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
the heauier they will be â—…hen they come the longer he is fetching his blow the deeper will he cut when he smites Rom. 9. 22. The cause why God suffers with long patience the vessels of wrath prepared for destruction is that he might shew his wrath and make his power knowne vpon them the more 2. Thou mayst bee plagued of God with a plague that is of all others most grieuous and neuer feele it thou maist be plagued in thy soule and conscience Pro. 6. 32. Hee that doth it destroyeth his owne soule When God would punish Pharaoh so as hee might make his power seene vpon him Rom. 9. 17. Hee punished him with hardnesse of heart Exod. 9. 12. which was a greater plague then all the rest of the plagues of Egypt So this is spoken of as of the most fearefull punishment Rom. 1. 28. When God giues a man vp to a Reprobate minde 3. If thou wert altogether spared in this life and neither punished in thy body nor in thy soule yet is there another place prepared for thee where thou shalt be sure to be punished with farre more fearefull punishments then any can be felt here Thou shalt neuer be able continuing in thy sin to escape the damnation of hell which is in a speciall sort threatned against this sin whoremongers shall be sure to haue their part in the lake that burneth with fire and brimstone which is the second death Apoc. 21. 8. That makes Salomon say they are as neere to hell as they that haue one foot there already Pro. 5. 5. Her feet goe downe to death her steps take hold on hell And Pro. 9. 18. Her guests are in the depth of hell And as the Lords forbearing wicked men in this life and causing them to prosper is a certaine argument he hath determined to reserue their full punishment for hell it is an euidence token of a righteous iudgement to come saith the Apostle 〈◊〉 Thess. 1. 〈◊〉 6 when wicked men are spared here So is it said that of all sinners the Lord hath chiefly reserued the vncleane persons to be punished there 2. Pet. 1. 9. 10. And by how much the more they haue beene spared here by how much the more patience and bounty the Lord hath shewed them here by so much the more grieuous and fearefull shall their torment be there Luke 16. 25. Sonne remember saith Abraham to Diues That thou in thy life time receiuedst thy good things and likewise Lazarus euill thing but now hee is comforted and thou art tormented And Rom. 2. 4 5. Despisest thâ—…n the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God So that if thou wert wise thou wouldst thinke it no aduantage to thee that thou hast so well escaped all the plagues which God hath threatned against thy sinne in this life but desire rather that the Lord would punish thee here where he alwaies vseth in wrath to remember mercy and not reserue thy whole punishment for the life to come where there shall bee iudgement without mercy his punishments there shall haue no mixture of mercy in them Lecture the eighteenth Iune 27. 1609. THe fourth and last error of mind whereby Sathan draweth men to vncleannesse and hardneth them in it is the hope of repentance and so of pardon For there are very many whom hee cannot so farre blind but they know it is a sinne and a hainous sinne and a sinne that they are sure they shall bee damned for if they should not repent of it But such he encourageth to this sinne by perswading them 1. Thou knowest by the Scripture that whensoeuer thou shalt repent thee of it though it be not before thy death God will surely pardon it Ezek. 18. 21. 2. Thou hast no cause to doubt but thou shalt be able to repent and dye in Gods fauour For 1. Thou seest many that haue liued in this sinne that yet haue now left it 2. Many that although they neuer left it before yet on their death beds haue repented and dyed as well as any And thirdly thine owne experience will tell thee what thou art able to doe For hast thou not oft felt that thou hast repented and beene sorry for this sinne after thou hast committed it 3. And if thou mayst but dye well dye in Gods fauour what needest thou care for more No matter how thou liuest so thou mayst dye well Thus seemed he to haue perswaded Balaam Let mee die the death of the righteous and let my last end be like his saith he Num. 23. 