierusalem Rom. 15. 19. And made their abode there more then in any other place Acts 8. 1. 14. And it is expresly said Acts 11. 19. That they which were scattered abroad vpon
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
acceptable and pleasant vnto God Phil. 4. 18. So then we see now what our Sauiour meanes when he saith the true worshippers shall worship God in truth The Sacraments and sacrifices of the Iewes were but shadowes and figures the true worshippers of God vnder the Gospell shall haue in them the truth and substance of that which was shadowed in those ceremonies The true and substantiall worship of God consisteth in a liuely faith vnfained repentance absolute obedience to the will of God in all things hearty prayer loue iustice mercifulnesse sincerity and such like graces of Gods Spirit Thus haue I gone through the two first questions I propounded for the better vnderstanding of this Doctrine In the foure other that follow I will be briefer The third question is What meanes our Sauiour by the houre that commeth and now is When should the true worshippers worship God in Spirit and in truth When should this spirituall and substantiall worship of God that we haue heard of begin was the ceremoniall worship at an end when he spake this I answer no For after this time Matth. 8. 4. Christ sends the Leper to the Priest and bids him offer his gift appointed in the Ceremoniall Law And Christ himselfe obserued the feast of vnleauened bread at which time the Text saith Luke 22. 7. The Passeouer must bee killed This houre and time began not till Christ had suffered and was glorified and ascended into heauen Presently when Christ had said in his Passion Iohn 19. 30. It is finished It is said Matth. 27. 51. The vaile of the Temple was rent in twaine from the top to the bottome then was the Ceremoniall worship abrogated And when Christ ascended and was glorified then began the time when the true worshippers should worship God in spirit and in truth This is plaine Iohn 7. 39. This spake he of the Spirit which they that beleeued in him should receiue for the Holy Ghost was not yet come because that Iesus was not yet glorified Now because this time of Christs Passion and Ascension was at hand euen now therefore our Sauiour saith here the houre commeth and now is The fourth question is Was not God worshipped in Spirit and truth before the time of Christs Passion and Ascention Did all Gods people vnder the Law and such as liued in Christs time Simeon Anna Mary Zachary and Elizabeth worship God onely in ceremony and shadow not in spirit and truth I answer 1. That euen vnder the Law the Lord was neuer satisfied with a ceremoniall worship but did euer require to be worshipped in spirit and truth So said Samuel to Saul 1. Sam. 15. 22. Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed To obey is better then sacrifice and to hearken is better then the fat of Rams So Psal. 51. 16. Thou desirest no sacrifice though I would giue it thou delightest not in burnt offerings Hos. 6. 6. I desired mercy and not sacrifice and the knowledge of God more then burnt offerings Mic. 6. 8. Hee hath shewed thee O man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God Mark 12. 33. To loue the Lord with all thy heart and with all thy vnderstanding and with all thy soule and with all thy strength and to loue a mans neighbour as himselfe is more then all burnt offerings and sacrifices 2. The people of God vnder the Law did not worship him onely in ceremony but in spirit and truth So Dauid when he had said Psal. 40. 6. Sacrifice and offering thou dost not desire he adds verse 8. I desired to doe thy will O my God yea thy Law is within my heart And the Ministry they enioyed was not the Ministry of the letter only but of the Spirit also So it is said of the Ministry of Leui Mal. 2. 6. Hee did turne many away from iniquity But though this be so yet our Sauiour saith here The houre commeth and now is as if he should haue said it hath not been so before because 1. Though God gaue his Spirit to his people then yet not so generally then as now but then onely to the Iewes now Acts 2. 17. In the latter dayes I will powre out of my Spirit vpon all flesh Nor so fully to them that did receiue it as now The Prophet speaking of the daies of Christ saith Esay 11. 9. The earth shall be full of the knowledge of God as the waters that couer the sea Zach. 12. 8. Hee that is feeble among them in that day shall be as Dauid 2. Though the Lord did then also require a spirituall worship and the faithfull performed it yet they did not serue God onely in spirit and in truth but also in ceremonies and shadowes and so God required them to doe Leuit. 4. 3. yea he required it of them vpon a great penalty Exod. 5. 3. Let vs goe and sacrifice vnto the Lord least hee fall vpon vs with pestilence or with the sword yea he was much pleased and delighted in it and it is therefore called an oblation made by fire for a sweet sauour vnto the Lord Leuit. 1. 9. So that these words are to be vnderstood comparatiuely as if he should say Though the Father were worshipped in spirit and truth before yet in comparison of that he shall be after my death and Ascension he was not worshipped in spirit and truth before So is that place also to be vnderstood Heb. 9. 