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
strength of his Spirit support and enable him to beare it the spirit it selfe will helpe his infirmities Rom. 8. 26. 1. Cor. 10. 13. God is faithfull that will not suffer you to bee tempted aboue that you be able Fourthly he is assured that whatsoeuer affliction God layeth vpon him it shall in the end tend to his good and to the furtherance of his saluation Rom. 8. 28. Fifthly he knowes the end will pay for all and that after a while all teares shall be wiped from his eyes and he shall enioy vnspeakeable comfort Psal. 27. 13. I should haue fainted except I had beleeued to see the goodnesse of the Lord in the land of the liuing Now on the other side the man that wants this assurance of his saluation though he haue all the meanes in the world to secure and quiet his heart and to make it merry yet can he neuer attaine vnto true ioy and comfort nor keepe off extremity of griefe when the euill day shall come vpon him If any shall obiect against this that many of Gods children that are assured of their saluation are yet much oppressed with heauinesse and their liues are very vncomfortable and on the other side that many who want this assurance are knowne to haue the lightest and merriest hearts of all other men I answer For the faithfull first That they haue much inward ioy though they shew it not as other men yea oft times when their life seemes most vncomfortable to the worldly man and most full of misery Yea as Salomon saith of wicked mens ioy Pro. 13. 14. Euen in laughter the heart is sorrowfull so of the heauinesse of the godly it may be said oft times that euen in weeping their heart is full of comfort 2 Cor. 6. 10. As sorrowing yet alwayes reioycing That as Christ said Vers. 32. of this Chapter I haue meat that ye know not of so haue the godly much comfort which worldlings haue no skill of Pro. 14. 10. The stranger shall not meddle with his ioy 2 Though they be sometime in great heauinesse indeed yet it is not possible they should be ouercome of it but they shall certainly recouer themselues as 2 Cor. 4. 8. We are afflicted on euery side yet are we not in distresse in pouertie yet not ouercome of pouertie we are persecuted but not forsaken cast downe but perish not Because they haue euer in them the seed and root of true ioy Psal. 97. 11. Light is sowne for the righteous and gladnesse for the vpright in heart So that as it is not possible for him that is once truly regenerate to sinne as other men do because the seed of God and Spirit of Sanctification abideth in him 1 Ioh. 3. 9. So it is not possible for him that hath once attained to true assurance of his saluation to sorrow as other men do or to perish in despaire because the seed of God the Spirit of Adoption which is called the oyle of gladnesse Psal. 45. 7. abideth in him For this is that that Christ saith of this ioy Ioh. 16. 22. Your hearts shall reioyce and your ioy shall no man take from you And that makes Dauid say so confidently Psal. 37. 37. Marke the vpright man and behold the iust for the end of that man is peace And as for that which is obiected concerning the ioy of them that haue no assurance of their saluation I answer First that many times their mirth is but forced and counterfeit and when outwardly they make shew of much mirth their hearts within them are as heauy as lead 2 Cor. 5. 1â—… They reioyce in the face and not in the heart Pro. 14. 13. Euen in laughing the heart is sorrowfull And secondly though they seem very secure and pleasant in the time of prosperity while like drunken or mad men they haue no apprehension nor sense of their own estate yet in the euill day when their conscience shall be awakened their ioy will faile them and stand them in no stead That which is said of riches Pro. 11. 4. may be said likewise of merry company good cheare pastimes and musick They will not auaile in the day of wrath While they are out of Gods presence and forget him and their owne estate they are quiet and merry but when Gods glory shines but a little in their soules they are troubled out of measure as we see in the example of Balthazar Dan. 5. 6. O consider this ye that forget God esteeme not of the ioy of worldly men giue no rest to your selues till you haue gotten good assurance of your saluation and of the fauour of God in Christ For without this nothing will be able to giue you content and comfort in the houre of death and in the euill day Let this be thy desire and daily prayer to God that was Dauids Psalme 106. 4 5. Remember me O Lord with the fauour of thy people visit me with thy saluation that I may see the felicity of thy chosen and reioyce with their ioy The second preseruatiue against excessiue sorrow is the care of a good conscience That man that in all things is carefull to please God and to keep his conscience pure that he fall not into any knowne and grieuous sinne shall euer haue a quiet and chearefull heart 2 Cor. 1. 12. Our reioycing is this the testimony of our conscience that in simplicity and godly purenesse we haue had our conuersation in the world Yea this will make a man chearefull at all times and preserue him from sorrow not in prosperity only but euen in aduersity he that is of a merry heart he meanes whose heart is made merry this way euen with the testimony of a good conscience hath a continuall feast Pro. 15. 15. And in this respect the Apostle Ephes. 6. 14. cals righteousnesse the Brest-plate that will defend the heart euen in the euill day But on the other side the man that hath no care of a good conscience but giues himselfe liberty to liue in any one knowne sinne can neuer haue any sound ioy in his heart but must needs be ouer-come of sorrow and swallowed vp with heauinesse when affliction shall come vpon him For sinne certainly will bring sorrow sooner or later not onely in the life to come There shall be weeping and gnashing of teeth Mat. 8. 12. but euen in this life sinne will bring sorrow it is the proper and naturall effect of sinne and cannot be auoided Pro. 29. 6. In the transgression of an euill man there is a snare that is matter of sorrow and teares as appeares by the other part of the Verse But the righteous doth sing and reioyce They that haue multiplied their sinnes shall haue their sorrowes multiplied yea great sinnes will bring great sorrowes as we see in the example of Iudas Mat. 27. 3 5. And many such examples God giues men in euery age Neither hath it beene so with such as Iudas onely but euen with
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
CVIII LECTVRES UPON THE FOVRTH OF IOHN PREACHED At ASHEY-DELAZOVCH in Leicester-shire By that Late Faithfull and Worthy Minister of Iesus Christ. ARTHVR HILDERSAM The second Edition corrected and much enlarged by the Author 2. Tim. 3. ver 16 17. All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse That the man of God may be perfect thorowly furnished vnto euery good worke LONDON Printed by George Miller for Edward Brewster and are to be sold in Pauls Church-yard at the signe of the Bible MDCXXXII TO THE RIGHT HONORABLE HENRIE EARLE OF HVNTINGDON LORD HASTINGS HVNGERFORD BOTTREAVX MOLINS and MOYLES Lord Lieutenant of the Counties of LEICESTER and RVFLAND my very singular good LORD RIGHT HONOVRABLE THese Lectures which I haue for so many yeares kept by me and refused to let them see the light as iudging them both vnworthy in themselues to be brought into publike view and altogether needlesse also though they had beene much better in an age that doth so abound with all variety of excellent gifts both for preaching and writing I am now at length though the importunity of sundry that thinke better of them then my selfe could euer doe enforced to giue way that they may be published And this I haue done the more willingly that I might haue opportunity by this Dedication of them to giue publike testimony vnto the world of my duty and thankefulnesse vnto your Honour and vnto your Noble House vnto whom next vnder God I doe owe whatsoeuer poore abilities he hath beene pleased to giue vnto me for the seruice of his Church For as that noble Vncle of yours whom his wisedome and seruiceablenesse to his Prince and Country euen with the great neglect of his owne estate and family and specially his zealous care to promote the Gospell of Christ did make much more honourable then the noblenesse of this great birth could possibly doe did first maintaine me in the Vniuersity and after brought me to the exercise of my ministry in this place so haue I beene by the fauour and bounty of your noble Grandfather and of your Honour continued here now more then forty yeares And vnto your honour especially aboue all other men is thankes due for whatsoeuer benefit may redound to the Church by these Lectures because of that incouragement I did receiue from your Lordship in the preaching of them not only by your honourable beneficence in maintaining of me and confirming that vnto me which by the bounty of your noble Ancestors I did enioy but by that worthy example also you gaue vnto all my Auditory in your constant and diligent frequenting of them Which as you would neuer haue done if you had not liked them well or if you had heard any thing taught in them that did disagree with the Doctrine of our Church or that had any way tended vnto schisme or faction so haue you made me the more bold euen in this respect humbly to commend the patronage of them vnto your Honour Now the Lord of Lords who hath already made you truly honourable not by your Progenitors onely but by many noble endowments bestowed vpon your selfe and hath promised also to honour them that honour him continue and multiply all his graces and blessings vpon your Lordship and vpon your family to the increase of your present and euerlasting comfort through IESVS CHRIST So prayeth still Ashby-Delazouch Iune the first 16◅8 Your Honours to all duty and seruice euer most obliged ARTHVR HILDERSAM TO THE GODLY READER WHETHER MINISTER OR PRIVATE CHRISTIAN THis Booke which now at the length the good hand of God hath put into thy hand to reade deserueth a name in this kinde of writing to speake freely and at once what I truly iudge like one of the chiefe of Dauids Worthies not amongst the thirty but amongst the first three In reading most of the best Bookes extant the studious Reader is wont to select and transcribe the pith of such Notes as stand like Lights or Goades or Nailes in the body of the discourse and in the Spirit of the Writer But in this Booke to tell you what I find I find such variety of choice matter running throughout euery Veine of each discourse herein handled and carried along with such strength of sound and deepe Iudgement and with such Life and Power of an heauenly Spirit and withall expressed in such pithy and pregnant words of wisdome that I knew not what to select and what to omit vnlesse I should haue transcribed the whole Booke In the Authors manner of handling this Scripture Ministers shall obserue a double excellency i. e. An exemplary Patterne of Preaching in the euidence of the Spirit The euidence of the Spirit is shewen in discouering the hidden Treasures of the Graces of the Spirit partly breathing in the Scriptures which he either handleth of purpose or alledgeth occasionally partly flowing out of the abundance of the good treasure of his owne heart Both which manifested to the conscience of the Hearer do shine like a light in a darke place and do discouer both God to the Soule and the Soule in his owne feeling vnto God so that the Soule discerning the presence and Power of God is ready to cry out like Iacob Doubtlesse God is in this place this is no other but the Word of Life this is the gate of heauen Againe Ministers may further obserue in this Treatise an exemplary Patterne of reading and studying the Scriptures so as thereby to make a man of God perfect to euery worke of his Ministry For this Treatise euidenceth that this Author in reading the Scriptures hath so diligently pondered and searched out the true sence of the Holy Ghost and hath so wisely digested the knowledge and wisdome of the Scriptures to the clearing of euery Common-place and Doctrine of Religion that whether he speake to Explication or Application of any Text He fitly and fully amplifieth and presseth all from Scripture-grounds that you may at once both adore the perfection of God in the Scriptures making the Man of God perfect vnto euery good work and may also admire the dexterity and skill of a Scribe taught vnto the kingdome of God and bringing out of his treasure things both new and old When Schollers furnish themselues with store of other writers besides the Scriptures and being little conuersant in the Scriptures doe draw the Scriptures to the Authors whom they most affect and not their A◅thors to the Scriptures their Diuinity prooueth but Humanity and their Ministry speaketh to the braine but not to the conscience of the Hearer But he that diggeth all the Treasures of his knowledge and the grounds of Religion out of the Scriptures and maketh vse of other authors not for ostentatiō of himself nor for the ground of his faith nor for the principall ornament of his Ministry but for the better searching out of the deepe wisedome of the Scriptures such an
one belieueth what he teacheth not by an humane Credulity from his Author but by a diuine faith from the Word and because he belieueth he therefore speaketh and speaking from faith in his owne heart he speaketh much more powerfully vnto the begetting and strengthening of faith in the Hearer The priuate Christian in the diligent suruey of this Treatise shall obserue liuely decyphered the scornefull vanity of corrupt Nature the lothsomenesse and desperate danger of sin the wonderfull power of Gods Grace in the conuersion of a sinner the tryall of a mans own deceitfull heart the amiable life of Gods grace in the regenerate the comfortable benefit of afflictions sundry sweet consolations of a troubled spirit the vanity of Popery the necessity of a faithfull Ministry the beauty of Gods Ordinances holily administred and the resolution of sundry cases of conscience fitting these times and all deliuered with such euidence of Scripture-light and Christian experience that the hearts of the godly Readers will at once blesse God who hath giuen such gifts to men and blesse the Writer who hauing spent the strength of his yeares in a faithfull and fruitfull Ministry to the great comfort and succour of many Ministers and people far and neare round about him doth now at last adorne his hoarie head with this Crowne of glory to bring forth his workes to more publike Light now more at the last then at the first My hearts desire is that God would adde yet many daies more to the Authors life and support him still both in body and spirit to bring to light many other such monuments of his fruitfull labours not only that elaborate Commentary vpon the 51. Psalme but likewise such Sermons or Treatises or Letters touching cases of Conscience as haply haue lyenby him these many yeares Why should any Talent lye buried in a Napkin or candle lye hid vnder a bushell which being set on a candlesticke might giue light to all that are in the house Such Opuscula little Treatises as himselfe would hardly acknowledge vnder his owne Name might be of speciall vse and much esteeme with others Witnesse those questions and Answers wherein he hath comprized the doctrine of the Lords Supper which though without his Name they be annexed to a little Treatise of the like Argument set forth by a godly learned Diuine M. William Bradshaw yet haue they beene of singular good vse to many poore soules for their worthy preparation to that Ordinance And in very deed they do more fully furnish a Christian to that whole spirituall Duty then any other in any language that I know in so small a compasse yea and that one Letter of his to a Gentlewoman against the separation which without his consent a separatist printed and refuted hath so strongly and clearely conuinced the iniquity of that way that I could not but acknowledge in it both the wisedome of God and the weakenesse of the separatist His wisdome in bringing to light such a beame of the Light of his truth by the hand of an aduersary against the Authors mind and the weakenesse of the other to aduance the hand of his aduersary to giue himselfe and his cause such a deadly wound in open view as neither himselfe nor all his associates can be able to heale In which respect I conceiue it was that the industrious Doctor Willet in his Dedicatory Epistle to CHRISTS Colledge before his harmony vpon the first of Samuel stileth this our Author Schismaticorum quivulgò Brownistae Malleum the Hammer of Schismatiques whom they commonly call Brownists Now the God of all grace prosper the workes of his seruants to those good ends himselfe hath appointed and they haue aimedat the glory of his owne great Name in the edification and saluation of his people in Christ. So I take leaue and rest desirous to prouoke my selfe and thee to a thankfull and fruitfull vse of such mercies The vnworthiest of the least of Gods Mercies and Seruants I. C. A Table of some principall Points that are handled in these Lectures Abstinence See Fasting Admonition See Reproofe Adoption A. NO man can worship God aright till he haue the Spirit of Adoption and can conceiue of God as of his louing Father pag. 182 Foure notes to try whether we do indeed know God to be our Father pag 183. Adoration Worship See Reuerence The whole worship of God is called Adoration pag. 111. Admiring of men It is folly and sin to admire any man much pag 40. Affection He that hath an vpright heart serues God with affection pag. 480. No seruice pleaseth God that is not done with feeling and affection pag. 198 199. Naturall Affection See Parents Afflâ—…ction In it owne nature it is a curse neither is it a signe of Gods loue to all pag. 394. The greatest may not hope to be exempted from it pag. 388. All men should prepare for it and how 389 It is greatly profitable and necessary for Gods Elect pag. 394. It is no signe of Gods wrath but of his loue rather pag. 398. We may be sure God will doe vs good by it and remoue it when it hath wrought kindly on vs and support vs in it and giue a comfortable end vnto it pag 399. It is a signe of election to profit by it and the contrary of reprobation pag 401. In euery affection we should take notice that God is angry with vs pag. 402. Sixe degrees of Gods proceeding in sanctifying affâ—…ctions to vs which may be so many notes to try whether our affâ—…ctions be san-ctified pag. 40â—… 40â—… Extremity of it will make vs vnfit both to profit by the Word and to pray pag. 433 Alacrity See Cheerefulnesse Antiquity How far forth it is to bee regarded in the matter of Religion pag 141. It is dangerous to ascribe too much to it 144 Our Religion is most antient 145. The popish plea touching the antiquity of theirs is most vaine and insufficient ibid. Apostacie See Perseuerance How farre forth the good things that haue beene in a man may be lost â—…0 51. A dangerous thing to fall from grace or to decay in it 54. Two chiefe causes of it ibid. Comfort for the faithfull that liue in times of generall Apostacie 430 431. Apostles Christ hath taught his Church the whole will of his Father by them 207. Apparell See Attire Appearance of euill is to be auoided 86. Application Ministers must apply the Word and hearers must endure it 373 374. Assemblies See Church-Assemblies Assurance of saluation See Certainty of saluation Attention All should attend diligently at the hearing of the Word 125. 134. 135. Meanes to keepe our hearts attentiue from wandring in prayer c. 198. Attire Modesty in attire required of Christians 87. Authority The wicked are apt to abuse the authoriâ—…y and credit of holy men to the disgrace of Gods truth 35 273. This honour is due to Christ alone to be belieued in matter of Doctrine vpon his bare Word 149. Nothing is to be
