his fatherly affection and loue in Christ more fully and cleerely to vs then hee had done to his Church vnder the Law Gal. 4. 3. 4 5. We when we were children were in bondage vnder the elements of the world But when the fulnesse of the time was come God sent forth his Sonne made of a woman made vnder the Law To redeeme them that were vnder the Law that wee might receiue the adoption of sonnes From hence then we haue this Doctrine to learne That No man can worship God aright till he know God to be his Father the better a man is perswaded and assured of Gods fatherly loue to him in Christ the better seruice he shall doe vnto him Therefore our Sauiour teaching vs to pray bids vs say Our Father Matth. 6. 9. As if he should say presume not to aske any petition of God till thou canst so conceiue and be perswaded of him And the Apostle tells vs it is the spirit of adoption that makes vs able to pray and makes this the voice of the spirit of prayer it cryes Abba O Father Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance Rom. 10. 14 How shall they call on him in whom they haue not beleeued The reason of it is first because till we know God is our Father and Ioueth vs in Christ we cannot be assured that he will accept vs. When we know he is our Father in Christ it makes vs goe to him with boldnesse and confidence in Christ we haue boldnesse and accesse with confidence through faith in him Eph. 3. 12. I will arise and go to my father saith the Prodigall Luke 15. 18. and will say vnto him father I haue sinned against heauen and before thee Though he had sinned so outragiously yet the consideration of this that it was his father he was to go vnto gaue him boldnesse It giues vs assurance that not withstanding our infirmities he will accept vs I will spare him and deale gently and indulgently with him saith the Lord Mal. 3. 17. as a man spareth his son that serueth him When the Prodigall was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes Let vs come boldly to the throne of grace that we may obtaine mercy and finde grace to helpe in time of need saith the Apostle Heb. 4. 16. But without this faith and perswasion that God is our Father we can haue no assurance that any thing we doe in his seruice pleaseth him without faith it is impossible to please God Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne Rom. 14. 23. Whatsoeuer is not of faith is sinne Secondly because till a man be perâ—…waded of Gods loue and fatherly affection towards him in Christ he can neuer serue him of loue nor with a good heart but vpon some by-respects vpon a seruile feare or hope of merit Heb. 10. 22. We can neuer draw neere to God with a true heart till we haue assurance of faith and our hearts sprinkled from an euill conscience No man can truely loue God till he be perswaded by the spirit of Gods loue to him Wee loue God because he loued vs first 1. Iohn 4. 19. true loue comes from a pure heart and a good conscience and faith vnfained 1. Tim. 1. 5. And whatsoeuer seruice we doe to God vnlesse it proceed out of a good heart and from loue to God it cannot please him though a man should giue his body to be burned in Martyrdome yet if that proceed not from his loue to God it would profit him nothing 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not The Vse of the Doctrine is to exhort vs to get good assurance to our hearts that God is our Father that he beares a fatherly affection to vs aboue all sinnes striue against infidelity Examine your selues whither yee bee in the faith prooue your selues 2. Cor. 13. 5. Many want this assurance and seeke it not many seeme to haue it and haue it not I will giue you foure notes to trie it by 1. God is a Father to no man but in and through Christ Iohn 1. 12. So many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue in his name Galathians 4. 5. Hee hath redeemed vs that were vnder the Law that wee might receiue the adoption of sonnes so that vnlesse a man ground his assurance and confidence that God is his Father onely vpon Christ if hee ground it vpon this that God hath made him and preserued him c. his assurance is in vaine 2. He that is perswaded indeed that God is his Father will â—…adly and boldly resort to him in prayer Because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts crying Abba Father Gal. 4. 6. They that seldome pray or pray with no willingnesse and cheerefulnesse or pray with no confidence doubtlesse are not perswaded that God is their father 3. He that is perswaded that God is his Father will not murmure against nor be put out of heart by any of Gods corrections but be perswaded of his loue euen in affliction according to that of the Apostle Heb. 12. 7. 9. If yee endure chastening God dealeth with you as with sonnes for what sonne is hee whom the father chasteneth not And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation They that in the time of their peace and prosperity onely are confident in Gods loue but haue no heart no comfort in affliction are not indeed perswaded that God is their Father 4. He that is indeed perswaded that the Lord beareth the affection of a Father vnto him will beare the affection of a childe vnto God will loue him and be carefull to please him fearefull to offend him Mal. 1. 6. If I bee your Father where is mine honour Heb. 10. 22. No drawing neere to God in assurance of faith till wee be sprinkled in our hearts from an euill conscience and washed in our bodies also They that haue no care to please God nor feare to offend him doubtlesse are not perswaded that God is their Father Now come we to the principall Doctrine which our Sauiour teacheth vs in this place namely That the onely true worship of God the onely worship that pleaseth God now especially vnder the Gospell is that which is spirituall the worship that is proper to the Gospell the true Christian worship is spirituall For so saith our Sauiour here The houre commeth and now it is that the true worshippers shall worship the Father in spirit and in truth and againe They that worship