8. The way into the holiest of all into heauen was not yet opened while the first Tabernacle was standing That is not so wide not made so common not so fully opened as afterward From hence ariseth the fifth question Must we now vnder the Gospell serue God onely in spirit Doth God now require of vs no other worship but that onely that is spirituall I answer 1. That God hath appointed for vs a bodily and outward worship also yea he hath giuen vs some significant ceremonies to vse in his worship and seruice namely both our Sacraments which are visible signes of inuisible grace He requires not onely the seruice of our hearts but also the seruice of our tongue and knee in calling on his name and singing of Psalmes the seruice of our eare in hearkening to his Word the seruice of our eye in beholding that that is done in the administration of the sacraments the seruice of our whole body in presenting our selues before him in the publike assemblies So that it is but the speech of a prophane Hypocrite to say thus Though I make not that shew as others doe though I vse not to kneele and say my prayers either with my family or apart though I go not so much to Church as other doe yet I serue God as well as they I serue him in my heart I lift vp my heart vnto him I
Luke 10. 21. This is a necessary caueat for he is a happy man that doth not like the worse of Religion for this or that doth not goe the more vnwillingly vncheerefully and heauily in the way that leades to life because he shall haue no better company in that way that made our Sauiour say Matth. 11. 5 6. the poore haue the Gospell preached vnto them and Blessed is hee that shall not be offended in me If many were demanded the cause of their dislike or coldnesse in Religion they would be as ready to giue this as any euen the conception they take to the persons of them that professe it Three good remedies I will giue you against this corruption 1. Consider thy owne selfe well and thou shalt finde more cause to esteeme basely of thy selfe then of any professor thou knowest to wonder more that God should haue such respect to thee then to wonder at his mercy to any other If these Disciples had done so they would neuer haue repined or wondered to see their Master conferre with this poore woman This remedy the Apostle prescribes Tit. 3. 2. 3. shewing al meeknes to al men for we our selues also were somtimes foolish 2. Consider it is Gods doing whom then art thou angry at when thou repinest at this Is it not lawfull for me to doe what I will with mine owne Is thine eye euill because I am good Matth. 20. 15. 3. Consider for what end the Lord hath taken this course God hath chosen the foolish things of this world to confound the wise 1. Cor. 1. 27. This will one day confound many men that they haue seene many women so zealous full of knowledge and grace and yet themselues haue continued so void of all grace The like may be said of great men of ancient men of such as haue liued ciuilly that they haue seene so much knowledge and grace in the meanest sort of people in young ones in men that haue beene formerly notorious sinners and yet themselues remaine so voide of all grace To exhort all professours of the truth that forasmuch as the naturall man taketh such occasion to mislike Gods truth for the exceptions he is wont to take against the persons of them that professe it that they would therefore be carefull to remooue so farre as in them lieth this stumbling blocke out of their way To this end there must be great care 1. In the ordinary sort of professours that they be 1 painefull in their callings and euen redeeme the time they spend in frequenting holy exercises by rising the sooner going to bed the later abating somewhat in their diet and apparrell to preuent decay in their estate This the Apostle prescribeth vnto all the faithfull as a meane to preuent scandall and to gaine credit to the Gospell When we were with you this we commanded you that if any would not worke neither should he eat For we heare that there are some which walke among you disorderly working not at all but are busie-bodies 2. Thes. 3. 10. 12. 2 Iust in all their dealings with men shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Tit. 2. 10. 3 Obedient and dutifull to all such as God hath placed ouer them Submit your selues to euery ordinance of men for the Lords sake For so is the will of God that with well doing yee may put to silence the ignorance of foolish men 1. Pet. 2. 13. 15. 2. In such as are young that they be 1 Humble not selfe-conceited Elihu had waited till Iob had spoken because they were elder then he Iob 32. 4. and verse 6. I am young and yee are very old wherefore I was afraid and durst not shew you mine opinion 2 Stayed and well grounded in iudgement Exhort young men to be sober-minded Tit. 2. 6. and because Titus was a young man himselfe he chargeth him to shew himselfe a patterne vnto his people as in other things so in grauity in sound speech and doctrine that cannot bee condemned Titus 2. 7 8. 3. In such as haue beene men of a scandalous life before they vndertooke the profession of the truth that they be 1 Humble as the Apostle did out of that respect shew himselfe to be 1. Cor. 15. 9. 2 Carefull to take heed of relapse forasmuch as Sathan will be busie with them as we heard euen now out of Matth. 12. 44. 