I said in my haste I am cast out of thy presence and 116. 11. I said in my haste all men are lyars The purpose and desire and resolution of the heart in euery regenerate man is to please God in all things Esay 26. 8. The desire of our soule is to thy name and to the remembrance of thee See an example of this in two that fell into the foulest sins of any regenerate man we reade of in Scripture Dauid and Peter What the purpose and full resolution of Dauids heart was you may see Psal. 119. 106. I haue sworne and will performe it that I will keepe thy righteous iudgements How fell he then into so foule a sinne Surely he was suddenly ouertaken with some passion of lust before he was aware and so he fell So likewise of Peter we may see what the full purpose and resolution of his heart was Matth. 26. 33. 35. Though all men should be offended by thee yet will I neuer bee offended though I should die with thee yet I will not denie thee How fell he then into so foule a sin Surely he was suddenly ouertaken with a passion of feare before he was aware and so he fell Now it is quite contrary with the vnregenerate man For he feares not to sin Pro. 14. 16. The foole rageth and is carelesse he commits sin with prepensed purpose and determination of heart Psal 364. He imagineth mischiefe on his bed he setteth himselfe vpon a way that is not good and doth not abhor euill Rom. 13. 14. He takes thought for the flesh to fulfill the lusts of it Yea as if their inclination to euill by nature were not strong enough They draw on Iniquity with cords of vanity and sinne as with cart ropes Esay 5. 18. The second difference is in the diuers disposition of their heart euen at that time when they doe sinne The regenerate man neuer falls totally into any sinne nor commits it with the whole sway of his soule with full consent of his will But when the flesh tempteth and draweth him to sinne the spirit resisteth the motion and drawes another way euen when they sleepe their heart waketh Cant. 5. 2. 1. Iohn 3. 9. Hee that is borne of God sinneth not neither can hee sinne because the seede of God remaineth in him Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flâ—…sh and these are contrary one to another so that yee cannot doe the same things that ye would He obeyes sin as the slaue doth his master Rom. 7. 14. This though it be not alwaies felt by himselfe yet to another that is a spirituall man it will appeare by two notes 1. Try them euen when they are at the worst and some grace will appeare in them blow away the ashes and yee shall discerne some sparkles of grace in them see this in Dauids readinesse to yeeld to the reproofe of Nathan and to confesse his sinne euen when he had fallen so fearefully and lyen so long in his sin 2. Sam. 12. 13. And in praying and crying to God and calling him most affectionately his God euen when he thought in his passion and tentation that God had forsaken him Psal. 22. 1. As if thou come to the poore distressed Christian that complaines he is but an hypocrite and vtters many words sauouring of nothing but infidelity and despaire and aske him whether he be not affraid to offend God and loue not his children c. and he cannot deny this or if he do yet maist thou euidently discerne that he speaketh falsly against himselfe 2. Obserue them and thou shalt finde their ioy is not as it hath bin after once they haue yeelded to the temptation that made Dauid cry Make me to heare ioy and gladnesse that the bones that thou hast broken may reioyce Psal. 51. 8. so we shall finde the two Disciples that were going to Emaus when they began to doubt and wauer were made sad in heart by it Luke 24. 17. It is with them in this case as it was with Rebecca when she felt the two twins strugling with her Gen. 25. 22. When they say they haue no Faith nor Grace in them aske them whence then comes this sorrow and palenesse and losse of sleepe c. Now the wicked man is of a quite contrary disposition for he is all flesh and hath no such resistance in himselfe vnlesse it be first from the light of his naturall conscience for the effect of the Law is written in their hearts as the Apostle speaketh Romanes 2. 15. or secondly from the repugnancy of his lusts betweene themselues their lusts war in their members Iames 4. 1. Luke 11. 27. All things are at peace he sins willingly and with all his heart Iohn 8. 44. Ye are of your father the Diuell and the lusts of your father you will doe A third difference is the diuers disposition of heart after they haue committed sinne For the godly is wont to finde much paine and griefe in his heart much remorse of conscience euen for the smallest sinnes he hath committed against God as we see in Dauid his heart smote him for cutting off the skirt of Sauls garment and for giuing commandement for the numbring of the people 1. Sam. 24. 6. 2. Sam. 24. 10. and in Paul the remnants of originall sin in him made him cry out ô wretched man that I am c. Rom. 7. 24. If sinne be an infirmity it will put the heart to this paine as all bodily infirmities will the body And though Dauid lay long in his sin before he could recouer himselfe by sound repentance yet from the day he committed his sin this remorse began in him and he neuer found true ioy againe till he had effectually repented Psal. 51. 8. Now it is not so with the wicked but after many foule and haynous sins their hearts are as quiet and as iocund as before An example of this we haue in Iosephs brethren after they had conspired to slay him and being disswaded from it had stript him of his cote and cast him into a pit they sate downe to eate bread Gen. 37. 24 25. Another difference there is in the diuers disposition of their hearts after they haue committed sin which is the fourth and last difference The godly cannot continue in sin but after he hath falne he riseth againe yea he obtaineth further strength against his corruption and power to forsake his sin so that he will not be so apt to fall into it againe as he was before True it is a regenerate man may fall into the same sinne againe neither can any man define how oft and into how hainous sins a man that is soundly regenerate may fall yet doe we not finde that any childe of God hath falne oft into the same haynous and scandalous sinnes Indeed in a smaller slip of concealing his wife and causing her to say she was his sister we finde Abraham taken twice Gen.
belieued and receiued in religion vpon the credit and authority of any man 1â—…0 B. Baptisme It is both vnprofitable and hurtfull to the wicked 5. The whole congregation should continue together at the Administration of it 120. It should be administred in the publike assembly 12â—… Blessing The ecclesiasticall Blessing pronounced by the Minister is not to be neglected ibid. What behauiour is fittest for the people to vse then 126. Body Care is to be had euen of our body and of the body of our neighbour 256 257. The sin of them that by disorder ouer throw their health 258. God requires bodily seruice of vs as well as spirituall 189. 190. Christ in the daies of his flesh shewed his miraculous power most in curing the bodies of men 445. Brownists See Church Their sinne is great in separating from our Churches 1â—…7 C. Calling A man may be soundly religious and yet follow diligently his wordly Calling 238. Cautions for them that leaue the workes of their Calling to follow Sermons on the weeke daies 2â—…0 Calling how far it may be neglected ibid. Calling to the Ministry Wherein the inward calling doth principally consist 261. Catechising It is a profitable and necessary duty of the Minister 205. Censures of the Church The neglect of them towards scandalous sinners is a great contempt done to Gods Worship 132 133. Ceremonies Difference in iudgement about Ceremonies should not alienate the affections of brethren 301. 303. 30â—… Ceremoniall Law See Worship It was a carnall Worship 184 185. It was abrogated at Christs Passion 188. The Ceremonies were shadowes and we haue haue in our Worship the substance of that that was signified by them 186. 188. Popery exceeds iudaisme in Ceremonies and therein discouers much hypocrisie 197 198 Certainty in Religion The Elect and such as haue good hearts may attaine vnto it 140 212. 214. Meanes whereby we may attaine to it 140. Comfort for Gods people that complaine they want it 215. All men are bound to seeke for it 138. 141. They that haue historicall faith are certainely perswaded of whatsoeuer God hath reuealed in his Word 332. The faithfull are certaine that the Scripture is the Word of God and that it is God himselfe that speaketh to them in his Word 349. Certainty of saluation All the faithfull are not in the same measure certaine of their saluation 333. They that haue the greatest certainty are not without al doubts distrusts 333. 348. 349. Nor feele this certainty at all times 336. They that haue most assurance must yet liue in feare 334. Yet may the faithfull in this life be certaine of their saluation 334. 341. All are bound to seeke for this certainty 341. 342. The meanes wherby it may be obtained 343 The notes wherby true assurance may be discerned from that which is counterfeit 345 Comfort to the faithfull that complaine they want it 215 216. Cheerefulnesse Required in all the duties of Gods seruice 263 It is a sin in the faithfull to be vncheerefull â—…0 They haue iust cause to be cheerefull and to serue God willingly notwithstanding their infirmities 265 266. 461. Chambering See Dalliance Children They should seeke to requite their parents loue 391. Christ. He is the greatest gift that euer God gaue to man 11. How far He was abased for our sakes 12. Why he is called Christ and Messiah 200. 202. The benefit and merit of his death belongs not to all men 329. Yet is it necessary that the benefit men receiued by him should be expressed in most generall tearmes 330. Poore sinners should go boldly to him in all their distresses 450. We should not rest contented with any blessing till we haue Christ 14. Notes to know whether Christ be ours 15. He did constantly vse prayer and other parts of Gods worship and why 163 164. He is in the ministry of the Word to be offred vnto all in a most generall manner 330. Church Papists giue more credit to it then to the Word 150. 348. We may not separate from a true Church that enioyes the Word and professeth the Doctrine of saluation for the corruptions that are in it 165 166. 384 385. Yet may we not communicate with a true Church in any corruption 167. Euery man is bound to ioyne himselfe vnto and to be a member of the true Church 138 The profession of the true Doctrine of Christ is the only proper and certaine note of the true Church 167. How farre forth the testimony of the Church helpes to bring vs to faith 348 349. Church-Assemblies They are a meanes of our protection safety from all dangers 382. The most publike and solemne Church-Assemblies are greatly to be esteemed and frequented 129. 153. The sin of such as neglect them 128. The greatest are hound to carry themselues reuerently in them 117. Circumcision What it signified 180. Comfort To be found in Christ in all our distresses 450 No worldly thing can yeeld comfort to the distressed in minde 44 45. The Spirit of grace and regeneration is able to doe it abundantly and nothing else 46. They that feare God haue cause to be comfortable and vpon what grounds 90. Fine rules of comfort for such as are afflicted in minde 346 347. See Prayer Commonnesse of sin Sin is neuer the lesse dangerous to a man be-because it is generall 74. 384. How to carry our selues in euill times when foule sins grow common generall 428 429 It should trouble vs and cause vs to looke for some common calamity ibid. Company Haunting bad company argues a bad heart 87 What they should doe that liue in euill times and places 429. Common-Wealth The true causes why God spares our land though sin abound in it 429. Conference Cautions for them that conferre and moue questions of Religion 499 500. Confession The properties required to true confession 85. No man is bound to acknowledge all his sins to a priest 102. He that is truly penitent will be ready to acknowledge his sin euen vnto men when he is charged with it 103. It is profitable and necessary to confesse some sins euen vnto men dangerous to hide them 103 104. Conscience A good Conscience will breed vnspeakeable peace and ioy 437. 438. And assurance of a mans saluation 343. Constancie Constancie in obedience a good signe 481. Contentment Grace breeds Contentment 3. Controuersies Euery Christian is not bound to study controuersies nor to meddle with them 136. Yet some are 137. Conuersion No man by nature can doe any thing to helpe forward his owne conuersion 20. It is a miraculous worke of God 29. They that are truly religious will be carefull to wâ—…nne others to God 224. 235. Who are most charged and haue most opportunity to do good this way 236. Note of a true Conuert 239. True Conuerts shew great respect reuerence vnto their Ministers 215. Conuersion of man depends on Gods free grace 250. Foure things required in them that would win others to God 236. Priuate Christians
is not onely a sinne but a mother-sinne a cause of many other sinnes it drawes men to many other sinnes yea to other most hainous sinnes Pro. 23. 28. She increaseth the transgressions among men Doe not prostitute thy daughter saith the Lord Leuit. 19. 29. to cause her to be a whore least the land fall to whoredome and the land become full of wickednesse 2. It is not onely a sin but a punishment of other sinnes I might alledge the punishments that God hath beene wont and will certainely inflict on this sin But I reserue that to another place Salomon in Eccles. 7. 26. speaking of the woman Whose heart is as nets and snares and whose hands are as bands he addeth He that is good before God shall be deliuered from her but the sinner shall be taken by her Pro. 22. 14. The mouth of a strange woman is as a deepe pit he with whom the Lord is angry shall fall therein So Rom. 1. 24. Speaking of such as God gaue vp to their hearts lusts and to vncleannesse and verse 26. to vile affections and verse 28. to a reprobate sense hee names the sinnes that prouoked God to deale thus with them verse 28. they regarded not to know God and verse 21. when they knew God they glorified him not as God nor were thankefull And therefore God gaue them vp to this sin Many speake much how this sin abounds in such townes where the Gospell hath beene most plentifully and powerfully preached and thinke they haue great aduantage against religion for it but indeed this makes much for the honour of the Gospell that the Lord cannot indure the contempt of it but vseth to punish it in this fearefull manner And who are they that in such places fall into this sin Surely such as either regard not to know God Rom. 1. 28. Or if they doe know him haue not glorified him as they ought Rom. 1. 21. but haue beene hypocrites and nourished vnder the profession of Religion some grieuous sinne Whoso pleaseth God shall escape from her saith Salomon Eccles. 7. 26. but the sinner shall be taken by her Wonder rather there be not more tainted with this sinne seeing there are so many that regard not to heare and of those that doe heare so many that make no conscience of any thing that they heare 3. There is no sin that is so directly opposite to sanctification and holinesse as this sin Therefore as the Spirit of God is euery where called the Holy Ghost because there is no one worke wherein he shewes himselfe wheresoeuer he dwells more then in holinesse So the wicked spirit is called the vncleane spirit Matth. 12. 43. because there is no one sin whereby it may be better knowne where he dwells and raignes then vncleanesse Of all the sinnes that man committeth there is no one that hath more force to quench the Spirit to dull and banish all grace out of the heart then this sinne hath See the proofe of this 1. Thess. 4. 3. 4. 5. For this is the will of God euen your sanctification that yee should abstaine from fornication That euery one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence euen as the Gentiles that know not God verse 7. For God hath not called you vnto vncleanenesse but vnto holinesse See how sottish Salomon became after he had giuen himselfe to fleshly lusts his nines turned away his heart after other gods saith the Holy Ghost 1. King 11. 4. and his heart was not perfect with the Lord his God Yea it puts out the light and iudgement that was in man by nature they that liued in lust were giuen ouer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostlâ—… Rom. 1. 28. in a minde voide of iudgement 4. There is no sinne that is committed with such delight and pleasure as this is and therefore it must needs bring in the end more bitternesse and anguish to the soule then other sins doe For the more pleasure men haue found in sin the more bitternesse shall they finde in their consciences one day for sin Luke 6. 25. Woe be to you that laugh now for yee shall waile and weepe and 16. 25. Remember thou in thy life time receiuedst thy pleasures now therefore thou art tormented Therefore the Scripture speakes so oft of the bitternesse of this sinne Heb. 12. When he had said verse 15. Let no roote of bitternesse spring vp and trouble you He adds verse 16. Let there be no Fornicator Iob 13. 26. When in the beginning of the verse he had said that the Lord wrote bitter things against him charged him with bitter sinnes he adds what those bitter things were Thou causest me to possesse the sins of my youth These tricks of youth will be bitter to men one day Pro. 5. 3. The lips of a strange woman drop as the hony combe verse 4. But the end of her is bitter as wormewood and sharpe as a two edged sword Eccles. 7. when he had said ver 25. That he had compassed about to know wickednesse and folly the foolishnesse of madnesse he adds verse 26. I finde more bitter then death the woman whose heart is as nets and snares c. Lecture the sixteenth Iune 13. 1609. IT followeth now that wee come to the Vses that are to bee made of the Doctrine we haue heard touching the hainousnesse of the sinne of Fornication which the last day being preuented by the time wee could not deliuer And this Doctrine serues To conuince the iudgement and conscience of them that liue in this sinne without feare For it is euident and all honest men complaine of it that this sin abounds euery where Yea many that esteeme themselues Christians reade the Word heare it come to such assemblies as this sit before vs and looke vs in the face when we speake against this sinne doe yet liue in this sin and liue securely in it as if all that is said out of Gods Word against it were but a Fable And what is the cause of this Surely somewhat there is that deceiues them that they cannot perceiue it is so dangerous a matter to liue in this sin as indeed it is It may truely be said of all sin that Sathan drawes a man to it and hardeneth him in it by some errour of his minde or other whereby he deceiueth him How drew he our first Parents first to sin 1. Tim. 2. 14. The woman was deceiued and found in the transgression 2. Pet. 3. 17. Beware least ye be plucked away with the errour of the wicked and fall from your owne stedfastnesse What is that that hardens a mans heart in sin The Apostle will tell vs Heb. 3. 13. Least any of you be hardened through the deceitfulnesse of sin What are those strong holds that keepe the Word and grace of God from entring into and conquering the heart of man The Apostle will tell vs that there are certaine imaginations