10. And with this deceit doubtlesse he perswadeth many and preuailes more with men then by any other of his tentations and subtilties whatsoeuer For what is the cause why you shall finde men much more carefull to conceale this sinne from men then from God Yea they will not sticke to commit periury and murder which are farre more hainous offences against God that they may hide their whoredomes from men Surely they thinke they may be bold with God it is no matter how they prouoke him they can deale well enough with him he is more mercifull and ready to forgiue then man is and if they doe but repent and say they are sorrie for their sin he will forgiue them straight Now the preseruatiue and remedy against this so dangerous a deceit of Sathan consisteth of three points 1. The true knowledge of God and of his disposition toward such sinners 2. The true knowledge of ourselues and of that state we cast our selues into when once we fall into such sinnes 3. The true knowledge of the danger we haue brought the party vnto with whom we haue committed this sin First It cannot be denyed but the Lord to them whom he loueth in Christ is infinitely more mercifull then any man can be to them whom he loueth most dearely That made Dauid say 2. Sam. 24. 14. Let me now fall into the hand of the Lord for his mercies are great and let mee not fall into the hand of man And when the Lord had spoken of his great mercy Hee will haue mercy vpon him our God is very ready to forgiue He amplifieth it verse 8. by comparing his mercy with the mercies of man My thoughts are not your thoughts neither are your waies my waies but verse 9. As the heauens are higher then the earth So are my waies higher then your wayes and my thoughts then your thoughts But as he is more mercifull then any man so hee hates sinne more then any man can doe Hab. 1. 13. He cannot see hee cannot beheld it Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate verse 6. Upon the wicked he shall raine snares fire and brimstone and stormy tempest this is the portion of their cup. Yea
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
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
him must worship him thus Now for the right vnderstanding of this Doctrine sixe questions must be mooued and resolued 1. What our Sauiour meaneth here by worshipping God in spirit The answer is that to worship God in spirit is to worship him without such ceremonies as were vnder the Law This appeareth by this note of diuersity which our Saulour here vseth but as if he should say the worship the Iewes now vse which chiefely consisteth in their sacrifices oblations purifications and such like ceremonies is good because it is done vpon knowledge of Gods will reuealed in his Word but now such as worship God aright shall worship him in another manner namely not in such ceremonies but in spirit and truth So that to worship God in spirit is opposed to the ceremoniall worship because that was not a spirituall but a carnall worship See this in that opposition Paul makes Gal. 3. 3. Are yee so foolish hauing begun in the spirit are yee now made perfect by the flesh So the ceremoniall Law is called a carnall commandement Heb. 7. 16. and all the ceremonies are called carnall rites Heb. 9. 10. A strange terme to be giuen to the worship that God himselfe ordained But the ceremonies are so called Because 1. They were all outward and bodily actions Yea if we looke ouer all the ceremoniall Law we shall finde nothing inioyned either to the Priests or people but externall and bodily things the seruice of the spirit and conscience is seldome or neuer mentioned Heb. 9. 9 10. The first Tabernacle was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the seruice perfect as pertaining to the conscience which stood onely in meates and drinkes and diuers washings and carnall ordinances imposed on them vntill the time of reformation Whereas the seruice God requires vnder the Gospell is in a manner wholly inward and spirituall For thus the Lord speaketh of the daies of the Gospell wherein he will make a new Couenant with his people Iere. 31. 34. They shall all know me from the least of them to the greatest of them saith the Lord. And verseâ—…3 â—…3 I will put my Law in their inward parts and write it in their hearts Now the Lord still calls for the seruice of the spirit and heart at our hands Our preaching pleaseth not God vnlesse it be the action of our spirit Paul serued God with his spirit in the Gospell of his Son Rom. 1. 9. Our hearing pleaseth him not vnlesse it be the action of our heart and spirit the Holy Ghost opened the heart of Lydia to attend Acts 16. 14. Our prayers please not God vnlesse they be the seruice of the heart and spirit pray with all prayer and supplication in the spirit Ephes. 6. 18. Our singing making melody in your hearts to the Lord Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God vnlesse it be the seruice of our spirit no man receiueth worthily vnlesse he examine himselfe before and be able to discerne the body of the Lord in that ordinance 1. Corinthians 11. 