3 Such as shunne all appearance of their former sin and striue so much the more carefully to gaine credit to the Gospell by the fruitfulnesse of their life hereafter As Zacheus who had in the former course of his life offended by oppression and extortion professeth after his conuersion Behold Lord the halfe of my goods I giue to the poore and if I haue taken any thing from any man by false accusation I restore him fourefold Luke 19. 8. 4. In women that they be 1 Modest and sober Let women adorne themselues in modest apparell with shamefastnesse and sobriety 1. Tim. 2. 9. 2 Meeke and quiet Let womens adorning bee the ornament of a meeke and quiet spirit which is in the sight of God of great price 1. Pet. 3. 4. 3 Mercifull and giuen to good workes as Dorcas is commended to haue beene Acts 9. 39. 4 Obedient and subiect to their husbands as the Apostle inioynes them Tit. 2. 5. Lecture the eight and fortieth Aprill 3. 1610. IOHN IIII. XXVII IT followeth now that we come to the second point that is obserued concerning them namely that though they did maruaile at it and inwardly dislike it yet none of them said vnto him why dost thou so what askest thou or why talkest thou with her Now before we can receiue our instruction from hence it is fit that we inquire what it was that stayed them from speaking to him at this time Considering that at other times when they had any doubt they were wont boldly to speake vnto him and to aske him any thing 1. When he had taught any Doctrine publikely that they could not well vnderstand their manner was first to conferre among themselues of it but if they could not receiue satisfaction that way they were wont alwaies when they had him alone to goe and mooue their questions vnto him A notable example for all hearers 1. Passe not ouer carelessely what you heare and vnderstand not but seeke to know the meaning of it and to be resolued 2. Conferre among your selues 3. If you cannot so be resolued goe to the Minister your teacher 4. If that will not serue go to Christ by prayer When they had heard him by occasion speake of the Resurrection from the dead first they demanded one of another what the rising from the dead should meane and because though they receiued some light that way yet there was one doubt they were not able to resolue one another in they went to him and asked him that question Mark 9. 10 11. 2. And this was
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
as appeareth by the counsaile Daniel giueth to Nebuchadnezar breake off thine iniquities by shewing mercy to the poore if it may be a lengthening of thy tranquillity Dan. 4. 24. But a farre greater promise is made to him that hath done this worke of mercy to the soules of others Iames 5. 20. Let him know hee that hath conuerted his brother hath saued a soule from death and shall hide a multitude of sinnes 6. Lastly this is the end God respecteth in bestowing his graces vpon any not that they should keepe them to themselues but benefit others by them Men doe not light a candle and put it vnder abushell but on a candlesticke c. Mat. 5. 15. The manifestation of the spirit that is those gifts where it is manifested that men haue the spirit of God is giuen to euery man to profit withall God comforteth vs in all our tribulations that we may bee able to comfort them which are in trouble 2. Cor. 1. 4. The Vse of this Doctrine is first to exhort all men to approoue the truth of their conuersion by this them specially whom God hath giuen most meanes vnto for the winning of others And those are three sorts of men 1. Such as are men of wealth and authority as Magistrates Land-lords Richmen for they might draw many to Christ by their example much more by their perswasion Acts 18. 8. When Crispus once belieued many of the Corinthians belieued also and were baptized And Pro. 19. 6. Many reuerence the face of the Prince and euery man is a friend to him that giueth gifts If such would but say to them that depend vpon them I wish you well and would doe you good but I should loue you better and doe more for you if I saw more Religion in you and loue to the Word Oh what good might they doe And because they doe it not but the contrary to them principally will the destruction of Gods people be imputed So that now it may be said of all prophanesse and impiety in the land Ezra 9. 2. The hand of the Princes and Rulers is chiefe in the trespasse 2. Such as are kinsmen and men of speciall acquaintance that haue many friends are most bound to this duty 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house and to recompence their kindred for that is an honest thing and acceptable before God It is said of Andrew that so soone as he knew Christ he went first and found out his brother Simon Iohn 〈◊〉 41. And Cornelius against Peter should come had called together his kinsmen and speciall friends Acts 10. 24. 3. Such as are Masters of families husbands parents are more bound then others to this duty For they may preuaile greatly if the fault be not in themselues therefore it is so oft spoken of good men that when they receiued the faith all their family became religious Iohn 4. 53. Acts 18. 8. and 10. 16. and 15. 33. Indeed this is not alwaies so but if there had not beene very much in this surely the Holy Ghost would not haue giuen so many examples of it Therefore is Ioshua so confident Iosh. 24. â—…5 As for mee and my house wee will serue the Lord. Hee would vndertake for them 2. Sith all are bound to this duty and the more we can gaine to God the greater shall our comfort be let euery Christian be exhorted to fit and enable himselfe to doe it Foure things there be that will make a man fit to win others to the loue of Religion 1. He must haue knowledge and be able to conuince them that they are out of the way yee are filled with all knowledge able to admonish one another Rom. 15. 