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
hath promised to them that loue him and 2. 5. Hath not God chosen the poore of this world rich in faith and heires of the Kingdome which hee hath promised to them that loue him Yea the regenerate man loues the Lord euen then when he correcteth and woundeth him euen then would he not for any thing doe ought that might offend God he desires aboue all things to be reconciled to him and to please him hee bewailes the losse of his fauour So that euen when he is in the greatest affliction of minde hee may be said to bee sicke of loue Canticles 2. 5. his loue to God is the chiefe cause of his sorrow and anguish And his loue appeares in this he serues God willingly and desirously yea his will and desire is aboue his ability 2. Cor. 8. 3. he loues Gods Word he delights in the law of the Lord in his inner man Rom. 7. 22. thy commandements are my delights Psal. 119. 143. he loues his seruants by this wee know we are translated from death to life because wee loue the brethren 1. Iohn 3. 14. Yea this loue he beares to God is the roote of all his obedience His obedience proceeds rather and more from loue than from feare Deut. 7. 9. He keepes couenant and mercy to them that loue him and keepe his commandements Which sentence you shall find repeated twice in the very same words Neh. 1. 5. Dan. 9. 4. his loue to God is that that makes him carefull to keepe his commandements His loue to men also growes from this root 1. Iohn 5. 2. By this we know that wee loue the children of God when wee loue God Heb. 6. 10. God is not vnrighteous to forget your loue which yee haue shewed toward his Name in that yee haue ministred to the Saints and still doe minister Yea euen his feare of God proceeds of loue Hos. 3. 5. They shall seeke the Lord their God and feare him and his goodnesse And for the second branch this loue of the regenerate man growes from faith euen from the assurance he hath of Gods loue to him in Christ. 1. Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of Faith vnfained 1. Ioh. 4. 19. We loue him because he loued vs first But what loue is that he speakes of The naturall man may pretend he loues God because God loued him first as Acts 14. 17. He hath done vs good and giuen vs raine from heauen and fruitfull seasons and filled our hearts with food and gladnesse But if a man know no further loue of God than that haue no better fruit of Gods loue than that he can neuer be able soundly to loue the Lord till he know God hath loued him in Christ he can neuer be soundly perswaded of Gods loue nor soundly loue the Lord againe This is the loue that Iohn meanes in that place when he saith 1. Iohn 5. 19. We loue him because he loued vs first as is plaine verse 10. Herein is loue not that we loued God but that he loued vs and sent his Sonne to be a reconciliation for our sinnes And 1. Iohn 3. 16. Hereby perceiue we the loue of God because he laid downe his life for vs. So Luke 7. 47. Her sins which were many are forgiuen for shee loued much And euery one that can finde this loue in him to God and that the seruice he doth to God he doth it of loue may be sure his heart is vpright in him 1. Cor. 8. 3. If any man loue God the same is knowne of him Thus our Sauiour seekes to recouer and comfort Peter making knowne to him the vprightnesse of his heart by this and to proue vnto him that though he fell fearefully ye he fell not totally Iohn 21. 15. Louest thou me louest thou mee as if he should say Remember that though thou seemedst euen to hate me by denying me yet thou louest me still On the other side no hypocrite or naturall man doth that he doth of loue specially not out of such a loue as growes from Faith vnfained It is euident that for the most part all his obedience growes from feare What good duety soeuer they doe wherein they haue any respect to God they vse to doe it of feare and not of loue Psalme 78. 34. When hee slew them they sought him and they returned and sought God early And what things soeuer he seemes to doe of loue to God it is but a counterfeit and vnsound loue for first he loues not Gods Word but hates it Iohn 3. 19 20. He loueth darkenesse rather than light because his deeds are euill euery one that doth euill hateth the light 1. Iohn 2. 5. Hee that keepeth his word in him is the loue of God perfect indeed hereby we know that we are in him Secondly he loues not Gods seruants but hates them Iohn 15. 19. Because yee are not of the world but I haue chosen you out of the world therefore the world hateth you Thirdly he hath no faith nor assurance of Gods loue to him in Christ. Ephes. 2. 12. Yee were at that time without Christ and were alienated from the common-wealth of Israel and were strangers from the couenant of promise and had no hope and were without God in the world Lecture the hundred and fiue October 15. 