29. 2. They are called carnall because they were all transitorie and to inindure but for a time To this reason the Apostle hath respect Heb. 7. 16. 18. When he calls the Law of the Leuiticall Priest-hood a carnall commandement because it was to bee disanulled Whereas our worship shall continue and neuer be altered and in this respect the Apostle preferres the state of the Church now before that of the Old Testament Heb. 1. 1 2. that whereas the Lord deliuered his will to his Church not all at once but at sandry times by the Prophets he hath by his Sonne fully made his minde knowne vnto vs in these last daies not at sundry times but at once And therefore also the Apostle Iude calls it the faith that was once for all deliuered vnto the Saints Iude 3. In which respect the whole time since Christs Ascension is called also the end of the world 1. Cor. 10. 11. And the last times 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. Ioh. 2. 18. 3. Because the effect and fruit of them reacheth no further then to the body and outward man they could not make holy concerning the conscience him that did the seruice Heb. 9. 9. and 10. 1. they could not make the commers thereunto perfect but sanctified onely as touching the purifying of the flesh Heb. 9. 13. Therefore they are called Gal. 4. 9. Weake and beggarly elements Whereas the seruice of God vnder the Gospell worketh wholly in a manner vpon the conscience and inward man the Kingdome of God the true Religion and the sincere profession of it is not in word but in power 1. Cor. 4. 20. If the Word be preached and heard the Sacraments administred and receiued prayer vsed as they ought they will worke vpon the conscience not vpon the outward man onely Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit 4. It is called a carnall worship because it is very pleasing to the naturall and carnall man hee makes great conscience of it and delights much in it In which respect also the Apostle saith Gal. 4. 3. it was a seruice fit for Gods people when they were children Our Sauiour obserues the Pharisees to haue beene very precise in the obseruation of the ceremoniall Law and to haue made much more conscience of it then of the morall they paid tithe of mint and annise and commin and omitted the weightier matters of the Law Iudgement Mercy and Fidelity Matth. 23. 23. And the Lord by his Prophet speaking of such as for their wickednesse he calls Princes of Sodome and people of Gomorrah saith they offered a multitude of Sacrifices brought many oblations to God and much incense obserued diligently the new Moones and Sabbaths and solemne dayes Esay 1. 11. 13. Yea all heathen men and pagans haue had their sacrifices and ceremonies Balaam and Balak vsed them Numb 23. 1 4. Whereas the seruice that God requires of vs vnder the Gospell is such as no naturall man can relish or finde any sauour in Nay none but such as haue the spirit can make any account of our worship can heare receiue pray with conscience and delight 1. Iohn 4. 6. Hee that is of God heareth vs hee that is not of God heareth vs not So 1. Cor. 2. 14. The naturall man receiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Thus wee see what our Sauiour here meaneth by worshipping God in spirit Lecture the fortieth Ianuary 30. 1609. WHat meanes he by worshipping God in truth The answer is to worship God in truth is to worship him without such ceremonies as were vnder the Law This appeareth by that note of diuersity here vsed but which I obserued before Truth then is not
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
of all sorts some of Kings and such as are in authority though they be yet strangers and enemies to the truth to be saued And Tit. 2. 11. the grace of God that bringeth saluation hath appeared vnto all men to men and women old and young Ministers and people seruants and masters As if he should haue said Not vs only that are already called but euen many of those that are yet vnconuerted that are strangers from the Common-wealth of Israel and enemies to the truth And lest this interpretation should seeme strange we shall finde the same phrase so taken Gen. 41. 57. All Countries came to Egypt to buy Corne of Ieseph that is of euery Country some 3. That by this kinde of speech the Elect might be the better encouraged to take hold on Christ and that this might be a helpe against their weaknes doubts and discouragements when they heare the merit of Christ propounded in the Gospel in so large and generall tearmes This is vsed as a Reason to encourage the abiects of the Gentiles Esay 45. 