14. 2. He must himselfe be fully perswaded that it is necessary all men be religious and liue vnder a true ministry and that they are in a miserable estate that liue otherwise and haue an inward compassion of them we also belieue and therefore speake 2. Cor. 4. 13. Christs bowels yearned in him for the people that were as sheepe without a shepheard and therefore shewed such desire they might haue more teachers Matth. 9. 36. 38. 3. He must resolue to meet with many discouragements if he will vndertake this as Lot did in admonishing the Sodomites and euen of his owne sonnes in law Gen. 19. 9. 14. and arme himselfe with patience to endure them Without this resolution and patience no man shall be able to doe any good seruice to God Be strong and of a good courage Iosh. 1. 6. and againe verse 7. onely be thou strong and very couragious that thou maist obserue to doe according to all the Law which Moses my seruant commanded thee Specially in this kind 1. Thess. 5 14. Be patient toward all men Thou must consider 1. That though thy endeauours haue not preuailed hitherto yet they may hereafter they may glorifie God for thee in the day of their visitation 1. Pet. 2. 12. 2. That though they doe not preuaile at all yet shall thy comfort and reward be neuerthelesse though Israel bee not gathered yet shall I be glorious in the eyes of the Lord Esay 49. 5. 4. He must liue so as he may gaine credit to his profession by his holy life it is the honest conuersation of Christians and the good workes that will win naturall men and cause them to glorifie God for them in the day of their visitation 1. Pet. 2. 12. Whereas on the contrary it may be said of many professours as Gen. 34. 20. They make all of their profession to stinke amongst the inhabitants of the land The third Vse is for reproofe for what conscience most men make of this duty we may discerne it if we looke but on their children and seruants Nay many euen of them also that would be counted professours some neighbours some parents yea some Ministers fret at nothing more then at the forwardnesse of such as they should haue drawne to Christ and discourage them all they can I will say no more to such but wish them to remember what a curse Nehemiah in the Spirit of Prophesie wished to Sanballat and Tobia for discouraging Gods people by taunts c. Nehem. 4. 5. I know many parents will say that they send their familie to the Ministers to be instructed and it is he that hath charge of all the soules in his Parish and wherefore else do we pay him our tythes But to them I say 1. The most of you will not see that they come to the Minister nor can endure hee should be ouer busie with them this way 2. Thou shouldest be an helpe to thy Minister this way his burden is too great if thou helpe not Phil. 1. Philemon was Pauls fellow-labourer 3. Thou art as straitly charged with thine owne family as he is with the Congregation and so much the more as thou hast more meanes to preuaile with them then the other 4. It is the
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. 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 And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
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
vndone if we should continue in it any time but the Lord seeth that it is very profitable and necessary for many of his seruants to be deepely humbled and that it is not good for them to be comforted too soone And what measure and continuance of sorrow is sufficient and good for vs he knoweth best This the Lord had respect vnto in refusing to grant Pauls request 2. Cor. 12. 7 8. he saw he would be in danger to be exalted and not be humbled enough if he should ease him of that affliction so soone as he desired The Lord doth this to trye and exercise the faith and obedience of his seruants that the same being found to be sincere it might yeeld them the more comfort He tries their obedience whether they will continue to seeke vnto him and call vpon him because they know he hath commanded them to doe it though they feele no comfort in it And he tryes their faith whether they will beleeue his promise and waite for the performance of it though he delay it long This Christ had respect vnto in those repulses he gaue to the poore woman of Canaan as appeares plainely Matth. 15. 28. O Woman great is thy faith bee it vnto thee as thou desirest The Lord doth this to make his seruants more feruent and importunate in prayer vnto him for his grace and fauour that so they may feele the more comfort in it and make more account of it when they haue recouered it As when a man hath obtained a thing by long suite and it hath cost him much he will esteeme of it the more and thinke himselfe the more beholding to him that granted it To this the Lord Iesus had respect in with-drawing himselfe so long from his deare Spouse Cant. 3. 1 4. She sought him first in her bed by night shee sought him but shee found him not secondly then she sought him in the Citie by the streets and open places she sought him but she found him not thirdly then she inquired of the Watch-men that went about the City Haue yee seene him whom my soule loueth At length when with so great paines and diligent seeking shee had found him she saith She tooke hold on him and left him not This is the fruit of extreame affliction to increase feruencie in prayer It was so in our Head Luke 22. 