1611. IOHN IIII. L. IT remaineth â—…ow that we come to the fourth and last note of difference that may be obserued betweene the obedience of the regenerate and naturall man in the manner of performing good duties And that is this The regenerate man is constant in his obedience to God This we shall finde is a chiefe and one of the most certaine and sensible notes of an vpright heart For there is scarce any one good thing that is in Gods childe but it may seeme to be in the hypocrite saue onely this We will therefore shew first that in euery regenerate man this may be found secondly that it can be found in none other The first is plaine Pro. 10. 25. The righteous is an euerlasting foundation he is no changling You shall see this constancy of his estate first in the grace of regeneration it selfe for the nature and essentiall property of it is to be constant and thus it may be discerned and knowne The spirit of regeneration is like vnto that holy fire that came downe from Heauen and was kept in the Sanctuary that neuer went out Leuit. 6. 12 13. If euer a man had grace he can neuer lose it It is called therefore an immortall seede 1. Pet. 1. 23. The good part that shall neuer be taken away from him that hath once receiued it Luke 10. 42. An euerlasting name that shall not be put out Esay 56. 5. Secondly in the fruits and effects of it Psal. 92. 13 14. Such as be planted in the house of the Lord shall bring forth fruit in their age And thus shall those good
the Thessalonians ' 2 Thes. 1. 5. that all the sufferings he did endure were for the kingdome of God that they might not misse of that 3 When our care is to make vse of all that we heare and learne for the edifying of our selues in faith and a good conscience not to feed any humour of our corrupt nature or that we may be able to talke well but that we may practise that we heare Desire the sincere milke of the word saith the Apostle 〈◊〉 Pet. 2. 2. that ye may grow thereby That is the onely right vse that should be made of the Word to be edified in our faith as the Apostle teacheth vs 1 Tim. 1. 4. Thy word haue I hid in my heart saith Dauid Psal. 119. 11. that I might not sinne against thee In which respect also the whole truth of God reuealed in his Word is called 1 Tim. 6. 3. The doctrine which is according vnto godlinesse it tends wholly vnto this to make men godly And they that vse it to any other end peruert it dangerously vnto their owne destruction 4 When thou so receiuest the loue of the truth that thou canst resolue to suffer any thing rather than thou wilt renounce or fall from any part of Gods truth that thou knowest and art perswaded of True it is 1. A man may haue a good heart and yet use wisdome in shunning persecution and disgrace 2. The Lord in his goodnesse tendereth the weaknesse of some of his seruants so farre as that he neuer brings them to any trouble for his sake But euery one that hath a good heart resolueth with himselfe and is willing to suffer any disgrace and losse for the truths sake if God shall see good to call him to it Yea we must all be willing to contend earnestly for the maintenance of the faith Iude 4. And without this willingnesse to suffer none can be saued If any man will come after me and enioy heauen where I am to be saith our Sauiour Luke 9. 23. Let him deny himselfe and take vp his crosse daily and follow me And Luk. 14. 26 27. Whosoeuer doth not beare his crosse and come after me cannot bee my Disciple THE THIRTEENTH LECTVRE ON MAY II. MDCIX IOHN IIII. XVI XVII XVIII Iesus saith vnto her Goe call thy husband and come hither The Woman answered and said I haue no husband Iesus said vnto her thou hast well said I haue no husband For thou hast had fiue husbands and he whom thou now hast is not thy husband in that saidest thou truly WE heard the last day out of the former Verse that this Woman though now she began to conceiue better both of the person and speech of Christ than she had done before and did not only giue credit to that which Christ had said touching the water of life but was also so affected with his speech as she did desire him to giue her of that water yet did she not vnderstand his meaning but thought still that Water of life he spake of had been no other than a materiall water and therefore desired it onely in a carnall respect she had to her ease and profit Two causes there were of this her blockishnesse First That she knew Christ no better but tooke him to be an ordinary man The other that she knew her selfe and her owne estate no better but liued securely in knowne and hainous sinne Our Sauiour for all this giues her not quite ouer because of her blockishnesse and vncapablenesse but now leauing the speech of the water of life he begins to make himselfe and her owne estate better knowne vnto her To this purpose he discouers to her the most secret things that euer she did especially such as might stirre vp in her a thirst after the water of life For it appeares by her owne words to her neighbours Verse 29 39. That he had told her many other things that were vnknowne to all men But the Euangelist mentions this onely of all the secrets that he told her because in this the infinite mercy of Christ did most shine that had such respect vnto and was so carefull of the saluation of so vile a woman Now he doth not charge her with her sin in plaine termes nor deale roughly with her he cals her not Whore nor tels her at the fiâ—…st that she liued in filthy adultery for he knew in his diuine wisdome that this sharpnesse would not be needfull but hurtfull rather but first bids her go and call her husband and come againe And though he knew it well she had no husband yet did he thinke it fit to draw out so much from her owne mouth which when she had confessed then did he plainely discouer how priuy he was to the whole course of her life and tels her