by such in whom they discerne any infirmity 365. Remedies against this corruption 371 Temperance It is necessary euen in our diet 92. Temples Our Churches need not to be stately and glorious as the Temple of Ierusalem was 119. Neither is there that holinesse to be ascribed to or reuerence due to our Churches as was to that Temple 119. 154. Neither is there that necessity of temples now as there was vnder the law 119. Yet is it fit we also should haue places set apart for Gods publique worship and hauing such it is no where so well done as in them 119. 129. Euen our Churches should be decently kept 120. 127. The temple of Ierusalem was a Type of Christ and how 155. Tentation We must carefully shun tentation 89. Tentations incident to our lawfull calling God will preserue vs in 89. Terror Wicked men haue cause to be in continuall terror 33. Testament See Ceremoniall worship Though in temporall things Gods people had more particular direction then we now yet not in spirituall 207. The Ministry of the New Testament is more fruitfull then that was vnder the law 287 Vnder the law God reuealed himselfe to his people moresensibly and bodily then vnder the Gospell 196. The estate of sinners is far more damnable now then it was vnder the law 291. Thankesgiuing Of Sacrifices of Thankesgiuing 187. Thoughts Conscience to be made euen of them 91. Trouble of minde All men must looke to be brought one day to a painefull sight and sense of sin and of Gods anger due vnto it 42 43. No wordly thing can content or comfort the heart in that case 44 45. Meanes wherby they that haue lost the assurance of their saluation may recouer it 346. 347. V. Vnity Vnity in all points among Gods seruants in this life is not to be expected 302. Vowes We should in our affliction vow amendment performe it when we are deliuered 405. W. Walking with God We should labour to walke with God how we may know whether we do so or no 70. Will-worship No worship is to be giuen to God but such as he likes of and delights in euen such as is done by the direction of his Word and in obedience to it 160. 192. In will-worship men serue not God but the diuell 161. God requires more seruice of euery man then he hath expressely particularly commanded him yet this is no will-worship 242 243 He that hath an vpright heart will make conscience of such things onely as God hath commanded or forbidden 473. Women How iust causes they haue to be humbled in themselues 225. How they may adorne the Gospell 226. Word of God No man can know God aright but by his Word and the difference betweene the knowledge gotten so any other 160 161 It is the saluation of men 1â—…8 169. All that haue it are not saued by it 169. Saluation not to bee ascribed to any vertue that is in it 169. By it all other meanes of grace are made effectuall 169 170. It is exceeding powerfull and effectuall to saue men 170 171. We ought highly to esteeme it 172 173. Notes to trie whether we esteeme and loue it indeed 173. The wicked hardens himselfe in sin euen by it 98 99. It is to bee esteemed a high fauour of God that we enioy it 162. It is the onely ground of true faith and assurance of saluation 338. The faith and Religion of Gods Elect is not grounded vpon any thing but the word only 348 349. 418. 419. Seeke good ground in the word for that thou holdest in Religion 429. Dangerous to doubt of the truth of it see Infidelity The word to be heard on weeke daies 241. The word to be examined 467. Rules thereto 499. Word to be heard with heart prepared 486. How that may be 489. The word ought to bee receiued for the senders sake 313. Difference betwixt the good workes of regenerate and naturall men 476. Good Workes That only is a good worke that is commanded of God 474. Workes of God Men may be prepared vnto faith and much confirmed in it by the workes of God 417. We should obserue the workes of God and how God doth by them ratifie his Word 417. 497. What vse we should make of the strange workes of God 379. World By this word sometimes the Elect onely are meant and why Christ is called the Sauiour of the world 329 330. Worldly things No worldly thing can satisfie or comfort the soule in distresse 44 45. It is great folly to set our heart vpon or esteeme too much of any worldly comfort 390. 438 439. He that is truely conuerted makes not that reckoning of worldly things as he did before 238. Worship of God See Adoration Ceremoniall Law Exercises of Religion Reuerence Most men worship not God according to his Word 163. Reasons for the altering of the manner of Gods worship at Christs comming 190. 191 No seruice pleaseth God but that which is spirituall 191 192. He requires spirituall worship more vnder the Gospell then he did vnder the Law 19â—… 197. All the parts of Gods worship may in some cases be vsed in priuate houses 120. 129. And are as acceptable to God in one place as in another 156. Christ himselfe did diligently vse to worship God in religious duties and why 163 1â—…4 The difference betweene Gods worship vnder the Law and vnder the Gospell â—…87 1â—… 189. God requires bodily worship of vs as well as spirituall but not so much as vnder the law 189 190. Euen the wicked est men that liue are bound to worship God 195. Y. Young men The sins that they must chiefly take heed of 224. Z. Zealous Both Magistrates and priuate men should shew their zealous hatred to sin 78. Zeale is required of all Christians and what the notes and properties of true Zeale are 260 261 263. 267. Zeale in the people warmes their Ministers 295. True Zeale will make a man to forget and neglect himselfe 275. Seuerall places of Scripture opened and applyed in this Treatise Booke Chap. Verse Folio Genesis 17 18 391 Genesis 18 12 30 Genesis 19 9 106 Genesis 29 18 80 Genesis 32 26 402 Genesis 45 28 3 Genesis 50 19 370 Exodus 4 24 452 Leuit. 19 2 196 Leuit. 23 10 9 Leuit. 26 11 12 166 Num. 12 14 403 Num. 23 21 452 Deut. 12 32 161 Deut. 14 26 92 Deut. 25 3 117 Iosh. 1 8 20 1 Sam. 2 12 470 1. Sam. 2 30 368 1. Sam. 15 29 6 2. Sam. 6 20 22 116 2. Sam. 12 20 24 c. 441 2. Sam. 21 1 404 1. King 8 6 473 1. King 12 28 161 2. King 17 33 41 36 1. Chron. 16 29 129 2. Chron. 16 9 484 2. Chron. 26 18 19 21 359 Nehem. 1 11 8 Nehem. 2 1 493 Nehem. 8 1 123 Iob. 3 13 14 43 Iob. 5 7 388 Iob. 6 24 424 Iob. 20 11 80 Iob. 29 4 220 Iob. 31 1 91 Iob. 32 23 395 Iob. 36 8
apprehension as a consuming fire as the Apostle speaketh Heb. 12. 29. He neuer thinketh seriously of him and of his appearing before him but he is troubled and ready to say with them Esa. 33. 14. Who among vs shall dwell with the deuouring fire the Spirit of God and nothing but it like water allayeth this heat cooleth and refresheth the soule of man for by it the loue of God is shed abroad in our hearts as the Apostle speaketh Rom. 5. 5. and the bloud of Christ is effectually applied and sprinkled vpon the conscience Secondly whereas before a man be regenerate he is like vnto the dropsie man in a continuall thirst or like him that hath the disease which is called the dogs hunger neuer satisfied neuer contented the Spirit of God like water quencheth this thirst and satisfieth the soule of man by it the hungry soule is filled with good things as the blessed Virgin speaketh Luk. 1. 53. by it the soule is satisfied as with marrow and fatnesse As Dauid speaketh Psal. 63. 3. This by the assurance that it giueth to the heart of the fauour of God in Christ worketh that contentment in it as it makes a man able to say as Iacob did when he heard that Ioseph was aliue Gen. 45. 28. It is enough He that hath once receiued the spirit of grace which is the pledge and earnest of our eternall inheritance will be able out of full contentednesse of mind to glory with Dauid Psal. 16. 6. The lines are fallen to me in pleasant places yea I haue a goodly heritage And whereas nothing so much hindereth the tranquillity of our minds as the immoderate desire of worldly things the Spirit of God slaketh that thirst and vnsatiable desire and teacheth vs to be contented with a little A little wealth a little pleasure a little credit will content vs when we haue this spirit Therefore when Paul had said that Godlines with contentment that is which alwaies maketh a man content with his owne estate is great gaine 1 Tim. 6. 6. he tels vs immediately how meane a state a man will be content with if he be godly indeed if we haue food and raiment saith he v. 8. So that he that hath the spirit of grace vseth not these earthly things with that thirst and greedy appetite that other men doe but with more sobriety and indifferency of mind Vsing but not ouer-using them 1. Cor. 7. 31. vsing them so as he can want them if need be I may do all things saith Paul 1 Cor. 6. 12. but I will not be brought vnder the power of any thing and Phil. 4. 11. 12. I haue learned in whatsoeuer state I am therewith to be content I know how to be abased c. Thirdly whereas a man before he be regenerate is filthy and vncleane his words vncleane Mat. 15. 18 his best actions vncleane Pro. 15. 5. but his heart especially more filthy then any sinke Ier. 17. 9. yea so filthy that as he that was vncleane vnder the Law made euery thing he touched vncleane Num. 19. 22. yea though the thing were otherwise holy Hag. 2. 14. so is it in this case Tit. 1. 15. Vnto them that are defiled and vnbelieuing is nothing pure And thus filthy is the vnregenerate man not in the Lords eyes onely as the Lord speaketh Zach. 11. 8. My soule loathed them and in the eyes of euery good man Pro. 29. 27. An vniust man is an abomination to the iust but euen in his owne eyes also when God shall be pleased to open them Insomuch as the man that taketh most pride in himselfe if the Lord should lay him naked to himselfe would loath and abhorre himselfe as Iob saith he did Iob. 42. 6. If the Lord should break vp that sink that is in him he would not be able to abide himselfe as in that fearefull example of Iudas Mat. 27. 4 5. we may plainely see Now where the Spirit of God commeth it like water cleanseth all things it makes the heart cleane the tongue cleane the whole man cleane The feare of the Lord is cleane saith Dauid Psal. 19. 9. and Ezek. 36. that which is said vers 25. I will powre cleane water vpon you and you shall be cleane is thus expounded vers 26. 27. A new heart will I giue you and a new spirit will I put within you I will put my spirit within you and cause you to walke in my statutes The Spirit of God is this cleane water that maketh vs cleane Fourthly whereas a man before his regeneration is as barren and vnfruitfull as any desert and thereunto compared Esa. 32. 15. 16. yea as vnable to do speake or moue to any thing that is good as a dead man is Eph. 2. 1. Altogether vnprofitable not one that doth good no not one as the Apostle speaketh Rom. 3. 12. Where the Spirit of God comes like water it makes the heart fruitfull vnto God it maketh our desart like Eden and our wildernesse like to the garden of the Lord as the Prophet speakes Esa. 51. 3. Insomuch as though euery one that hath the Spirit of God be not in the like measure fruitfull for in the good ground the seed brings forth in some but thirty in some sixty in some an hundred fold Mar. 4. 8. yet euery one is fruitfull in some measure yea able to bring forth his owne fruit in due season as the Prophet speaketh Psal. 1. 3. Able not onely to wish well and haue good motions but to speake and do well also He that was lame before shall leape as an Hart and the tongue of him that was dumbe before shall sing Esa. 35. 6. yea the Spirit of God makes him that hath it able euen in the time of heat of persecution to continue fruitfull as the tree planted by the waters that spreadeth out her roots by the riuer which shall not see when heat commeth but her leafe shall be greene and shall not be carefull in the yeare of drought neither cease from yeelding fruit Ier. 17. 8. This Doctrine serueth for a touch-stone for euery one to try himselfe by we all professe that we are baptized and so washed with this water euen borne again of water and of the holy Ghost Ioh. 3. 5. without which we shall be as much the better for our outward Baptisme as the wicked Egyptians were by the Red Sea which was a type of it 1 Co. 10. 2. that which was the means of safety and escape vnto Gods people was a meanes of vtter perdition vnto them Neh. 9. 11 and as they are for the Lords Supper that receiue it vnworthily He that eateth and drinketh vnworthily eateth and drinketh damnation vnto himselfe saith the Apostle 1 Corinth 11. 29. We professe we haue the Spirit of God and indeed our case is most miserable without it If any man haue not the Spirit of Christ he is none of his Rom. 8. 9. Let vs try our selues by this Doctrine
generally haue a reuerent opinion of such men This reason is giuen why the Pharisees durst say nothing against Iohn Mat. 21. 26. For all held Iohn as a Prophet Herod himselfe thought reuerently of him Mar. 6. 20. 2. To secure their owne hearts in their errours and sinnes The finding of this little goodnesse in themselues that they hate not all good men but can thinke and speake reuerently of them doth strangely quiet the conscience of hypocrites for a time as that little goodnesse he found in himselfe did that Pharisee Luke 18. 11. The Vses of this Doctrine are three 1. To discouer vnto vs the weake foundations of the Popish faith and religion which yet I would not be large in had I not two reasons to moue me to it 1. That though I see no cause to doubt that any of you should be inclined that way yet partly the great increase of Papists of late and partly their strange boldnesse and confidence in their religion and readinesse to maintaine and broach their opinions in euery company may cause you sometimes to stagger and thinke they haue some truth on their side if you be not the better grounded and confirmed against them 2. My text here giues me direct occasion to do it yea more direct then any other that I can thinke of in all the Scripture Consider therefore that as the Papists do resemble the Samaritans in many other things so in this point especially that is described in this text namely in aduancing the credit of good and holy men to the discrediting of the truth of God The Papists are right Samaritans and do resemble them in many things 1. The Samaritan in many points of Religion agreed with the people of God for he worshipped the true God Ezra 4. 2. 2. King 17. â—…8 He acknowledged the fiue Bookes of Moses he vsed Circumcision and the Sacrifices of the Law 2. Kings 17. 32. he looked for the Messiah that was to come Iohn 4. 25. So doth the Papist agree with vs in many points of Religion 2. The Samaritan corrupted these parts of the true Religion with grosse Superstition and Idolatry for he had many things besides the Lord that he gaue diuine honour vnto 1. Kings 17. 29. Euery nation made gods of their owne and put them in the houses of the high places which the Samaritans had made euery nation in the cities where they dwelt He worshipped the true God in Images These nations feared the Lord and serued their grauen images saith the text 2. King 17. 41. And in that respect though the Holy Ghost say of them 2. Kings 17. 33. They feared the Lord because they retained many parts of Gods true worship yet in the very next verse he saith They did not feare God they did not worship the true God because they serued him not according to his Word And our Sauiour denieth Ioh. 4. 22. that there câ—…uld be any saluation had in their religion In this point also the Papist is like the Samaritan he hath many petty gods that he giueth diuine honour vnto he worshippeth the true God by Images and in that respect we may as truly say of him as it was said of the Samaritan he worshippeth not the true God at all because he worshippeth him not according to his Word how then can saluation be found in the religion of the Papist 3. The Samaritan was euer the chiefe practiser against the re-edifying of the Temple and of the holy city See some of their practises They weakned the hands of the people of Iudah and troubled them in building and hired Counsellours against them to frustrate their purpose all the dayes of Cyrus as we read Ezra 4. 4. 5. And Neh. 6. 12. 14. They made some of the Prophets and Prophetesses their instruments to hinder the worke So hath the Papist euer beene the author of all the means whereby the growth of religion hath been hindered amongst vs The strange slanders whereby many of the seruants of God haue beene discredited both with the Magistrate and with the people haue come from the Papist The domesticall dissentions and iarres we haue had among our selues haue come from the Papist also But in nothing hath he better resembled the Samaritan then in this case that is here described in this Text namely in pretending great loue and respect to the Saints departed and in aduancing their credit and authority to the discredit of the truth of God The Samaritan pretended great reuerence to Iacob they pretended for this Well from which they fetcht their water that Iacob gaue it them The Papist pretendeth for the power and authority of their Pope from whence in very deed all their religion is deriued and vpon which it is grounded that Peter gaue it him that Peter vsed it himselfe and left it to the Bishops of Rome that are his successours and for their whole religion they pretend that the ancient Fathers and Doctors of the Church deliuered it vnto them And therefore let vs bring neuer so good euidence out of the Word of God against them they are ready to put vs off as the Samaritan doth here Are you or the founders of your religion Luther and Caluin greater then Saint Peter Are you or they better or more likely to see the truth in religion then all the Fathers who gaue vs this religion and themselues professed it and all such as were taught by them We honour the Fathers say they you reiect and despise them The ancient Doctors of the Church are for vs and against you and your new religion Now for answer vnto them we say that the very same errours will be found in this plea of theirs as wee haue found in the argument of this Samaritan-woman for 1. As Iacob gaue no such Well to the Samaritanes so it is euident Peter gaue no such power and authority to the Bishops of Rome as they pretend Marke how we proue this 2. He had no such power and authority himselfe as the Pope exercises Peter exercised no such temporall and ciuill iurisdiction nay he might not do it The king of the Gentiles saith our Sauiour vnto him and the rest of the Apostles Luk. 22. 25 26. exercise lordship ouer them and they that exercise authority vpon them are called Benefactors But yee shall not be so Peter neuer tooke vpon him nor thought hee might take vpon him to depose Princes that should abuse their authority against the true Church and Religion or to absolue subiects from their Oathes of allegiance for he taught the contrary submit your selues to euery ordinance of man for the Lords sake saith he 1. Pet. 2. 13. He had no such ecclesiasticall supremacy ouer the whole Church as the Pope exerciseth for all the rest of the Apostles were equall to him Paul professeth so of himselfe in nothing am I behind the very chiefest Apostles saith he 2. Cor. 12. 11. The same commission the same gifts of the Holy Ghost the same keyes