till the euill day is That no man can tell how long he shall enioy the meanes of grace no man can meet the Bride-groome vnlesse he haue oyle in his lampe and that he cannot haue but of them that sell it Mat. 25. 9. No affliction or sicknesse is able to saue a soule without the Word that made the Prophet say Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Psal. 94. 12. Nay euery Preacher will not serue the turne but he had need to be a rare man that should do good in such a case Iob 33. 23. If there be then a messenger an interpreter one of a thousand he had need haue the tongue of the learned that should know to minister a word in time to him that is wearie Esa 50. 4. And who can assure himself to haue such a man to be with him in his last sicknes They only that haue esteemed the Word in their health may assure themselues to haue it for their comforter in sicknesse But the wicked man that hath despised the ministry of the Word in the dayes of his health and prosperity hath iust cause to feare God will depriue him of the comfort of it in his sicknesse and affliction For so God hath threatned such contemners of his Word Amos 8. 12. They shall wander from sea to sea and frâ—… the North euen to the East shall they run to and fro to seeke the Word of the Lord and shall not find it and Ezek. 7. 25 26 When destruction commeth they shall seeke peace and shall not haue it Calamity shall come vpon calamitie then shall they seek a vision of the Prophet but the law shall perish from the Priest and counsell from the ancient q. d. O then let euery man make his benefit of the means of grace now while he doth enioy them while Gods merchant men are among you make you prouision of oyl for your lamps No man can be sure to haue the like means when he would himselfe 2 Cor. 6. 2 Behold now the accepted time behold now the day of saluation The third reason to perswade men to reconcile themselues to God and to get assurance of their saluation presently in their youth and in their best health is this that though a man were sure he should haue as good means for his instruction and conuersion and comfort in his last sicknesse as he hath now yet he shall find himselfe most vnfit at that time to make his benefit of them Sicknesse and extreme affliction will so dull the mind and make the heart so heauy yea a man shall then haue so many meanes to trouble and distract him as he shall not be able to relish any sweetnesse in the best counsaile that is giuen him in the holiest praiers that are made by him These are the daies which Salomon speakes of Eccl 12. 1. Wherein a man shall say I haue no pleasure in them Remember what case the best of Gods seruants haue beene in in their extreme affliction They haue been vnable to pray they haue been astonied and could not speake Psal. 77. 4. yet thou saist thou wilt then pray They haue beene vnable to relish or profit by the best meanes They harkened not vnto Moses for anguish of spirit Exod. 6. 9. Yea their soules haue refused comfort Psal. 77. 2. and thou saist then thou wilt send for the Preacher and take his counsaile They haue beene oppressed with the burden of their sinnes Dauid saith of himselfe at such a time that his iniquities had taken such hold vpon him as he was not able to looke vp that they were more in number then the haires of his head and that therefore his heart failed him Psal. 40. 12. and thou saiest then thou wilt cast off all thy sins and get assurance of the pardon of them They haue been faine to spend vpon the old stock and to comfort themselues not with that which they haue found in themselues for the present but by calling to mind the good things they knew were in them in former times Iob seeks to recouer his comfort this way as is plaine Chap. 29. 30. 31. and so did Dauid likewise when his spirit was ouerwhelmed within him his heart within him was desolate then he remembred the dayes of old Psal. 143. 4 5. They haue sowne before vnto themselues in righteousnesse as the Prophet speaketh Hos. 10. 12. And all thy hope is in the comfort you shall find then Thou deferrest to sow till that time when thou shouldst reape O foolish man deceiue not thine owne heart any longer do not imagine thou shalt be in better case when sicknesse and extreme affliction shall come than the best of Gods children haue been Whilst thou art now in health get assurance of thy saluation for thou wilt be then vnfit to do it Seeke and lay vp knowledge now for that will be a time of spending thy stock that thou hast gotten not of increasing it Giue thy selfe much to prayer now and get assurance that thou hast the spirit of prayer for then thou wilt be hardly able to do it The fourth Reason to disswade a man from putting off his repentance till sicknesse is this That though he were sure to haue neuer so good meanes of repentance and though sicknesse and griefe it selfe had no force to hinder him from profiting by them yet shall he be vnable to receiue good by them vnlesse the Lord be pleased to worke with them O Lord I know that the way of man is not in himselfe It is not in man that walketh to direct his steps Ier. 10. 23. And euery man that hath wilfully deferred and put off the time of his repentance hath iust cause to feare that God will not then worke with the meanes to doe him good For first as God hath in his counsell set and determined the day of euery mans visitation the iust time and moment of euery mans conuersion which if he passe he shall neuer be conuerted So is euery man to account not the time to come but the present time when God by his Word and Spirit moues him to repent to be his day the time of grace and repentance to him Therefore Heb. 3. 4. this is foure times repeated To day if you will heare his voice Secondly the nature of sinne is to harden the heart and the longer that any sinne is continued in the harder it will make the heart and the more vnable to repent No man that once giues libertie to himselfe in any sinne is able to say Thus far will I go and then I will stay my selfe thus long will I continue in it and then I will repent The longer a man continues in this net and snare the more he shall be intangled in it and with the more difficultie get out the deceitfulnesse of sinne will harden the heart Heb. 3. 13. Thirdly the Lord hath threatned to punish the presumptuous sinner
all hypocrisie is not so grosse a man may be an hypocrite and haue a false heart and himselfe not know it Secondly a man that hath no grace at all nothing but nature may haue many good things in him First he may be free from many sinnes as the Pharisee gloried he was Luke 18. 11. There was a kind of incest that was not heard of among the Gentiles 1 Cor. 5. 1. Yea more free than the child of God Abimelech would neuer haue desired Sarah if he had knowne she had been another mans wife Gen. 20. 5. Secondly he may doe many good things The Gentiles which haue not the Law do by nature the things contained in the Law Rom. 2. 14. and therein go beyond many a child of God he may shew much iustice in his dealings with men The Pharisee could say Luk. 18. 11. I giue tithes of all that I possesse he may giue much to the poore Mat. 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 been large and bountifull he may be a good neighbour and a kind and thankfull man to his friend Mat. 5. 46. the Publicans were such he may be apt enough to forgiue an enemy Ahab was euen too apt to do so 1 Reg. 20. 32. Thirdly yea he may haue great shewes in him of sanctification he may feele in himselfe a check and remorse of conscience when he hath done euill by reason of the effect of the Law that is written in his heart his conscience will sometimes be ready to witnesse against him and his thoughts to accuse him Rom. 2. 15. He may haue some care and conscience to pray as euen the mariners had Ion. 1. 5. Yea to ioyne fasting with prayer as the hypocrites professe they did and glory in it Esa. 58. 3. He may shew great loue to Gods Word and delight in it Esa. 58. 2. They seeke me early and will know my wayes euen as a Nation that did righteously Yea he may do this not in shew and pretence onely but vnfainedly Mar. 6. 20. Herod heard Iohn gladly Yea the Word may cause him to leaue many sinnes he liued in before and in many things to lead his life like a Christian. Mar. 6. 20. When Herod heard Iohn he did many things And 2 Pet. 2. 20. it is said of certaine hypocrites That they had escaped from the filthinesse of the world through the knowledge of the Lord and of the Sauiour Iesus Christ. You see then no man may conclude thus I haue these and these good things in me therefore I am Gods child but euery man if he be wise and desire to prouide for the sound comfort of his soule had need to search and examine diligently whether these things be the fruits of grace and proceed from an vpright and sanctified heart yea or no. Satisfie not thy selfe with shewes and shadowes of goodnesse To this purpose belongeth that exhortation of the Apostle 1 Cor. 13. 5. Examine your selues whether ye be in the Faith Yea we should pray to God to helpe vs in this worke as Dauid did Search me O God and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way euerlasting Psal. 139. 23 24. Thirdly there is much euill and corruption in euery regenerate man the good things that are in him are as a little fire in such a heap of ashes as a little corne in such a deale of chaffe mixed and intermingled with corruption that it is hard for them to discern the work of grace in themselues We all are as an vnclean thing and all our righteousnesses are as filthy rags Esa. 64. 6. Lecture the hundred and one Septemb. 17. 1611. IOHN IIII. L. IT remaineth that we now proceed to that which the last day the time would not permit me to speake of namely to shew how and by what notes a man may certainly discerne the vprightnesse of his owne heart and put a true difference betweene grace and nature betweene the good things that are proper to the regenerate and those good things that may be found in the hypocrite and carnall man For to exhort you as I haue done carefully to examine whether there be truth of grace in your inward affections may doe you much more hurt than good vnlesse I shall also direct you how that may be done how you may come to know that For our encouragement then to make entrance into so profitable and necessary a matter we must first vnderstand this that though it be difficult and hard yet it is not impossible for a man that hath grace to know assuredly that he hath it to be vndoubtedly perswaded of the truth and soundnesse of his owne heart It is true indeed that it is a farre more easie thing for a regenerate man to discerne that corruption that is in him than that grace that is in him When the Apostle speakes of the fruits of the flesh Gal. 5. 19. he saith of them That the workes of the flesh are manifest But when he comes to speake of the fruits of the Spirit he saith not so of them Uerse 22. The grace of Gods Spirit is a hidden and secret thing and is called therefore the hidden man of the heart 1 Peter 3. 4. and will not certainly be discerned vnlesse a man take great heed to obserue and marke it well to trie and examine it It is said of the good Merchant that when he had found the hidden treasure before he could be so certaine that it was the true treasure as to be willing to sell all that euer he had to buy it he was faine to with-draw himselfe as Merchants vse to doe that haue great accounts to make that he might trie whether it was the true treasure or no Matthew 13. 44. Yet is this also certaine that a regenerate man that will take the paines to examine his owne heart may be vndoubtedly assured that he hath grace that he hath more in him than euer naturall man or hypocrite could attaine vnto els had the Apostles exhortation been in vaine that we should Use diligence to make our calling and election sure 2 Peter 1. 10. if it were not possible for a man to be certaine and assured that he is effectually called Paul was assured that he had a good conscience in all things and was willing to liue honestly Hebr. 13. 18. and Peter knew well euen then when he was so humbled for his fearefull fault that he did vnfainedly loue Christ aboue all Iohn 21. 17. And Hezekiah in the time of his great affliction knew assuredly and was able to call God for a witnesse to his conscience in it that he had walked before God in truth and with a perfect heart Esay 38. 3. And the Apostle speaking in the person not of himselfe onely or some rare and extraordinary persons but of all
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
should ioyne together in it as one man 122 123. Q. Questions disputing See Conference Neuer any prooued a good Scholler in any learning but he that had doubts would moue questions 322. How far forth it is lawfull to make question of or to reason against Gods Word or Workes 230 231. R. Reading We should exercise our selues in the reading of the Word 172. 291. Reason A great sin to examine Religion by carnall reason and to beleeue no more then we can see reason for 151. Reformation What properties are required in true reformation and leauing of sin 85. Regeneration Notes to try it by 5. Religion There is but one true way to saluation 139. It is the strength of a state 429. 279. Religious duties Great force in a conscionable vse of them to keepe a man from vncleannesse and other sins 93. And to breed in a man a confortable assurance of his saluation 343. Repentance There is more required to it then most men dreame 84 85. Late repentance is dangerous 442. Sins repented of though neuer so many and hainous will make vs neuer the lesse acceptable to God 95. No man hath an vpright heart that forsakes not all knowne sins 470. Notes to try our sincerity in leauing of sin 471 Repentance 470. Repentance of regenerate and naturall men distinguished 471. Reproofe The Minister must plainely and particularly reprooue sin 63. Great wisdome is required in reproouing sin 63 Motiues to perswade Ministers to faithfulnesse in this 66. How they may make their reproofe effectuall 66. He that hath grace will take reproofe well loue him the better that deales faithfully with him this way 106. 112 113. Three things that keepe men from accepting it and preseruatines against them 106. Though mens lewdnesse may restraine vs from reprouing them in priuate yet may it not their Minister from publike reproofe 294 295. Men disdaine to be reprooued by such as are no better then themselues and foure remedies against that corruption 364 365. 369 370 Fret not against the publike reproofe of thy sin in the ministry of the word 108. 373. 374. A common sin it is and dangerous not to endure reproofe 109. Reuerence Though outward reuerence be not sufficient yet can we performe no duty of Gods worship well especially in publique without some signification of reuerence euen in the outward gesture of our body 115. 120. Reasons for bodily reuerence in all parts of Gods worship 116. Rules for it 119 120. 125. More reuerence should be shewed at the hearing of the Word read then preached 126. We can performe no seruice to God well without feare and reuerence 115. S. Sacraments Our Sacraements are more cleere and effectuall then those vnder the law â—…0 In the administration of them we should make vse of our eye and behold what is done 127. Sacrifices What they and their manner of offering them did signifie 189. Samaritans The Papists resemble them much 36. Scripture The vndoubted certainty of euery thing that is written therein 249. It is much more full and perfect now then it was vnder the Law 207. To humble and honest hearts they are not obscure 349. 212. What are the causes why they are obscure 213 Pretense of their obscurity will not excuse the neglect of reading them 173. Scriptures ought to bee the rule of tryall for what is taught 174. Secret sins The Lord can discerne and is priuy to our most secret sins 69. Sin is neuer the lesse dangerous to a man because it is cunningly and closely committed 75. Securitie The false ground on which ignorant wicked men secure themselues 76. 429. Generall secâ—…rity is a signe of generall calamitie approching 42â—… Seducers They are cunning and who are most in danger to take hurt by them 138. Seruants They should loue their Masters and desire and seeke their comfort 492. Sundry other duties they owe but this is the roote of all 493. Cautions limiting their duty 495. Three things wherby they should shew their loue to their Masters 495. Seueritie Required in the Magistrates and all Christi ans in the discountenancing punishing of whoredome and other sins 78. Sicknesse See Delay Signes It is not simply vnlawfull to desire signes for the confirming of our faith 404. Signes of iudgement approaching 428 429. Silence From good words not alwaies vnlawfull 293 Sin Great is the necessity of an effectuall knowledge of sin 6â—… 65. The sins of the elect how hainous soeuer shal not hinder their saluation but tend to their good 95. Dangerous to hide our sins and that is done foure waies 104. It will bring Gods curse vpon the house and place where it is committed 158. It is a most loathsome thing and defiles a man 4. Sathan drawes men to sin through some error of their mind and by deceiuing them 73. Of sinning against the Meanes see Meanes It will certainely bring sorrow 438 452. Sinceritie The Lord makes great reckoning of the vprightnesse of the heart 465. Necessary to examine whether our hearts be vpright 53 54. 481. Notes to try that by 53. â—…9 471. 473. 476 480 The Lord delights in the weakest seruices that are done in spirit and truth 192 193. 465. He that hath an vpright heart may know he hath it 239. We should labour by diligent examination to find whether our hearts be vpright 465 466. Sorrow Properties required in the sorrow for sin 85. Extremity if it will disable vs from praying and profiting by the Word 433. Moderate is very profitable necessary 4â—…3 We must striue against that that is excessiue and immoderate 43â—… Foure remedies against such 436. There is great difference between that of the regenerate that of the carnall man 437. Sin will bring sorrow and great sins great sorrâ—…wes 438. Soule All mens chiefe care should bee for their soules 450. Speech To speake wickedly is a greater degree of sin then to thinke ill 228. Filthy speech a great sin 87. So is the delight to heare it 88. Spirit The spirit of God in whomsoeuer it dwels is like vnto water in foure respects 3. Why God is called a spirit 196. By the testimonie of the spirit the faithfull are assured of their saluation and hee that hath it may know he hath it 339. The Lord requires delights in the seruice of the spirit see Worship Superiors Disdaine not to be admonished or reproued by thy inferior 107. Superstition Papists are many waies grossely superstitious 156 157 Supper of the Lord. It should bee administred in the publike assembly 122. T. Talke see Speech Tractablenesse A good signe of election to receiue the truth with all readinesse 312 313. Affliction opens the eare and makes men tractable 397. We should pray for a tractable heart foure notes to trie it by 423. The danger of such as cannot be perswaded of many truths though they bee neuer so cleerely taught and confirmed to them 424 425. This hypocrisie is in all by nature that they scorne to be taught