for the further aggrauating of her sinne that though she had had fiue Husbands yet she kept one now that was not her Husband So that these words affoord foure principall things to our consideration 1. That our Sauiour thirsting after the Saluation of this poore Woman discouereth to her her sinne and that nothing he had said before could work vpon her conscience till he tooke this course with her 2. That the sinne he did discouer vnto her was a secret sinne vnknowne to all men 3. That of all the sinnes she was guilty of when he would touch and awaken her conscience he makes choice of this sinne of Fornication and chargeth her with that 4. That notwithstanding she liued in so hainous a sinne yet he reiects her not nor deales roughly with her but he deales most tenderly with her and shewes much care and desire of her saluation First then in that our Sauiour seeking the saluation of this Woman that he might make her more capable of that he had said concerning the water of life and worke in her a true desire of it tels her of the hainous sinne she liued in We learne That they that would win soules to God must plainely and particularly discouer to men their sinnes Before I confirme this doctrine two cautions and rules are to be obserued from this example for the better vnderstanding of it 1. A Minister is not alwayes bound in plaine termes imperiously sharpely and bitterly to reproue the sinnes he knoweth by his hearers but he is bound to take that course which he seeth to be most likely to preuaile and do them good For our Sauiour here cals not this woman whore nor at the first directly tels her of her sinne that might haply haue driuen her from him but goeth about her and vseth a holy craâ—…t and cunning with her So speakes the Apostle of himselfe 2. Cor. 12. 16. For as much as I was crafty I tooke you with guile Thus dealt Nathan with Dauid 2. Sam. 12. 1. 4. He vseth a Parable and long circumlocution to make way into his heart for his reproofe He that winneth soules is wise saith Salomon Prouerbes 11. 30. And Prouerbes 15.
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
serue him in my calling I get my liuing by my earnest labour I deale iustly with all men and God is a Spirit and will be worshipped in spirit it is the seruice of the heart that he lookes for hee cares not for these hypocriticall shewes it is no matter though I serue him not outwardly so long as I haue a good heart And there be three Reasons why men may not content themselues to serue God in spirit onely but must doe him outward and bodily seruice also 1. In respect of God for hee hauing created redeemed and sanctified our bodies as well as our soules is of right to haue homage and seruice done him by both 1. Cor. 6. 19 20. Yee are not your owne for yee are bought with a price therefore glorifie God in your body and in your spirit for they are Gods 2. In respect of our selues for the seruice we doe to God in our bodies is a great and necessary helpe to our spirits Rom. 10. 17. Faith commeth by hearing 3. In respect of others for our light should so shine before men that they may see our good workes see that we worship and serue God and glorifie our Father which is in heauen Matth. 5. 6. Why then may you say how doth Gods seruice now differ from that which was vnder the law seeing the faithfull then serued him in spirit and truth as well as we and we serue God with an outward ceremoniall worship as well as they I answer the difference stands in these two points 1. Though wee haue some outward worship and significant ceremonies now yet haue we nothing so much outward worship required of vs as was of them nor so many significant ceremonies as they had Besides their Sabbaths and new Moones they had many other festiuall dayes which they were bound to obserue their Temple and euery thing in it their sacrifices their offerings and purifications their Priests and euery thing that belonged to them were significant ceremonies we haue but a little outward worship in comparison required and but two only significant ceremonies left vnto vs by Christ. 2. Euen that outward worship that wee haue is much more plaine and spirituall then theirs was much more effectuall to worke vpon the vnderstanding and conscience then that was our ceremonies doe much more cleerely set foorth and represent that which they signifie then their ceremonies did Did not circumcision more cleerely represent the remission of our sinnes and regeneration by the merits of Christs blood then Baptisme Did not the slaying and eating of the Paschall Lambe more cleerely represent the Passion of Christ and the nourishment our soules receiue by it then the Lords Supper doth I answer no. For they represented Christ that was to come and take our nature vpon him and performe therein the worke of our redemption Ours represent Christ that is come and hath already taken our nature vpon him and performed fully the worke of our redemption And therefore theirs were both of them bloudy Sacraments to shew and figure vnto Gods people that blood was to be shed for the obtaining of these good things for them ours are without blood to shew to vs that Christs blood is already shed for vs and that there is no more blood to be shed for our sinnes Therefore Christ instituting the Lords Supper calls the wine his bloud that was already shed Matth. 26. 28. So that as the faithfull that liued in Christs time and saw all that performed which God had promised concerning him were much more confirmed in their faith and had much more comfort in the knowledge of Christ then those had that liued before and beleeued in him your father Abraham reioyced to see my day and he saw it by faith and was glad Iohn 8. 