hath a burning and scorching heat in it The Lord in respect of his iust anger against sinne is called a consuming fire Heb. 12. 29. and the sting of conscience which is wrought by the sense of sinne is compared to the sting of the fiery serpents Ioh. 3. 14 15. which made Iob Chap. 30. 30. say his bones were burnt with heat 2. There is no man but at one time or other here or in the life to come shall be brought to the sense of sinne and of Gods anger prouoked by his sin The most sleepy blind and senslesse conscience shall be one day awakened for so we read Eccl. 12. 14. God shall bring euery worke into iudgement with euery secret thing whether it be good or euill and Psal. 50. 21. I will reproue thee and set them in order before thee Ier. 2. 19. Thine owne wickednesse shall correct thee know therfore and behold that it is an euill thing and bitter that thou hast forsaken the Lord thy God This Doctrine serueth to warne euery man to prouide against this thirst Consider thou must one day feele either the thirst of Gods Elect or that of the Reprobate Be not so foolish as to think thou shalt neuer feele any such heat in thy selfe but be assured thou must one day feele what it is to haue offended God It hath been a prouerb that men vse to put other mens faults in that part of the wallet that is before them and haue them euer in their eye but their owne in that part of the wallet that hangs behind them but be not deceiued be thou assured God will turne the wallet one day thy old sins the sins thou hast forgotten if thou haue not repented of them shall be brought into thy remembrance againe the sinnes thou foundest most pleasure in thou shalt feele the bitternesse of one day either here or in the life to come It was thus with Gods deare seruant Iob Iob 13. 26. Thou writest bitter things against me and makest me to possesse the iniquities of my youth Then thou shalt feele a thirst in thy soule and by how much the more thou hast despised piety and religion the more vehement shall thy thirst be in that day Prouide for this thirst I aduise thee choose rather to haue Dauids thirst in this life then Diues thirst in the life to come yea choose rather to bring thy sins into thy remembrance thy owne selfe then that the Lord should do it for Heb. 10 31. It is a fearefull thing to fall into the hands of the liuing God But alas most men instead of prouiding for the quenching of this thirst doe by desperate continuing and increasing in sin laborall they can to add fewell to this fire and increase this thirst as drunkards vse it is the comparison the Holy Ghost vseth Deut. 29. 19. by all meanes they can to prouoke thirst that they may drinke the more But know assuredly that proportionable to the number and hainousnesse of they sinnes will thy heat and thirst be and to these men I may say as Esa. 50. 11. Behold all ye that kindle a fire that compasse your selues about with sparkes walke yee in the light of your fire and in the sparkes that yee haue kindled this shall ye haue of my hand ye shall lie downe in sorrow Say not this is a hard doctrine and tends to terrour mislike it not for that oh that the Lord would so follow it and so presse it vpon our consciences that it might worke feare in you Nothing is more wholsome and profitable for vs in this secure age then this feare Prou. 28. 14. Happy is the man that feareth alwayes It was profitable for Paul to be acquainted with the terrours of the Lord 2. Cor. 5. 11. And if Paul had need of them much more haue we This is the meane to keepe thee from those euerlasting feares Hab. 3. 16. I trembled in my selfe that I might rest in the day of trouble And thus much for the first part of this Text. The second point to be obserued in it is the Antithesis that our Sauiour makes betweene the water of Iacobs Well and the water of life and this opposition holds true not betweene the water of Iacobs Well onely but betweene all other things and the water of life for he makes it the peculiar and proper effect of the water of life to quench this thirst From whence we learne That no worldly thing can perfectly and fully quench the thirst of the soule I cannot deny but there be many wicked men who neuer tasted of other then worldly comforts that may seeme to haue as much peace and quietnesse in their conscience as any man in the world hath Iob 21. 9. Their houses are peaceable and without feare Psal. 73. 5. They are not in trouble as other men are Luke 11. 21. When the strong man keepes possession of the house all things are in peace Yea such as haue had this thirst may seeme to haue quenched it well euen by worldly meanes Neither do I deny but that there be many worldly things that for a time will seeme to slake this thirst and quiet the heart that is troubled with the sense of sinne 1. Sam. 16. 23. When Dauid played on the harpe Saul was refreshed and eased And our owne experience may tell vs of some that haue had much trouble of mind for sinne and this vehement thirst that yet now by giuing ouer their precise course and giuing themselues to worldly mirth are as quiet in their minds as any man liuing Yet can no worldly thing soundly quench the thirst of the soule nor satisfie the heart that desires comfort against the sting of conscience and sense of Gods wrath And to such as make such reckoning of worldly helpes in this case I may say as Esa. 55. 2. Why doe you labour for that which satisfieth not For as the promise is made onely to the godly Psal. 8â—… 8. He will speake peace to his people and to his Saints So of euery wicked man it is said Esa. 57. 21. There is no peace to the wicked yea of euery naturall man Rom. 3. 17. The way of peace they haue not knowne What shall we say then to the peace of wicked men Surely either it groweth from senslesnesse they neuer yet knew what sinne is they neuer felt the heat of the sting of conscience and sense of Gods anger and then how can it be said their thirst is quenched that neuer felt any thirst Their case is described Esa. 29. 8. A man dreameth and loe he is drinking but when he awakeneth behold he is faint and his soule longeth 2. Or else if euer they had this heat and felt this thirst the peace and ioy they seeme to haue is in the face onely and not in the heart 2. Cor. 5. 12. Do you not thinke that many a man that maketh shew of great iollity and mirth hath his inward stingings and gripes of
of regeneration which he hath receiued of me can neuer be dried vp or wasted but will still in all temptations and afflictions yeeld him comfort and satisfaction and peace of conscience and neuer leaue him till it haue brought him vnto eternall life The words then containe in them a commendation of the water of life the spirit of grace and regeneration 1. From the efficacy and sufficiency of it it is able to quench the thirst of the soule 2. From the durablenesse and perpetuity of it where once it is receiued it will neuer be wasted or dried vp First then from this that our Sauiour saith that he that drinketh of the water that he shall giue him yea whosoeuer how thirsty soeuer his soule were before drinks of the water he shall giue him shall neuer be more a thirst we learne That the Spirit of grace and regeneration wheresoeuer it is receiued quencheth the thirst of the soule satisfieth and quieteth the conscience against the sense of Gods wrath Before I confirme this Doctrine I will cleare it and make it plaine by answering two obiections that may be made against it Such as haue the Spirit of God doe yet still thirst after grace and haue an incredible desire to increase it as both the Scripture and daily experience doth prooue yea there was neuer any that truely tasted of the sweetnesse of Gods Word and grace but they will still long after it and thinke they can neuer haue enough of it in this life 1 Pet. 2. 2. As new borne babes they desire the sincere milke of the Word that they may grow thereby See an experiment of this in Dauid his affection to the Word and desire to learne it was euery whit as vehement as if he had scarce learned the first Principles of it Psal. 119. 12. 19. 33 34. and verse 10. My soule breaketh for the longing it hath to thy iudgements at all times How is it then said heere that they that haue drunk of this water shall neuer thirst againe I answer The thirst which our Sauiour saith he shall neuer feele againe that drinketh of the water of life is extreame and painefull hurtfull and such as causeth death as the thirst of the body will if it be extreame but the thirst of the godly is wholesome and a sure signe of a sound and healthfull soule as in the body it is a signe of health when one hath an appetite to his meate and drinke And Physitions obserue it for a signe that their Physicke hath wrought well and that the body is sufficiently purged when the patient groweth thirsty 2. It is not extreame and painefull but they finde a swetnesse and pleasure and satisfaction in it So Dauid that Psal. 63. 1. professed his longing after the publike worship of God doth yet ver 3. 4. acknowledge that he was not without great satisfaction euen in the want of those publike ordinances of God Because thy louing kindnesse is better then life saith he my lips shall praise thee Thus will I blesse thee while I liue I will lift vp my hands in thy name Secondly it may be obiected that many of the godly are subiect euen to that kind of thirst that is painefull are troubled and disquieted in their mind and conscience with the sense of Gods indignation The Prophet complaineth of this Psal. 88. 7. Thine indignation lyeth vpon me and thou hast vexed mee with all thy waies How is it then true that our Sauiour saith here Whosoeuer drinketh of the water that I shall giue him shall neuer thirst I answer that their thirst is not deadly nor extreame though in their own sense it seemes so to be but euen as it is with the wicked that they thinke their state better then indeed it is Esa 29. 8. As the thirsty man that dreameth he is drinking and when he awaketh behold his soule is faint for thirst So in the time of tentation the godly as one in a dreame thinketh himselfe much drier then indeed he is For the Spirit of God and that grace that is in him sustaineth him so as he fainteth not nor perisheth in this thirst When he knoweth not what to pray the Spirit helpeth him Rom. 8. 26. Euen then when he seemeth so tormented with the sense of Gods wrath he is assured of Gods fauour though he feele it not See a plaine proofe of this in Dauid Psal. 22. 1. Though to his sense God had forsaken him yet he had the spirit of prayer euen then euen the spirit of adoption that made him able to pray and euen to cry My God my God So that now you see the meaning of the doctrine that euery one that hath the Spirit of God can neuer haue in his soule that thirst that is painefull and extreame that is hurtfull and deadly but the grace of regeneration wheresoeuer it is satisfieth and quieteth the conscience worketh in it that peace of God which passeth all vnderstanding Phil. 4. 7. and that ioy which is glorious and vnspeakeable 1 Pet. 1. 8. So that though the reward and comfort that accompanieth godlinesse in this life be nothing in comparison of that that is prepared for it in heauen when it shall be said vnto vs Mat. 25. 23. Enter into thy masters ioy for 1 Cor. 2. 9. Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that loue him There onely we shall be perfectly freed from all thirst then shall wee neither hunger nor thirst any more Apoc. 7. 16. then shall we be satisfied with the likenesse of God Psal 17. 15. yet euen in this life it yeeldeth marueilous comfort and peace to the conscience See the proofe of it in three points 1. There is not any one duty of piety that is performed with a good heart but it vseth to yeeld presently a sweet satisfaction and contentment to the conscience that maketh it say I am glad I haue done this Our Sauiour saith after verse 34. that it was his meat to do the will of God 1 Chron. 29. 9. The people reioyced when they offered willingly for they offered with a perfect heart This we shall finde in our prayers euen in those we haue powred out in greatest bitternesse of soule See the comfort Dauid found in that prayer which he began in great heauinesse of spirit Psal. 6. 8. Depart from me saith he all yee workers of iniquity for the Lord hath heard the voice of my weeping the Lord hath heard my supplication the Lord will receiue my prayer 2. True godlinesse and vprightnesse of heart doth not onely yeeld comfort for the present but it maketh the heart truely ioyfull and comfortable at all times that though most men iudge that the life of a Christian is the most tedious and vncomfortable life in the world the entring into this profession is a bidding adue to all mirth and ioy yet as our Sauiour said to
his Disciples here verse 32. so may a Christian say to these I haue ioy that you know not of Pro. 14. 10. No stranger can meddle with or skill of our ioy The man that truely feares God hath that ioy that he would not giue a dragm of it for a pound of thy ioy as you may see in that speech of Dauid Psal. 4. 7. thou hast put gladnesse in my heart saith he more then they haue then worldlings haue in their time that their corne and their wine increased It is true that the godly haue their dumpes sometimes and fits of heauinesse but 1. Though they doe not for the present ioy yet they shall be sure to finde comfort in the end Psal. 97. 11. Light is sowen for the righteous and gladnesse for the vpright in heart 2. When they bethinke themselues well of their owne estate and by due tryall of themselues finde that they haue in themselues this Well of water that Christ here speakes of that the seed of God abideth in them then doe they checke themselues for being so vncomfortable as Dauid doth Psal. 42. 11. and finde they haue iust cause not to be sad but to reioyce and to be of good cheare That whereas wicked men the lesse they looke into their owne hearts and thinke of their estate the merrier they are it is quite contrary with the godly man Gal. 6. 4. Let euery man proue his owne worke and then he shall haue reioycing in himselfe alone and not in another Thus I haue made this second point plaine vnto you let vs now prooue and confirme it in a word or two The Spirit of God is called Psal. 45. 7. the oyle of gladnesse because it makes a man to looke cheerefully therefore also it is said Pro. 29. 6. In the transgression of an euill man there is a snare but the righteous doth sing and reioyce See an experiment of this in Paul 2 Cor. 1. 12. Our reioycing is this the testimonie of our conscience that in simplicity and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world yea he saith 1 Cor 9. 15. Hee would rather die then loose this reioycing that he found in the testimony of a good conscience The third and last point wherein the truth of this doctrine appeareth is this that euen in the euill day when all other comforts will faile a man when most tokens of Gods anger shall be vpon a man and Sathan shall be busiest with him and his owne weake heart shall bee most subiect to feare and to that thirst we heard of the last day euen in that day this water of life an vpright heart and a godly life will yeeld vnspeakeable boldnesse and security peace and comfort to the conscience of a man And well fare that comfort that will sticke by a man and shew it selfe most when a man shall haue most neede of it Salomon commendeth a true friend by this note a friend loueth at all times saith hee Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement and fearefull plague that God had threatned hee telleth him this was the way Daniel 4. 24. Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquillitie Good workes will preuent and keepe off Gods iudgements But good workes will doe much more then so they will free the conscience from feare in the euill day they will worke peace and comfort in the heart in the day of anguish and tentation Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse Prouerbs 28. 