44. being in an Agony he prayed more earnestly And so it is in all his members likewise This Doctrine serueth principally for two Vses 1. For comfort 2. For exhortation First it serues to comfort such of Gods seruants as the Lord shall at any time deale in this manner with as he did here with this Ruler that in their affliction pray but obtaine not they pray long and often and receiue no comfort at all If this be thy case as it may be the case of any of vs be not discouraged faint not vnder this tentation cease not nor giue ouer to pray and seeke vnto God though he seeme to turne away from thee and to stop his eare yea to be angry with thee for it Consider it is thy duty to waite rest in the Lord and wait patiently for him Psal. 37. 7. I waited patiently for the Lord and he enclined vnto me and heard my crie Psal. 40. 1. But for thy comfort and encouragement obserue these fiue points 1. Thou art not the onely man with whom the Lord hath dealt thus but there haue beene many of his dearest children of whom thou canst make no doubt that they were highly in his fauour whom he hath beene wont to vse in this manner nay with whom he hath dealt farre more roughly than he doth with thee as I haue made it euident vnto thee in the proofe of the doctrine Nay there is scarce one of a thousand of Gods children but at one time or other in one degree or other they haue beene exercised with this tentation This consideration hath great force to comfort Gods children in this and all other their afflictions By this argument the Apostle comforteth the faithfull 1. Pet. 4. 12. Dearely beloued thinke it not strange concerning the fiery triall which is among you to proue you as though some strange thing were come vnto you and 5. 9. Whom resist stedfast in the faith knowing that the same afflictions are accomplished in your Brethren that are in the world 2. Bee thou fally assured that thou neuer calledst vpon him in truth and with an vpright heart nor askedst ought according to his will but hee heard thee and tooke it in good part and regarded thy prayer and will certainely grant thy request whatsoeuer he hath seemed to thee to doe To this end thinke oft of these promises Esay 30. 10. Hee will certainely haue mercy vpon thee at the voice of thy cry when he heareth thee he will answer Psal. 145. 18 19. The Lord is neare to all that call vpon him yea to all that call vpon him in truth Hee will fulfill the desire of them that feare him hee also will heare their cry and will saue them 1. Iohn 5. 14 15. This is the confidence that we haue in him that if we aske any thing according to his will he heareth vs. And if we know that he heare vs whatsoeuer we aske we know that we haue the petitions that wee desired Yea though thy prayer be vnperfect and weake yet remember that this promise is made to all Rom. 10. 12 13. He that is Lord ouer all is rich vnto all that call vpon him For whosoeuer shall call upon the Name of the Lord shall bee saued See the proofe of this in a prayer made in much infirmity when Dauid said in his hast and passion through the violence of his tentation that he was cut off from before the eyes of God that he was but a cast-away yet for all that God heard the voice of his supplications Psal. 31. 22. Yea be thou sure of this that he is much more ready to giue than thou canst be to aske 1. Pet. 3. 12. His eares are open as a kinde mother or nurse which vse to be so wakefull as they will heare the childe so soone as euer it begins to cry Dan. 5. 10. Feare not Daniel for from the first day that thou didst set thy heart to vnderstand and to humble thy selfe before thy God thy words were heard And Esay 65. 24. Yea before they call I will answer and while they speake I will heare This the faithfull haue gloried in Psal. 4. 3. and 17. 6. and 38. 15. This reason is of great force to encourage and hearten vs to perseuerance in prayer O thou that hearest prayer vnto thee shall all flesh come Psal. 65. 2. In the day of my trouble I will call vpon thee for thou wilt answer me Psal. 87. 7. 3. It may well be that God regards thy prayer and answers thee too though he doe not presently grant that that thou desirest of him If after thy
voice not for the loudnesse of his voice but for the feruency of his spirit that made him cry so loud Psal. 55. 17. The effectuall seruent prayer of arighteous man auaileth much Iames 5. 16. Lecture the eightie nine Iune 11. 