may want and begge and famish before they die For though the Lord in infinite bounty do bestow those blessings on wicked men in great abundance Psal. 145. 9. yet can no wicked man be assured of sufficient food and raiment for him and his because he hath no promise for it nay the contrary they haue cause to looke for Thirdly But if thou be assured that thou art one to whom these promises do belong then 1. Know that God doth this to humble thee Deut. 8. 2. and labour to find out thy sinne and to make peace with God Lam. 3. 39. 2. Know that God is able to helpe thee either by inclining the hearts of the rich hard though they be to shew compassion on thee yea such as of all other thou hadst least hope to receiue reliefe from he can make Esau kinde to Iacob Gen. 33. 15. and the Egyptians bountifull to Israel Exod. 12. 36. 3. If he giue thee no better meanes then thou hast yet he can make them stretch out and suffice thee Daniel and his fellowes that did eate nothing but pulse and dranke nothing but water were fatter and fairer then all the children that did eate the Kings meat Dan. 1. 12 13. A little that the righteous man hath is better then the riches of many a wicked man saith Dauid Psa. 37. 16. But will God work miracles now Yes surely rather then his promise should faile that he hath made to his people Is my hand shortened saith the Lord Esa. 50. 2. This resolue vpon 2. Chro. 16. 9. The eyes of the Lord run to and fro throughout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect toward him And of this also Mark 9. 23. All things are possible to him that belieueth And therefore be thou confident with Iob Chap. 13. 15. Though he slay me yet will I trust in him and with the three nobles to die rather then to helpe thy selfe by vnlawfull meanes Dan. 3. 13. Lecture the eight March 21. 1608. IOHN IIII. XII IT remaineth now that we proceed to the second reason she giueth against the speech of Christ and that is set downe in this Verse she could not vnderstand or belieue that Christ could giue her any other water that was better then the water of that Well because Iacob gaue them that Well and it was the best water he could giue for it was the same that himselfe and his children and cattell did drinke of and she thought it was not possible that he could be a greater or better man then Iacob or be able to giue a better water then he was able to giue Art thou greater then our father Iacob saith she Now for the better vnderstanding of these words that so we may receiue instruction and profit by them three errours are to be obserued in this reason the woman vseth For 1. Iacob gaue not that Well to the Samaritans but he gaue both it and that part of the country where it stood to his sonne Ioseph as the Euangelist hath said ver 5. They and their ancestors were placed in that country by Shalmaneser the King of Ashur and not by Iacob as you shall see 2. King 17. 24. 2. Iacob was not their father neither according to the flesh for you shall read who were the ancestors of whom the Samaritans were descended 2. King 17. 24. nor according to the spirit for in this case those onely were to be accounted the children of Iacob that were of Iacobs religion and walked in his steps Psal. 24. 6. This is Iacob Iohn 8. 39. If ye were Abrahams children ye would do the works of Abraham But so did not the Samaritans for Iacob neuer worshipped any Idoll nor Image nor would suffer any in his family to doe it as ye shall find Gen. 35. 2. But the Samaritans worshipped many false gods 2. Kings 17. 29 30. and Images verse 41. 3. Admit Iacob had beene their father and had giuen them that Well yet was Christ able to giue her better water then that which Iacob gaue to his children And though Iacob were of great authority and credit in the Church for his faith and piety yet was it great ignorance and infidelity in her to preferre him before or match him with Christ or to alleadge his authority to the discrediting of that which Christ had said for the grace Iacob had he had it from Christ and he was but a seruant Christ was his Lord Heb. 3. 5 6. The Doctrine then that we are to learne from this reason and argument that the woman vseth against the speech of Christ is this That the credit of good and holy men is oft abused by the ignorant and wicked to the discredit of Gods truth This woman alleadgeth not against Christ the credit and authority of any of her neighbours or of their true ancestors but Iacob is the man whom she setteth against Christ. Yea the more holy and vertuous that Iacob was the stronger she takes her argument to be against Christ. I will not trouble you with many proofes Take the example of the Iewes in Christs time and you shall find proofe enough of this doctrine The worthiest men that euer liued in the Church and such as would haue counted it their happines to haue liued in that time when God was manifested in the flesh as our Sauiour teacheth vs Luke 10. 34. They were euer the men whose name and credit was set in opposition against Christ. The Iewes oft aduance the credit of Abraham and Moses and the Prophets as if they had beene admirers of their vertues when they saw that they might thereby discredit Christ and his Doctrine Iohn 8. 53. Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy selfe and Iohn 9. 28. 29. Be thou his Disciple we are Moses Disciples but this man we know not from whence he is Was Abraham indeed or Moses or the Prophets on their side against Christ or were they indeed the true children of Abraham or of the Prophets Nothing lesse but if any of them had beene liuing they would haue beene as bitter enemies to them as they were to Christ and this our Sauiour often telleth them of Ye seeke to kill me saith he Ioh. 8. 40. a man that hath told you the truth which you haue heard of God this did not Abraham And Ioh. 5. 45. There is one that accuseth you euen Moses in whom ye trust And Mat. 23. 30. He taxeth them for grosse hypocrisie because they said that if they had been in the daies of their fathers they would not haue been partakers with them in the bloud of the Prophets The reasons why they did so and why all wicked men haue beene so apt to abuse the name and authority of the most holy and worthy seruants of God are principally two 1. To gaine credit to themselues with the people For they know that all men
conscience 3. Or if euer they had this thirst and haue now quenched it with worldly comforts they shall surely thirst againe and that in a more vehement and intolerable manner then euer they did before See this iudgement threatned against them that make vp the breach that God hath made in their conscience with vntempered morter Ezech. 13. 13. Therefore thus saith the Lord God I will euen rent it the wall that was thus daubed with vntempered morter with a stormy winde in my fury and there shall be an ouerflowing shoure in mine anger and great hailestones in my fury to consume it The Reasons of this Doctrine are these 1. If there were neuer so good suâ—…iciency in worldly comforts yet cannot a man be sure to haue them when he shall stand most in need of them for the satisfying of the thirst of his soule for the Lord deales oft with men in this case as he dealt with Iacob Gen. 32. 24. he wrestleth with them and smites them in the night and when they are alone when neither their companions nor other meanes of worldly comfort are at hand 2. Say a man enioy them in great abundance yet in that case a man shall not be able to relish them or feele any comfort in them See an experiment of this when God had awakened the conscience of Belshazzar and summoned him to iudgment and therby smitten his heart with deadly terrors Dan. 5. 5. 6. neither the vine nor any of the exquisite dainties nor all the pleasant compahe had at his great feast could yeeld him any comfort hee could relish no sweetnesse in them yea by how much the more a man hath delighted in them in former times by so much the more he is wont to distaste refuse and ab horre them in this case The soule in that case is apt tâ—… refuse these comforts and to loath them Psal. 77. 2. That which the Prophet saith of gold and siluer Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them but shall be willing to cast them into the streete and put them out of their sight the same may likewise be said of all worldly comforts Merry talke and musicke at that time will be but as the casting of vineger vpon nitre as Salomon speaketh Pro. 25. 20. So that a man may fitly compare all these comforts to that broken staffe or reed mentioned 2 Reg. 18. 21. Vpon which if a man leane it will goe into his hand and pierce it 3. Say a man in this case enioyed all worldly comforts and did also esteeme as much of them then as euer he did yet is it not possible they should be sufficient to quench the thirst that is caused by the sense of Gods anger for God only is able to cure the wounds that he hath made hee maketh sore and bindeth vp saith Eliphaz Iob 5. 18. he woundeth and his hands make whole So that that which is said of riches Pro. 11. 4. may be said of all other worldly comforts They auaile not in the day of Gods wrath The vse of this doctrine is not to worke despaire or dismay any whose hearts desire is to please God for to their comfort I may say as Ezra 10. 2. There is hope in Israel concerning this Zach. 13. 1. There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sin and for vncleannes But to exhort euery man 1. To make lesse account of all worldly comforts and to esteeme better of the water of life I denie not but we may take comfort in these things 1 Tim. 6. 17. they are giuen to vs in abundance to enioy But wee must take heed of trusting in them or making them our onely comfort Consider what the Apostle writes 1 Cor. 7. 29. 31. They that haue wiues should be as though they had none and they that reioyce as though they reioyced not and they that bay as though they possessed not and they that vse this world as not ouer-using it for the fashion of this world passeth away We should vse also the comforts of this life with so indifferent a minde that they be no clogs vnto vs to hinder vs in the way vnto a better life Oh the misery of them that haue no comfort but in their wealth or in their company or in their pleasures To them we may say as Psal. 4. How long will ye loue vanity and follow after leasing Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy 2. To get without delay assurance to our soules of our interest in Christ from whom onely this water of life which quencheth the thirst of the soule is to be had according to the counsell of the Psalmist Psal. 2. 12. Kisse the Sonne least he be angry and ye perish from the way when his wrath is kindled but a little blessed are they that put their trust in him Lecture the tenth Aprill 4. 1609. IOHN IIII. XIIII IT followeth that we proceed to the third point which I told you was to be obserued in this and the former verse namely That the Spirit of grace which our Sauiour here calleth the water of life is able fully and perfectly to quench this thirst that the soule of man is subiect to for our Sauiour here saith that whosoeuer drinketh of the water that he would giue him should neuer thirst and giueth a reason why he can neuer be a thirst againe The water that I shall giue him shall be in him a Well of water springing vp into euerlasting life Now that we may build vpon a sure foundation we must call to mind that which I told you in the handling of the 10. Verse that by this water of life is meant the Spirit of God This was then proued euidently by two places Esa. 44. 3. I will powre water vpon the thirsty and flouds vpon the drie ground I will powre my spirit vpon thy seed and my blessing vpon thy buds and Ioh. 7. 38. He that belieueth in me out of his belly shall flow riuers of water of life Verse 39. This spake he of the spirit which they that belieued in him should receiue So that when our Sauiour saith here whosoeuer drinketh of the water that I shall giue him shall neuer thirst it is as if he should haue said thus in plainer termes Whosoeuer shall receiue the Spirit of regeneration which I shall giue him and which none can receiue but by me and through my merits shall neuer be more a thirst that is he shall not onely obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes but this peace and comfort of his conscience shall neuer die nor decay in him he shall neuer fall into a deadly thirst againe nor into that painefull and intolerable desire of comfort against Gods wrath that he was subiect to before For that seed of God and Spirit
baptized and added to the Church Act. 2. 41. euen such as had before mocked and scorned the Apostles ver 13. Surely it was this plaine and effectuall discouery of their sin God hath made saith he to them ver 36. that same Iesus whom ye haue crucified both Lord and Christ. Now when they heard this saith the holy story ver 37. they were pricked in their heart What was that in the Ministry of the Prophets that wrought such a change in the man that was before ignorant and an Infidell of whom we read 1. Corinth 14. 23. Surely it was this plaine and effectuall discouery of his sinne vnto him he was conuinced of all saith the Apostle ver 24 25. he was iudged of all All the Preachers that he heard as if they had conspired together did discouer to him his sinne and damnable estate and euen conuinced his conscience of it And then were the secrets of his heart made manifest and so falling downe on his face he worshipped God and reported that God was in them of a truth The man that knoweth sin aright and the burthen and danger of it will be desirous to know what he may do to please God he will be obedient and tractable ready to do any thing that God shall require of him and till then men will heare what they list and do what they list See this in the fruit of Iohn Baptists Ministry when he in the spirit and power of Eliah had sharply reproued his hearers and denounced Gods vengeance against them and so humbled them deeply with sense of sinne and feare of Gods wrath then euen the Publicans and soldiers also as we read Luke 3. 12 14. came to him and said Master what shall we doe And in Saul Act. 9 6. When he trembled and was astonished by this means then he was ready to say Lord What wilt thou haue me to doe If any man shall obiect and say what need Preachers trouble themselues with this seeing there is no man so simple but he knowes himself to be a sinner yea his owne conscience will tell him that it will tell him that these and these things that himselfe hath done are sinnes as well as the Preacher can tell him I answer yes sometimes it will doe so indeed But yet this is the ordinary meanes to bring a man to an effectuall knowledge of his sinne This Woman was not so simple but she knew that she liued in adultery and that that was a sinne but she came not to remorse and repentance till Christ had told her So also was Dauid brought to a sauing knowledge of his sinne euen by Nathans plaine and effectuall reprouing of him 2. Sam. 12. 12 13. True it is the conscience of euery man will when God shall awaken it tell a man of his sinnes plainely and roundly seuerely and sharpely as we may see Rom. 2. 15 16. But it lyeth a sleepe for a time and will either say nothing or flatter a man and is therefore compared to a Band-dogge that lyeth at the doore Gen. 4. 7. The Ministry of the Word is the effectuall and mighty or dinance of God to awaken the conscience Rom. 3. 20. By the Law comes the knowledge of sinne The vse of this Doctrine is first for the Minister 1. To exhort him not to neglect this part of his Ministry by the consideration 1. Of the great charge that is laid vpon him and the danger he is in if he neglect it Thinke seriously of these two places If thou do st not speake to warne the wicked from his way saith the Lord Ezek. 33. 8. that wicked man shall die in his iniquity but his bloud will I require at thine hand And Ier. 1. 17. Speake vnto them all that I command thee be not dismaid at their faces least I confound thee before them 2. Of the small cause he hath to despaire of good successe in it if he performe it with a good heart How forcible are right words Iob 6. 25. See an example of this in 2. King 5. 13 14. what successe the admonition and reproofe euen of a seruant had through the blessing of God with a great Lord that was but a heathen man 3. Of the recompence and supply God will make of any friends he shall lose thereby There is no man that hath left willingly lost house or brethren or sisters or father saith our Sauiour Mar. 10. 29 30. or mother or wife or children or lands for my sake and the Gospels but he shall receiue a hundred fold now in this time houses and brethren c. and in the world to come eternall life 4. Of the reuerence and estimation that is gained by it vsually euen in the hearts of such as at first most distasted it Pro. 28. 23. He that rebuketh a man afterwards shall find more fauour then he that flattereth with the tongue 2. To exhort him that sith he must be a reproouer of sin in his people he vse all means and carry himselfe towards them so as his reproofes may preuaile with them And those are chiefly two 1. He must so carry himselfe towards them in his whole course that it may appeare he loueth them vnfainedly See the force of this in the Apostles speech Rom. 15. 14. I am perswaded of you my brethren that ye also are full of goodnesse that is of kindnesse and readinesse to do good to them you liue with filled with all knowledge able to admonish one another Teaching vs that no man is so fit to admonish another as he that is both full of knowledge and able thereby to conuince him and also full of goodnesse and one of whom the party may be perswaded that he beares a kind and louing affection toward him 2. He must so liue as by his vnblameable and holy conuersation he may gaine authority in their hearts See how this will preuaile It is said of Herod Mar. 6. 20. that he feared Iohn the Baptist and obserued him and when he heard him he did many things and heard him gladly And the reason that moued him so to do is said to be this because he knew him to be a iust and an holy man And for this cause the Apostle giues that charge vnto Timothy 1. Tim. 4. 12. Let no man despise thy youth but be thou an example of the belieuers in word in conuersation in charity in spirit in faith in purity as if he should say if thou be such a one they will neuer despise thee no not when thou shalt command and teach when thou shalt teach and reproue them with boldnesse and authority though thou be so young a man The second vse of the Doctrine is for all Gods people 1. To admit and accept of this part of Gods ordinance euen of the word of reproofe as well as of instruction or comfort receiue with meeknes the ingrafted word which is able to saue your soules Iam. 1. 21. that is euery part of Gods Word
notwithstanding the grosse sins thou liuedst in before thy calling when there was in thee no grace at all nor loue to God he then loued thee so far forth as to giue thee his Word to offer his Son to thee to giue thee his spirit how canst thou doubt but he will much more loue thee and not cast thee off for thy sinnes now he hath giuen thee a heart to loue and feare his name Secondly this Doctrine serueth for our instruction and imitation that professe our selues to be the children of God we should be followers of God in this as deare children Ephes. 5. 1. 1. As the hainous sins of his Elect doe not hinder God from seeking their calling and conuersion so we should not be discouraged from endeauouring with all long sufferance by all meanes especially by prayer vnto God the conuersion of such as are yet without grace be they neuer so wicked specially such of them as God hath tyed vs vnto by any speciall bond when the Apostle had charged Timothy to take principall care of this that in the Church assemblies prayers of all sorts may be made for Kings and all in authority whereof at that time there few or none that professed or fauoured the truth 1. Tim. 2. 1 2. he tells him vers 3. that this is good and acceptable in the sight of God our Sauiour and giues this for the reason of it vers 4. because hee will haue all men of all sorts and conditions of men some to be saued and to come vnto the knowledge of the truth And 2. Tim. 2. 24 25. he saith the seruant and minister of the Lord must be gentle vnto all men apt to teach patient instructing with meeknesse euen them that oppose themselues And Tit. 3. 2 3. he requires of all the faithfull that in their whole conuersation they shew all meekenesse to all men considering how bad themselues euen the best of them were before their conuersion 2. As the Lord loueth no man the worse for that he hath beene after once he hath vnfainedly repented no more should we See this in the Apostles charge concerning the incestuous person Yee ought saith he to forgiue him and comfort him lest peraduenture such a one should be swallowed vp with ouermuch sorrow Wherefore I beseech you that you would confirme your loue toward him 2. Cor. 2. 7 8. 3. As the infirmities of Gods children doe not cause the Lord to despise them or dislike their good workes no more should the infirmities we discerne in them that feare God cause vs to despise them or minish that reuerence and loue that we owe vnto them Despise not any of Christs little ones Matth. 18. 10. Honour all that feare God Psal. 15. 4. THE TWO AND TWENTIETH LECTVRE ON AVGVST XV. MDCIX IOH. IIII. XIX XX. The Woman saith vnto him Sir I perceiue that thou art a Prophet Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WEe haue heard that in the former verses our Sauiour seeking the conuersion of this poore woman and finding she could not or would not vnderstand what he had said vnto her in the commendation of the water of life which he had to bestow vpon her discouereth to her the secret whoredome that she liued in Now in these words the Euangelist setteth downe the effect which this reproofe did take in her heart and how the grace of true conuersion did now begin to worke and shew it selfe in her And this he noteth in three singular effects and fruits of grace that did appeare in her First she denied not nor excused or extenuated the sin which he had charged her with though she might well think he was neuer able either by witnesse or presumptions to conuince her of it Secondly neither doth she like euer the worse of him for dealing thus with her though if she had had in her no better a spirit then she had at the first she would haue scorned and defyed him that he being so meane a person as his habite did giue him to be should thus controll her she would haue told him that he spake this but out of a malicious and hard conceit that he had either against her nation because she was a Samaritan or against her person because she had denyed him water This I say she had beene likely to haue done if she had had nothing but nature in her but she doth not so but out of a tender conscience which the word of Christ and his Spirit had wrought in her she freely acknowledgeth her sin yet doth not the Euangelist who sets downe but the briefe summes of those things that were spoken and done report that she confessed her sin in plaine tearmes but that she did it in a far more effectuall manner to expresse her repentance then could otherwise haue beene done in so few words more effectually then if she should plainely haue said It is true indeed Sir that man that I keepe is not my husband but I liue in shamefull Whoredome with him For in these words Sir I see that thou art a Prophet She doth not onely confesse the truth of that which he chargeth her with but she doth also professe the reuerence and honour she bare to his person and that she esteemed now of him much better then she did before And this is the second fruit of her conuersion which the Euangelist doth record The third is this that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to her secretest sins but ready also to charge her with them yet she doth not out of a seruile feare and guilty conscience shrinke away from him and shun his company but desireth further communication with him and seekes instruction and resolution from him in a case of conscience that did most neerely concerne her For being touched in conscience with remorse for her sin and carefull to seeke peace with God shee desireth to be resolued by him in the right way how she may seeke the Lord and do him that seruice that may be acceptable vnto him Now of these three signes of grace and fruits of a true conuersion that are noted in this poore Woman let vs consider in order so as we may receiue instruction and comfort by them And first in that it is noted as a fruit of true conuersion and repentance in this Woman that being charged with her sin though it were secret she presently acknowledgeth it and saith as one being out of all doubt and fully resolued Sir I see that thou art a Prophet Wee learne That hee that is truely penitent for any sinne will bee ready to acknowledge his sinne euen to men when hee is charged with it He will be ready to acknowledge his sinne euen vnto men when he is charged with it I doe not say that a man is bound to acknowledge all his