20. to beleeue in Christ vers 22. Looke vnto me and yee shall be saued all the ends of the earth shall be saued And this may seeme to be the principall thing that encouraged these Samaritans to beleeue in Christ because they heard him teach in those two daies that he spent amongst them that he was sent of God to be a Sauiour to all the world and that therefore they had no cause to doubt but that they might haue benefit by him they might be saued by him as well as others The Doctrine then we are to learne here is this That though all men shall not be saued by Christ yet is He in the Ministry of the Gospel to be offered to all in most generall manner without excepting or excluding of any So did our Sauiour in this place teach the Samaritans So did he in all places wheresoeuer he preached Repent you saith he to all and beleeue the Gospell that is that you shall be saued by my merits Mar. 1. 15. for so the Angell defines the Gospell Luke 2. 10 11. I bring you good tidings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great ioy which shall be to all people And what is this good tidings this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Gospell that he tells vs in the next words that vnto you is borne this day in the city of Dauid a Sauiour which is Christ the Lord. And so he commanded his Apostles to doe Goe yee into all the world and preach the Gospell vnto euery creature Marke 16. 15. Obiect 1. The Law is to be preached to some and not the Gospell Answ. True it is No hope of mercy by Christ is to be giuen to any man whilst he continues impenitent the law the doctrine of the law of the rigour and curse of it is made is appointed and ordained for the lawlesse and disobedient for the vngodly and for sinners c. 1. Tim 1. 9 10. yet to the wretchedest man that is in the world we are to offer Christ and to giue him hope that he may haue part in Christ if the fault be not in himselfe Luke 14. 21. Bring in hither the poore and maimed c. and verse 23. Compell them to come in Obiect 2. How can we say that Christ belongs to all sith we know he belongs onely to the Elect and we are not sure who are Elect Answ. 1. Though we are sure there are Reprobates in the Church yet there is no particular person that liues in the Church but we are to iudge and hope he is one of Gods Elect. So the Apostle iudgeth of all the strangers he wrote vnto he calls all the strangers the Iewes that professed the Gospell throughout Pontus Galatia Cappadocia Asia and Bithinia elect according to the foreknowledge of God 1. Pet. 1. 2. So Paul in the iudgement of charity saith of some that through scandall giuen to them might perish that they were such as Christ dyed for 1. Cor. 8. 11. 2. God hath commanded vs to offer his Gospell to euery particular person vnto whom he sends vs and that liues in his Church His secret decree he keepes to himselfe his reuealed will is that we should offer Christ to euery one Mar. 16. 1â—… As on the contrary side when he sent Esay to Hezekiah Esay 38. 1. and Ionah to Niniueh Ionah 3. 4. he bids them preach death and destruction vnto such as he yet in his secret decree intended should liue 3. We are sure that euery one to whom we offer Christ shall indeed haue benefit by Christ vnlesse his owne infidelitie and reiecting of Christ do hinder him Iohn 3. 18. He that belieueth on him is not condemned but he that beleeueth not is condemned already because he hath not beleeued in the name of the onely begotten Son of God Reason No man that knowes his owne vnworthinesse and how farre he hath prouoked Almighty God can be encouraged to beleeue vnlesse the Gospell be in this generall manner propounded to him vnlesse by this meanes hope be giuen him that he may haue benefit by Christ that the promise belongs euen to him And that as I haue told you is the cause of the speech Esay 45. 22. and so it is likewise of those The promise is to you and to your children and to all that are afar of euen as many as the Lord our God shall call Act. 2. 39. yee are the children of the Prophets and of the Couenant which God made with our fathers Act. 3. 25. Vse 1. For the terrour of the presumptuous sinner that imboldens himselfe in sinne by this conceit that Christ dyed for all men and that it is an easie thing for him to beleeue when he lists 2. For the comfort of the humbled sinner that doubts he is so wretched a sinner that he can haue no benefit by Christ â—…e cannot beleeue that euer Christ died for him Lecture the seuentie two Nouember 20. 