1611. IOHN IIII. XL VIII L. IT followeth now to consider why and for what fault our Sauiour thus rebuketh this Ruler And we shall finde that his sinne that he rebuked him for was his infidelity Except yee see signes and wonders yee will not beleeue As if he should say I can doe thee no good except thou hadst Faith but you neither thou nor thy nation haue any true faith you do not beleeue me to be Christ the Sauiour of the world as the Samaritans of Sychar did nay which is worse you will not beleeue you are obstinate in your infidelity God hath sufficiently by his Word and by the Ministry of Iohn Baptist manifested me to be the Messiah but that will not serue your turne you will not beleeue except you haue miracles to confirme it yea I haue already by many miracles declared my selfe euidently to be the Sonne of God which also you haue heard of but that will not serue your turne neither vnlesse you may see with your own eyes yee will not beleeue Nay you haue at least many of you seene my miracles your selues yet will not that serue neither but vnlesse you may see signes and wonders that is miracles of all sorts many miracles yee will not beleeue So that we haue in this reproofe that our Sauiour giues to this great man foure principall points to be obserued First that the infidelity of the Iewes is the onely sinne that Christ here reproueth in them that alone had power to restraine him from yeelding to this Ruler that helpe that he desired of him when he besought him to come downe and heale his sonne Christ returnes him this answer You beleeue not you haue no faith As if he should say I can doe you no good vnlesse you did beleeue in me Secondly the argument whereby Christ conuinceth the Iewes of infidelity and proues them to haue no true faith which is this because except they might see signes and wonders they could not be lieue Thirdly that Christ aggrauateth the infidelity of the Iewes by their obstinacy in it Except ye see signes and wonders ye will not belieue Fourthly that though this was the sinne not of this Ruler only but of all the Iewes common to him with his whole Nation yet Christ counts that no excuse to his sinne but checks and rebukes him for it neuerthelesse nay he so speakes of it as it may appeare he hated this sinne the more because it was vitium gentis and he dislikes him the more and iudged him the more vnworthy to receiue helpe from him because he and his nation were guilty of this sinne Therefore purposing to check him the more sharply speaking to him alone he speaks in words of the second person plurall Except ye see c. Now of these foure points we will speake in order And first in that Christ speaks here of infidelity as the chiefe sinne of the Iewes as of that that did most prouoke God against them that that did stop the streame of Gods mercy and as it were dis-enable Christ from doing the good that he desired This Doctrine doth arise for our instruction That no sinne offends God so much as infidelity when men will not belieue his Word no sinne is such a barre to all Gods mercies as this See the proofe of this Doctrine both in the examples of wicked men and of Gods deare children For the wicked we haue two famous examples in the Old Testament and two other in the New The first is in the Israelites that perished in the wildernesse Many grieuous sinnes they were guilty of but none prouoked God to wrath so much none were such barres to Gods mercy towards them as their infidelity When the Lord had said he would giue them such abundance of flesh as they should haue enough to eat Num. 11. 18 20. Not one or two dayes or fiue or ten dayes or twenty dayes but for a whole moneth together they said among themselues Can God prepare a table in the wildernesse Can he prepare flesh for his people Psal. 78. 19 20. They did not as it may seeme by the acknowledgement they made Vers. 20. absolutely deny that that God had said as many now adayes will doe but onely made a question and doubt of it but marke what followed Psal. 78 21. Therefore the Lord heard and was angry and the fire was kindled in Iacob and also wrath came vpon Israel Why what was the cause He had told vs before in the beginning of the 21. Verse But because he would haue vs in any case marke this well he repeats it againe in the 22. Uerse because they belieued not in God and trusted not in his helpe And whereas God did sweare vnto their fathers that he would giue the Land of Canaan to them and their seed after them Deut. 1. 8. we shall find that there were but two onely Caleb and Ioshua of all those that came out of the Land of Egypt that entred into it What was the cause Surely they had many sinnes they sinned in Idolatry they sinned in Whoredome and many other wayes but of all other sinnes that that most prouoked God that that barred them out of the promised Land was their Vnbeliefe as the Apostle plainly affirmes Heb. 3. 19. So we see they could not enter in because of Vnbeliefe The other example we haue of this kinde in the Old Testament is of a Prince of Israel a great man vnder Ioram the King of whom we read 2 King 7. when he had heard Elisha whom he knew to be the Lords Prophet and to speake from the mouth of the Lord say in the time of a great famine To morrow this time a measure of fine flowre shall be sold for a sheckle and two measures of barley for a sheckle in the gate of Saâ—…aria 2 King 7. 1. The Prince did not absolutely contradict that which the Prophet had said in the Name of the Lord as many now adayes will do but onely doubted of it and made a question of it Though the Lord said he should make windowes in the heauen could this come to passe 2 Kings 7. 2. But marke what followed The Prophet in Gods Name threatned he should see it for the increase of his misery but he should not eat thereof Verse 2. and so indeed it came to passe for he died a strange and base death for the people trode vpon him in the gate and be died Ver. 20. The examples we haue of this kind in the New Testament are two First the men of Nazaret of whom we read that though Christ desired out of the loue he bare to the place of his education to do good among them yet he could do no great works there Mar. 6. 5.