with God for the recouery of their credit with men Who thinks the worse of Dauid or Paul for the publishing of their sins nay who thinkes not much better of them for it and it must needs be so because of the promise of Christ He that humbleth himselfe shall be exalted saith our Sauiour Luke 14. 11. For as he that looseth his life for Christs sake shall finde it Matth. 10. â—…9 So he that of conscience towards God can be content to neglect his credit and estimation with men shall be sure to loose no credit by it On the other side he that hides his sinne shall not prosper Pro. 28. 13. Either the trouble of his guilty conscience shall be increased thereby Psal. 32. 3. When I held my tongue my bones consumed when I roared all the day Or 2. he shall be further hardened and made more prophane and more gracelesse more vnable to repent Therefore Salomon when he had spoken of the benefit of confessing and danger of hiding sinne adds immediately Pro. 28. 14. Blessed is the man that feareth alway that hath a tender conscience as he hath that is apt to confesse his sinne but hee that hardneth his heart as he vsually doth that vseth all the wit and learning he hath to hide his sin shall fall into mischiefe For 3. nothing that he takes in hand shall prosper not his prayers not his meditations Gods graces shall not prosper nor thriue in him See an example of this in Dauid who though doubtlesse he vsed to pray and frequent Gods worship during the space of that yeare which passed betweene his sinne and his repentance yet all did him no good till he had confessed his sinne To exhort vs that we therefore would seeke to get our selues this testimonie of our vnfained conuersion that when we are reprooued for our sinnes we can confesse them When the Lord in the Ministery of his Word meetes with thee particularly and thou hast such secret sinnes discouered vnto thee as neither the Minister himselfe nor any other can charge thee with as oft it falls out for the Word is liuely in operation and of a searching nature as the Author of it is Heb. 4. 12 13. if I say when thou art thus met with thou wouldst presently acknowledge thy sin vnto God in secret as he did of whom we read 1. Cor. 14. 25. when the secrets of his heart were made manifest vnto him by the Ministery of the Word he fell downe on his face and worshipped God no doubt thou mightest finde much comfort in it 2. Yea we should desire that we may be thus met with euen to heare that that particularly toucheth our selues as Iohn Baptists hearers did Luke 3. 10. 12. 14. That minde should be in euery one of vs that was in Dauid Let the righteous smite me saith he Psal. 141. 5. it shall be a kindnesse and let him reproue me it shall be as excellent oyle 3. When thy sin is knowne and is become offensiue vnto men thou must be willing to confesse it euen vnto men Remember the danger and curse of God threatned to them that hide their sinne and take heed of it Now there be many waies whereby men hide their sins 1. By iustifying and defending them As Ionah 4. 9. Doest thou well to bee angry for the Gourd he answered I do well to be angry to the death As many delight to shew their wits in defending many sinnes that the word condemnes 2. By denying them as Cain Gen. 4. 9. and Gehezi 2. King 5. 25. And Ananias Acts 5. 8. 3. By excusing and extenuating their sinne as Adam For saith Iob Iob 31. 33. Adam hid his sinne and that was onely this way he excused and extenuated it and so did Eue hers he laid the fault vpon the woman which God had giuen him and she vpon the Serpent Gen. 3. 12. 13. and thus did Saul seeke to hide his sin by excusing it and laying the fault vpon the people 1. Sam. 15. 21. 4. By senslesse silence not acknowledging them or being affected with them as Iudas did who though he heard our Sauiour in great trouble of spirit speake plainely of his sin Iohn 13. 21. and particularly pointed him out to be the man Iohn 13. 26. 27. though he had heard the fearefull words he denounced against him for it Mat. 26. 24. though he saw how much all the elect Apostles were moued and troubled with it Matth. 26. 22. yet could not he confesse his sinne nor seeke mercy nor was once moued or troubled with it for this Lecture the three and twenty August 22. 1609. IT followeth that we proceed to the second signe of grace and fruit of true conuersion in this woman she esteemed better of Christ after he had thus touched and reproued her then euer she did before She now in her heart esteemes him and with her mouth acknowledgeth him to be a Prophet of God and from hence we learne That he that is truely penitent will not hate or storme against him that shall admonish or reprooue him for sinne but loue him the better rather He that is poore in spirit and mournes for sin will be meeke also Matth. 5. 3 4 5. Pro. 9. 8. Rebuke a wise man and he will loue thee and 25. 12. As an earing of gold and an ornament of fine gold so is a wise reprouer vpon an obedient eare he counts it no disgrace but an ornament and honour to him to be thus faithfully dealt with Dauid esteemed better of Nathan after he had so plainely rebuked him then euer he did before see the reuerent respect he shewed vnto him when he came to speake with him he had present accesse to him 1. King 1. 23. and you shall find verse 27. that the King was not wont to conceale from him but to aduise with him about all his affaires of greatest moment so Acts 2. The same men that had mocked the Apostles before verse 13. when by their ministry they were plainely rebuked they esteemed reuerently of them Acts 2. 37. So did he also of whom we read 1. Cor. 14. 25. he reported to all men and vpon all occasions that God was of a truth in that Ministery Reasons 1. Because they know God is the Author of that reproofe that is giuen them according to his word whosoeuer be the instrument 2. Chron. 35. 22. Though Pharaoh Necho were Iosias enemy yet the counsaile and reproofe he sent him came from the mouth of the Lord and it was his ruine that he hearkned not vnto it He that reprooues me for any sinne according to the word speakes to me on Gods behalfe This is not his word but Gods and so to be receiued not as the word of an inferiour but as the word of God be that despiseth despiseth not man but God 1. Thess. 4. 8. And when we haue to deale with God the greatest must lay aside his dignity and thinke he can neuer be humble enough Iudges
and castest my words behind thee Psal. 50. 16 17. And a Bishop must be blamelesse 1. Tim. 3. 2. Yea if he haue beene heretofore infamous for any scandalous sin and haue now repented he ought not to exercise his function in that place where that infamy continueth for he must be one that hath a good report euen of them that are without lest he fall into reproach and by that meanes into the snare of the diuell 1. Tim. 3. 7. The cause why Paul by no meanes would accept of Marke to ioyne with him in his Ministery was because he had giuen offence to the Church by departing from him before Acts 15. 37 38. Yet it is no iust exception to the reproofe that is giuen because we know some faults by him that reprooues vs for then may we reiect all reproofe from men seeing the holiest Minister hath his infirmities and faults we also are men of the like passions with you say the Apostles themselues Acts 14. 15. Yea it it profitable for vs that God teacheth vs not by Angels nor by his Spirit immediately but by poore weake men that are sinners as well as we for by this meanes they may teach vs with more feeling experience and compassion then otherwise they could haue done this reason the Apostle giues why our blessed Sauiour himselfe was in all things excepting sin made like vnto vs Heb. 2. 17. that he might be a mercifull and faithfull high priest Yea say they that teach and reprooue thee be guilty not of humane infirmities onely but of grosse sinnes yet that cannot warrant thee either to refuse to heare them or to obey such reproofes as they giue thee by warrant from the Word of God for the people were bound to heare and obey the good doctrine of the Scribes and Pharisees though their workes were naught Matth. 23. 2 3. And the people of God transgressed because for the sinnes of Elyes sonnes the Priests they abhorred the offerings of the Lord 1. Sam. 2. 17. 24. The third and last of those corruptions which vsually hinder vs from taking reproof in good part is this that we take such as reprooue vs especially publikely to be our enemies or to be set on by some tale-bearers that loue vs not if he would haue come to me saith many a one and told me of my fault in priuate I should haue takenit well but this exclaiming of me and disgracing me in publike argueth no loue An example of this corruption we haue in Ahab who accounted the Prophet Eliah his enemie 1. Kings 21. 20. and those proud men spoken of Ier. 43. 2 3. who charged the Prophet that Baruch had set him on to preach so against them as he did To strengthen vs against this corruption we must consider of these foure points 1. That a man may haue his sin touched and reprooued in the Ministery of the Word when the Minister intends not to touch him nor so much as knowes of his sin as it was with that man that came to heare the Prophets he was conuinced of all he was iudged of all and had the secrets of his heart which were vnknowne both to the Prophets and to all other men made manifest to him 1. Cor. 14. 24 25. We vse not to busie our selues in inquiring curiously or maliciously into your faults nor entertaine tale-bearers but may say to you as the Prophet The Lord teacheth vs and shewes vs your practises and makes vs able to meet with them when wee thinke not of you Ierem. 11. 18 19. 2. That when a mans offence is knowne and scandalous to many the Minister is not bound to admonish him in priuate but may without malice reprooue it publikely for so did Iohn deale with the Pharisees and Sadduces Matth. 3. 7. and Paul euen with Peter himselfe Gal. 2. 14. and we haue an expresse commandement for it 1. Tim. 5. 20. them that sin publikely and notoriously he meanes rebuke before all that others also may fearâ—… 3. Though the sinne be priuate and knowne to no more but the Minister himselfe it may oft-times be much fitter for the Minister to touch and reprooue it in his publike Ministery then to admonish the party in priuate prouided that he so touch the sin as he touch not nor note the person And that for these three reasons 1. Howsoeuer most men will bragge how well they would take it to be admonished in priuate yet they that will try it shall finde there be very few that will take it well 2. There is much more power and authority in such publike reproofe as I haue spoken of then in any priuate because of the promise Christ hath made to be with his seruants in the execution of all the parts of their Ministeriall function Matth. 28. 20. 3. By such a publike reproofe many others may receiue profit which is the reason the Apostle giueth of that commandement 1. Tim. 5. 20. 4. If his reproofe be according to Gods Word thou oughtest to receiue it whatsoeuer his affection be that deliuers it yea thou shouldest count it a dangerous sin for thee thus to censure and iudge of the Preachers affection when thou canst not iustly blame his doctrine and so the Lord speakes of it as of a great sin Hos. 4. 4. this people are as they that striue with the Priest This Doctrine serueth also for reproofe and to discouer the vnsoundnes and hypocâ—…isie of most men Ought euery Christian to loue his Minister with more then an ordinary loue and that for this cause because he vseth to admonish and reprooue him will he that hath any wisedome or grace in him loue the man the better that rebuketh him is it not possible for any man truely to haue repented of any sin that hates and stormes against him that dislikes and censures his sin then surely are most men far from grace and far from true repentance For there is many a man like Ahab who though they acknowledge their Minister to be the faithfull seruant of God as he did Micaiah yet hate him onely because he prophecies not good to them 1. King 22. 8. And generally the people hate the Ministers of the Word onely for doing this worke and duty of their Ministry they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Am. 5. 10. yea though they giue them no other occasion at all I haue neither lent on vsury nor men haue lent to me on vsury that is I neuer had to doe with them about any worldly occasions yet euery one of them doth curse me saith the Prophet Ier. 15. 10. Now I would haue such men to know that it is not the committing of any sin how hainous soeuer that makes their case so desperate or is so certaine a signe of their perdition as this that they despise admonition Better is a poore and a wise childe then an old and foolish King who will no more be admonished saith Salomon Eccl.
4. 13. By this the Prophet knew that the Lord had determined to destroy Amaziah 2. Chron. 25. 16. because he scornefully reiected his admonition and would not receiue it And this is giuen as an vndoubted signe of the vtter ruine of the kingdome of Iuda 2. Chron. 36. 15 16. that when God sent them his messengers to admonish and reprooue them they mocked his messengers and misused his Prophets vntill the wrath of the Lord rose against his people till there was no remedy Dauid committed two hainous sins but was Gods child and found mercy Why being admonished he tooke it well and profited by it 2. Sam. 12. 13. But let it be the least sin that can be committed if being admonished a man will not be reclaimed he is to be esteemed as a Heathen and a Publican Matth. 18. 17. The highest degree of sin is the sitting in the seate of the scorner Psal. 1. 1. and who is a scorner he that will not endure admonition but hates him that reprooues him Pro. 9. 8. THE FOVRE AND TWENTIETH LECTVRE ON AVGVST XXIX MDCIX IOH. IIII. XX. Our Fathers worshipped in this mountaine and yee say that in Ierusalem is the place where men ought to worship WE haue already heard that the Euangelist in this verse and the former doth set downe the effects of that speech whereby our Sauiour did discouer to this poore Woman her secret sin and reprooues her for it and this he setteth forth in three notable fruits and signes of a true conuersion which it brought forth in her 1. She acknowledgeth her sin 2. She esteemeth farre more reuerently of Christ then she did before 3. She seekes to him for instruction and resolution in a doubt that troubled her conscience The two first we haue spoken of in the former verse Now it remaines that we proceed to the third and last as it is set downe in this verse For this must needs be acknowledged another notable fruit of Gods Spirit and signe of her conuersion that perceiuing him to be a Prophet and one that through the diuine knowledge and holinesse that was in him was not onely priuy to all her secretest sins but ready also to charge her with them yet she shrinkes not from him nor leaues his company but desireth further communication with him and seekes instruction and resolution of him in a case of conscience that did most neerely concerne her Now before we can well receiue that instruction which the Holy Ghost intended to giue vs in this verse fiue questions must be answered for the opening and vnfolding of the meaning of the Text. 1. What the worship was that she here speakes of 2. What mountaine was that she here speakes of 3. Who were these Fathers that she saith did worship in that mountaine 4. What mooued her to make any doubt of this matter 5. Why seekes she to be instructed in this question rather then in any other For the first the word that is heere vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly Adoration euen a bodily and outward worship when by some reuerent gesture of the body we testifie the inward subiection and honour that in our hearts we beare vnto God Now because we can doe no part of worship and seruice vnto God well but there must be in it euen some bodily signification of reuerence vnto him therefore also the whole worship we doe vnto God is oft called adoration yet in this place it is not put for the whole worship of God but onely for the most publike and solemne worship which stood in sacrifices and ceremonies appointed by the Lord. For she knew well that there were many parts of Gods Worship which the Iewes did vse as well in any other place as in Ierusalem They vsed to pray in the Synagogue Matth. 6. 2. Yea and in their priuate houses also Dan. 6. 10. They vsed to read and preach the Word in their Synagogues Acts 15. 21. And they had Synagogues not in Ierusalem onely but in all parts of the world at Damascus Acts 9. 2. at Salamis Act. 13. 5. at Antioch Act. 13. 14. at Iconium Act. 14. 1. at Thessalonica Act. 17. 1. at Corinth Act. 18. 17. at Ephesus Acts 18. 19. 2. The mountaine that she speakes of here was Mount Gerizim as appeares not onely because both Iosephus and the author of the Macabees 2. Mac. 6. 2. doe affirme that the Samaritans Temple stood vpon that mountaine whose authority though it be meerely humane and therefore such as the conscience of man cannot rest vpon nor be conuinced by in the matter of faith or manners either because we know all men are subiect vnto errour Rom. 3. 4. yet in a matter of fact and story is of some vse as those ciuill stories and Chronicles were that we reade of in the holy Scriptures namely that booke of the warres of the Lord mentioned Num. 21. 14. and that booke of Iasher Iosh. 10. 13. and that booke of the acts of Salomon mentioned 1. King 11. 41. But specially because it is plaine by Iudg. 9. 7. that Mount Gerizim was the Mount that stood by this towne Sychem 3. By their Fathers shee meanes not onely the true Ancestours of the Samaritans which were Heathens and Infidells as yee shall reade 2. King 17. 24. But Iacob also and the Patriarches as ye shall finde in the 12. verse For the fourth question The reason of her doubt and scruple was this 1. For Mount Gerizim she had reason to thinke it was as holy a place as Ierusalem not onely 1. because her true Ancestours had worshipped there and in the Temple that stood there but 2. Specially because it was the place that the Patriarches and Iacob himselfe had worshipped in for it is said Gen. 33. 18. 20. that Iacob hard by Sichem built an Altar and called it The mighty God of Israel and it is very probable that the place vpon which he built that Altar was this Mount Gerizim which stood hard by Sychem for the Patriarches before the Temple was built were wont to make choise of mountaines to serue God on for the better stirring vp of their affections by the contemplation of Gods workes and that by Gods owne direction also 1. This is noted of Abraham Gen. 12. 8. and 22. 2. Of Iacob Gen. 31. 14. of the Israelites the posterity of Iacob Exod. 3. 12. and in a fond imitation thereof that seemes to bee that the idolatrous Iewes did offer incense and powre out their drinke offerings vpon the roofes of their houses Ier. 19. 13. 3. Besides vpon this mountaine the Lord had appointed that the Priests and Leuites should stand to blesse the people so soone as euer they were come to the Land of Canaan Deut. 11. 29. and 27. 12. On the other side she had reason to doubt that Ierusalem was the place where this solemne seruice should be done vnto God because hee whom shee found to be a Prophet of God and all of his
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