1. The wicked flee when no man pursueth but the righteous is bold as a Lyon Such a one is like a house built vpon a rocke no winds nor flouds can hurt him Matthew 7. 24 25. Therefore Paul speaking of the spirituall armour whereby wee may bee made able to stand in the euill day nameth righteousnesse for the brest-plate Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue though I burne with sorrow and hee spareth mee not that I haue not denyed the words of the holy one And that maketh the Apostle say Iames 2. 13. Mercy reioyceth against iudgement The Reason why the water of life hath such vertue to quench the thirst of the soule Is for that the spirit applyeth the merits of Christ vnto the conscience A godly life assureth vs that Christ and his merits belong vnto vs indeed For to speake properly Christ onely is the refuge against this tempest and shadow against this heate as he is called Esay 25. 4. and his blood is that drinke that quencheth this thirst and satisfieth the soule Iohn 6. 55. My Flesh is meat indeed and my blood is drinke indeed and verse 35. Hee that commeth to mee shall not hunger and hee that beleeueth in mee shall not thirst It is not our owne righteousnesse that can shade vs from the heate of Gods wrath but the righteousnesse of Christ onely Therefore Paul desired that he might bee found in him not hauing his owne righteousnesse Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy But forasmuch as Christs righteousnesse is without vs the spirit is that that applyeth it to vs and vniteth vs to him and a godly life is that that assureth vs that our faith is a true and liuing not a false and dead faith 1. Iohn 3. 7. Hee that doth righteousnesse is righteous euen as hee is righteous Therefore this also is said to quench the thirst In which respect good workes are also called a foundation 1. Tim. 6. 19. The Vse of this Doctrine is First for the satisfying of all men in the question betweene vs and the Papists touching good workes and for the conuincing them of slander you heare what we grant 1. That good workes are marueilously profitable godlinesse is profitable vnto all things saith the Apostle 1. Timothie 4. 8. 2. That they are also so necessary that no man can be saued without them Onely we deny first that they can iustifie vs before God secondly that they can merit heauen or a farre meaner reward then heauen is at Gods hands 2. To admonish all men to seeke grace and the feare of God 1. All men desire ioy and esteeme it the onely felicitie they abhorre sadnesse and sorrow as the diuell but be not deceiued doe what thou canst hunt after these delights as greedily as thou canst yet will God make thee one day know and feele what thou hast done for all these things God will bring thee vnto iudgement Ecceles 11. 9. and then shall thy heart be made sad Luke 6. 25. Woe bee to you that laugh now for you shall mourne and weepe 2. Oh seeke for sound and true
ioy such as may make thy heart glad and comfortable when thou shalt haue most need of comfort Thou must come to be one day in that case that Hezekiah was in labour that thou mayst haue that comfort that he then had when the message was brought him from God that he must die and not liue and he by examination of his owne heart and feruent prayer sought to prepare himselfe for death this was that that he found comfort in in that case remember now O Lord I beseech thee saith he Esay 38. 3. how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate If thy conscience shall say in that day as Psal. 90. 9. All our daies are passed away in thy wrath If thou neuer hadst in thy life any good euidence of Gods speciall fauour Oh how great will thy misery then be 3. Flatter not thy selfe with this conceit that Christ died for thee and thou beleeuest in Christ for if thou haue not the Spirit of Christ thou art none of his Rom. 8. 9. 3. To encourage such as begin inwardly and vnfainedly to affect good things let not the scornes of others nor the difficulties thou findest in a good course discourage thee for thou shalt finde the sweetnesse of it one day That which Salomon saith of one may bee said of all good duties Thou shalt finde it after many daies Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast vnmooueable alwaies abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. 4. To reprooue such Christians as yeeld too much to the dumpishnesse and heauinesse of their owne hearts I doe not wish men that feare God to giue too much liberty to themselues in hunting after carnall ioy or the meanes thereof after recreations and keeping company with prophane men Of such mirth we may say as Eccl. 2. 2. I said of laughter it is mad and of mirth what doth it I know the best Christians haue oft-times iust cause to be sad 1. In respect of their owne sinnes 2. In respect of the state of the Church of God If I doe not remember Ierusalem let my tongue cleane to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet Psal. 137. 6. But if such as are indeed in the state of grace and continue not in any one sinne wittingly which they haue not repented of doe not stirre vp themselues to bee ioyfull and comfortable they are in a great fault The Lord would haue such to be cheerefull Reioyce euermore saith the Apostle 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies and againe I say reioyce The Lord would haue such to be merry at worke and merry at meat Deut. 12. 18. Thou shalt reioyce before the Lord thy God in all that thou puttest thine hand vnto And if they be not cheerefull they offend much For first they sinne against God who delighteth most in the seruice that is done to him with cheerefulnesse and with a glad heart God loues as well a cheerefull worshipper as a cheerefull giuer 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice because she could not be cheerefull 1. Sam. 1. 7. Marke what account God makes of this Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnsse of heart for the abundance of all things therefore shalt thou serue thine enemies in hunger and in thirst c. 2. They sinne against themselues both against their bodies in making them more vnseruiceable to their soules in any good duty Prou. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth vp the bones And against their soules in making them lesse able to resist Sathans tentations Neh. 8. 10. The ioy of the Lord is your streâ—…h 3. Against men in causing them to thinke very hardly of Religion as of that that will depriue a man of all the comfort of his life and cast him into continuall melancholy and doubts and sadnesse of heart Lecture the eleuenth Aprill 11. 1609. WE haue heard the last day that this verse containes in it a commendation of the water of life the Spirit of regeneration from two arguments viz. first from the efficacie and sufficiency of it it is able to quench the thirst of the soule and fully to satisfie and quiet it secondly from the durablenesse and perpetuity of it The first of these we finished the last day Now it remaines that wee come to the second From this then that our Sauiour saith here 1. Whosoeuer shall drinke of the water that he shall giue him shall neuer be more a thirst 2. That the water that he shall giue shall be in him that hath once receiued it a Well of water springing vp to euerlasting life We learne That hee that hath once truely receiued the Spirit of grace can neuer lose it Before I confirme this Doctrine to you I will first cleere the meaning of it vnto you For it may seeme an absurd and incredible Doctrine contrary to reason contrary to sense and experience to say that a man that is once regenerated and hath receiued grace can neuer lose it I will shew you therefore how farre forth we grant that a man may lose the good things he hath had 1. There be certaine gifts of the spirit that may be lost viz. outward gifts whereby men are fitted to the outward duties of their calling The Spirit of the Lord departed from Saul 1. Sam. 16. 14. But what was that Spirit of the Lord The spirit of prophesie 1. Sam. 10. 10. and the spirit of gouernement 1. Sam. 11. 6. but it is the spirit of Sanctification of which we say it cannot neuer be lost 2. There be certaine shewes of sanctification and reformation which are the fruits of nature and they may be lost A naturall man doth oft-times many good things 1. Out of a carnall respect to his credit that he might be well thought of so did the Pharisee and hypocrite pray and fast and giue almes Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath while he is vnder the whip yee shall haue him cease from sin speake many good words seeme very religious Psal. 78. 34. When he slew them then they sought him c. Now in these good things there is no durablenesse or constancie For all flesh is grasse 1 Pet. 1. 24. Whatsoeuer excellency is in it or comes from it hath no durablenesse in it But of true sanctification that comes of grace we affirme that it can neuer be lost 3. A man that hath onely tasted of this wateâ—…â—…f life and receiued certaine
2. The tongue of the wise vseth knowledge aright To the application of the Word a speciall Wisdome is required 1. Corinth 12. 8. The Pastours gift whose worke stands principally in application is called there the word or vtterance of wisdome 2. Sinne must so be reproued as that the credit and estimation of the person that sinneth may be preserued as much as may be Priuate sinnes must not be made publike Our Sauiour therefore here when he discouers to this Woman her secret sinne doth it in secret betweene them two hee would not haue so much as any of his Disciples by This our Sauiour giues for a rule to be obserued by all that desire to win their brother Mat. 18. 15. Goe and tell him his fault betweene him and thoe alone Yet neuerthelesse this must be done by all that would win soules to God they must plainely and particularly discouer to them their sinnes Let them do it with as much wisdome as they can and with as much loue as they can so they do it This must needs be done This is made a chiefe part of the office and dutie of a Minister when the Apostle had deeply charged Timothy 2 Tim. 4. 12. to preach the word and to be instant in season and out of season he tells him how he should performe that duty to doe it well reproue saith he yea rebuke exhort c. and the contrary noted as the most proper mark of a false Prophet Lam. 2. 14. Thy Prophets haue looked out vaine and foolish things for thee they haue not discouered thine iniquity Yea this must be done 1. Particularly and plainly that the party may feele himselfe and his owne sin touched as plainly appeareth by the Prophet Nathans dealing with Dauid 2. Sam. 12. 12. Thou art the man yea 2. If they be publike and scandalous sins they must be reproued publikely 1. Tim. 5. 20. 3. It must be done effectually and zealously Cry aloud saith the Lord Esa 58. 1 2. lift vp thy voice like a trumpet Yea 4. In some cases with sharpnesse and bitternesse also Tit. 1. 13. Rebuke them sharply This sharpnesse Christ himselfe vsed sometimes Mat. 23. 33. Ye serpents ye generation of vipers how can ye escape the damnation of hell The Reason of this is the benefit that comes to Gods people by hauing their sinnes thus plainely and effectually discouered vnto them 1. Till men haue the true sense and knowledge of sinne they can neuer vnderstand rightly or clearely belieue any thing in Religion with any certainty or assurance This we haue an experiment of in this poore woman how blockish was she till Christ reuealed vnto her her sin and one chiefe reason why she was so vnable to vnderstand the Word of Christ was because she liued securely in a grieuous sin As the earth cannot receiue the seed till it be plowed vp so the heart of man cannot receiue the Word till the Lords plow haue been in it This comparison the Holy Ghost vseth Ier. 44. A kind of knowledge in Religion I grant is in many that liue securely in grieuous sinnes and neuer had their consciences touched with an effectuall knowledge and sense of sinne but you neuer knew any such that did attaine to a cleare and certaine knowledge The Lord will teach sinners saith Dauid Psal. 25. 8. that is such as know and feele themselues to be most miserable and grieuous sinners in the way and vers 9. The meeke such he means as are made meeke this way such as through pouerty of spirit and mourning for that are made meeke and humble according to that gradation our Sauiour vseth Mat. 5. 3 4 5. will he guide in iudgement and the meeke will he teach his way And of the rest the Apostle Paul saith that such as haue pleasure in vnholinesse and vnrighteousnesse cannot receiue the loue of the truth no nor belieue the truth but shall be apt to belieue lies and to be seduced 2. Thess. 2. 10 12. 2. Till men haue the true knowledge and sense of sinne they can neuer know Christ to the comfort and saluation of their owne soules Of this also we haue an experiment in this poore Woman of Samaria She neuer knew the gift of God nor who it was that spake vnto her she knew not Christ aright nor esteemed of him till he had discouered to her her sinne Such onely are fit to come to Christ Matth. 11. 28. Such and such onely shall be refreshed by him as are weary and heauy laden this way And indeed that no man can come to true comfort till he haue the true knowledge and sense of his sinne is euident by this that no man can find mercy with God for the pardon of his sinne till he can with a penitent and humbled heart confesse his sinne vnto God Prouerb 28. 13. He that couereth his sinnes shall not prosper but he that confesseth and forsaketh them shall find mercy And therefore Dauid vseth this as a reason to moue God to mercy Psalme 51. 3. For I acknowledge my transgressions and my sinne is euer before me Many thinke that the Ministry that plainely and powerfully rebuketh sinne serues to no other vse then to bring men to despaire and to fill them with melancholy but this is a fond conceit The true knowledge and sense of sinne is the onely way to comfort Iohn 16. 7 8. Christ saith the Spirit the Comforter which he would send should reproue and conuince the world The Spirit of God neuer comforted any till he had first reproued and conuinced them Therefore Paul reioyced greatly to heare of the Corinthians sorrow 2. Cor. 7. 7. and tels them ver 8. That he repented him not that he had made them sorrowfull and saith ver 9. That he had done them no hurt at all in reprouing them so sharply and bringing them to such heauinesse and giues this for the reason of it ver 10. Godly sorrow causeth repentance neuer to be repented of but worldly sorrow causeth death And the Apostle Iames when he had exhorted them to humiliation for sin and said Iam. 4. 9. Be afflicted and mourne and weepe let your laughter be turned to mourning and your ioy into heauinesse He preuents this obiection and tels them ver 10. if you be once thus humbled then he will lift you vp as if he should say that is the way to sound comfort according to that promise he had spoken of ver 6. God resisteth the proud and giueth grace to the humble 3. Till men haue the true knowledge and sense of sin their hearts can neuer be subdued to the obedience of God nor come to a true reuerence and feare of God This also may be seene in this poore woman till Christ told her of her sin she answered him scornfully and reiected him and obiected and reasoned against him What was it in the Ministery of Peter that wrought that wonderfull conuersion when about three thousand soules receiued the word gladly and were