58. I tell you that many Prophets and Kings haue desired to see those things which yee see and haue not seene them and to heare those things which yee heare and haue not heard them Luk. 10. 24. When Simeon who had waited for the Consolation of Israel that is for Christs comming Luke 2. 25. had both seene Christ and taken him vp in his armes he was so comforted that he desired to liue no longer but cryed Lord now lettest thou thy seruant depart in peace according to thy word for mine eyes haue seene thy saluation Luke 2. 28 29 30. So our Sacraments that represent Christ as one that is already come and hath performed the worke of our redemption must needs make much more for the confirmation of our faith and comfort of our conscience then theirs did The sixt question followeth What was the cause of this alteration in the worship of God that the Lord in whom there is no variablenesse nor shadow of change Iam. 1. 17. would be serued after one manner vnder the Law and another vnder the Gospell vnder the Law with many ceremonies vnder the Gospell in a more spirituall manner I answer that this grew not from any alteration in the Lord but from the change that was in the state and condition of his Church In appointing that ceremonies and pompous worship vnder the law the Lord respected not so much his owne disposition as the weakenesse of that people and condition of those times 1. The Lord gaue them that kind of worship to restraine them from Idolatry which otherwise hee saw they were strongly inclined vnto Now that the Church is of greater strength hee hath appointed another manner of worship more agreeable to his owne nature and disposition 2. That worship was fittest for the Church in her child-hood the outward worship is easily performed though it haue most straight conditions annexed to it as we may see by that question and offer that hypocrites made Micah 6. 6 7. Shall I come before him with burnt offerings with calues of a yeare old Will the Lord be pleased with thousands of rammes or with ten thousands of riuers of oyle shall I giue my first-borne for my transgression the fruit of my body for the sinne of my soule but the inward and spirituall worship is not onely hard but impossible to be performed without the grace of God And therefore it pleased God in tender regard to the weakenesse of his Church vnder the Law to appoint vnto them more of that outward worship and to accept of their spirituall seruice though it were in small measure but now to require a greater measure of spirituall worship and enioyne little of the other Of children we require a bodily seruice in saying their prayers and graces and Catechisme and though they haue little or no vnerstanding and sense of that they say yet we take it in good part 3. Though God was able to haue established his spirituall worship before and to haue giuen his spirit to his Church vnder the Law in as great measure as now yet was it fit this honour should be reserued vnto the comming of Christ in the flesh he being the Son
this for the cause Verse 12. Euery one of you saith I am Pauls and I am Apollos and I am Cephas q. d. Euery one maketh choice to himselfe of some one Preacher whom he doth admire and follow with contempt of all other and how can it chuse then but there must needs be contentions among you and 1. Cor. 4. 6. he forbiddeth them to swell one against another for any mans cause Christians grew very bitter and swelled one against another in the quarrell of their teachers because one would esteeme and admire the teacher he affected another his with the disparagement and disgrace of all others And whereas they in whom this humour reigneth are wont to glory as if they had more iudgement and could discerne better of gifts than others Alas poore people that esteeme so highly of such a mans gifts say they if they had any iudgement and vnderstanding they would count him no body the Apostle telleth vs it is quite contrary and that this argueth rather that they had very little iudgement or grace in them yea this made them vncapable of profit by the word while they were of this minde they could not profit by it 1. Cor. 3. 1. I could not speake vnto you as vnto spirituall but as vnto carnall men euen as vnto babes in Christ and vers 4. for when one saith I am Pauls and another I am Apollos are yee not carnall I will therefore giue you some remedies out of Gods Word against this humour some reasons to disswade Christians from this partiality in iudging and affecting of their teachers Of that former which riseth from the respect they haue to our difference in iudgement about discipline and ceremonies I will say nothing now but referre you to that I spake of this matter the last day For if these differences should cause no breach of loue or alienation of affections betweene vs that are Ministers as I shewed you then at large then much lesse may they giue iust occasion to Gods people to dislike or despise any able and faithfull Minister I will therefore come to the second and giue you some Reasons why the difference and inequality of our gifts should not cause you to dislike any in whom you discerne any measure of gifts and faithfulnesse but you ought to esteeme and reuerence all be willing to heare all reioyce in all praise God for all First there may be great difference of gifts in Ministers without any inequality at all for which the one should be preferred before the other You may heare many teachers and obserue a difference in all their gifts and yet not be able iustly to say which of them all hath the best gift because euery one of them excelleth in his kinde God giueth his gifts to his Church in a maruellous great variety insomuch as you shall scarsly heare any two Preachers but you may obserue some difference in their gifts 1. Cor. 12. 