buttery or a seller or ale-house in drinking of healths they can neuer be seene to kneele in the House of God in prayer to him I know what men pretend for this if the person to whose health they drinke be such as to whom in the ciuill custome of our country the knee is due it cannot be say they vnlawfull and vnfit in drinking to their health to kneele downe But how wittie soeuer these men be to excuse their sinne it is certaine this vse was first taken vp in scorne and contempt of prayer And therefore it is not to be maruelled if they that haue thus abused their knee in doing homage to the diuell be so void of grace as neuer to bow their knee to the honour and seruice of God But let them that vse so oft to drinke healths vpon their knees consider what they will answer to the Lord for so great prophanenesse 3. The third and last sort of them that I told you are to be charged with this sinne of not shewing due reuerence to Gods worship when they are present at it are they that though they will come sometimes to the House of God specially if they haue the example of their betters to draw them vnto it yet carry themselues so as if they did study to shew that they despise our assemblies and the worship we doe to God in them As many Papists that are present when we giue thankes to God in our meales will by some outward behauiour witnesse their dislike so do these men being in heart either Papists or Atheists which is worse carry themselues in our publike assemblies By prating and laughing and playing the parts of iesters and prophane fooles they do purposely both hinder themselues and all that are neere vnto them from profiting by any thing that is taught yea indeauour all they can to make the Word and seruice of God ridiculous and contemptible vnto others Surely the sinne of these men is exceeding great before the Lord. Our Sauiour calls these despisers and scorners of holy things dogs Matth. 7. 6. When the Holy Ghost would shew that Nimrod was an oppressor in high contempt of God he calls him A mighty hunter before the Lord. Gen. 10. 9. And surely these that dare be thus prophane euen in the place of Gods speciall presence before the Lord may well be said to be prophane in the highest degree prophane in high contempt to God himselfe It were to bee wished such men would keepe themselues away from Gods Sanctuary or that we had such porters to keepe them away as they had vnder the law 2. Chron. 23. 19. For they doe enough to bring Gods vengeance on vs all by their sinne But to conclude I will say to these men though I hope there be none such here and if there were I haue small hope to doe them good as the Apostle doth 1. Cor. 10. 22. Doe you prouoke the Lord vnto anger are you greater then he Ier. 7. 19. Doe they prouoke me to anger saith the Lord doe they not prouoke themselues to the confusion of their owne faces Didst thou neuer feele the terrour of the Lord Did the feare of his glorious power and maiesty neuer strike thine heart and make it to tremble How hast thou beene affected in the thunder and lightning this last summer If thou hast let this restraine thee from this prophanenesse and teach thee to adore and doe him reuerence specially in his Sanctuary See how this reason is vrged by the Prophet Psal. 29. when he had exhorted the greatest verse 2. to giue vnto the Lord the glory due vnto his name which they could neuer do vnlesse they did worship and adore him in his glorious Sanctuary he speakes much vers 3. 9. as an effectuall reason to moue them to it of the glory and greatnesse and power of God that appeares in the thunder and lightning and vers 9. concludes his speech in it thus and in his temple doth euery one speake of his glory as if he should say in his temple his glory appeares much more then in that and the greatnesse and glory of God that appeares in that makes men giue the more glory to God in his Sanctuary and shew the more reuerence in it Lecture the thirtieth October 24. 1609. IT remaineth now that we come to the question it selfe which this woman propoundeth to our Sauiour wherein that we may the better receiue our instruction from it these three things are to bee obserued 1. That perceiuing him to be a Prophet and one that could tell secrets she sought not to know her fortune as we say how long shee should liue how many more husbands she should haue or how many children what manner of ones they would prooue or such like matters which if shee would haue yeelded to that curiosity that is in vs all by nature she would haue questioned with him about but being effectually touched in conscience by the Spirit of God with remorse for her sin and desire of saluation she seekes onely to be instructed by him in a chiefe ground of Religion and case of conscience 2. Though she were but a woman and a Samaritan and an harlot yet did she take notice of a maine controuersie that was betweene the Iewes and Samaritans about the right way to saluation and true manner of seruing God yea she was acquainted also with the chiefe reason that the Samaritans alledged for themselues 3. She satisfieth not her conscience in the long custome of all her neighbours and antiquity of their Religion neither feares the imputation of lightnesse and inconstancie amongst her neighbours but calls in question the Religion which her selfe and all her ancestors had profeâ—…ed and earnestly desires to be resolued by Christ whether it were the true Religion or no. And from this example thus considered we haue this Doctrine to learne for our instruction that Euery Christian euen women are bound to seeke to be resolued and setled in the knowledge of the true Religion of God Before I come to the proofe of this two things are to be premised for the right vnderstanding of the Doctrine 1. I doe not say that euery one is bound to studie the controuersies so as to be able to answer an aduersary For this is a speciall gift required of the Minister to be able to conuince the Aduersary Tit. 1. 9. And to stop his mouth verse 11. Yea it may doe hurt to a weake Christian to busie himselfe much with controuersies to reade the books of aduersaries to the truth or conferre with them Rom. 14. 1. Him that is weake in the faith receiue but not for controuersies in disputation 2. I say not that there is the like measure of knowledge required of euery Christian. For 1. Of vs that liue in these dayes in which the light is so cleerely reuealed in which besides the Ministry of the Word there are bookes of all sorts written more knowledge is required thâ—…n was of our
possible for man by reason and by light of nature to conceiue nay indeed the whole doctrine of the Gospell is so we speake the wisedome in a mystery saith the Apostle 1. Cor. 2. 7. and 1. Tim. 3. 16. Great is the mystery of godlines yea the more a man excelleth in naturall reason and vnderstanding the more vnable shall he be to conceiue them Rom. 8. 17. The wisedome of the flesh is enmitie to God It is God onely that by the supernaturall light of his Spirit reuealeth these things Matth. 16. 17. And God will reueale it to none but to those that are meeke and humble to none that haue such high conceit of themselues and attribute so much to their owne reason Psal. 25. 9. the meeke will he teach his way 3. The curious hearer that disdaines that Ministry as vnlearned and of no worth that brings no other authority nor other testimonies but the testimony of the Word of God and yet it is euident this was the course that the Prophets and Apostles yea and Christ himselfe tooke in their Ministry 2. The Scripture is sufficient to euery purpose that concernes the Ministry euen to make men wise vnto saluation to teach to conuince to reprooue to exhort and euen to make the man of God the Minister of God perfect thoroughly furnished vnto euery good worke that he hath to do in the whole exercise of his ministry 2. Tim. 3. 15 16 17. 3. There is no such certainetie in any other testimonie as the conscience can relye vpon because euery man is subiect to error Rom. 3. 4. 4. The carelesse hearer that neuer examines what he heares but receiues euery thing vpon the credit of such as teach him It is the commandement of Christ Marke 4. 24. Take heed what you heare And it is too much readinesse in receiuing that that is taught vs if wee receiue it before we haue examined it Acts 17 11. It is said to be a propertiâ—…â—…f a foole to beleeue euery thing Pro. 14. 15. Yea it is noted for the misery of a naturall man that like a beast he is carryed away as hee is lead 2. Cor. 12. 2. Three benefits Christians should finde in this if they would examine by the word whatsoeuer they heare and labour to see the ground of it in the Scripture before they receiue it 1. They should grow to certaintie in that they hold when their faith shall stand not in the wisedome of men but of the power of God as the Apostle speaketh 1. Cor. 2. 5. so cannot the other 2. They would perseuere and hold fast that they haue learned Matth. 13. 44. When he had withdrawne himselfe and examined the treasure he sold all for it Contrarily he that incontinently and ouer-hastily receiued the Word was soone gone Matth. 13. 21. 3. They would obey and make conscience of the practise of that they know so cannot the other when the Apostle speaketh of the obedience of the Thessalonians and of the power his Ministry had in their hearts and liues he giues this for the reason of it 1. Thess. 2. 13. that they receiued the Word of God which they heard of him not as the word of man but as it was indeed the Word of God which also did worke effectually in them that beleeued For then would the Doctrine be mighty in operation when it is once found to be well grounded vpon the Word of which it is said Heb. 4. 12. that it is liuely and mighty in operation Lecture the three and thirtieth Nouember 28. 1609. THe last day we heard that this verse containeth the first part of Christs answer to the question that this Woman propounded to him and that it consisteth of two parts 1. An asseueration whereby he confirmeth the Doctrine that he was to teach her in these words Woman beleeue mee 2. The Doctrine it selfe in these words The houre commeth c. The asseueration we finished the last day it remaineth now we come to the Doctrine it selfe The words I interpreted the last day to you and told you the meaning of them was this that the time was then at hand namely the time of his Passion when all that did desire to worship God aright as this Woman did should not stand more addicted vnto or put more holinesse in Mount Gerizim or Ierusalem either then in any other place So that the Doctrine we are to learne from these words is this That this is one benefit we haue by the death of our Sauiour that now all religious difference of places is taken away no one place is holier then another Before I confirme this Doctrine I will cleere it from an obiection that may be made against it If all difference of places be taken away then it seemes a man may serue God in his shop or chamber as well as in the Church I answer 1. Our Sauiour compares not priuate places with publike but publike with publike priuate with priuate 2. It is true indeed there is more respect to be had and more good to be receiued by the seruice that is done to God in the Church then by that that is done in any priuate house For the Apostle speakes of this as of a fearefull sin and step vnto the vnpardonable sinne to forsake the assemblies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 25. 26. But that that makes the seruice we doe to God there better then that we can do to him in houses is not the place or any holinesse in it but the assembly with which we ioyne 1. In the publike assembly we haue the help of the Ministry of the Word and Sacraments the vse whereof is to inflame and kindle deuotion in our hearts did not our hearts burne within vs while hee talked with vs and while he opened to vs the Scriptures say the Disciples Luke 24. 32. and to conuey Gods Spirit and grace into vs and is therefore called the ministration of the spirit 2. Cor. 3. 8. 2. We haue the example of the zeale and deuotion and cheerefulnesse of other of Gods seruants with whom we ioyne which is of great force to correct our owne sluggishnesse and drowsinesse and to quicken Gods graces in vs Your zeale prouoked many saith Paul 2. Cor. 9. 2. And Dauid professeth that he receiued much good by beholding the forwardnesse of the rest of Gods people in frequenting the house of God Psae 122. 1 2. And I doubt not but very many wicked men haue found in their own experience that as it is said of Saul when he came among the Prophets though he came euen with euill minde yet another heart was giuen him the Spirit of God came vpon him also and he became like one of them 1. SaÌ„ 19. 23 24. So these men in the assembly of Gods people by beholding the reuerent attention and deuotion of others haue found many good motions wrought in themselues 3. There is much more force in the prayers wherein many of Gods seruants ioyne together
all the Prophets and of Christ himselfe shed Matth. 23. 37. 3. The reliques of Saints which they pretend doe make those places holier are notoriously knowne to be counterfeit 4. If the true bodies of the Saints were indeed there yet ought not such religious respect to be had to those places for them For for this cause the place where Moses was buried euen vnder the Law when some places were holier then other was so carefully concealed least the people of God should giue religious respect vnto it Deut. 34. 6. Yea Michael stroue and disputed with the diuell about this point Iude 9. 5. It is Iudaisme and a deniall of Christ to be come to hold that one place is holier then another as is euident by this Text. 2. The second superstition of Papists reprooued by this Doctrine is this that they put more holinesse in some places of buriall then in others For they hold that it is more beneficiall to the dead to be buried in the Church-yard then out of it and in the Church more then in the Church-yard and in the Chancell more then in the Church and neere the high Altar more then in any other place of the Chancell and that vpon this conceit that these places are consecrated and hallowed that they are holier then other places are 1. I doe not deny but a Christian may lawfully desire to be buried in the place where the rest of the faithfull are buried 2. There may be more ciuill honour done to some Christians then to others euen in the place of their buriall it was an honour lawfully done vnto Hezekiah that he was buried in the chiefest of the Sepulchers of the sonnes of Dauid 2. Chron. 32. 33. But to put any holinesse in this thing or to thinke the place where one is buried can any way tend to the benefit of the dead that is grosse superstition that is most vnlawfull 3. The third superstition condemned by this Doctrine is this that they hold priuat prayer made in a Church more auaileable because the Church say they is a more holy place then any other Whereas it is euident by that hath beene said that our houses and chambers are in themselues as holy places as the Churches are 2. That for priuate and secret prayer they are fitter places then any Church When thou prayest enter into thy closet and when thou hast shut the dore pray to thy father which is in secret Matth. 6. 6. 4. The fourth superstition condemned by this Doctrine is that they put holinesse and Religion euen in the situation of their Temples and placing of their bodies in prayer For the Temple say they should be built towards the East and we should worship towards the East Whereas it is not religiously materiall which way our Churches stand or which way we turne our selues in prayer so our hearts be lifted vp and directed to our Father which is in heauen Yet if any part of Heauen bee more vnfit for vs to turne our faces towards in prayer then other the East is the vnfittest Because we finde Idolaters blamed for doing so Ezekiel 8. 16. Which we cannot finde noted of any other part 2. Though the matter it selfe bee of small moment yet to put holinesse in it is a great sinne as is euident by that bitter inuectiue our Sauiour maketh against the Pharisees and Iewes for the holinesse they put in washing of hands and cups and such like things Marke 7. 6. 9. The second Vse of this Doctrine is to exhort vs that sith we haue learned that this is one chiefe priuiledge we haue by Christs death that all religious difference of places is taken away and our nation now is as holy as Canaan our townes as Ierusalem our houses as the Temple we should therefore make vse of this priuiledge in seruing God not in our Temples onely but in our houses also in establishing the exercises of Religion in our families and vsing them there constantly and conscionably We reade of Abraham that wheresoeuer he pitched his tent he was wont to erect an Altar vnto God Gen. 12. 8. and 13. 18. And many Christians are said to haue had Churches in their houses Rom. 16. 5. Col. 4. 15. Philemon 2. Vnder the Law they were wont to dedicate their houses and consecrate them to God before they dwelt in them Deut. 20. 5. Psal. 30. in titulo Though this were done then with sundry ceremonies which are now abolished yet the equitie remaines and we also should dedicate our houses vnto God and that can we doe no better way then this 2. Sam. 6. 11. God blessed the house of Obed-edom while the Arke was entertained in it And how can this choose but bring a blessing from God vpon our dwellings if he were serued constantly in them Contrarily Ier. 10. 25. There is a Propheticall imprecation against those families wherein no prayer is vsed The third Vse of this Doctrine is to teach vs that such is the seuerity of God against sinne that he will not onely plague them that commit it but curse the very place where it hath beene committed Ierusalem and the House of God may be an example to all places in the world in this point For what places in the world had so many priuiledges as Ierusalem and the Temple there Of which it is said 2. Chron. 7. 16. I haue now chosen and sanctified this place that my name may bee there for euer and mine eyes and mine heart shall bee there perpetually And Lam. 4. 12. The Kings of the earth and all the inhabitants of the world would not haue belieued that the aduersarie and the enemie should haue entred into the gates of Ierusalem and yet behold how the sinnes committed therein made it the most accursed place in the world It is a speciall blessing oft promised to the godly that their habitation and dwelling shall prosper Pro. 3. 33. That he will make the habitation of their righteousnesse prosperous Iob 8. 6. Yea that they shall know and feele that peace shall be in their Tabernacles Iob 5. 24. And about them and their houses and all that they haue God keepes such a fence as Sathan cannot hurt them Iob 1. 10. It is the protection of God alone that keepes our houses from the calamities of fire within and lightning from heauen and from the annoyance and molestation of euill spirits and other iudgements On the other side it is certaine the curse of God is vpon the habitation of the wicked Pro. 3. 33. and 14. 11. the house of the wicked shall bee ouerthrowne Sinne defiles the house where it is committed and brings Gods curse on it the houses vpon whose roofes Idolatry had beene committed shall bee set on fire saith the Lord Ier. 32. 29. The curse shall enter into the house of the thiefe and of him that sweareth falsly and it shall remaine in the midst of it and it shall consume it with the timber thereof and the