as were qualified according to his direction 1 Tim. 3. 5. And surely if we knew our Masters disposition well we would all be as forward and desirous to thrust our selues into his seruice as they were for one houre that we haue been wont to spend in his seruice we would willingly spend three Yea the more time our calling would permit vs to spend in his seruice the happier would we count our selues according to that Psal. 84. 4. Blessed are they that dwell in thy house they will be alwaies praising thee Consider therefore and thinke oft for thy encouragement of the gracious disposition of thy Lord and Master and that in these foure points First he standeth not so much vpon our actions as vpon our affections though we be able to do very little yet if he discerne in vs an vnfained desire to do well he is ready to accept vs Is there be first a willing mind it is accepted 2 Cor. 8. 12. He accepteth the will as the deed Because Abraham was willing and ready to haue offered vp his son in sacrifice to God the Holy Ghost saith of him that he did offer him vp Heb. 11. 17. And for this cause Paul saith of Aquila and Priscilla that for his life they laid down their own necks Rom. 16. 4. Secondly he much more esteemeth of this vnfained desire of our heart to do better than if we could do any thing neuer so well when he seeth vs willing and sorry that we can do no better The Apostle praiseth the Macedonians for this that their will exceeded their ability 2 Cor. 8. 3. So doth he the Corinthians that they had begun before not onely to doe but also to be willing and forward a yeare agoe 2 Cor. 8. 10. Thirdly if he see our heart set and resolued to do his will in any duty he hath enioyned vs he will be ready to helpe vs and make that easie to vs which was full of difficulty and impossibility before Draw nigh to God and he will draw nigh to you Iam. 4. 8. Arise and be doing and the Lord shall be with thee 1 Chron. 22. 16. Deale couragiously and the Lord shall be with the good 2 Chro. 19. 11. Fourthly with how much the more labour and difficulty he findeth we haue serued him in any duty and by how many the more tentations and lets we haue striuen against in doing of it by so much the more acceptable shall our seruice be vnto him God is not vnrighteous to forget your worke and labour of loue Heb. 6. 10. And who would not be glad to serue such a Master The third and last encouragement that this Doctrine yeeldeth to the godly is this that it may cause them to sing at their worke and to take much comfort euen in the poorest seruice they are able to do vnto God A wonderfull thing it is to see how little ioy men take in good duties and the true cause of it is this that they are apt to doubt when they do any good duty they do it not well nor in that manner as they ought and if they espie any infi mitie and corruption of the flesh that mixeth it selfe with thâ—…â—…orke of the spirit in any good action they haue done though they haue striuen against it and grieued sor it they are straight apt to thinke that God will iudge of their worke according to that corruption and reiect it True it is and cannot be denied but that the godly may finde cause enough in themselues to be humbled euen for their best actions when they haue performed them and to cry with Nehemiah Remember O my God concerning this and spare me according to the greatnesse of thy mercy Neh. 13. 22. and they haue also cause of feare before they vndertake them nay it is not possible we should do any good duty well vnlesse we do it in feare None of vs can preach well vnlesse we vndertake this businesse with feare least we should not do it well and approue our selues to God in it Paul professeth of himselfe that he was in the exercise of his Ministry among the Corinthians with them in weakenesse and in feare and in much trembling 1 Cor. 2. 3. None of you can heare well vnlesse you come with feare and reuerence vnlesse ye be humbled at the Lords feet to receiue his word Deut. 33. 3. Paul praiseth the Corinthians for this and saith Titus ioyed much to see it in them that they receiued the doctrine and Ministry of Titus with feare and trembling 2 Cor. 7. 15. In a word we cannot pray or do any other religious duty well vnlesse we vndertake it in feare lest we should not performe it as we ought Serue the Lord with feare Psal. 2. 11. Let vs haue grace whereby we may serue God acceptably with reuerence and godly feare Heb. 12. 28. Nay we cannot conscionably and well performe any duty in our Christian conuersation vnlesse we do it in feare Seruants must obey their masters with feare and trembling Ephes. 6. 5. Yet as there must be in vs this feare rising from the apprehension of the Lords holinesse and our owne great insufficiency to do any good dutie so must there be in vs ioy and gladnesse of heart rising from the consideration of the Lords goodnesse and readinesse to take in good part the poore seruice we do vnto him There must be in vs in euery seruice we doe vnto God these two contrary affections feare in respect of our owne vnworthinesse and insufficiencie ioy and gladnesse of heart in respect of the gracious disposition of the Master whom we do seruice vnto This is that the Prophet meaneth Psal. 2. 11. Serue the Lord with feare and reioyce with trembling We should come with chearefull and glad hearts to his seruice Serue the Lord with gladnesse come before his presence with singing enter into his gates with thanksgiuing and into his courts with praise be thankefull vnto him and blesse his name For the Lord is good his mercy is euerlasting and his truth endureth vnto all generations Psal. 100. 2 4 5. and so should we depart from it And three Reasons there be may moue vs to do so 1 He will not straightly marke but passe by and pardon many infirmities in our seruice we do to him with vpright hearts Who is a God like vnto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for euer because he delighteth in mercy Mic. 7. 18. If thou Lord shouldest marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayest be feared I wait for the Lord my soule doth wait and I trust in his word Let Israel hope in the Lord for with the Lord there is mercy and with him is plenteous redemption Psal. 130. 3 4 5 7. 2 He doth not exact of vs that we vtterly banish all corruption so as it may not dwell in vs
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 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