1610. IOHN IIII. XLII WEe heard the last day that in this Verse is set downe how these Samaritans that had begun to beleeue vpon the speech of the Woman their Neighbour were confirmed and strengthned in their Faith by hearing of Christ himselfe in those two daies that he made his abode with them And that there be foure principall points to be obserued in it 1. The obiect of their faith the thing that they beleeued viz. That he was the Christ the Sauiour of the world 2. The certaintie of their faith We know say they that he is indeed the Christ. 3. The meanes whereby they were brought vnto this certaintie or ground whereon they did build their faith not the saying of the woman but the hearing of him themselues 4. The fruit and effect whereby they declared this their faith namely the profession they make of it vnto the woman that had beene the first instrument to draw them vnto Christ. The first of these foure points we handled and finished
had an example before in the Galileans Verse 45. So that is to be vnderstood Iohn 2. 23. Many belieued in his Name when they saw the miracles which he did viz. they had receiued some preparations vnto Faith they began to conceiue reuerently of his Doctrine and were willing to heare him and this was all as appeares Verse 24. But Iesus did not commit himselfe to them because he knew them all So the good life that they haue seene Gods seruants to lead hath beene a meanes to draw many a one to the Faith The Apostle vseth this as a reason to perswade Christians to an honest life That the Gentiles by their good works which they should behold might haue cause to glorifie God in the day of their visitation 1 Pet. 2. 12. That they that obeyed not the Word might without the word be wonne by the conuersation of their wiues 1 Pet. 3. 1. So the corrections of God which they haue seene and felt vpon themselues haue been the meane to open many a mans eare and to make him willing to heare Iob 33. 16. So the wonderfull deliuerances that men haue seene God giue to his Church and ouerthrowes to the aduersaries thereof haue wonne many a man to the liking of Religion Hest. 8. 17. Many of the people of the land became Iewes As I nothing doubt but the wonderfull deliuerance God gaue vs from the Powder-Treason hath drawn many a one from Popery to the loue of the Gospell 3 It is certaine also that the Faith of the best Christians may be much confirmed by the workes of God which they see So the Faith of Gods children was greatly confirmed by the miracles of Christ and of his Apostles Iohn 2. 11. This beginning of miracles did Iesus and shewed forth his glory and his Disciples belieued in him So are the faithfull greatly confirmed by Gods corrections on themselues when they are soundly humbled thereby Iob 42. 5. I haue heard of thee by the hearing of the eare but noâ—…ine eye seeth thee So by the sensible experiments they haue had of Gods mercy in themselues they are greatly confirmed in the Faith of Gods promises 2 Corinth 1. 10. Who hath deliuered vs from so great a death and doth deliuer vs in whom we trust that yet hereafter he will deliuer vs yea the beholding of Gods iudgements on wicked men and his mercies towards his faithfull seruants hath greatly confirmed their Faith in the Word of God when they can say As we haue heard so haue we seene Psalme 48. 8. and 58. 10. The righteous shall reioyce when they see the vengeance and why so Verse 11. And men shall say Verily there is a reward for the righteous doubtlesse there is a God that iudgeth the earth And in this respect men ought carefully to marke and obserue the workes of God how God makes good his Word by his workes A principall point this is of Christian wisdome and piety and great good might euery man receiue by it Psal. 107. 43. Who is wise that he may obserue these things for they shall vnderstand the louing kindnesse of the Lord. Yea say a man be neuer so diligent in the reading and hearing of Gods Word yet if he do not likewise obserue the works of God he is guilty of a great sinne Psal. 28. 5. They regard not the works of the Lord nor the operation of his hands therefore breake them downe and build them not vp 4 It is not simply vnlawfull or a signe of infidelity for a man euen to desire these sensible helps to confirme his Faith Hezekiah was a true Belieuer yet desired a signe 2 Kings 20. 8. Gedeon was a true Belieuer yet he asked a signe of God Iudges 6. 