and by himselfe Luke 5. â—…6 He kept himselfe apart in the wildernesse and prayed he vsed this kind of praying in the morning Maâ—…e 1. 35. In the morning very early before day he arose and went out into a solitary place and there prayed He vsed it also in the euening Matth. 14 â—…3 Hee went vp into a mountaine alone hauing no house of his ownâ—… he was wont to goe abroad into the most solitary place to pray and when the Euening was come hee was there alone Yea this was his custome Luke 22. 39. Hee went as he was wont to the Mount of Oliues 5. He was wont to performe this worship of God with gestures and signes of as much reuerence humility and submission as we shall read any of Gods seruants haue beene wont to doe Luke 2â—… 41. He knecled downe and prayed Matth 26. 39. He fell on his face and prayed The Reason why he was thus diligent in worshipping God waâ—… not so much for his owne sake as for vs. For he had no need to pray for hee had all creatures in heauen and earth at command and by his word was able to doe what pleased him Matth. 8. 8 9. Speake the word onely and 〈◊〉 〈◊〉 shall be healed For I am a man also in authority c. Why then did he thus vse to worship God surely for our sake onely and not for himselfe but in respect of vs. Three Reasons there were for it 1. That he might purchase to vs eternall life it was necessary he should perfectly keepe the law for thus runs the Couenant Matth. 19. 17. If thou wilt enter into life keepe thâ—… commandements yea perfectly Gal 〈◊〉 1â—… This we were not able to doe therefore he Gal. 4 4 5. Was made vnder the Law that he might redeeme them that are vnder the Law that we might receiue thâ—… adoption of sonnes Therefore it became him to fulfill all righteousnesse Matth. 7 5. And this is a chiefe part of that righteousnesse God requireth of vs in his law that we worship him Mat. 22. 38. This is the first and the great commâ—…ndement 2. That he might giue vs an example for that which he speaketh of one of his actions may be said of all that he did in obedience to the morall Law Iohn 13. 15. I haue giuen you an example that you should doe as I haue done 3. That he might obtaine for vs the Spirit of God whereby we may be made able to doe the like For as the disobedience of Adam deserued that all his posterity should loose the Image of God and become like vnto him Rom. 5. 22. By one man sinne entered into the world so the actiue obedience of Christ hath deserued that God should renew his Image in all the faithfull and giue them his quickning spirit Rom. 8. 2. the Law of the spirit of life in Christ Iesus hath made me free from the law of sinne and of death The Vse of this Doctrine is to stirre euery one of vs vp to a greater conscience and diligence in all the duties of Gods worship specially in prayer For if the Sonne of God that had not such need to doe it in respect of himselfe yet vsed it so constantly and vsed it onely because the Law requires it of vs and that he might make himselfe an example to vs and that he might obtaine grace for vs to doe it what excuse can we that are bound vnto it by Gods Law and stand in such need of it haue for our ordinary neglect of publike prayer of prayer with our family of secret and priuate prayer 2 The second thing we are to obserue here is this that our Sauiour in commending the worship and Religion of the Iewes makes himselfe one of their number acknowledgeth himselfe a member of their Church professeth that himselfe did worship God as they did from whence this Doctrine ariseth for our instruction That those assemblies that enioy the Word and Doctrine of saluation though they haue many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithfull may make separation from We shall need no further proofe of this Doctrine then the example of our Sauiour himselfe If we consider on the one side how corrupt the State of the Iewes Church was in his time and on the other side how farre forth our Sauiour did communicate with them in the seruice of God 1. For the first what the state of that Church was in his time we may know if we consider 1. What the Priests and teachers were themselues that had the ordering of Gods worship 2. What the people were with whom he was to ioyne in Gods worship 3. What the worship it selfe was wherein he was to communicate 1. The Priests and teachers 1. Were ignorant and vnlearned Matth. 23. 16. 2. They were wicked and vngodly Matth. 23. 3. 3. They had a corrupt and vnlawfull enterance into their calling yea euen the high Priest himselfe For whereas by Gods ordinance he was to hold that office during his life this office was bought and sold and made annuall Iohn 11. 49. Caiphas was high Priest for that yeare 2. And what were the people Surely the most of them in all places where he conuersed were notoriously and obstinately wicked In Nazaret where he had liued most see what they were Luke 4. 28 29. All that were in the Synagogue when they heard this Doctrine were filled with wrath and rose vp and thrust him out of the Citie and lead him to the edge of an hill to cast him downe headlong But were they better in other places No he vpbraided all the Cities where most of his great workes were done Woe bee to thee Corazin woe be to thee Bethsaida Matth. 11. 20 21. And were the people of Ierusalem any better you shall perceiue that by that affection they shewed at the Passion of our Sauiour When Pilate a Gentile had made such an offer to them Luke 23. 18. All the multitude cryed at once not him but Barrabas and Matth. 27. 25. When Pilate had washed his hands and protested for Christ innocency then answered all the people and said desperately his blood bâ—… on vs and our children 3. The worship it selfe that was vsed in that Church had many corruptions in it 1. They vsed many superstitious ceremonies the obseruation whereof they vrged more strictly then the commandements and ordinances of God Mar. 7. 9. 2. The Temple was prophaned and made a den of theeues Matth. 2â—… 12 13. 3. The discipline and censures of the Church were shamefully abused Iohn 〈◊〉 22. The Iewes had decreed that if any did confesse that Iesus was the Christ he should bee excommunicated ipsofacto 4. The Doctrine was corrupt in many points as you shall finde Matth. 5. 2â—… 48. 5. Some corruption also was crept into the administration of the Sacraments For they kept it a day after our Sauiour who obserued the
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
were the Messias for that that was their question it appeareth plainely by his answer hee confessed and cryed not but confessed I am not the Christ Iohn 1. 20. That was one reason why not Herod onely but all Ierusalem with him were so troubled when they heard that the Messias was borne Matth. 2. 3. The fift and last question is how this woman being a Samaritan should come to know 1. That there should come a Messias 2. That he was now comming 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation then euer they were instructed before I answer 1. She might know it by hearing that the Iewes of all sorts had now for a good while liued in an expectation of the Messias comming Euen at that time when Christ was borne there were many that looked for redemption in Ierusalem Luke 2. 38. One while they thought Iohn to be the Messias Luke 3. 15. All men mused in their hearts of Iohn if he were not the Christ. Another while they thought our Sauiour himselfe to be he as may appeare both by their reasoning among themselues Iohn 7. 40. Many said of a truth this is the Prophet others said this is the Christ and by the question they mooue to him how long dost thou make vs to doubt if thou be the Christ tell vs plainely Iohn 10. 24. 2. Shee might know this well by the bookes of Moses for the Samaritans as well as the Iewes did receiue the bookes of Moses and there it was written that the Scepter should not depart from Iudah till Shilo came Gen. 49. 10. And they all saw that the Scepter was either altogether or almost now gone from Iudah So Moses prophecying of him had said That hee should bee such a Prophet as God would put his words into his mouth and he should speake all that God commanded him Deut. 18. 18. Hauing thus opened the meaning of the words let vs obserue the Doctrine which the holy Ghost intendeth to teach vs in them And first in that this woman though she were but a Samaritan no member of the true Church and one also that had liued long in grosse sin yet had this measure of knowledge in the Principles and grounds of the true Religion for she knew 1. That the Messiah should come 2. That he was now comming 3. That when he came he would teach the Church all things and this knowledge she got not now by conference with Christ but had it before We learne That it is no certaine signe of grace to haue some knowledge of the truth knowledge is no grace peculiar to the Elect but a common gift No man hath cause to blesse himselfe in this as in an argument that he is in the state of grace that he knoweth somewhat in Religion For 1. There be and euer haue beene many very wicked and gracelesse men that haue had knowledge of sundry excellent grounds and principles of the truth Paul saith of the wicked Iewes that they knew Gods will and were instructed out of the Law Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are whereas the godly are poore in spirit euer complaining of their ignorance they thinke they haue knowledge enough they are highly conceited of their owne knowledge are we blinde also say the Pharisees Iohn 9. 40. 3. Yea it cannot be denied that many such haue had more knowledge indeed then many of Gods children Iudas doubtlesse knew more then many of Christs good hearers did and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe he could say to Christ euen then when he was vnknowne to the greatest part of the Church Mar. 1. 24. I know thee who thou art euen that holy one of God 4. Yea it is certaine that the knowledge that many wicked men haue and the high conceit they haue of it is that that maketh them more wicked then otherwise they would be What is it that maketh them to despise the meanes of grace and scorne such as follow Sermons Surely this perswasion that they know enough for their saluation they can say their ten commandements the Lords prayer and the Articles of their faith they know they must loue God aboue all and their neighbours as themselues they can speake of many parts of the Word and of the Principles of Religion They know Christ dyed for sinners and that is enough Of those men that may be said which the Prophet speaketh Esay 47. 10. Thy wisedome and thy knowledge they haue caused thee to rebell and thou hast said in thy heart I am and none else And that which Salomon speaketh Pro. 26. 16. The sluggard is wiser in his owne conceit then seuen men that can render a reason Three waies there be whereby many gracelesse men attaine to some knowledge of the truth 1. By the light of nature for some Principles of the truth God hath engrauen in euery mans heart by nature Rom. 1. 19. That which may bee knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them 2. Some of them God goeth further with for he disposeth so of them in his prouidence that they liue in his Church and vnder the meanes they cannot choose but get some knowledge euen by tradition though they haue no desire of it nor loue to it at all Such a one was this woman And that makes the Apostle say to the Corinthians 1. Cor. 8. 1. We know that we all haue knowledge 3. Some the Lord goeth yet further with for by his Spirit he doth enlighten them The Apostle speaketh of such as may fall into the vnpardonable sin and saith they were enlightened Heb. 6. 4. The Reasons why God maketh this gift of the knowledge of his truth so common are worthy to be obserued why he giueth such meanes of knowledge such measure of knowledge euen to wicked men For we may be sure of this God is not so prodigall as to mispend his goods to cast away his gifts but where he bestoweth them he seeth well he shall make a gaine and aduantage of them There are therefore two Reasons of it 1. In respect of the Reprobate For this is done to make them inexcusable and to increase their condemnation For as no wicked mans condemnation shall be so heauie as his that hath had most knowledge Luke 12. 48. So to them that God hath ordained the most heauie condemnation to them he giueth the meanes of knowledge So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works the inuisible things of God from the Creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and God-head so that they are without excuse Rom.
able and a faithfull Ministrie That is the reason why the Prophets of God are wont to be called the Chariots and Horse-men of Israel 2. King 2. 12. the chiefe strength and munition that Israel had So when the Leuites that fled from the ten Tribes receiued entertainement vnder the gouernement of Rhehoboam and exercised their ministrie there it is said expresly 2. Chron. 11. 17. that they strengthened the Kingdome of Iuda and made Rhehoboam the sonne of Salomon mightie And when Iehosaphat had sent Preachers to all the Cities of Iuda to teach the people 2. Chron. 17. 9. it is immediately added Verse 10. that the feare of the Lord fell vpon all the Kingdomes of the lands that were round about Iuda and they fought not against Iehosaphat And there be two reasons for this that no wit of man is able to gaine-say First the sinnes of the land are the bane of the Common-wealth the onely things that bring ruine vpon a state for the transgression of a land many are the princes thereof Pro. 28. 2. And there is no such meane to restraine men from sinne as the Ministry of the Word No law of man can doe it because it cannot work vpon the conscience the ministry of the Word will do it when it is backed and countenanced by the authority of the Magistrate Secondly the strength and prosperity of a kingdome consists in this when superiours rule well and inferiours obey well and equals liue iustly and louingly together Now the Ministry of the Word where it is backed and countenanced by the Magistrate will cause men to do this and to do it euen out of conscience to God which is the strongest band of all other yee shall feare euery man his mother she is named first because children are most apt to neglect their duty to her and his father and as a meane thereof keeping my Sabbaths Leuit. 19. 3. And therefore to conclude Magistrates and great men can no way better shew themselues to be indeed fathers of their Countrey and good common-wealths-men than first by placing able Ministers in all places where they haue to doe as Iehosaphat did 2. Chron. 17. 9. and secondly by countenancing and giuing incouragement to good Ministers by all good meanes as Hezekiah did 2. Chron. 30. 22. The third Vse of this Doctrine is for exhortation that euery one of vs would submit our selues in practice to this ordinance of God and be perswaded it is a matter of great necessity to liue vnder a good ministrie to heare and to heare often Three reasons there be which if we could weigh them well would mooue vs to it First that the Holy Ghost maketh it a marke whereby hee may be knowne whom God hath elected vnto life to be willing and desirous to heare my sheepe heare my voice Iohn 10. 27. and the contrary a marke of a reprobate yee therefore heare not Gods Word because yee are not of God Ioh. 8. 47. a greater sinne than the sinne of Sodome Matth. 10. 14 15. Secondly because euery man hath cause to suspect that the good things that seeme to be in him be but the fruits of the flesh and not of the spirit if he came not by them by this meanes For a meere naturall man may haue many good things in him as remnants of Gods Image and doe many good things the Gentiles which haue not the law doe by nature the things contained in the law Rom. 2. 14. but the onely meanes of regeneration is the Word preached being borne againe not of corruptible seed but of incorruptible by the Word of God 1. Pet. 1. 23. and this is the word which by the Gospell is preached vnto you ver 25. Therefore is it so expresly noted of those Churches and persons whose conuersion the Holy Ghost giueth testimony vnto that they were conuerted by preaching Obserue this in all the Churches and persons that the Apostles wrote their Epistles vnto The Romanes were in the number of those that were conuerted by Peters Ministry Acts 2. 10. the Corinthians were begotten anew by Pauls Ministry 1. Cor. 4. 15. the Galatians receiued the spirit by the hearing of faith the doctrine of faith preached Gal. 3. 2. the Ephesians trusted in Christ after that they had heard the word of truth and not before Ephes. 1. 13. the good things that were in the Philippians they had receiued by hearing of Paul Phil. 4. 9. the Colossians brought forth no fruit vnto God till the Gospell came to them and they had heard it preached by Epaphras Col. 1. 6 7. the Thessalonians were won to God by Pauls Ministry 1. Thess. 2. 13. Timothy was begotten to God by Pauls Ministry 1. Tim. 1. 2. and so was Titus Tit. 1. 4. and so was Philemon Phil. 1. 9. the Christian Hebrewes were required to follow the faith of them that had spoken to them the Word of God Heb. 13. 7. and they to whom the Apostle Iames did write were begotten by God through the Word of truth Iames 1. 18. and so were they to whom the Apostle Peter wrote 1. Pet. 1. 23. and those to whom Iohn wrote had that grace which he desires should abide in them by hearing 1. Ioh. 2. 24. the good things that were in the Elect Lady and her children were wrought in them by Iohns Ministry 2. Iohn 8. and Gaius was one of his children also 3. Ioh. 4. and the faith full vnto whom Iude writes had been hearers of the Apostles Iude 17. Thirdly whatsoeuer a mans state and condition be he hath neede to heare First such as are both ignorant and void of sense and care of their saluation for this is the meanes to open their eyes and bring them out of the power of Sathan Act. 26. 18. Secondly such as haue already good affections and desires for they are in danger to perish not withstanding their good desires if they be not instructed as appeareth by the comparison our Sauiour vseth here Ioh. 4. 35. which I opened vnto you euen now Thirdly such as haue attained to a good measure of knowledge for knowledge without faith auaileth not and this is the onely meanes to make vs beleeue that we know Rom 10. 14. Fourthly such as haue both knowledge and good affections and true faith and sanctification because these graces are imperfect in the best and will dye if they grow not and be not nourished and this is the meanes of growth and perseuerance it is ordained for the perfecting of the Saints and the edifying of the body of Christ Ephes. 4. 12. The fourth Vse is to stirre vp the Minister to diligence in his calling to which he is tyed by a double bond first in respect of the commandement of God necessity is laid vpon mee yea woe is vnto mee if I preach not the Gospell 1. Cor. 9. 16. secondly in respect of the necessity of the people he is set as a watchman ouer Gods people c. Ezek. 33. 6. To this end it is
face and worship God and say plainely God is in them indeed He makes the consent and agreement that is among the Prophets in their Ministry to be one chiefe cause of it 1. Cor. 14. 25. He is rebuked of all he is iudged of all And on the contrary side the disagreement and dissention that is amongst the Ministers cannot chuse but be a great stumbling blocke to the people and meanes to hinder their profiting by the Word No engine that Sathan or Antichrist haue doth endanger the Church more than this and therefore nothing that by their instruments they labour more in than to blow the coales amongst vs and encrease the heate of our contentions Paul alledgeth this for the reason why he went vp to Ierusalem to visit the chiefe Apostles to acquaint himselfe and to conferre with them lest by any meanes saith he I should run or had run in vaine Gal. 2. 2. This is the cause of that strange earnestnesse and importunity that Paul vseth in this matter Phil. 2. 1 2. If there be any consolation in Christ if any comfort in loue if any fellowship of the Spirit if any compassion and mercy fulfill my ioy that yee be like minded hauing the same loue being of one accord And Phil. 4. 2. he speakes thus to two women who though they were no Ministers yet laboured with him in the Gospell as he saith verse 3. I pray Euodias and beseech Syntiche that they be of one accord in the Lord. This Doctrine is of great Vse both to vs that are Ministers of God and to you that are his people for we are all ioyntly to be exhorted by this Doctrine first to pray earnestly vnto God who onely is the God of peace and loue 2. Cor. 13. 11. that he would at length compound the dissentions that are in his Church and worke a holy concord amongst all his seruants This is euery mans duty neither may any looke to prosper that cannot doe this pray for the peace of Ierusalem which is by this meanes best procured they shall prosper that loue thee Psal. 122. 6. Secondly that euery one of vs would endeauour in our places to procure it as much as in vslyeth Matth. 5. 9. Blessed are the peace-makers But beside this generall there is a particular vse to be made of this Doctrine both by vs that are Ministers and by all you that are Gods people but in this I desire to be more large than the time will now permit me to be and therefore I will deferre it vntill the next day Lecture the sixty fifth September 11. 1610. IOHN IIII. XXXVI XXXVIII THere is particular Vse to be made of this Doctrine first by the Ministers of the Gospell and secondly by all the people of God All that are faithfull Ministers are to be exhorted by this Doctrine that notwithstanding all excellency of gifts or difference in iudgement or practice that may be amongst any of them yet they would seeke to keepe the vnity of the Spirit in the bond of peace to loue and esteeme one of another That we may all of vs receiue the more good by this exhortation I will speake of it distinctly and shew you first how farre forth the Ministers of the Gospell must agree together secondly the reasons that may moue vs to seeke this agreement thirdly the meanes whereby we may attaine vnto this agreement For the first we must know there is nothing spoken in the handling of this Doctrine in fauour of such Ministers as are ignorant and vngodly men None of vs are bound to loue and esteeme of all Ministers But though in respect of their coate and function they be accounted our brethren yet if they be Idols or wicked and vngodly men we are not bound to esteeme of them Nay the more high and excellent the function and calling is which they haue taken vpon them the more vilely and contemptibly should all good men esteeme of them Matth. 