committed in secret corners they shall be published on the house toppe The second Vse of this Doctrine is to exhort vs to nourish in our hearts continually the perswasion of the Lords presence and priuitie to all our waies to walke with him continually It is that that God required of Abraham Gen. 17. 1. and that is spoken to the praise of Enoch Gen. 5 22. Enoch walked with God For 1. This is the best meanes to purge the heart from hypocrisie and make it vpright Walke before mee and bee thou perfect saith the Lord Gen. 17. 1. And therefore vprightnesse of heart is thus described It is said of Dauid 1. King 3. 6. Hee walked before God in truth and in righteousnesse and in vprightnesse of heart and of Hezekiah Esay 38. 3. I haue walked before thee in truth and with a perfect heart That which made them so vpright and void of hypocrisie in all their waies was this that they did walke before God and had him alwaies in their eye 2. It will yeeld vnspeakeable comfort to the conscience euen in affliction This was Iobs comfort behold my witnesse is in heauen saith he Iob 16. 19. and my record is on high and also Hezekiahs Esay 38. 3. The meanes to try whether we walke with God and are perswaded of his presence is this 1. When a man is the same alone and in company when the sinne that I would not commit in the presence and knowledge of men I forbeare to do it when I am by my selfe alone and haue opportunity to commit it safely and secretly Thus Ioseph shewed that he walked with God he durst not sin against God in that sinne that he was most strongly tempted vnto though he had opportunity to haue committed it secretly enough Gen. 39. 9. 11. 2. When the good duties I vse to performe in open places in the presence of others I accustome my selfe to them in secret This our Sauiour prescribeth Matth. 6. 6. Thou when thou prayest saith he enter into thy closet and when thou hast shut thy dore pray to thy Father which is in secret Lecture the fifteenth Iune 6. 1609. IT followes now that wee proceed to the two last points in this Text 1. The sin he chargeth her with is the sinne of fornication she now liued in 2. Though hee knew shee liued in this sinne he reiects her not Where first it is to be obserued that though he tell her of the fiue husbands she had had yet his meaning is not to charge her with that as with a sinne but onely with this that the man she now kept was not her husband For howsoeuer it be in the iudgement of Papists who neuer giue the Ecclesiasticall blessing to second marriages and of all carnall and worldly men who are euer apt to iudge profanely and vnreuerently of Gods holy ordinance in the state of wedlocke yet is it no disgrace to a Christian woman in the sight of God if the necessity or conueniency of her state shall call her vnto it to haue had fiue husbands So that the sin that Christ chargeth her with was not that she had had fiue husbands but that the man she now had was not her husband This is euident by foure reasons First the Apostle giues liberty to euery widdow to marrie againe 1. Cor. 7. 39. The wife is bound by the Law so long as her husband liueth but if her husband be dead she is at liberty to marrie with whom she will onely in the Lord. 2. He calls the marriage of all persons honourable Heb. 13. 4. 3. He calls it a doctrine of diuells to condemne it or hold it vnlawfull 1. Tim. 4. 1. 3. And 4. He commands it in some cases 1. Tim. 5. 14. where he speakes of widdowes onely I will therefore saith hee that the younger women marrie and beare children If any shall obiect 1 Tim. 5 9. That the Apostle would haue none to be chosen for a Church-widdow that hath had aboue one husband which argueth that he esteemed it some blot or infamy vnto a Christian woman to haue had more husbands then one I answer that he excludes onely such women as being vniustly diuorced as many were in those daies were during the life of their first husband married to another man So that the fault he notes there is the same which our Sauiour speakes of Marke 10. 12. If a woman shall put away her husband and bee married to another shee committeth aduicery Now it is to be obserued that our Sauiour when hee would effectually touch the conscience of this woman with the sense of sin and bring her to repentance chargeth her not with all the sins he knew by her though vndoubtedly he knew many and intended also to draw her from all her sins as well as from one and when she repented truely of this one sin she repented of all the rest yet I say he doth not tell her here of all her sins But as he hath beene also wont to deale with other of his seruants in the like case of the huge heape of her innumerable sinnes he makes choice of one principall and chiefe one and layeth that onely to her charge presseth that onely vpon her conscience and this one principall and chiefe sin which amongst all her sins he makes choice of for this purpose is the fornication she liued in From hence then ariseth this instruction That among all the sinnes that men are giuen vnto Fornication is a principall sinne and will lie more heauie vpon the conscience and wound the soule more deepely then other sins when God shall once effectually discouer it to a man and charge him with it See the proofe of this in Iob 31. Where being driuen partly by the heauie hand of God that lay vpon him partly by the vniust accusations of his friends that charged him to be an hypocrite to enter into a serious examination of the life that he had led there is no one thing that he could finde in the whole course of his life that he tooke so much comfort in as this that he had euer made conscience of and kept himselfe free from this sin and therefore hauing begun with it verse 1. to the 4. he speakes of it againe verse 9. to 12. But marke what reasons he giues why he was so affraid of this sin aboue others verse 2. For what portion shall I haue of God from aboue and what inheritance of the Almighty from on high verse 3. Is not destruction to the wicked and strange punishment to the workers of iniquity and verse 11. For this an heinous crime saith hee yea it is an iniquity to bee punished by the Iudges verse 12. Yea this is a fire that shall deuoure to destruction and which shall roote out all mine increase The Reasons whereby this may appeare to be not onely a sinne but one of the heauiest and most fearefull sinnes that a man can be guilty of are principally foure 1. It
they seeme to make conscience of this commandement thou shalt not commit adultery yet there is another commandement Flye fornication auoide all appearance of euill which they make no conscience of at all and therefore they are guilty of hainous sinne Such as vse filthy talke and filthy songs It is strange to see what liberty many euen some that in many things will seeme religious will pray dayly and heare deuoutly will giue to themselues this way Though they haue no other exercise of their wit if their company serue them but in scurrulous iests and filthy communication no such musicke in their mirth as amaroas and filthy songs yet if they can say they are honest for all this they thinke they are well These men I would haue to obserue these things 1. Filthy words whatsoeuer thou sayest doe argue a filthy heart Matthew 15. 18. Those things which proceed out of the mouth come from the heart and they defile the man Matthew 12. 34. From the abundance of the heart the mouth speaketh Yet haue we many old fornicators whose bodies are disabled to this sinne that haue yet as bad hearts as euer they had and shew that by the delight they take in speaking filthily And yet silly fooles they slatter themselues in this that they haue left that sinne 2. Say thy heart were cleane that is not enough thou must also make conscience of thy words The froward mouth doe I hate saith the Lord Pro. 8. 13. 18. 21. Death and life are in the power of the tongue Matth. 12. 37. By thy words thou shalt bee iustified and by thy words thou shalt bee condemned Iames 1. 26. If any man among you seeme to bee religious and bridle not his tongue but deceiues his owne heart this mans Religion is vaine Ephes. 4 29. Let not corrupt rotten communication come out of your mouthes And 5. 4. Let no filthinesse nor foolish talking nor iesting be once named among you Marke how iesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ioyned to filthy talking because men are wont to excuse it thus they speake in iest they meane no hurt we must giue them leaue to be merry Such speech though it be vsed but in iest is condemned This is one kind of that mirth that Salomon speakes of Eccl. 2. 2. I said to laughter thou art mad Pro. 26. 18. 19. Like mad men they cast about them firebrands and deadly things and say they are in sport 3. Our tongue of all the members of our body is giuen of God to be the principall instrument whereby we may glorifie God Therefore it is in the Hebrew Phrase called our glory Psal. 30. 12. Therefore shall my glory praise thee and not cease Iames 3. 9. Therewith blesse we God That is the cause why the Lord can worst endure to be dishonoured by that member Therefore Diues is said to haue felt a speciall torment in his tongue Luke 16. 24. Send Lazarus that he may dippe the tippe of his finger in water and coole my tongue for I am tormented in this flame To conclude pretend and glory neuer so much of thy honesty certaine it is if thou didst flie fornication and hate it as thou oughtest thou durst not accustome thy selfe to thy filthy talke Such as delight in or can endure filthy talke such as will prouoke filthy persons to speake filthily such as will call to the Musitians for the filthiest songs they haue For this is a shrewd signe of a filthy heart specially in women because modesty is chiefely required of that sex it argueth an vncleane heart to delight in the lewd speech of others Pro. 17. 4. A wicked doâ—… giueth eare to a naughty tongue 1. Certainely it will grieue and vexe an honest heart to heare such things Ephes. 4. 29 30. Let no corrupt communication come out of your mouth verse 30. grieue not the holy Spirit of God It is said of Lot his righteous soule was vexed with hearing such things as he heard in Sodome 2. Pet. 2. 8. 2. There is a speciall force in such speech to corrupt them that heare it 1. Cor. 15. 33. Be not deceiued euill communications corrupt good manners 3. The eare is giuen of God to another end that is to heare the Word and to be sensus disciplinae that sence whereby knowledge should be conueyed into the heart he that hath eares to heare Gods Word he meanes let him heare saith our Sauiour Matth. 11. 15. 4. A good man should not endure him that vseth to bring lies to him and raise slanders Psalme 101. 7. Hee that telleth lies shall not tarry in my sight much lesse should hee endure them that talke filthily 5. If any shall obiect How can I let lewd men from speaking lewdely It is to no purpose to reproue such they would be the worse for it I answer that if honest men would shew that dislike as they might they would not be much troubled with such varlets That which Salomon saith in another case Pro. 25. 23. An angry countenance driueth away a backebiting tongue would hold in this also They might euen with a countenance restraine or chase them away And that which hee speaketh Pro. 20. 8. Is not true of Kings and great men onely though in them principally but of all Christians They may scatter away euill and lewdenesse euen with their eyes and countenance Lecture the twentieth Iuly 11. 1609. IT remaineth now that we come to the second branch of the Apostles Exhortation of which we haue already heard and that is this We are bound out of a holy feare least we should at any time fall into this sinne and out of that detestation we should beare vnto it to shunne all occasions and prouocations that might draw vs to it and to vse all good meanes that may be to preserue vs from it True it is that it is God onely that preserues any of vs from this or any other sinne Psalme 18. 35. Thy right hand hath stayed me and 56. 13. Thou hast kept my feet from falling But the meanes whereby he doth it is by working in vs a feare of falling which makes vs carefully to shunne tentations See how this feare is commended to vs in Gods Word as a wise man feareth and departeth from euill Pro. 14. 16. And blessed is the man that feareth alwaies Pro. 28. 14. and worke out your owne saluation with feare and trembling Phil. 2. 12. 2. An endeauour to vse all meanes that may preserue and strengthen vs from falling I kept my selfe saith Dauid Psal. 18. 23. from mine iniquity and 1. Iohn 5. 18. Hee that is begotten of God keepeth himselfe and that wicked one toucheth him not There is none so strong or full of grace but he may fall into the most fearefull sinnes that are if he be not carefull to shunne temptation and to vse the meanes God hath appointed to preserue him from sinne Therefore Christ chargeth his Disciples both to watch and to pray against
that we may truely say that though we our selues are bound to account the corruption that remaineth in vs an intolerable burden which we must be continually humbled for and groane vnder and striue to lessen and desire to be eased of as the Apostle did Rom. 7. 24. because our most holy and heauenly Father is grieued and offended by it and because it is euer budding and bringing forth in vs such fruits as are most bitter vnto vs and breed vs much woe yet the infinite wisedome and power and goodnesse of our God maketh this a great benefit to vs that we are not in this life perfectly regenerated but that the Lord suffers sinne to dwell in vs so long as we abide in this tabernacle If any man shall demand of me the reasons of this Doctrine the cause why the Lord should thus loue his Elect and be so partiall towards them that though he hates sinne in all and hates the Reprobate and damnes them for their sinne yet he hates not his Elect for their sinnes but loues them euen before there is any grace in them at all euen before they haue repented of their sinnes I can giue no other reason of it but his own good will and pleasure onely he hath mercy on whom he will haue mery saith the Apostle Rom. 9. 18. and Ephes. 1. 11. He worketh all things after the counsell of his owne will And in this it becommeth euery mortall man to rest without inquiry any further and to say with the holy Apostle Rom. 9. 21 22. Hath not the Potter power ouer the clay What if God will doe thus 2. The respect God hath to the Sonne of his loue to whom he gaue them before the world was He hath chosen vs in him saith the Apostle Ephes. 1. 4. before the foundation of the world and verse 6. He hath made vs accepted in his beloued Now of this Doctrine I may say as the Prophet doth in another case Esay 28. 9. To whom shall we teach this Doctrine Who is fit to heare and receiue it The Apostle speakes of some that stumble at the Word 1. Pet. 2. 8. and such there haue euer beene in the Church But there is no part of the Word no truth of God that so many doe stumble at as at this Doctrine of the infinite mercy of God vnto sinners For where shall we finde a man almost that doth not abuse this Doctrine to the incouraging of himselfe to sin and to the hardening of his heart against all checke of conscience for sin yet must this doctrine so cleerely and plentifully deliuered in the holy Scripture and tending so much to the comfort of Gods people be taught though there be neuer so many wicked men that will take hurt by it The childrens bread must not be kept from them because of the dogges that will be ready to snatch it out of our hands when we breake it to them Yet before I giue the children their bread and apply this Doctrine to them vnto whom it onely belongeth I will endeauour to driue away the dogges by shewing that the profane and impenitent sinner that turnes Gods grace into wantonnesse and encourageth himselfe to sinne by the knowledge of Gods mercy hath nothing to doe with this Doctrine nor any cause at all to take comfort in it For 1. All this that is spoken in the Word of Gods mercy belongs onely to the Elect which are therfore called Uessels of mercy not to the Reprobates which are called Vessels of wrath Rom. 9. 22. 23. If thou say I may be one of Gods Elect too I answer thou mayest indeed but till thou knowest thy selfe to be so and canst finde the markes of Election in thy selfe thou canst take no comfort in this Doctrine Therefore euery where in Scripture this mercy of God is restrained to them that feare him the Scripture euery where teacheth that none else haue cause to glory in it or trust to it Psal. 118. 4. Let them that feare the Lord now say that his mercy endureth for euer And 115. 11. Ye that feare the Lord trust in the Lord. 2. This is noted by the Holy Ghost to be a fearefull signe of reprobation and that thou shalt neuer tast of Gods mercy because thou stumblest and takest occasion of being more wicked euen from the pure and holy Word of God and from the doctrine of his mercy 1. Pet. 2. 8. 3. This God whose mercy thou so much gloryest in and the doctrine of whose mercy thou dost so much abuse and Christ Iesus through whom thou trustest to finde him so mercifull will appeare vnto thee one day so terrible as thou shalt cry to the hils and rocks to fall vpon thee to hide thee from his presence Apoc. 6. 15 16. Yea this shall increase thy horrour at that day that thou hast sinned against so mercifull a God and when thou shalt discerne that he that is so infinite in mercy toward others yea haply toward such as were more notorious sinners then thy selfe hath no mercy for thee at all Luk. 13. 28. There shall be weeping and gnashing of teeth when ye shall see Abraham and Isaac and Iacob and all the Prophets in the Kingdome of God and you your selues thrust out But to let them passe and to apply this Doctrine to such as to whom indeed it onely belongeth First it serueth for the vnspeakeable comfort of all such as can finde in themselues the assured tokens that they are the Elect of God And indeed this Doctrine is to such the foundation of all true comfort If thy sinne cannot hurt thee nothing can hurt thee neither prosperity nor aduersity life nor death the world nor the diuell For as sinne is the sting of death 1. Cor. 15. 56. So is it of euery other thing that thou hast cause to feare Now if thou be Gods Elect thou mayest be thus secure that though thy sins may make thee subiect to many a correction and scourge in this life yet shall they neuer bee able to separate thee from the loue of God or hinder thy eternall happinesse Euery man therefore that desireth to enioy this comfort must labour to make his election certaine to himselfe and that shall he doe by making his effectuall calling certaine to himselfe 2. Pet. 1. 10. And this is an argument of an effectuall calling when hee findes that through Gods grace he is able vnfainedly to repent of all his sinnes that is so to grieue for offending God by them that he can hate and forsake them For this grace of vnfained repentance is giuen to none but them that are of the Israel of God the Elect of God Acts 5. 31. And the departing from iniquity is made a certaine note of Election 2. Timothie 2. 19. So that if thou finde thy selfe able through Gods grace to repent of thy sinnes there is no cause thou shouldest feare damnation for thy sins or the losse of Gods fauour For if