4. There are diuersities of gifts saith the Apostle but the same spirit If any man haue receiued a gift saith Peter let him minister the same one to another that is imploy it put it forth as good disposers of the manifold grace of God The grace of God this way is very manifold and diuerse Iohn Baptist had a very powerfull gift to terrifie secure and obstinate sinners Luke 1. 17. He came in the spirit and power of Elias Our Sauiour on the other side had a very milde gift Matth. 12. 20. He would not haue broken the bruisedreede nor quenched the smoking flaxe The tendrest and weakest conscience might haue heard him without feare No one man hath all gifts that belong to the Ministrie but he that excelleth other men most in sâ—…me gifts hath other of his fellow-seruants that match and excell him in other gifts Among the twelue Apostles it is very likely that Peter in some gifts did excell the rest and that was one cause among others why Christ did in speciall giue to him the charge of feeding his lambes Iohn 21. 15. And yet for a powerfull gift in reproouing sinne and denouncing Gods iudgements Iames and Iohn excelled him and were therefore surnamed by Christ Bonarges sonnes of thunder Mar. 3. 17. Which also may seeme to bee the cause why Herod and the Iewes raged most against Iames Acts 12. 2. Paul had many excellent gifts both for knowledge 1. Cor. 11. 6. and for vtterance too though hee spake so of himselfe in the former place according to that conceit the Corinthians had of him Acts 14. 11. The people at Lystra called him Mercury because hee was the chiefe speaker hee had a better vtterance than Barnabas and yet in a gift to comfort those that were afflicted in minde it may seeme Barnabas excelled him who had therefore that name giuen him by the Apostles Hee was called of the Apostles Barnabas which is by interpretation the sonne of consolation Acts 4. 36. And in respect of this gift we reade of him Acts 11. 24. hee was a good man and full of the Holy Ghost and of faith So to one God hath giuen an excellent gift for interpretation of the Scripture and to breed and increase knowledge in men to another an excellent gift for application and to breede conscience and good affections in men This is the Apostles meaning when he saith 1. Cor. 12. 8. To one is giuen by the spirit the Word of wisedome this is the Pastours gift and to another the word or vtterance of knowledge by the same spirit that is the Teachers Spirit And if you obserue this you shall finde that though some one may haue some more of these gifts than another as some are very good both at teaching and exhortation yet no one man hath all gifts nay none hath many in the like measure and degree Many ascribe this diuersity of mens gifts to the difference of their education or industrie and thinke if such and such were as good schollers or would study and take paines as much as others they might teach as well as such a one doth and exhort as well as such a one And indeed much is to be ascribed to studie and diligence in this case for God vseth now to giue his gifts by such meanes giue attendance to reading saith the Apostle 1. Tim. 4. 13. But this is not all but this diuersity of gifts commeth of Gods free disposition so as though we were all equall in learning and equall in diligence yet would there be diuersity in our gifts This is that which the Apostle saith 1. Cor. 12. 11. All these things worketh the selfe same spirit distributing to euery man seuerally as hee will Yea this maketh greatly for the glory of God and the benefit of his Church that the Lord hath thus dispensed his gifts that he hath giuen so great variety of gifts to his seruants and not giuen all to any one man For first this doth much magnifie the largesse and bounty of God and the riches of his
Psal. 27. 1. The Lord is my light and saluation whom shall I feare And 23. 4. Yea though I should walke through the valley of the shadow of death I will feare no euill for thou art with me At another time you shall heare him complaine Psal. 55. 5. Feare and trembling are come vpon me and an horrible feare hath couered me Yea 31 22. I am cut off from before thine eyes So you shall haue the Church and Spouse of Christ the Mother of vs all sometimes in fulnesse of assurance glorying as Cant. 2. 6. My welbeloued is mine and I am his At another time you shall heare her complaine as Cant. 5. 6. My welbeloued is gone I sought him but I could not finde him I called him but he answered me not 4. The man that hath the strongest Faith may and ought to liue in continuall feare Without this we can neuer worke out our saluation Phil. 2. 12. In which respect it is said to be the happinesse of a man if he can nourish in himselfe a feare to fall and offend God continually Pro. 28. 14. For first though he be sure God will neuer quite cast him off nor disinherit him yet he knowes withall it is possible for him to fall into haynous sins yea euen as haynous for the outward act as they can do that want all grace And euen to this that may be applyed which Salomon speaketh in another sense Eccles. 9. 2. All things come alike to all 2. He knowes that if he doe thus fall he shall offend and grieue his heauenly Father which a good Childe will be affraid to doe there is a feare of his father euen in the most gracious childe yee shall feare euery man his mother and his father Leuit. 