5. 13. If the salt be vnsauory it is fit to bee troden vnder foote of all men If we cannot be familiar with such if we can shew no respect to such let no man account vs proud or malicious we doe no more than we are bound to doe The Ioue and agreement that should be betweene Ministers bindes vs not to like of or winke at the faults that are in Ministers I know some men count it a breach of the Churches peace and an argument of a contentiâ—… and vnquiet spirit in a Minister if he speake against carelesse non-resâ—…ncy if he reprooue the idlenesse and pride or couetousnesse or 〈◊〉 life of any Minister But these men are much deceiued No mâ—…ns 〈◊〉 deserue so sharply to be reprooued as these sins of Ministers for theâ—… are indeed the chiefe causes of all other sins committed in the land 〈◊〉 2â—… 15. From the Prophets of Ierusalem is wickeanesse gone forth into thâ—… 〈◊〉 And in this respect when Gods people in their publike fast made 〈◊〉 confession of those sinnes whereby God had beene most prouoked â—…gainst them they make confession chiefly of the sinnes of their Magistâ—…s and Ministers as the principall causes of all their plagues Neh. 9. 〈◊〉 Our Kings and our Princes our Priests and our Fathers haue not done thy law nor regarded thy commandements nor thy protestations Obiect And whereas some are ready to say this makes the ministry contemptible among the people Answ. I answer First the Holy Ghost saith the quite contrary These sinnes that some Ministers doe commit and the rest winke at and will not reprooue are the true cause of that contempt the ministry is growne vnto Mal. 2. 9. I haue made you to be despised and vile before all the people because yee kept not my waies and haue beene partiall in the law Secondly it is not vnlawfull to bring disgrace and contempt vpon such Ministers They were Preachers whom both Iohn Baptist Matth. 3. 7. and our Sauiour Matth. 12. 24. cals generations of Vipers and that in the hearing of them that were their ordinary hearers And see what strange termes of disgrace Peter giues vnto certaine Preachers in his time 2. Pet. 2. 12. They are bruit beasts led with sensuality And verse 4. Hauing eyes full of adultery and that cannot cease to sinne they haue hearts exercised with couetousnesse and are cursed children Obiect Why but the Pharises sate in Moses chaire and taught some good Doctrine and held many truths in which respect Paul euen after his conuersion cals himselfe a Pharisee Acts 23. 6. so that there was great danger lest our Sauiour so disgracing their persons might worke in their hearers a contempt of their Doctrine Answ. I answer He saw that though they taught some truths yet by their life and other Doctrines they did more hurt than good and that the more credit they had with the people the more hurt they were likely to doe and therefore he disgraceth them thus But though we be not bound to esteeme well of
God he is a iealous God he will not forgiue your transgressions nor your sinnes durst neuer speake thus boldly and familiarly vnto God if they were not certaine of his fauour and of the forgiuenesse of their sinnes for that is the onely ground of this boldnesse and familiarity with God Heb. 10. 22. Let vs draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience 4. The fourth is willingnesse and desire to dye Faith freeth the heart from the feare of death and makes a man willing yea desirous to dye This we shall obserue in sundry of the Martyrs that when death hath come to them in his most ougly shape they haue not feared him but insulted ouer him and as Eliphaz saith Iob 5. 22. They haue laughed at destruction Thus Paul brings in the faithfull defying and insulting ouer death 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory verse 57. Thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death that they haue imbraced it when it came and desired it earnestly This we shall see in Simeon so soone as he had seene Christ he bursts out into this prayer vnto God Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word And Paul Phil. 1. 23. I desire to be dissolued and to be with Christ which is best of all Yea he makes this the disposition of all the faithfull 2. Cor. 5. 〈◊〉 Therefore wee sigh as those that beare a great burden vers 4. desiring to be clothed with our house which is from heauen And indeed there is neuer a faithfull man but though he find in himselfe sometimes a feare of death yet before he goes from hence his Faith will free him from this feare and make him willing and desirous to dye marke the perfect man and behold the vpright for the end of that man is peace Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death should thus desire to die seeing they know Heb. 2. 14. that Sathan hath the power of death and Heb. 9. 27. After death comes iudgement if they were not fully assured of their saluation and this reason the Apostle giues 2. Cor. 5. 6. 8. therefore we are alwaies confident knowing that while we are at home in the body we are absent from the Lord wee are confident I say and willing rather to be absent from the body and to be present with the Lord. Lecture the seuentie foure December 4. 1610. IOHN IIII. XLII I Haue already proued vnto you that by Faith a man may be assured and certainely perswaded of his saluation both by the confession of the faithfull and by the effects it workes in the heart that hath receiued it Now let vs vs come to the reasons why they that haue Faith may be so certaine and assured of their saluation yea cannot but be certaine of it And the first Reason is because this perswasion is grounded vpon the testimony of Gods Word that cannot deceiue them therefore there is certainty in it May not a man be fully assured of that which he hath Gods Word for There is no such certainty in the knowledge that is gotten by sense obseruation experience or any other way as in that that is grounded vpon Gods Word â—…sal 93. 5. Thy testimonies are very sure saith Dauid Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy but vpon Gods Word onely the Faith of the Elect is therefore called the Faith of truth 2. Thess. 2. 13. and the Word is called the Word of Faith Rom 10. 8. Therefore saith David speaking of the ground of his confidence Psal. â—…0 10. I will reioyce in God because of his Word in the Lord will I reioyce because of his Word And Psal. 130. 5. I haue waited on the Lord my soule hath waited and I haue trusted in his Word If a man cannot proue by Gods Word that Christ dyed for him that his sinnes are forgiuen that he is one that shall be saued his perswasion of it is but a fancie it is no Faith he can haue no assurance or certainety of it specially in the time of tentation Saâ—…han will be beaten backe no way but by this sword of the Spirit Ephes 6. 17. As Christ resisted him Matth. 4. 4. 7. 10. so must we But if a man can proue by the Word that Christ dyed for him that his sinnes are forgiuen him that he shall be saued then may he be fully assured indeed then shall he haue no cause to doubt of it Now God hath giuen vs his Word to assure vs of this and put vs out of doubt in this matter The Apostle makes this the reason why God made a new Couenant with vs abolished the Couenant of workes and gaue vs the Couenant of grace and promised eternall life vpon condition of Faith and not of workes that the promise might be sure to all the seede of Abraham Rom. 4. 16. Not sure in respect of God for so it was in the old Couenant but sure to the beleeuers And Iohn saith 1. Iohn 5. 13. These things haue I written to you that beleeue that you may know you haue eternall life And 1. Iohn 1. 4. These things write we vnto you that your ioy may be full Why but will you say who can bring any Word to proue that he shall be saued I answer that it is written that whosoeuer beleeues in Christ shall not perish but haue life euerlasting Iohn 3. 16. And verse 36 He that beleeueth in the Sonne hath euerlasting life And therefore he that can say he is sure he doth beleeue in Christ as euery faithfull man can hath Gods expresse Word to assure him that he shall be saued Now a man that hath Faith may by the fruits of it certainely know that he hath it indeed This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith examine your selues know you not your owne selues how that Christ Iesus is in you except yee be reprobates The second Reason why they that haue Faith may be so certaine of their saluation is because their Faith is grounded vpon the testimony of Gods Spirit that cannot deceiue them 1. Iohn 2. 27. The annointing which yee haue receiued of him abideth in you and it is truth and is no lye Now the Spirit of God is giuen to the faithfull to assure them of their saluation the spirit it selfe beareth witnesse with our spirit that we are the children of God Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life because we loue the brethren He that hath but that one grace may be sure of his saluation how much more he that hath many and more speciall graces of God Therefore the Spirit of God is called
in the example of that Publican Luk. 18. 14. When they haue cast themselues lowest the Lord hath lifted them vp highest this way Humble your selues in the sight of the Lord and he shall lift you vp Iam. 4. 10. The more humble and poore we are the fitter we are to trust in God I will leaue in the midst of thee an afflicted and poore people and they shall trust in the name of the Lord Zeph. 3. 12. The last meanes to maintaine this comfortable assurance of our saluation is to make continuall obseruation of the experiments of Gods fauour we daily receiue and of the vndoubted fruits of Gods grace we finde in our selues for experience breeds hope Rom. 5. 4. So saith Dauid Psal. 71. 5 6. Thou art my hope O Lord God thou art my trust from my youth my praise shall bee alwaies of thee 2. Cor. 1. 10. Who deliuered vs from so great a death and doth deliuer vs in whom we trust that hereafter hee will deliuer vs. And for obseruing the fruits of Gods grace in our selues see what stead it stood Iob in Chap. 29. and 30. and Gal. 6. 4. Let euery man prooue his owne worke and then shall he haue reioycing in himselfe alone and not in another And thus much for the first Vse Lecture the seuentie sixe December 18. 1610. IOHN IIII. XLII THe second Vse of this Doctrine is for the examination and tryall of that confidence and assurance we seeme to haue of Gods fauour and of our owne saluation For it is certaine that many a man hath had a false peace and perswasion of Gods fauour and of his owne saluation 1. Cor. 10. 12. A man may thinke he stands that doth not To most wicked men God saith Ier. 3. 4. Didst thou not still cry vnto me Thou art my father and the guide of my youth Micah 3. 11. Yet they will leane vpon God and say Is not the Lord among vs no euill can come to vs Yea they count them beasts that make any doubt of this they wonder to see Gods children so full of doubts and feares and conclude from thence That either they haue beene notable hypocrites and more notorious sinners than other men or else that they are madde and franticke And for one that Sathan hath ouerthrowne by desperation there are twenty whom he hath ouerthrowne with this false assurance We are therefore to be exhorted to examine our assurance Pro. 8. 26. Hee that trusteth in his owne heart is a foole For as the true assurance of Gods fauour is a comfortable thing so is a false peace and assurance one of the most grieuous iudgements that can befall a man Esay 29. 9 10. When he had said Stay your selues and wonder he addes this to bee the iudgement they should wonder at The Lord hath couered you with a spirit of slumber and hath shut vp your eyes Of the two it were better for a man to be vexed with continuall doubts and feares than to be lulled asleepe with such an assurance For besides that it keepes a man from seeking to God it will not hold but faile him when he shall haue most need of it Iob 11. 20. Their refuge shall perish and their hope shall be sorrow of minde As the Apostle saith of true confidence Heb. 10. 35. Cast not away your confidence which hath great recompence of reward So may I say on the contrary side to wicked men Cast away this your confidence for it shall haue no recompence of reward I will therefore giue you some notes whereby you may try whether the assurance you haue of Gods fauour and the peace you finde in your selues be from faith or from presumption 1. From the time when first we came vnto this assurance They that haue this false assurance haue had it from their Mothers wombe they were neuer of other minde they were neuer troubled with any feares or doubts this way But the faithfull can say there was a time when they had the spirit of bondage in themselues which wrought much feare and after that had soundly humbled them then they came to this comfortable assurance This is the ordinary way yee haue not receiued the spirit of bondage againe to feare but yee haue receiued the spirit of adoption whereby wee cry Abba Father Rom. 8. 15. 2. From the meanes whereby it was wrought in vs. For the assurance that the faithfull haue was first wrought in them by the Ministry of the Word and is thereby daily increased I create the fruit of the lips peace peace Esay 57. 19. They that haue this false assurance neuer found comfort in the Word neuer cared for it nay if any thing euer interrupt their peace it is that the seldomer they heare it the more quiet they are in their minde Apoc. 11. 10. These two Prophets vexed them that dwelt on the earth 3. From the grounds whereupon our assurance is founded and built For their assurance that haue this false peace is grounded 1. Eyther vpon Gods temporall blessings Hos. 12. 8. I am become rich I haue found me out substance in all my labours they shall finde none iniquitie in mee that were sin Or 2. Vpon a generall perswasion of Gods goodnesse and Christs merits Ieremie 3. 5. Will hee keepe his anger for euer Will he reserue it to the end Matth. 7. 2â—… Not euery one that saith Lord Lord. Or 3. Vpon some ciuill vertues that they discerne in themselues which many other doe want as that proud Pharisee did God I thanke thee that I am not as other men are extortioners vniust adulterers or euen as this Publican Luke 18. 11. Whereas the faithfull as you haue heard in the Doctrine ground their assurance vpon Gods Word vpon the Testimony of Gods Spirit vpon the Vnchangeablenesse of Gods Loue and All-sufficiency that is in him to keepe that that is committed to him 4. From the measure of this assurance For the faithfull haue not this assurance so perfect but they are oft troubled with doubts and feares Gal. 9. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to another They finde cause to cry as Marke 9. 24. Lord I beleeue helpe mine vnbeleefe But they that haue this false assurance are most confident and neuer haue any doubts Luke 11. 21. When the strong man armed keepes his pallace the things that hee possesseth are in peace 5. The fift and last difference is from the effects and fruits of this assurance For in the naturall man his assurance of Gods fauour workes no change at all in his life makes him neuer the better He hath no more feare to offend God because of this no more care to please him He can commit very hainous sinnes and neuer be troubled with them they neuer interrupt the peace of his conscience Psal. 64. 4. They shoote in secret at the perfect suddenly doe they shoot at him and feare not Yea his very assurance
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
to fall backeward vpon the ground Matth. 21. 19. Iohn 18. 6. what he could haue done this way but he neuer did by his miraculous power hurt any man The time he liued in was as corrupt as euer any age was and he had many mortall enemies and his own Disciples euen those he loued best Iames and Iohn prouoked him earnestly to it after the example of Eliah yet could he neuer be brought to do the least hurt to any man But rebuking these Disciples sharply for their motion he giues this for his reason Luk. 9. 56. The Sonne of man is not come to destroy mens liues but to saue them as if he should haue said I must do only such workes as may shew and declare me to be the Sauiour and Redeemer of the world The third and last Reason why our Sauiour did so busie himselfe in curing the diseases of mens bodies was that he might thereby the better draw men to seeke vnto him for the health and saluation of their soules That as at that time when Christ liued vpon the earth the people of God were vexed with more and more strange diseases than they were in any age before that euer we can read of there were more Lepers and Lunatickes and men possessed with Diuels than in any age before that God might by this meanes humble men and bring them to the sense of sinne and of the wrath of God and so cause them to feele the neede they had of a Sauiour and to long after the comming of the Messiah so by this maruellous power and willingnesse that they saw in him to deliuer them from all their bodily diseases and miseries he sought to teach them that he was indeed the Sauiour they were to looke for and to draw them to seeke vnto him for full deliuerance from all their sinnes and from the wrath of God which they had deserued by them That was indeed the chiefe end he propounded to himselfe in all his miracles as we shall see plainely expressed in sundry places When they brought one to him to be cured of the Palsie Matth. 9. 2. he said vnto him Sonne be of good comfort thy sinnes are forgiuen thee So Matth. 8. when the Euangelist had said verse 16. Hee healed all that were sicke he addes verse 17. That it might be fulfilled which was spoken by Esaias the Prophet He tooke our infirmities and bare our sicknesses As if he should say This was done to signifie vnto men and to teach them that this was he by whom should be fulfilled that which was spoken by the Prophet touching the satisfaction that was to be made vnto God for all our sinnes So the end he aymed at in feeding the bodies of men miraculously was to draw them to seeke from him a better food euen the food of the soule as himselfe tels them Iohn 6. 26 27. So when he was to cure the blinde man Iohn 9. to shew his intent in doing that cure he saith verse 5. So long as I am in the world I am the light of the world and verse 6. so soone as he had thus spoken he cured the man as if he should haue said in plaine termes My meaning in doing this cure is to teach men that I am the light of the world So we reade Matth. 11. 20. that he vpbraided the Cities in which most of his mighty workes were done because they repented not whereby it appeares that the thing he aimed at in doing those mighty workes was to bring them vnto repentance So that by the mercy and goodnesse he shewed vpon their bodies which they were most sensible of he sought to draw them both to the knowledge and desire of the saluation of their soules This Doctrine teacheth vs what to iudge of all Popish miracles of which they boast so much and wherein they thinke they haue so great an aduantage against vs. Surely by this we may know they are no true miracles either they are meere trickes of legerdemaine or at the best they are such lying wonders as the Apostle speakes of 2. Thess. 2. 9. done by the working of Sathan and not by the power of God because they are altogether vnlike the miracles of Christ they tend no way to the benefit or profit of men For to passe by the apish trickes that they obserue and admire in sundry of their chiefe Images the nodding of their heads and rolling of their eyes their weeping and sweating and bleeding let vs consider the chiefe of all their miracles in their sacrament of the Altar wherein they say that by the omnipotent power of Christ the substance of the bread and wine after the words of consecration is turned into the substance of his body and bloud let vs I say examine this grand miracle by the Doctrine we haue now heard and we shall finde that this is no miracle of Christ there is no such thing done in the Sacrament by the omnipotent power of Christ because it tendeth no way to the benefit or profit of men for first there is no certainety in it no Papist I say can be certaine that the Sacrament he receiues is the very body and bloud of Christ vnlesse he were certaine that the Priest when he consecrated it did intend to make the body of Christ. If the Priest had his minde wandring vpon any other matter when he did consecrate as why may he not haue idle and wandring thoughts as well then as when he saith his prayers then by their owne Doctrine here is no Transubstantiation made but he that worships the Sacrament commits idolatry Secondly say they were certaine there is indeed a Transubstantiation wrought yet were this no benefit at all to the receiuer for by their owne Doctrine the wicked and reprobate receiue with their bodies the very flesh and bloud of Christ as well as the Elect and it is the spirituall receiuing and feeding on him by Faith not the bodily receiuing and feeding on him that profits the soule according to that it is the spirit that quickneth the flesh profiteth nothing Iohn 6. 63. Thirdly and lastly it is so farre from profiting the people of God that it tends greatly to their hurt and preiudice for whereas the Lord for the singular helpe of our Faith hath ordained in the Sacrament sensible and visible signes and elements most fit to represent vnto vs that inuisible grace which he offers vs in it this miracle of theirs takes from vs those sensible and visible signes and so depriues vs wholly of that helpe our Faith might receiue by them For as for the colour and shape and taste of the Bread and Wine which they say remaine after Transubstantiation they can be no fit signes to represent vnto vs the body and blood of Christ and that spirituall nourishment and refreshing we haue by it because there is no analogie or proportion at all betweene them seeing it is not the colour or shape or taste of those elements that doe