Religion all the Iewes did say so For the fifth and last question It is no maruell though she hauing the opportunity of such a Prophet desire to be instructed in this question and resolued in this doubt rather then in any other For 1. Shee might well know by the bookes of Moses that there could be no attonement made betweene God and her nor remission obtained of this hainous sinne that her conscience was now touched with remorse of but by a Sacrifice all things by the law were purged with bloud of a sacrifice and without shedding of bloud there was no remission Heb. 9. 22. 2. She might well know that God would accept of no Sacrifice that was offered to him in any other place then in that one place he had chosen to put his name in Marke how oft this commandement is repeated in one Chapter Deut. 12. 5 6 11 1 17 26 27. Yea she knew that the Lord did account of all Sacrifices that were offered in any other place besides that one place that hee had chosen to put his name there no better then of willfull murder Leuit. 17. 4. Hauing thus opened the meaning of the Text let vs now come to the instruction that the Holy Ghost intendeth to teach vs in this Verse First then in that this woman is not affraid of Christ when she had found him to be a Prophet that had searched and troubled her conscience but desires further speech with him and seekes to haue her conscience healed by that very hand that had wounded it We learne That he that hath grace will not be affraid of or shunne that ministrie in which he hath felt the power of God rebuking and iudging him ransaking and troubling his conscience for sinne but of all others will desire it most See the proofe of this in all sorts of Iohn's hearers He had preached the Law Luke 3. 7. to 9. yea Luke 1. 17. in the spirit and power of Elias Yet see Luke 3. 10. 12. 14. How all sorts seeke to him and depend vpon him See this also in such as heard Peter when by his ministry they had beene pricked in their hearts with a effectuall sight and sense of their sins and of the wrath of God due to them for the same they run to him for comfort rather then to any other man and saith vnto him and the rest of the Apostles Men and brethren what shall we doe Acts 2. 37. This will better appeare by comparing it with the contrary Vngodly men cannot endure such teachers as doe with any power reprooue sinne and preach the Law as we may see in the example of Ahab who for this cause could not endure Micaiah 1. King 22. 8. And of Felix who when Pauls doctrine made his heart to tremble by putting him in minde effectually and in a powerfull manner of the chiefe sinnes he had beene most giuen vnto and of the dreadfull iudgement he must come to for them would heare him no more Act. 24. 26. But so will not they as we haue heard that haue truth of grace in them 1. The sense of sinne and trouble of conscience which Gods Spirit worketh in the Elect is euer mixed with hope of mercy and sense of Gods loue which keepes them from flying from God or dispairing in his mercy Psalme 2. 11. Euen in trembling they haue some ioy He is called the comforter euen when he rebukes vs for sinne Iohn 16. 8 9. when he makes them mourne for their sinne as for their owne childe yet he makes them supplicate and seeke to God Zach. 12. 10. You shall see this in Peter he was deepely touched with remorse for sinne Marke 14. 75. Yet was hee of all the Apostles the forwardest in seeking to Christ though Iohn did out-run him and gat to the Sepulcher before him yet went he first into the Sepulcher to see that there that might confirme him in the faith of the Resurrection of Christ Ioh. 20. 6 7. 2. The experience he hath that God worketh with such a Minister must needs cause the childe of God to reuerence and like him and to expect a blessing from him rather then from another That is said to be the cause of the reuerence which the vnbelieuer did shew to the Prophets when hee was rebuked and iudged of them 1. Corinthians 14. 25. This makes them to acknowledge them and reuerence them as able Ministers of the New Testament not of the letter onely but of the spirit and power of God 2. Cor. 3. 6. 3. He knoweth the Lords manner hath beene to heale his seruants by the very hand by which he hath wounded them The Prophet Gad was the man by whom the Lord sent such a heauy message to Dauid 1. Chron. 21. 10. 15. And he was also the man by whom the Lord gaue him comfort verse 18. Esay was the man by whom the Lord sent such a message to Ezechia as made him weepe soare Esay 38. 3. and Esay was the man by whom God gaue him comfort Esay 38. 4. to 8. 1. This Doctrine serues for a Touch-stone whereby euery one may try whether he haue any grace or be still a carnall man dead in his sinnes For by the iudgement thou hast to discerne of true preaching and of the Minister which is most to be affected thou mayest know thine owne state If grace be in thy heart thou wilt affect that ministry the most not that delighteth or tickleth the eare no nor that which onely brings thee to knowledge but that wherein thou feelest the spirit and power of God working vpon thy heart rebuking thee for sinne wounding thy conscience and giuing thee no rest till it haue reformed thy heart This Paul speakes of his owne Ministry 1. Cor. 2. 4. My preaching saith he stood not in the inticing speech of mans wisedome but in plaine euidence of the Spirit and of power and makes this a note of an able and sufficient Minister 2. Cor. 3. 6. And of the Corinthians he saith that they were carnall men because they affected such a Ministry as had fine words but no power in it 1. Cor. 3. 4. For though he nameth himselfe and Apollos there he doth it but figuratiuely as he saith 1. Cor. 4. 6. But the men they affected were not Paul nor Apollos but their owne vaine-glorious teachers whom he describeth I will come and know not the speech of these men that are puffed vp but the power For the Kingdome of God is not in word but in power saith hee 1. Cor. 4. 19 20. Then the hearer that hath grace when he comes to a Sermon comes not to heare man but God not to heare what a man can say or to iudge what gifts the Preacher hath but to heare what the Spirit speaketh to the Church Apoc. 2. 7. He comes with that mind that Dauid did Psalme 85. 8. I will heare what God the Lord will speake 2. This Doctrine serues for reproofe and to discouer the
stones thereof Zach. 5. 4. Destruction shall dwell in his tabernacle because it is none of his brimstone shall bee scattered vpon his habitation Iob 15. 15. O that men would belieue this Then would Victualers either not indure such swearing vncleanenesse and drunkennesse in their houses or if they could not auoid it liuing in that calling they would giue it ouer Then would Masters of families not content themselues to be themselues free from swearing drunkennesse and filthines but would put these sinnes farre from their Tabernacles also as Eliphaz speaketh Iob 22. 23. Lecture the foure and thirtieth December 5. 1609. WE haue already heard that the answer which our Sauiour maketh to the question that this woman mooued vnto him consisteth of two parts The first concerneth the place of Gods worship concerning which she desired to be resolued and that is set downe in the 21. verse which we finished the last day The second concerneth the worship it selfe about which she mooued her question namely the ceremoniall worship that was done to God in Ierusalem and mount Gerizim and this part of his answer is contained in this part of the verse that I haue now read and those two that follow it The summe and effect of this part of his answer is this that though the worship which the Iewes did to God were farre better then that of the Samaritans yet this ceremoniall worship about which she is now so inquisitiue whether it were that that the Iewes vsed or that that the Samaritans vsed was not so much to be esteemed as she conceiued but should shortly be abolished and in stead thereof another forme of Gods worship should be established which should not consist in ceremonies and shadowes that suited so well with our carnall and corrupt nature but should be spirituall as best agreeing with the nature of God and should haue in it the truth and substance of all that which was figured and shadowed in those ceremonies So that these three verses diuide themselues into two parts 1. A commendation of that outward worship of God that the Iewes vsed in comparison of that of the Samaritans and that is set downe in this verse 2. A discommendation of that outward worship of God that the Iewes vsed in comparison of that which God would shortly establish in his Church and that is contained in the two verses following In this verse he commendeth the Religion and worship of God that the Iewes vsed and prefers it before that of the Samaritans by this argument because the Samaritans worshipped they knew not what But so did not the Iewes and that he prooues because saluation was of the Iewes The obscuritie that is in any of these words I will cleare and interpret it as I come to the handling of the Doctrines that arise out of them 1. Then we are to obserue here that our Sauiour saith they worshipped they knew not what How could that be seeing 1. They knew that they worshipped the true God euen the same God that the Iewes did For so say they to Zerubbabel Ezra 4. 2. Wee seeke IEHOVAH your God as ye doe Yea the Holy Ghost saith of them 2. Kings 17. 3. Thus they feared the Lord and appointed Priests out of themselues for the high places who prepared for them sacrifices in the house of the high places 2. They knew what manner of worship they gaue vnto him For they offered sacrifices vnto him Ezra 4. 2. They serued him as they were taught and directed by one of the Priests that had serued in Israel before they were caried away captiue by the Assyrians 2. Kings 17. 28. One of those Priests came and dwelt in Bethel and taught them how they should serue the Lord. What then doth our Sauiour meane to say they worshipped they knew not what Surely because they did not know him by his Word they did not worship him according to his Word Therefore they are said to worship they know not what This interpretation is grounded vpon that we shall finde written in 2. Kings 17. 34. They did after the old manner as verse 19. They neither feared God nor did after their ordinances nor after their customes nor after the Law nor after the commandement which the Lord commanded the children of Iacob On the other side because the Iewes had the Word of God they knew God by his Word the worship they did to him was appointed by his Word Therefore are they said to worship what they knew And this interpretation is further confirmed by the words that follow Saluation is of the Iewes For what meanes he by saluation Surely the Word the Doctrine and meanes of saluation as it is also called Heb. 2. 5. How shall we escape if wee neglect so great saluation This was the chiefe Prerogatiue the Iewes had aboue others So that these words saluation is of the Iewes are the very same in effect with that which the Prophet Esay hath Esay 2. 3. The Law shall goe from Zion and the Word of the Lord from Ierusalem So that the first Doctrine we are to learne is this That no man can know or serue God aright without the direction of his Word The Doctrine hath two branches 1. No man can know God aright nor conceiue rightly of him but by his Word 2. No man can serue or worship God aright without the direction of his word 1. The God which ignorant men and such as are not instructed by his word doe serue is not a true God but an Idoll and fancie of their owne Psal. 76. 1. God is knowne in Iudah On the other side it is said of all naturall men Gal. 4. 8. But euen then when ye knew not God ye did seruice vnto them which by nature are not Gods So it is said of the tenne Tribes 2. Chron. 15. 3. Now for along season Israel hath beene without the true God because they had beene without a Priest to teach and without the Law True it is God makes himselfe knowne not to his Church onely by his Word but to all the world by his workes Men cannot open their eyes or look any way but they may see him in his works Rom. 1. 20. The inuisible things of him that is his eternall Power and God-head are seene euer since the Creation of the World being considered in his workes Yea he saith of all the Gentiles that vers 21. they knew God and verse 19. that which may be knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them So that there is no man liuing but he hath euen by nature some knowledge of the true God in him But this is not the true knowledge of God it is not a comfortable and sauing knowledge of him Sundry notable differences may be obserued between the knowledge of God men attaine to by the light of nature or by the creatures and that which is attained to by the Word
here opposed either vnto a false worship or vnto hypocrisie but vnto the ceremoniall worship So that in both these words one and the selfe same thing is vnderstood by our Sauiour and it is as if he should haue said the true worshippers now shall worship God without ceremonies Yet are neither of these words superfluous but as spirit is opposed to the ceremoniall worship as it was an externall and carnall worship so truth is opposed to it as it was full of shadowes and figures And thus is this word truth taken Dan. 7. 16. I asked him the truth of that is the meaning and that that was signified by all this so he told me and made mee the interpretation of the things All the ceremonies were shadowes Colos. 2. 7. The whole Tabernacle was a figure Heb. 9. 9. Yea Heb. 10. 1. The Law had the shadow of good things to come and not the very liue picture of them Now our Sauiour saith that the truth and substance of those things that were shadowed by the ceremoniall worship shall be in our worship vnder the Gospell We shall finde that the ceremonies were shadowes and figures not onely of Christ and of those good things we receiue by him but also of those graces and good things as should be in the faithfull the members of Christ. 1. Circumcision was but a shadow What was the truth and substance of it Surely the circumcising and cutting off by true mortification the corruption of the heart Rom. 2. 28. That is not circumcision which is outward as if he should say that was but a shadow then verse 29. Circumcision is that of the heart in the spirit and not in the letter The Iew had but the shadow of circumcision euery true worshipper now hath the truth and substance of it 2. The casting of leauen out of all their houses in the feast of the Passeouer Exod. 12. 15. was but a shadow What was the truth and substance of it That they that would serue God with comfort and ioy must purge out the old leauen of malitiousnesse and wickednesse and keepe this feast with the vnleauened bread of sincerity and truth 1. Cor. 5. 7 8. The Iew had but the shadow of the Passeouer euery true worshipper now hath the substance of it 3. The Iewes had in their worship many propitiatory sacrifices for the obtaining of the remission of all kind of sinnes that they had committed against God Heb. 9. 22. Without shedding of bloud there was no remission And the Law was that whosoeuer brought one of these sacrifices to God must in presenting it to be offered by the Priest put his hand vpon the head of it and leane vpon it or else it could not be accepted of the Lord for his attonement Leuit. 1. 4. And that when it was slaine by the Priest the blood of it must be sprinkled vpon the people Exod. 248. Now this was but a figure and a shadow what was the truth and substance of it Surely that no man euer shall haue Christs Sacrifice accepted of God for his attonement vnlesse by a liuely faith he can apply Christ vnto himselfe leaning and relying with confidence of heart vpon him vnlesse he be able to say this is my sacrifice this is he that hath borne my sinnes and my punishment as Gal. 2. 20. He hath loued me and giuen himselfe for mee And Esay 53. 4. Surely he hath borne our infirmities and carried our sorrowes The blood of Christ will doe a man no good vnlesse it be sprinkled and applyed to his owne conscience by the Spirit of God 1. Pet. 1. 2. The Elect are to be saued through the obedience and sprinkling of the blood of Christ which is therefore called the blood of sprinkling which speaketh better things then the blood of Abel Heb. 12. 24. 4. They had also many Eucharisticall Sacrifices Sacrifices of thankesgiuing which were called Peace-offerings When they would solemnely professe their thankefulnesse to God for any blessing receiued they were wont to doe it by sacrifices and peace-offerings yea as the cause of their thanksgiuing did exceed so were they wont to exceede and abound in these Sacrifices So it is said of the people of God after their returne to Ierusalem out of their captiuity Neh. 12. 53. The same day they offered great Sacrifices and reioyced for God had giuen them great ioy And of Salomon it it is said that at the dedication of the Temple he offered a sacrifice of two and twenty thousand bullocks and an hundreth and twenty thousand sheepe 2. Chron. 7. 5. Now this manner of seruing God was but a figure and shadow What was the truth and substance of it Surely the spirituall sacrifices whereby Christians are to praise God and shew themselues thankefull vnto him for his mercies were figured and shadowed by those Sacrifices as namely 1. A contrite heart When a man out of the consideration of Gods mercy can vnfainedly repent and lament that he hath by his sinnes offended so good a Father this is a true Sacrifice of thanksgiuing Psal. 51. 17. the Sacrifices of God are a broken spirit 2. Obedience When a man can in thankefulnesse to God for his mercies sacrifice himselfe vnto God resigne himselfe wholly vnto his obedience and seruice this is a true sacrifice of thankesgiuing Romanes 11. 1 2. I beseech you by the mercies of God that you giue up your bodies a liuing sacrifice holy acceptable to God which is your reasonable seruing of God and fashion not your selues like vnto this world but bee you changed by the renewing of your mind 3. Prayer When a man can finde that the experience hee hath had of Gods goodnesse stirreth him vp to goe oft to God in prayer and so to depend vpon him for all good things this is a true sacrifice of thankesgiuing Heb. 13. 15. Let vs therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name And Psal. 116. When Dauid had said verse 12. What shall I render to the Lord for all his benefits towards me He resolues himselfe verse 13. I will take the cup of saluation and call vpon the name of the Lord. And Psal. 50. When the Lord had shewed to the Iewes how small pleasure he took in all their sacrifices he sets downe verse 14 15. What are the true sacrifices of thankesgiuing which he delighted in Offer vnto God praise and pay thy vowes to the most high and call vpon me in the day of trouble 4. Good workes When a man in thankefulnesse and loue to God for all his mercies doth deale iustly and mercifully with all men for the Lords sake then offereth he to God a true sacrifice of thankesgiuing Heb. 13. 16. To doe good and to distribute forget not for with such sacrifices God is well pleased So Paul calls the reliefe which the Philippians sent him when he was in prison at Rome An odour that smelled sweet a sacrifice