17. And when God had giuen him one he asked another Verse 38 And when God had giuen him that he asked yet another Verse 39. and God was neuer a whit offended with him When a man that doth in any measure truly belieue and giue credit to the Word shall desire that God would sensibly confirme to him the truth of his promises by deliuering him from any affliction he is in by blessing him in his body in his estate in his children especially by giuing him the inward feeling of his fauour he doth no more than he may well do Psal. 86. 17. Shew a token of thy goodnesse towards me that they which hate me may be ashamed because thou O Lord hast helped me and comforted me And Psal. 90. 16. Let thy works be seene towards thy seruants and thy glory vpon their children Now though all this be so as you haue heard in all these foure points yet remaines the Doctrine firme That true faith is not grounded vpon any thing we see vpon sense and experience but onely vpon the Word of God Whatsoeuer the faithfull man belieues he belieues it because God hath said it in his Word This the Apostle makes the ground of Abrahams faith Rom 4. 18. He belieued that he should be the Father of many Nations according to that that was spoken vnto him This was the ground of the Apostles faith not all the miracles they had seene Iohn 〈◊〉 22. They belieued the Scriptures and the Word which Iesus had said This was the ground of the Ephesians faith Ephes. 1. 1â—… 2 Insomuch as though there be sundry truths in Gods Word as I shewed you which the Lord doth vse to giue vs sensible proofes and demonstrations of in the world yet he that hath true faith belieues those very things not so much for any thing that he seeth as for that he knoweth God in his Word hath said so So that he is able to say I belieue that Goods vniustly gotten will certainly come to nought that Whore-mongers and Adulterers God will iudge that God will smite through the loynes of them that rise against Leui and of them that hate him and that not so much because I see this confirmed in such and such examples indeed I belieue it the more for this but not so much for this as because God in his Word hath said it Rom. 10. 17. Faith comes not by sight but by hearing 2 Cor. 5. 7. We walk by faith and not by sight He that walks by sight walks not by faith 3 The true belieuer giues credit to the Word though he see nothing to confirme it The bare Word of God is of sufficient credit with him and he belieues as verily those truths which his sense nor reason can discerne any proofe of such as are all the Articles of our Faith onely for the Words sake as he doth those truths that are most confirmed vnto his sense or reason Heb. 11. 1. It is the euidence of things not seene Ioh. 20. 29. Thomas because thou hast seene me thou belieuest blessed are they that haue not seene and haue belieued 1 Pet. 1. 8. Whom ye haue not seene and yet ye loue him in whom now though you see him not yet do you belieue and reioyce with
the weake Christian him-that is weake in the faith receiue you Rom. 14. 1. we that are strong ought to beare with the infirmities of the weake Rom. 15. 1. Take heede lest by any meanes this liberty of yours become a stumbling blocke to them that are weake 1. Cor. 8 9. If any be ouertaken in a fault through infirmity yee that are spirituall restore such a one in the spirit of meekenesse Gal. 6. 1. support the weake 1. Thess. 5. 14. Secondly the consideration of this how many and how grosse infirmities may be in a man whose heart yet is found and vpright before God If thou knewest a man to be Gods childe and a temple of the Holy Ghost thou durst not but loue him and esteeme well of him but thou canst not be perswaded that such and such in whom thou seest so many faults can possibly be Gods children Consider therefore and weigh this well that a man may be the childe of God and soundly regenerate and yet haue many strange infirmities in him A man may be very ignorant of many truths yea though he haue neuer so many meanes to informe him in the truth he may be long ere he can be perswaded of many truths and yet be Gods childe of all the elect Apostles it is said euen after Christs resurrection as yet they knew not the Scripture that he must rise againe from the dead Iohn 20. 9. See also what pride and ambition was in Iames and Iohn Mar. 10. 37. what strange peeuishnesse and frowardnesse was in Barnabas Acts 15. 39. See how impatient Iob was Iob 3. 1. and how rebelliously Ionah murmured against God Ionah 4. 3. 8 9. how Peter and Barnabas both dissembled Gal. 2. 13. These things I repeate not to encourage or giue comfort vnto any that liue securely in any of these or the like sinnes For first he that doth so sins presumptuously and hath cause to feare God will neuer be mercifull vnto him Deut. 29. 19. specially when he stumbles at the Word and makes that a Bawd to his sinne and an imboldner of him in it 1. Pet. 2. 