19. 3. 3. He knowes that if he sinne against God though he cannot be dis-inherited yet he may be grieuously scourged he may lose his certainety and feeling of Gods fauour which is dearer to him than his life Psal. 63. 3. Thy louing kindnesse is better than life He may bring vpon himselfe many fearefull plagues both spirituall and temporall God is very terrible in the assembly of the Saints Psal. 89. 7. therefore he liues in continuall feare But this feare stands well enough with the assurance and certainety of saluation it hindereth it not but furthereth it greatly for it is the chiefe meanes to preserue them from falling away Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me such feare makes vs the fitter to doe any seruice vnto God and therefore hinders not our assurance or comfort in God but furthers it much a man may reioyce in such trembling serue the Lord with feare and reioyce in trembling Psal. 2. 11. Thou standest by Faith be not high minded but feare These foure points being thus premised let vs now come to the confirmation of the Doctrine That by a true Faith a man may be in this life certaine and sure of his saluation And I will confirme it to you three waies 1. By declaring to you the profession that the Faithfull haue made of the certainety they haue found in themselues of their owne saluation 2. Then by the effects it hath wrought in them whereby they haue declared themselues to be indeed as certaine as they haue made shew of 3. By giuing you the reasons why it must needs be so that they that haue true Faith are indeed certaine of their saluation And for the first marke the maruellous certainty the faithfull haue euer made profession of 1. They were sure that Christ with all his merits did belong to them Iob 19. 25. I am sure that my Redeemer liueth 2. They were sure of the forgiuenesse of their sinnes and of the imputation of Christs perfect righteousnesse Esay 45. 24. He shall say surely in the Lord haue I righteousnesse and strength 3. They were sure God was become their Father through him Esay 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs. 4. They were sure that after this life they should inherit eternall life we know that if our earthly house of this tabernacle were dissolued we haue a building of God an house not made with hands eternall in the heauens 2. Cor. 5. 1. yee know in your selues that yee haue in heauen a better and an enduring substance Heb. 10. 34. 1. Iohn 3. 14. We know that we are translated from death to life because we loue the brethren 5. They were sure that all things their prosperity aduersity yea their tentations and sinnes should in the end worke for their good we know that all things worke together for good to them that loue God Rom. 8. 28. 6. They were sure they should perseuere in Gods fauour to the end of their life and neuer fall away finally This God is our God for euer and euer he will be our guide euen vnto death Psal. 48. 14. I am like a greene oliue tree in the house of God I trust in the mercy of God for euer and euer Psal. 52. 8. Surely shall one say in the Lord haue I righteousnesse and strength not righteousnesse only and pardon of my sins but strength also to vphold me and make me perseuere in the state of grace Esay 45. 24. Psal. 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life Rom. 8. 38. 29. I am perswaded that neither death nor life c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. In which words obserue 1. That he speakes thus confidently not of himselfe alone but of all the faithfull verse 39. Vs. 2. That the ground on which he builds this assurance is not any speciall reuelation but such a foundation as is common to all the faithfull namely because God spared not his owne Son but deliuered him vp for vs all verse 32. because it is God that hath iustified vs ver 33. because it is Christ that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul yet is it in nature all one with his and as effectuall to saue him as Pauls was 2. Pet. 1. 1. that haue obtained the like precious Faith with vs. Lecture the seuentie three Nouember 27. 1610. IOHN IIII. XLII FOlloweth now that we come vnto the effects which true faith hath wrought in Gods children whereby they haue declared themselues to be certaine of their saluation And there be foure effects it doth worke in all true beleeuers which doe euidently argue that it is a certaine perswasion of Gods fauour and of eternall life The first is peace of conscience it workes sound peace in the conscience Iohnâ—…4 â—…4 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue
shalt before thou goe hence recouer thy assurance and comfort againe See this in that prayer of Dauid grounded doubtlesse vpon Gods promise Psalme 39. 13. Stay thine anger from mee that I may recouer my strength before I goe hence and be not Yea be thou sure it will returne with aduantage as the seed that is cast into the ground vseth to doe Psalme 97. 