were the Messias for that that was their question it appeareth plainely by his answer hee confessed and cryed not but confessed I am not the Christ Iohn 1. 20. That was one reason why not Herod onely but all Ierusalem with him were so troubled when they heard that the Messias was borne Matth. 2. 3. The fift and last question is how this woman being a Samaritan should come to know 1. That there should come a Messias 2. That he was now comming 3. That when he came he should more fully and perfectly instruct the Church in all things that concerne Gods worship and their saluation then euer they were instructed before I answer 1. She might know it by hearing that the Iewes of all sorts had now for a good while liued in an expectation of the Messias comming Euen at that time when Christ was borne there were many that looked for redemption in Ierusalem Luke 2. 38. One while they thought Iohn to be the Messias Luke 3. 15. All men mused in their hearts of Iohn if he were not the Christ. Another while they thought our Sauiour himselfe to be he as may appeare both by their reasoning among themselues Iohn 7. 40. Many said of a truth this is the Prophet others said this is the Christ and by the question they mooue to him how long dost thou make vs to doubt if thou be the Christ tell vs plainely Iohn 10. 24. 2. Shee might know this well by the bookes of Moses for the Samaritans as well as the Iewes did receiue the bookes of Moses and there it was written that the Scepter should not depart from Iudah till Shilo came Gen. 49. 10. And they all saw that the Scepter was either altogether or almost now gone from Iudah So Moses prophecying of him had said That hee should bee such a Prophet as God would put his words into his mouth and he should speake all that God commanded him Deut. 18. 18. Hauing thus opened the meaning of the words let vs obserue the Doctrine which the holy Ghost intendeth to teach vs in them And first in that this woman though she were but a Samaritan no member of the true Church and one also that had liued long in grosse sin yet had this measure of knowledge in the Principles and grounds of the true Religion for she knew 1. That the Messiah should come 2. That he was now comming 3. That when he came he would teach the Church all things and this knowledge she got not now by conference with Christ but had it before We learne That it is no certaine signe of grace to haue some knowledge of the truth knowledge is no grace peculiar to the Elect but a common gift No man hath cause to blesse himselfe in this as in an argument that he is in the state of grace that he knoweth somewhat in Religion For 1. There be and euer haue beene many very wicked and gracelesse men that haue had knowledge of sundry excellent grounds and principles of the truth Paul saith of the wicked Iewes that they knew Gods will and were instructed out of the Law Rom. 2. 18. 2. Such there are that are farre better perswaded of their owne knowledge then any of Gods seruants are whereas the godly are poore in spirit euer complaining of their ignorance they thinke they haue knowledge enough they are highly conceited of their owne knowledge are we blinde also say the Pharisees Iohn 9. 40. 3. Yea it cannot be denied that many such haue had more knowledge indeed then many of Gods children Iudas doubtlesse knew more then many of Christs good hearers did and Sathan the Prince of darknesse knoweth the truth much more cleerely then many of Gods Elect doe he could say to Christ euen then when he was vnknowne to the greatest part of the Church Mar. 1. 24. I know thee who thou art euen that holy one of God 4. Yea it is certaine that the knowledge that many wicked men haue and the high conceit they haue of it is that that maketh them more wicked then otherwise they would be What is it that maketh them to despise the meanes of grace and scorne such as follow Sermons Surely this perswasion that they know enough for their saluation they can say their ten commandements the Lords prayer and the Articles of their faith they know they must loue God aboue all and their neighbours as themselues they can speake of many parts of the Word and of the Principles of Religion They know Christ dyed for sinners and that is enough Of those men that may be said which the Prophet speaketh Esay 47. 10. Thy wisedome and thy knowledge they haue caused thee to rebell and thou hast said in thy heart I am and none else And that which Salomon speaketh Pro. 26. 16. The sluggard is wiser in his owne conceit then seuen men that can render a reason Three waies there be whereby many gracelesse men attaine to some knowledge of the truth 1. By the light of nature for some Principles of the truth God hath engrauen in euery mans heart by nature Rom. 1. 19. That which may bee knowne of God is manifest in them that is in their hearts and consciences for saith he God hath shewed it vnto them 2. Some of them God goeth further with for he disposeth so of them in his prouidence that they liue in his Church and vnder the meanes they cannot choose but get some knowledge euen by tradition though they haue no desire of it nor loue to it at all Such a one was this woman And that makes the Apostle say to the Corinthians 1. Cor. 8. 1. We know that we all haue knowledge 3. Some the Lord goeth yet further with for by his Spirit he doth enlighten them The Apostle speaketh of such as may fall into the vnpardonable sin and saith they were enlightened Heb. 6. 4. The Reasons why God maketh this gift of the knowledge of his truth so common are worthy to be obserued why he giueth such meanes of knowledge such measure of knowledge euen to wicked men For we may be sure of this God is not so prodigall as to mispend his goods to cast away his gifts but where he bestoweth them he seeth well he shall make a gaine and aduantage of them There are therefore two Reasons of it 1. In respect of the Reprobate For this is done to make them inexcusable and to increase their condemnation For as no wicked mans condemnation shall be so heauie as his that hath had most knowledge Luke 12. 48. So to them that God hath ordained the most heauie condemnation to them he giueth the meanes of knowledge So speaks the Apostle euen of that diuine light that God giues to the naturall man by his works the inuisible things of God from the Creation of the world are cleerely seene being vnderstood by the things that are made euen his eternall power and God-head so that they are without excuse Rom.
so vsuall a course with them that when our Sauiour saw them conferring and questioning among themselues about somewhat that he had taught touching his Ascention it is said that he knew they would aske him and therfore he preuented them and told them vn-asked Ioh. 16. 19. When he had taught the parable of the sower they when he was alone asked him the meaning of it Mar. 4. 10. So when teaching against the Iewish purifications he had said that that entreth into a man defiles him not but that that comes from within him when he came into the house away from the people they asked him the meaning of it Marke 7. 17. So when he had taught the Doctrine of diuorce very plainely yet when he came into the house they asked him againe of the matter they would needs haue a repetition of that Doctrine Mar. 10. 10. 3. He had made himselfe so familiar to them that way that they were bold to make all their doubts knowne vnto him though in some of them they could not doe it without incurring iust blame for their shamefull ignorance and infidelity When they saw the man that was borne blinde they aske him a strange question Ioh 9. 3. Was it this mans sinne or his parents that was the cause When they saw he had cast Sathan out of one that had beene possessed from his childhood Marke 9. 28. When he was come into the house his Disciples asked him secretly why they could not cast him out Such questions they durst neuer haue mooued if they had not beene very familiar with him But indeed though he were their Lord and Master and tooke it vpon him and knew how to maintaine his honour in their hearts well enough Iohn 13. 13. Ye call me Master and Lord and ye say well for so I am yet did he giue them great encouragement and made them very bold with him that way One notable example more I will giue you for this Iohn 16. 5. Now I goe my way to him that sent me and none of you aske me whither goest thou 1. He blames them for not asking him 2. Yet they had asked him that very question before Peter Iohn 13. 36. And Thomas Iohn 14. 5. Lord wee know not whither thou goest But his meaning is they had not asked him often enough of that matter Whereas friends are wont to mooue many questions to a friend that is going from them into a farre country they were so ouercome with griefe by hearing of his departure that they were too mute and mooued not halfe questions enough to him about that matter A notable patterne for euery faithfull Minister of Christ not to shew himselfe stately or austere or churlish or strange to any of his hearers that shall be willing to make vse of him that way This being so that at other times and in other cases they were so ready to aske him any thing they doubted of how falls it out that at this time though they maruelled at it yet no man asked him why he talked with this woman Might not this haue beene as profitable a question as many other that they propounded to him Surely they knew they had offended in entertaining in their minds the least dislike of that that Christ did or doubt of the lawfulnesse or fitnesse of it and they knew that by vttering their dislike they should haue offended in a further degree and therefore they durst not do it though they had offended in thinking irreuerently and vndutifully yet they durst not speake And why durst they not doe it What restrained them from vttering that which they had conceiued in their minds Surely the reuerence they bare to his person because they knew him to be the Son of God the feare of God restrained them Here then we haue to obserue two notable effects and fruits of the true feare of God 1. Generall it restraines the corruption of the heart and keepes it vnder 2. In speciall it restraines a man from calling into question or speaking irreuerently of any of the words or works of God The first Doctrine then is this That it is an increase and a further degree of sinne and a worse signe of a gracelesse man to speake then to thinke euill True it is that euery man must make conscience of his thoughts Keepe thy heart with all diligence Pro. 4. 23. For 1. Men may be condemned for their thoughts The thoughts of the wicked are abhomination to the Lord Pro. 15. 26. 2. No man can make conscience of his words or workes that makes no conscience of his thoughts Matth. 12. 34. How can yee beeing euill speake good things Ier. 4. 14. Oh Ierusalem wash thy heart from wickednesse that thou mayst bee saued how long shall vaine thoughts lodge within thee 3. Good men that obtaine strength from God to restraine the outward man yet are vexed and humbled much for the euill thoughts they are subiect to But yet euill words and actions are worse then euill thoughts and it is an increase and a further degree of sinne a greater signe of a gracelesse heart to speake then to thinke euill Certaine it is there is a latitude in sinne there are degrees in it Foure degrees are mentioned Iames 1. 14 15. 1. The motion and suggestion vnto sin which proceedeth from our own lusts and concupiscence 2. The consent that is giuen vnto that euil motion when a man is drawne away by it and entised finding a kinde of pleasure and contentment in it which the Apostle calls the conception of sin 3. The committing of it actually which he calls the bringing forth and birth of sin 4. The getting of a habit by continuing and persisting in it which he calls the finishing of sinne While sinne is in the thought it keepes it selfe within the two first degrees Pro. 30. 32. If thou hast beene foolish in lifting thy selfe vp viz. in choller or desire of reuenge verse 34. and if thou hast thought wickedly lay thine hand vpon thy mouth So is it spoken of Esay 59. â—…3 Wee haue spoken crueltie and oppression conceiuing and vttering out of the heart false matters This is noted for a high degree of sinne in great men Micah 7. 3. The great man speaketh out of the corruption of his soule They tempted God in their hearts by asking meate for their lust Yea they spake against God they said Can God furnish a table in the wildernesse Psal. 78. 18 19. Reasons of the Doctrine why it must needs be a great increase of sinne and worse signe of a gracelesse man when the corruption of the heart breakes out into wordâ—… action are chiefly these two First it argueth that sinne hath got a more full dominion and soueraignty ouer a man is riper and perfecter when it commands the body and outward man then when it rests within the heart There is no man can possibly free his heart from corruption in this life Pro. 20. 9. Who can say I haue made my
heart cleane No more can he his body neither will you say What man is free from sinne in word and deed Iames 3. 2. yet this is farre easier then the other Insomuch as many a naturall man may goe farre that way Philip 36. Concerning the righteousnesse which is in the Law I was vnrebukeable How much more easily may the man that hath grace Therefore the Apostle doth likewise say Rom. 6. 12. Let not sinne raigne in your mortall body sin reignes when once it hath gotten the command of the body When a mans corruption and sinne breakes out into speech or action it dishonoureth God much more and doth more hurt to men then the sinne of the heart can doe 1. Cor. 15. 33. Euill speeches corrupt good manners The Vse of this Doctrine is 1. To exhort euery Christian to make tryall of his estate in this one point The best man shall haue much adoe with the corrupt thoughts of his heart but doest thou striue against them and hast thou obtained that power ouer thy selfe that thou canst keepe them in of conscience to God this may giue thee exceeding comfort Prou. 21. 23. Hee that keepes his mouth and tongue keepes his soule from troubles The soundnesse of a regenerate heart is seene in nothing more then in making conscience of our speech Matth. 12. 37. By thy words thou shalt bee iustified and by thy words thou shalt bee condemned See two notable examples of this one in Iob he glorieth much in this Iob 31. 30. I haue not suffered my mouth to sinne by wishing a curse c. The other in Dauid Psal. 17. 3. Thou hast tryed mee and found nothing for I was purposed that my mouth should not offend And 39. 1. I said I will take heede to my wayes that I sinne not with my tongue I will keepe my mouth as with a bridle Yea he doth also feruently pray for this Psal. 141. 3. Set a watch O Lord before my mouth keepe the doore of my lippes 2. To reprooue the madnesse of prophane men that glory in this that they are no hypocrites they meane no hurt they haue as good hearts as the best though they speake merrily for so they call all their scurrulous and bawdy talke and though they speake vainely and foolishly for so they call their swearing and blasphemie Though they be such as haue said and resolued with themselues as Psal 12. 4. with our tongues we will preuaile our lippes are our owne who is Lord ouer vs But to these men I say 1. It shall be easier for the secret Hypocrite in the day of iudgement then for thee because thou hast dishonoured God more and done more hurt to men Esay 3. 9. Yea they declare their sinnes as Sodome they hide them not woe bee to their soules c. 2. Whereas thou gloriest thou meanest no hurt thy heart is not so bad know thou there is much more filthinesse prophanenesse and wickednesse in thy heart then comes foorth at thy mouth Matth. 12. 34. For of the abundance of the heart the mouth speaketh The second point to be obserued is this what it was that restrained them from vttering that mislike that inwardly they had conceiued viz. the reuerence that they did beare vnto his person whom they knew to be the Sonne of God which teacheth vs That there is that reuerence and honour due to God as we may not dare to make any doubt or question of his words or workes of any thing he sayes or does though we cannot conceiue the reason of it That we mistake not this Doctrine I will tell you how far forth we may make question of Gods words and workes 1. We may enquire into Gods secrets so farre foorth as he hath reuealed them in his Word neither must men content themselues to be ignorant of any truth that God hath reuealed in his Word vnder this pretence that we may not bee inquisitiue into Gods secrets the things reuealed belong to vs and to our children Deut. 29. 29. There is nothing reuealed in the Word but it concernes vs and our children to know Romanes 15. 4. Whatsoeuer is written is written for our learning 2. We may examine and make question of any Doctrine that is taught vs by men be they neuer so good so that we examine it not by our owne reason but by the Scripture Acts 17. 11. the Beraeans are commended for this 3. If any thing we finde in Scripture and know to be Gods Word seeme to vs to be against sense and reason it is not simply vnlawfull to make a question of it so we enquire onely of God in humble desire to be taught and examine the matter by the Scripture should not a people seeke vnto their God to the Law and to the testimony Esay 8. 19 20. The Papists cry out of our infidelity and prophanesse because we will not rest in the plaine Word Matth. 26. 26. This is my body We enquire at God by the law and testimony and finde that he hath beene wont in speaking of Sacraments to giue to the signe the name of the thing signified and we doe finde also why he hath done so This kind of making question euen of that that God hath spoken did neuer offend him Luke 1. 34. the blessed Virgin did so 4. It is not vnlawfull to enquire a reason of God workes so we seeke it onely in the Scripture Dauid when he considered the manner of Gods gouernement sought to know the reasons of it but it was too painefull till he went into the Sanctuary Psal. 73. 16 17. But yet for all this this honour and obedience is due to God that we may not make question of any thing he hath said or done to doubt of it or dislike it because we cannot conceiue the reason of it We may not make our foolish reason the iudge or the examiner of Gods Word or workes we must admire and adore that we cannot vnderstand Our thoughts and reason must be brought into captiuity 2. Cor. 10. 5. For the Word of God euen such parts of it as our thoughts and affections are most apt to rise against See 2. notable examples The one in Eli It is the Lord let him doe what seemeth him good 1. Sam. 3. 18. The other in Hezekiah good is the Word of the Lord which thou hast spoken 2. Kings 20. 19. For the workes of God see this direction and rule giuen vs in two of the strangest and most wonderfull workes of God namely the reiection of the nation of the Iewes and the reprobating of a great part of mankinde in his eternall counsell Euen concerning these here what the Apostle saith Romanes 9. 20. Nay but O man who art thou that replyest against God Shall the thing formed say to him that formed it Why hast thou made me thus And 11. 33 35. O the depth of the riches both of the wisedome and knowledge of God! how vnsearcheable are his iudgements and his