8. Secondly none of these whom I haue named did walke in these sins nor wallow in them But I speake this onely to stay men from iudging rashly of other men for their faults Surely if we should see in any that professe Religion far lesse faults then these that I haue named we would be ready to cry Are these your professors Fie vpon these hypocrites for shame follow Sermons no longer carry the Bible no longer vnder thy arme But stay thy selfe man and say as Psal. 73. 15. If I say I will iudge this behold I should offend against the generation of thy children The third meanes to preserue vs from rash iudgement is the serious consideration of our owne frailties how many and grosse they haue been and that euen since the time of our calling This remedy we shall find prescribed Iam. 3. 1. My brethren be not many masters or teachers and marke the reason which he prescribeth as a remedy Ver. 2. For in many things we finne all So Gal. 6. when he had said Ver. 2. Beare ye one anothers burden he addeth Ver. 3. For if any man seeme to himselfe that he is somewhat when he is nothing he deceiueth himselfe And Ver. 4. Let euery man proue his owne worke Mat. 5. 5. He that is poore in spirit and can see and mourne for his owne sinnes will be meeke that is void of pride and malice against others Mat. 7. 5. Hypocrite first pull out the beame out of thine owne eye The fourth remedy against this corruption is the euils and dangers that a man shall draw vpon himselfe by this sinne and those I find to be principally three First thou shalt be sure to find others that will be as apt to censure and mislike and slander and iudge thee as thou hast been to do thus vnto thy brother that will haue as little care of thy credit as thou hast had of the credit of thy brother This is plaine Matth. 7. 1 2. and Luke 6. 38. it is said that men shall mete the same measure to vs againe that we haue measured to other men Secondly this will prouoke the Lord to leaue thee to thy selfe and to giue thee ouer to the power of the like temptation whereby thy brother was drawne to euill this reason the Apostle giues Considering thy selfe lest thou also be tempted Gal. 6. 1. And certainly to this may many impute their owne foule slips that they were so rigorous and extreme in the censuring of the frailties of their brethren when themselues seemed to stand Thirdly this will prouoke the Lord to be more sharp and extreme in his iudgement vpon thee His Lord was wroth and deliuered him to the tormenters till he should pay all that was due vnto him Matth. 18. 34. He shall haue iudgement without mercy that hath shewed no mercy Iam. 2. 13. Whereas therfore the best of vs haue cause to pray as Psal. 143. 2. Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified let vs be more sparing and charitable in censuring of our brethren Lecture the ninetie ninth Septemb. 3. 1611. IOHN IIII. L. IT followeth that we come now to the two other vses that are to be made of the Doctrine that we heard the last day The second vse then that this Doctrine serueth vnto is for the comfort and encouragement of all the godly It may make them chearefull and comfortable at all times in all the occasions of their life And this incouragement the best of Gods seruants haue need of for we shall find by experience that many who haue greatest care to serue God and to please him in all things haue sadder hearts and are subiect more to feares than any others And if we enquire into the cause of it we shall find it groweth from this principally that the conscience of their many frailties and infirmities putteth them into continuall feare that they are not in Gods fauour that he accepteth nothing that they doe This hath beene the old complaint of Gods people Esa. 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me Now we haue heard in this Doctrine that if a man haue in him the least dram of sauing grace if he be able to say he is no hypocrite though he haue many frailties his heart is vpright then may he assure himself that the Lord will not reiect him nor like the worse of him for any of his infirmities as the Lord answereth his people in the same place Can a woman forget her sucking child that she should not haue compassion of the sonne of her wombe yea they may forget yet will I not forget thee Esa. 49. 15. so that such a one is bound to striue against the heauinesse and vncheerfulnesse of his owne heart and to say to his soule as Dauid doth Psal. 4â—… 11. Why
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
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