nourish or refresh the body but the substance of them onely Secondly this should greatly comfort all poore penitent sinners and encourage them to goe boldly to Christ for helpe in all their miseries and distresses And in this Doctrine such may finde foure notable grounds of comfort and encouragement First if when he was here in the forme of a seruant he was able though absent in body to see and take notice of the misery of this childe and able to relieue and cure him how much more is he able to doe the like for vs now when he fits at the right hand of his father Secondly if he being on earth had that compassion euen of the bodily wants and paines and miseries of men as to be troubled and grieued to see the people continue with him three dayes and had nothing to eate Mat. 15. 32. and to sigh to see a man to be deafe and to haue an impediment in his speech Marke 7. 34. if he were then so ready to helpe and giue good successe to them in the labours of their callings as he did to Peter and his fellowes when they were fishing Luke 5. 5 6. what should moue thee to doubt but he will now also much more haue compassion on thee and be ready to relieue thee in all thy wants and distresses specially in the anguish and misery of thy soule Thirdly if being on earth he was so ready to offer his helpe to them in misery if in his whole conuersation he was then so meek and gentle towards all men and all his miracles were done so for the profit of men that he might encourage all poore sinners without feare to come vnto him for helpe What should moue thee to thinke that he will reiect thee that commest and seekest and prayest to him for helpe in thy distresse Fourthly if he were so good and gracious to all sorts euen to wicked men yea to his enemies such a one as Malchus was Luk. 22. 51. why wouldest thou doubt that fearest to offend him and studiest in all things to please him but he will be much more ready to doe thee good The third and last vse of this Doctrine is for instruction that seeing one end Christ aimed at in curing and helping the bodies of men was thereby to draw them to seeke to him for helpe of their soules therefore the weale and woe of our bodies should draw vs to a consideration and care of the estate of our soules First If the paine and misery that sin hath brought vpon the body be so grieuous and intolerable thinke what the paine and misery of thy soule will be if thou seeke not helpe for it Pro. 18. 14. A wounded spirit who can beare For thy soule hath beene the fountaine from whence all the sins of thy body haue sprung Mar. 7. 21. From within out of the heart of men proceed adulteries fornications murders thests c. and thy body hath beene but as a seruant and instrument to thy soule in these sins Secondly if thou finde such sweetnesse and comfort in the blessings God hath prouided for thy body thinke how much sweeter and more desirable those dainties and pleasures are that he hath prouided for thy soule what it is to be satisfied with the good things of his house euen of his holy Temple as the Prophet speaketh Psal. 65. 4. what that fulnesse of ioy and pleasures are which God hath prepared for them that loue him in his euerlasting Kingdome in thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore Psal. 16. 11. Thirdly if thou haue such care to prouide for thy body that it may be kept free from all misery and abound in delights of all sorts how much more carefull shouldst thou be to prouide thus for thy soule seeing first if it be well prouided for and saued thy body shall be sure to be saued also Therefore we shall see that both our blessed Sauiour at his death Luke 23. 46. and Steuen also at his Acts 7. 59. commend onely their soules into the hands of God and shew no care nor make any mention at all of their bodies Secondly euen in this life the welfare of thy body depends on the good estate of thy soule ye shall serue the Lord your God and he shall blesse thy bread and thy water and I will take sicknesse away from the midst of thee Exod. 23. 25. My words are life to those that finde them and health to all their flesh Pro. 4. 22. Lecture the ninetie seuenth August 20. 1611. IOHN IIII. L. THe last day we heard that the first words of this verse containe in them the comfort and satisfaction that this Ruler receiued from Christ after he had beene so sharply rebuked by him And that herein the grace and mercy of Christ appeared in two points first that he shewed his diuine power in the cure euen of a bodily infirmity secondly that he did this at the request of a man that was so weake in Faith as this Ruler was The former of these we finished the last day and now it remaines we proceed to the latter namely that the wants and weaknesses of this Ruler notwithstanding Christ granted his request and healed his childe Now that we may the better receiue instruction from this example we must obserue in it these three points First the great ignorance and want of Faith that was in this Ruler at this time when he craued helpe of Christ for his sonne Secondly the great goodnesse and respect that Christ shewed vnto him notwithstanding this Thirdly the reason why Christ did shew this respect to so ignorant and weake a man For the first how ignorant and weake in faith he was you shall discerne in fiue points First by the checke and reproofe that Christ gaue him verse 48. Secondly in that he sought not to Christ for helpe till all other meanes failed him and his childe was euen ready to dye verse 47. Thirdly that he thought Christ could not helpe his sonne vnlesse he went downe to him verse 47. 49. he thought he must needs either pray with him or annoint him or touch him or vse some other ceremony and solemnity about him or else he could do him no good being in this as it seemes of Naamans minde Behold saith he I thought he will surely come out to me and stand and call on the Name of the Lord his God and strike his hand ouer the place and recouer the leper 2. Kings 5. 11. Fourthly in that he thought it would be to no purpose for Christ to go to his son if he were once dead ver 49. Fifthly and lastly being rebuked by Christ for his infidelity he regarded it not nor seemes to be at all affected with it but was more troubled with his affliction than with his sin verse 49. Now for the goodnesse and respect that Christ shewed vnto him notwithstanding we may obserue it in three points First that
12. 13. and 20. 2. But for their foule sinnes we shall finde that Noah was neuer drunke but once nor Dauid committed adultery but once neither Peter returned euer againe to his Apostasie nor Paul to his persecution after they had once repented This is expresly said of Iudah after he truely saw his sinne hee knew Tamar againe no more Genesis 38. 26. Secondly it 's made a property of them that are in Christ Iesus in the state of grace that they walke not after the flesh Rom. 8 verse 1. Though they cannot kill or restraine all outward lusts yet they are made able to keepe them from reigning in them so as willingly to obey it in the lusts thereof as the Apostle speaketh Rom. 6. 12. but they by little and little at the least in the vnfained desire and endeuour of their hearts doe mortifie the deeds of the body by the spirit Rom. 8. 13. And it is a shrewd signe that it reignes when it hath once the body at command which made the Apostle say Let not sin reigne in your mortall bodies neither yeeld you your members as instruments of vnrightonsnes vnto sin Rom. 6. 12 13. On the other side he is called an enemy of God that Psal. 68. 21. goes on in sin And 2. Pet. 2. 19. its made a note of a gracelesse man when he cannot cease from fin The Reason is plaine because the vertue of Christs death is neuer separated from the merit of it When the merit of it is effectuall to iustification and pardon of sin then the vertue of it is effectuall to sanctification to the destroying of the power of sin when once the Lord hath sprinkled cleane water vpon vs and through the imputation of Christs sufferings and righteousnesse made vs cleane when he hath thereby cleansed vs from all the filthinesse of our sinnes then he will also giue vs a new heart and a new spirit he will put into vs he will take the stony heart out of vs and giue vs a heart of flesh Ezek. 36. 25 26. He so speakes peace vnto his people and to his Saints that they may not turne againe vnto folly Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin yea like the dropsie man the more he sins the more he may one foule sin being as a shooing-horne to draw on another Lecture the ninetie eighth August 27. 1611. IOHN IIII. L. NOw hauing the last day preuented the mistaking and abuse of it it remaines that we proceed to the Vses that are to be made of this Doctrine and they are principally three The first is for instruction to teach vs that for as much as the Lord reiects none of his children for their infirmities but loues and esteemes of them neuerthelesse for their weakenesse Therefore we should learne not to despise or reiect any childe of God because of his infirmities for therein the perfection of a Christian shall appeare euen in following and striuing to be like his heauenly father Matth. 5. 45. And we are his children when we resemble him and are of his disposition be ye therefore followers of God as de are children Epes 5. 1. And will any of vs seeme to be holier than God to dislike sinners more than he doth That were grosse hypocrisie Obiect But you will say there is small consequence in this reason seeing they that are Gods children and vpright in heart are perfectly knowne to him so are they not to vs. If we knew who were Gods Elect and who had vpright hearts indeed we would hold our selues bound to loue and beare with all such notwithstanding many weakenesses that we discerned in them but we know the world is full of hypocrites that will make a good profession and yet haue but false hearts Answ. I answer that if a man professe the feare of God and his course of life be agreeable thereunto though he haue many frailties we are bound to esteeme him the childe of God Rom 8. 1. They are in Christ Iesus that walke not after the flesh And 1. Sam. 16. 7. Man iudgeth according to the outward appearance And though we may well be deceiued in this because mens hearts are deceitfull Ier. 17. 9. yet this is a safe and holy errour I may say Our iudgement though it be erroneous in this yet it is the iudgement of true charity and therefore such as God commands and we may haue comfort in 1. Cor. 13. 5. It thinketh not euill verse 7. It beleeueth all things it hopeth all things Now it cannot be denied but in many of these there be sundry infirmities in some error in iudgement in other much frowardnesse vnthankefulnesse pride nay in some foule faults and slips in their conuersation I say not that thou art bound to thinke well of all that professors doe No we heard the last day the Lord fauours not the faults of his dearest children But three duties thou owest to euery one that so professe the feare of God First thou must delight and gladly take notice of the good things that are in him obserue him well to see if you can discerne any one testimony of soundnesse of heart any one signe of the life of grace and gladly take notice of it Let vs consider one another saith the Apostle Heb. 10. 24. and 1. Cor. 16. 17 18. Hauing spoken of the excellent things that were in Stephanus Fortunatus and Achaicus he chargeth the Church that they should know or acknowledge such men Therefore it is to be wished that Christians when they meet would exercise themselues so as they might haue proofe of that grace that is in each other and this would exceedingly encrease loue Secondly because if he doe in any measure soundly feare God thou art bound to honour him in thine heart Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad but loth to see or heare of his faults or infirmities Thou shouldst doe to euery childe of God because thou art bound to honour him as Sem and Iaphet did to Noah because they were bound to honour him Gen. 9. 23. couer his nakednesse Euery one of vs should count it a foule corruption in our nature be ashamed of it bewaile it to God and striue against it that we are so like the Beetle or Horse-flie that if he flie into a field that is neuer so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and vpon that onely will he light So are we apt to passe by all the good things that are in any Christian but his slips and infirmities we gladly obserue we heare and inquire of them with great delight Matthew 7. 3. And why seest thou the mote that is in thy brothers eye c. Why art thou so curious an obseruer of his smallest infirmities And yet this is not the corruption of wicked men only but euen of
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
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
vnsound iudgement in some cleare and manifest truths or other full of reasoning and oppositions against it 1 Tim. 6. 5. If any consent not to the wholsome words of the Lord Iesus Christ and vseth vaine disputations he knoweth nothing saith the Apostle his mind is corrupt and destitute of truth Fourthly the knowledge of a regenerate man may be discerned by this It hath power to reforme and rule his heart and workes in him a care of practice and obedience Luke 8. 15. They that with an honest and good heart beare the word keepe it and bring forth fruits with patience 1 Iohn 2. 3 4. Hereby we are sure we know him if we keepe his commandements he that saith I know him and keepes not his commandements is a lyar Esa. 2. 3. He shall teach vs his wayes and we will walke in his paths Yea sanctified knowledge makes a man strong to resist and stand against tentation The feare of the Lord that is wisdome and to depart from euill is vnderstanding Iob 28 28. Prou. 24. 5. A wise man is strong for a man of vnderstanding increaseth his strength He that can say as Psal. 17. 4. By the word of thy lips I haue kept me from the path of the destroyer is a happy man he knowes the truth with a sauing knowledge On the contrary side the naturall mans knowledge swimmeth in his braine and hath no power in his heart It is said of the sonnes of Eli They were wicked men and knew not the Lord 1 Sam. 2. 12. They had no iot of sanctified knowledge in them Fiftly and lastly the regenerate man though he find himselfe wanting sometimes in these properties of sanctified knowledge yet feeles he this ignorance and bewailes it and what measure of knowledge soeuer he hath attained to he satisfieth not himselfe in it but the more he knowes the more he desires to increase in knowledge This you shall see in Dauid Open thou mine eyes that I may behold wondrous things out of thy law teach me thy statutes make me to vnderstand the way of thy precepts Psalme 119. 18 26 27. On the other side the naturall man is well perswaded of his owne knowledge thinkes he knowes enough and is full Woe be to you that are full Luke 6. 25. The second grace wherein I told you we were to make triall of the soundnesse of our hearts is Repentance by which I mean in this place onely the forsaking of sinne Now there is no one grace in soundnesse and vprightnesse in that mans heart that hath not vnfainedly repented and forsaken his sinnes Acts 11. 18. Then hath God also to the Gentiles granted repentance vnto life Vnlesse we can be able to say These and these sinnes I know I haue left surely we haue not repented Wee were sometimes foolish disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuy hatefull and hating one another Tit. 3. 3. And the man that hath vnfainedly repented and forsaken his sins doubtlesse hath an vpright heart Thus saith Dauid of himselfe Psal. 18. 23. I was vpright before him and kept my selfe from mine iniquity for he that hath repented is iustified and hath his sins forgiuen him Act. 5. 31. Christ is called a Prince and Sauiour to giue repentance and forgiuenes of sins If yan man shall aske May not some naturall men forsake and leaue the sins they haue liued in I answer Yes Peter speakes of some temporaries and hypocrites that had escaped the filthinesse of the world 2. Pet. 2. 20. and our Sauiour of one that had the vncleane spirit cast out of him and his house swept and garnished Matth. 12. 44. But these differences there be betwixt the repentance of the regenerate and naturall man 1. The regenerate man forsakes sin of conscience to God euen because he knoweth God hath forbidden it is offended and dishonoured by it as his sorrow for sin is according to God 2. Cor. 79. so is his forsaking of sin also 2. Cor. 7. 10. Yea his forsaking of his sin growes though not only yet chiefly from the knowledge he hath of Gods mercy and from the loue he beares to God for his goodnesse he forsakes his euill way and returnes to the Lord out of this hope and perswasion that he will haue mercy vpon him and that our God will abundantly pardon Esay 55. 7. He feares the Lord and his goodnesse Hos. 3. 5. The grace of God that bringeth saluation the Gospell which makes knowne to vs Gods loue in Christ hath taught him to denie vngodlinesse and worldly lusts Tit. 2. 11 12. On the other side the hypocrite forsakes his sins or rather seemes so to do first for that he wants meanes to follow them as of old or secondly no occasion is offered to shew his corruption in thirdly or out of respect he hath to his credit with men fourthly or out of the apprehension of Gods wrath only 2. The regenerate man forsakes not one or two but all knowne sins Why then there is no man regenerate will you say For in many things we sinne all Iames 2. 3. But my meaning is though he cannot shake off euery sin yet there is no knowne sin that willingly he giueth liberty to himselfe in be it small or great when once it is discouered to him to be a sin he makes a conscience of it as Daniel did of defiling himselfe with the Kings meat Dan. 1. 8. he kept Gods law and his conscience to obey it as the apple of his eye which the least more will offend Pro. 7. 2. This is called precisenesse and foolish nicenesse I grant that it is indeed a note of an hypocrite to be precise and strict in small matters and make no conscience of grosse sins to tithe miâ—…t and cummin and to neglect the weightyer points of the law to streine at a gnat and to swallow a cammell Mat. 23. 23 24. yet he that shall say of the least sin Tush that is nothing If I neuer do worse I shall do well enough doubtlesse that man hath no soundnes in his heart Iames 2. 10 11. Whosoeuer shall keepe the whole Law yet faile in one point is guilty of all For he that said Thou shalt not commit adultery said also Thou shalt not kill The least sin committed wilfully and presumptuously becomes dangerous and damnable the soule that dâ—…th ought presumptuously shall be cut off from among his people as the man was by Gods expresse commandement that had in that sort but gathered a few sticks vpon the Sabbath day Num. 15. 30. 32. On the other side no naturall man or hypocrite euer made conscience of all sin but either he hath some one sin that is his beloued sin which he will not part with as Herod had Mar. 6. 20. or of many sins which he counts small he makes no conscience at all but euen despiseth his waies in them as Salomon speaketh Pro. 19. 16. 3. The regenerate man though he slip often yet