11. Light is sowne for the righteous and ioy for the vpright in heart Hauing now finished this Doctrine which we haue learned from the second part of the Text viz. the certainety that was in the Faith of these Samaritans it followeth now that we proceed vnto the third viz. the meanes whereby they were brought to this certainety the ground whereupon they did build their Faith and that they say was not the saying of the Woman but the hearing of him themselues And from hence we haue this Doctrine to learne That the Faith and Religion of Gods Elect is not grounded vpon the testimony of any man but vpon Gods owne Word only The iudgement that others whom we reuerence and respect haue of Religion and the testimony that they giue vnto it causeth vs at the first to haue a good opinion of it the State learned men parents and friends specially the good example of those that professe it haue great force thus farre thus the Apostle saith that they that obey not the Word may without the word be won by the conuersation of their wiues 1. Pet. 3. 1. And we are to hold it a great mercy of God that we were borne and brought vp not among Papists or Infidels but in the Church of God where his true Religion was professed and where we might enioy these helpes so the Apostle saith that men shall glorifie God in the day of their visitation that they liued among such as by whose godly and honest conuersation they were won to a liking of the true Religion which they did professe 1. Pet. 2. 12. But yet all this will not bring vs to Faith or certainty in our Religion till we heare God himselfe speak and giue testimony to it in his holy Word Iohn Baptist gaue testimony to Christ and because the Iewes had a reuerent opinion of Iohn they also for a while conceiued highly of Christ and yet they could not certainely beleeue he was the Messias Why Because they could not heare God himselfe speake and giue testimony to it in his holy Word yee sent vnto Iohn and he bore witnesse of me c. and the workes that I doe beare witnesse of me and the father himselfe hath borne witnesse of me yee haue neither heard his voice at any time nor seene his shape And ye haue not his word abiding in you search the Scriptures c. Iohn 5. 33 35 37 38 39. 2. The Ministry of the Word brings vs not onely to a good opinion of Religion and to an outward profession of it but workes Faith and Certainety in our consciences Faith comes by hearing Romanes 10. 17. But the meanes whereby it workes this Faith and Certainety in vs is the Word it selfe by causing vs to see the ground of that it teacheth vs to beleeue in the Word therefore Paul saith Acts 26. 22. Hauing obtained helpe of God I continue vnto this day witnessing both to small and great saying none other things than those things which the Prophets and Moses did say should come When once we heare God in his Word to teach vs any truth then are we certaine of it and not before Acts 17. 11 12. Therefore many of them beleeued Then we beleeue no longer because men teach vs but for that we are taught of God himselfe and though they that did first teach vs and draw vs to a liking of the truth should fall from it yet will not wee forsake it when once wee can say wee haue heard him our selues The Reason of the Doctrine is that all men are subiect to errour and therefore their testimonie is too weake a foundation to ground our Faith vpon and on the other side there is no possibility of errour in Gods Word euery man is a lier that is subiect to be deceiued himselfe and so to deceiue others Romanes 3. 4. Psalme 93. 5. Thy testimonies are very sure To shew the difference betweene our Religion and that of the Papists and whether hath most certainety The Papist grounds his Faith vpon the testimony of the Church I will not say of what Church but say it were the true Church of Christ yet it consisteth onely of men that are subiect to errour and consequently the conscience cannot with any certainety relye vpon the testimony thereof But we ground our Faith onely vpon the Word of God Obiect 1. How can we know the Scripture to be the Word but by the testimony of the Church Answ. Indeede the testimony of the Church doth first incline vs to thinke that the Scripture is the Word of God and makes vs willing to heare and reade it but after we by hearing and reading it attaine to further certainety and assurance for God himselfe speaketh to vs in the Scriptures hee spake by the mouth of his holy Prophets which haue beene since the world began Luke 1. 70. God at sundry times and in diuers manners spake in times past vnto the fathers by the Prophets Heb. 1. 1. and that so clearely and euidently that the faithfull are vndoubtedly assured it is he that speaketh it is indeed his Word And they can say as Cant. 2. 8. It is the â—…oice of my Belouâ—…d And 5. 2. It is the voice of my Bâ—…loued that knocketh This is promised to the faithfull Esay 52. 6. They shall know in that day that I am he that doth speake behold it is I. Iohn 7. 17. If any man will doe his will he shall know of the Doctrine whether it be of God or whether I speake of my selfe And indeed if we could not now be vndoubtedly certaine that it is indeede Gods Word the case of the Church were worse now than it was when God spake to his people in visions and dreames for they were without any externall testimony from men fully assured then that it was the Lord himselfe indeede that spake vnto them if Abraham had not beene so hee would not haue beene so forward to sacrifice his Sonne Gen. 22. 3. nor Cornelius in obeying the commandement he had receiued in a vision to send for Peter Acts 10. 7. After Paul had seene the vision immediately hee endeuoured to goe into Macedonia assuredly gathering that the Lord called him to preach the Gospel vnto them Acts 16. 10. No it is certaine that we may be more sure that God speakes to vs in his Word than they could be of his speaking vnto them in visions 2. Peter 1. 19. Wee haue also a more sure word of prophesie Obiâ—…ct 2. The Scriptures are obscure and no man can be certaine of the sense of them but by the Church Answ. 1.