5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee See in particular how this obseruation of Gods worke confirmes our faith in the truth First in the truth of Gods Word generally Psal. 119. 140. Thy Word is proued most pure and thy seruant loueth it Secondly in the truth of Gods promises made to his people see how the faithfull are confirmed in them by the experience of Gods dealing with other of his seruants Psal. 22. 4. Our Fathers trusted in thee they trusted and thou didst deliuer them and 34. 5. They shall looke vnto him and run to him and their faces shall not be ashamed Why what should make them so confident in Gods mercies vers 6. This poore man cryed and the Lord heard him and saued him out of all his troubles But specially the experience a man hath had in himselfe of the performance of Gods promises will maruellously confirme him Rom. 5 4. Experience bringeth forth hope in this case especially See this in Dauid Psal. 4. 1. Heare me when I call O God of my righteousnesse thou hast set me at liberty when I was in distresse haue mercy vpon me and hearken to my prayer See this also in Salomon who hast kept with thy seruant Dauid my father that thou promisedst him thou spakest also with thy mouth and hast fulfilled it with thy hand as it is this day Therefore now Lord God of Israel keepe with thy seruant Dauid my father that thou promisedst him saying There shall not faile thee a man in my sight to sit on the throne of Israel And now ô God of Israel let thy word I pray thee be verified which thou spakest to thy seruant Dauid my father 1. King 8. â—…4 -26 Another notable example we haue for this in Iacob Gen. 32. 9. Thou saidst vnto me remoue into thy Country and to thy kindred and I will do thee good there is Gods word and promise Then followeth the experience he had already of the performance of this promise verse 10. I am not worthy of the least of all thy mercies which thou hast shewed vnto thy seruant for with my staffe came I ouer this Iordan and now haue I gotten two bands Then followes the confirmation he receiued in his faith by this experience vers 11. I pray thee deliuer me from the hand of my brother from the hand of Esan Thirdly and lastly this is of great force to confirme our faith in the truth of Gods threats against sin Psal. 58. 10. The righteous shall reioyce when he seeth the vengeance and why so vers 11. and men shall say verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth Esa. 26 9. Seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse The Vse of this Doctrine is two-fold according to the two branches of the doctrine It serueth to exhort and perswade vs all that we would seeke to increase our knowledge and faith by conferring questioning and reasoning among our selues of the Word of God This is a singular meanes ordained of God to confirme vs by this we might learne much we know not and this would helpe our memory and affections and we depriue our selues of a great benefit by the neglect of it See a Commandement of God for it Ier. 23. 25. Thus shall yee say euery one to his neighbour and euery one to his brother what hath the Lord answered and what hath he spoken There is a Commandement for one priuate Christian to question and reason with another of the Word of God and Mal. 〈◊〉 7. there 's a Commandement for the people to moue their doubts and questions to the Minister they shall seeke the law at his mouth See an experiment of the fruit of it Luk. 24. in the Disciples that went to Emaus they conferred and moued their doubts one to another vers 14. and then vers 15. It came to passe as they communed together and reasoned that Iesus himselfe drew neare and went with them and verse 27. he expounded in the Scriptures vnto them and verse 45. he opened the vnderstandings of all those that were gathered together Yea see the fruit euen of that conference and reasoning that a father shall vse with his children or a master with his seruants or one neighbour with another as they walke or ride together Deut. 6. 7. Thou shalt whet or sharpen them to thy children when thou tarriest in thy house and when thou walkest by the way Christians when they haue any doubts in the matters of their faith and religion should enquire and seeke to be resolued Ier. 6. 16. They shall stand in the waies and enquire for the old way When in reading or hearing of the Word they meet with doubts they should not lightly passe them ouer but enquire How is this to be vnderstood how may this be proued We haue a notable example for this of them that read the Word Act. 8. 34. I pray thee of whom speaketh the Prophets this of himselfe or of some other man and for them that heare the Word in the Disciples of our Sauiour who whensoeuer they had heard him teach ought that they did not vnderstand were wont first to conferre and reason among themselues about it and then if that would not serue to go to their teacher Iohn 16. 17 19. Mar. 4. 10. and 7. 17. and 10. 10 11. Christians should be asking of them that are able to teach them the meaning and reason of that they see done in the administration of the Sacraments Exod. 12. 26. It is said that children should aske their fathers concerning the Passeouer What seruice is this you keepe and Ioshua 4. 6. What meane you by these stones and Deut. 6. 20. What meane these ordinances and testimonies and lawes which the Lord our God hath commanded you What is then the true cause why this duty is so much neglected that Christians when they meet neuer conferre or reason of good things nay when they come in company with such as are able to teach them they neuer moue any question of religion to them but their talke is only of worldly and vaine things Surely it is because they haue no doubts no need to learne or be confirmed in the truth And why haue we no doubts when the Eunuch and Disciples had so many Surely our hearts are profane and regard not what we heare or reade like those Iob 21. 14. who say to God Depart from vs for we desire not the knowledge of thy waies Now to conclude this Vse I will giue you some few cautions and rules to direct you in conferring and reasoning of Gods Word 1. Your questions must be of such points as are profitable not curious of such things as God hath not reuealed or vaine of such things as you know no vse of charge them not to giue heede to fables and endlesse genealogies which minister questions rather then