the men Come see a man that hath told me all things that euer I did The word therefore implieth that somewhat that is mentioned before was the cause of her so suddaine and hasty departing from Christ and running into the Citie and what was that Surely if we looke backe into the two former verses we shall finde two causes of it 1. Because the Diâ—…ciples were now come out of the City with meat for him and she thought he would be gone as soone as he had eaten somewhat therefore shee made hast to goe and call her neighbours for feare he should be gone before they could come 2. Because Christ had plainely told her he was the Messias therefore she went her way Why but that should rather haue stayed her still with him and made her desirous of further speech No verily for she did vndoubtedly belieue that he was so indeed as he had said and her heart was so astonished with suddaine ioy and earnest desire to draw her neighbours to him that she could neither speake nor tarry any longer but away shee goeth into the City and telleth her neighbours But why did she leaue her paile behind her Surely though she came to the Well of purpose to fetch water and she had need and vse of water for some worke she had to doe at home yet the ioy she found in the knowledge of Christ and the zealous desire she had to win her neighbours made her carelesse both of the water and of her paile also and forgetfull of the worke she had to doe at home 2. She left it for haste because if she should haue taken it with her and carried it home she could not haue gone with that speed to fetch her neighbours as she thought it was needfull she should doe 3. It is to be obserued that the Euangelist saith when she came into the City she said to these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the best translaters reade it to the men of that place that is the neighbours among whom she liued and all of them without difference she sought to draw them all vnto Christ. Hauing thus opened the meaning of this verse let vs now obserue two points in it for our instruction 1. The zeale she had to run and fetch her neighbours 2. The leauing of her paile behind her And first in that the Holy Ghost hath here obserued that this Woman so soone as she knew and beleeued in Christ was so zealous to draw her neighbours to him that for their sakes shee was content to leaue Christ though no doubt she desired much to continue with him and to depriue her selfe of the comfort and benefit she might haue found if she had tarryed longer with him 2. And made such hast to fetch them for feare he should be gone before she could bring them 3. And called them all shee saith to the men one as well as another without speciall respect to any with neglect of others 4. And thus she did being but a woman a poore and simple woman We haue this Doctrine to learne That euery one that truely knoweth Christ and findeth comfort in him will be carefull and ready to draw others to him 1. When they haue found this comfort they cannot choose but speake of it to others their hearts would burst if they should not speake of it Gods grace is like fire in their bones as Ier. 20. 9. They cannot hide it Though Christ had charged the two blind men he cured that they should say nothing of it Matth. 9. 30. Yet when they departed they could not for their liues conceale it 2. That which the Apostle requireth of all that haue receiued the wealth of this world 1. Tim. 6. 19. that euery one will doe that hath receiued the heauenly riches of Gods grace they will doe good with it to others they will be ready to distribute and communicate it to others Paul wished heartily that both Agrippa and all that heard him were altogether such as he was excepting his bonds Act. 26. 29. in this is grace not vnlike to worldly wealth no vsurer is forwarder so soone as money commeth in to put it out againe then euery true belieuer is to put out the grace that he hath receiued hee that had receiued the fiue talents went and traded with them Matth. 25. 16. See this in sundry examples Psal. 51. 13. Dauid saith he would teach Gods Wayes to others they that feared the Lord spake often one to another Mal. 3. 16. So soone as Christ had found Philip Philip went and found out Nathaniel Iohn 1. 45. So soone as Matthew was conuerted he gathered together a great company of Publicans and others to meet at his house Luke 5. 29. The Reasons why it must needs be so are many 1. They know the Lord hath straightly commanded and bound them that no man should content himselfe to know belieue repent but seeke also to cause others to doe it Ezek. 18 32. Cause therefore one another to returne and liue yee Luke 22 32. When thou art conuerted strengthen thy brethren 1. Pet. 4. 10. Lâ—…t euery one as hee hath receiued a gift minister the same one vnto another as good disposers 2. The loue they beare to God prouoketh them to doe all they can to enlarge his kingdome Knowing the terror of the Lord we perswade men 2. Cor. 5. 11. verse 14. and the loue of Christ constraineth vs. 3. The loue they beare to their neighbours The first and chiefe worke of faith is loue faith worketh by loue Gal. 5. 6. And there is no loue in him to his neighbour that loueth not his soule Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Leuit. 19. 17. Count him not as an enemy but admonish him as a brother 2. Thess. 3. 15. If the conscience of the Lepers accused them for not acquainting the City that was ready to be famished with the victuals and spoile the Assyrians had left behinde them 2. Kings 7. 9. how much more will it doe that in this case 4. They know it is the best meanes to increase the grace they haue The more they draw to knowledge and faith the more will their owne knowledge and faith increase in them I long to see you that I may impart vnto you some spirituall gift that I may be comforted together with you Rom. 1. 11 12. As the casting forth of your seed bringeth it you backe againe with great increase 2 Cor. 9. 6. Because God knew Abraham would make good vse of that he knew for the instruction of his family therefore he would hide nothing from Abraham Gen. 18. 19. 5. They know no good worke they can doe will haue the like recompence of reward as this the workes of mercy men haue done but to the bodies of others haue oft turned away Gods plagues from them that otherwise would haue fallen on them for their sinnes
haue neglected their worldly estates their profits or ease out of loue to his seruice No man shall desire thy land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare Exod. 34. 24. yet were their houses to be left very weake all that while that all the males aboue 20. yeares old were to continue at Ierusalem in those three feasts and they had many enemies in all their borders So we reade that our Sauiour did twice worke a miracle to feed them that came farre and tarryed long to heare him preach Matth. 14. 15. 21. and Mar. 8. 2 9. And no maruell for Heb. 6. 10. God is not vnrighteous to forget your worke and labour of God And what good Master would suffer his seruant to decay and grow to beggery by doing him seruice So that whosoeuer they bee that are thought by following Sermons to haue decayed their estates bee you assured that either their idlenesse and vnthriftinesse otherwayes hath decayed them or else they haue followed Sermons for some by-respects and not with vprightnesse of heart The second Vse is for reproofe 1. To discouer the vnsoundnesse of most mens hearts who make so great reckoning of earthly things and set their hearts vpon them It is euident they neuer yet found the true treasure they neuer truely tasted of heauenly comforts they affect these things so much for that they know no better This is made a note of the man that shall ascend into the hill of the Lord that he hath not lift vp his soule vnto vanity Psalme 24. 4. If any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Their end is destruction that minde earthly things Phil. 3. 19. 2. To reprooue such Christians as so ouercharge themselues with worldly businesse as they can finde no time for Gods seruice Lecture the two and fiftieth May 8. 1610. IOHN IIII. XXIX XXX THe first point wherein this Woman shewed her zealous endeauour to draw her neighbours vnto Christ we finished the last day and now we are to proceed vnto the two last viz. 1. The thing she mooued her neighbours vnto when she was come vnto them 2. The reason she vsed to persuade them to that she mooued them vnto For the first that we may vnderstand her words well and ground our Doctrine vpon them it is to be obserued 1. Though she was her selfe fully perswaded that Iesus was the Christ and did with all her heart desire that they might be also so perswaded of him yet she taketh not vpon her to teach and conuert them her selfe but seeketh onely to bring them to the same meanes whereby her selfe was conuerted 2. Though she were able by a good argument to conuince their consciences that he was the Messiah and seeketh also to doe it yet she thought not that enough she resteth not in that but would needs haue them to come to him themselues 3. She desires no more of them but that they would come and see him Why may one say what good would that doe could they know by seeing him that he was the Messiah Did she thinke that the beholding of him would suffice to bring them to faith No surely for many saw him that neuer could beleeue in him One would thinke she should rather haue said Come and heare him then come and see him for faith commeth by hearing and not by seeing Rom. 10. 17. If the hauing of Christs picture before our eyes that we may behold it when we pray had beene such a helpe to faith and deuotion as the Papists imagine out of doubt the Holy Ghost would haue so described his stature complexion and countenance in the History of the Gospell as that we might haue had some directions to make his picture by Why then desireth she no more of them but that they would come and see him I answer 1. She doubted not but if they would but come to him he would take occasion to instruct and conuert them as he had done to her selfe 2. When she biddeth them come and see shee meaneth come and prooue and make tryall whether he be not the Christ as the same phrase is vsed Psal. 34. 8. Taste ye and see how gracious the Lord is So that this is the Doctrine we are to learne from hence for our owne instruction That this is a chiefe duty whereby euery man must shew his zeale and desire of the saluation of others to draw them to the same meanes whereby themselues were conuerted to vse that credit and power they haue with them to draw them to the Ministry of the Word True it is this is not all that a priuate Christian may and must doe to procure the conuersion of others For 1. Some priuate Christians are able to teach their families and neighbours themselues and may doe great good that way and all should seeke to be able to doe this Aquila and Priscilla expounded the way of the Lord to Apollos Acts 18. 26. Euen women should be able to teach their children Pro. 1. 8. and 6. 20. and their seruants Pro. 31. 26. and their neighbours Tit. 2. 3. 2. There is great force in priuate admonition and exhortation to further the conuersion of others else our Sauiour would not haue prescribed this course for the restoring of a brother that is fallen that before we tell the Church we should deale with him priuately neither would he haue giuen hope of giuing our brother this way as he doth Mat. 18 15 16. Neither would this haue beene noted as a thing so highly pleasing vnto God and in these desperate and prophane times Gods people did vse this meanes to preserue themselues from the common contagion Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared the Lord and that thought vpon his name 3. A priuate Christian may greatly further the conuersion of others by his holy example Christian women may and ought so to liue as their husbands that obey not the Word may without the Word be won by the conuersation of the wiues 1. Pet. 3. 1. The like may be said of children seruants and neighbours also 4. A priuate Christian may do much for the procuring of the saluation of others by his feruent prayer vnto God for them 1. Iohn 5. 16. If any man see his brother sinne a sinne that is not vnto death let him aske and hee shall giue him life for them that sinne not vnto death When the Holy Ghost had mentioned the feruent prayer that Steuen made for his persecutors Acts 7. 60. immediately he addeth Acts 8. 1. And Saul consented to his death As if he should say Saul was one of these he prayed for and on him that prayer did light whatsoeuer it did on the rest But though a man that hath any zeale and desire of the saluation
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
a seale and an earnest-penny 2. Cor. 1. 22. And well may it secure a man because he that knowes he hath it may be sure he shall neuer lose it it 's an immortall seede 1. Pet. 1. 23. it endures for euer Psal. 19. 9. Obiect No doubt but he that hath the Spirit of God to witnesse to his conscience that he is Gods childe may indeed be certaine of it but who can be assured that he hath the Spirit of God How easie is it for a man to be deceiued in this seeing 1. The heart is so deceitfull Ier. 17 9. 2 There be many remnants of Gods Image in a naturall man that may seeme to be the fruits of the Spirit And 3. There be many common gifts of the Spirit which an Hypocrite and Reprobate may haue Answ. I answer iâ—… is true indeed and therefore the faithfull are oft called vpon to examine themselves 1. Cor. 11. 28. and proue the good things that are in them Gal. 6. 4. But yet this I say that he that hath the Spirit of God may certainely and vndoubtedly know that he hath it and as the Spirit is giuen vs to witnesse to our spirits that we are Gods children so like a good witnesse he speakes so euidently and plainely that he that hath him may know and discerne his voice and plainely vnderstand what he saith Hezechia knew he had walked before God in truth and with a perfect heart and had done that which was good in his sight Esay 38. 3. and Peter knew well that he loued Christ vnfainedly aboue all things Iohn 21. 17. and Paul could say he was assured he had a good conscience in all things Heb. 13. 18. And least any should say these were extraordinary men may all that haue the Spirit be so certaine they haue it as were these three I will therefore shew you that this is the case of all them that haue Gods Spirit not of some rare and extraordinary persons onely The Apostle speakes thus not in his owne name onely but in the name of all the faithfull 1. Iohn 5. 19. We know that we are of God that is borne of God Yea they that haue receiued the Spirit haue beene so certaine of the vprightnesse of their hearts that no opposition of men or Sathan nor any affliction could driue them from it For this we haue a notable example in Iob Iob 27. 5 6. God forbid that I should iustifie you vntill I dye I will neuer take away mine innocency from my selfe I will keepe â—…y righteousnesse and will not forsake it mine heart shall not reprooue me all my daies 3. The third Reason why he that hath Faith may be so certaine of his saluation is because the hope and assurance he hath of his perseuerance to the end is grounded wholly vpon God not vpon any thing that is in himselfe 1. Pet. 〈◊〉 2. Peter saith of the faithfull that their faith and hope is in God The maine argument against the certainety of saluation is the vncertainety of perseuerance Now I haue shewed you in the proofe of the Doctrine that the faithfull may bee certaine of their perseuerance vnto the end Psal. 1â—… 8. 8. The Lord will pâ—…rfect that which concerneth me Phil. 1. 6. Being confident of this very thing that hâ—…e which hath begunne a good Worke in you will performe it vntill the day of Iesus Christ. Vpon what ground will you say is this certainety built Surely not vpon any thing that is in vs for we are exceeding variable and apt to fall and when we had our saluation in our owne keeping though wee were then farre stronger than now we are we lost it quickly But now our state in Christ is in this respect better than it was in Adam we cannot now lose it because it is not in our own keeping our assurance of perseuerance is grounded wholly vpon God If we looke vpon our selues we see cause of feare and doubting but if we looke vp to God we shall finde cause enough of assurance Psal. 61. 2 3. Leade me vnto the Rocke that is higher than I for thou hast beene a shelter for me and a strong Tower 2. Tim. 2. 19. The foundation of God is sure This Rocke how sure it is you shall see in three points 1. We are maruellous vnconstant and fickle in our loue to God and good things we are apt quickly to turne out of the good way Iudg. 2. 19. but God is constant and vnchangeable in his loue I haue loued thee with an euerlasting loue Ier. 31. 3. The decree and counsell of God is vnchangeable I am the Lord I change not Mal. 3. 6. From hence the faithfull man reasoneth thus By his spirit which I know he hath giuen me I am sure God elected and loued me in Christ before all worlds for he neuer bestowed iustifying faith on any but on such so many as were ordained vnto eternall life belieued and none but they Acts 13. 48. therefore true faith is called the faith of Gods Elect Tit. 1. 1. he neuer called any to the loue and obedience of his truth but such whom he did predestinate them he also called Rom. 8 30. Therefore I am sure that how vnconstant and vnchangeable how prone soeuer I am to fall yet I shall neuer fall finally for he is constant in him is no variablenesse neither shadow of changing Iames 1. 17. His decree is immutable it is not possible that any whom he hath elected should perish if it were possible they shall deceiue the very elect Matth. 24. 24. his loue that he hath borne to any in Christ is vnchangeable hauing loued his own which were in the world he loued them to the end Iohn 13. 2. For his loue was free not occasioned by any goodnesse he foresaw would be in vs but the cause of it was his owne good pleasure onely Ephes. 1. 5. At that time when he did perfectly foresee how ignorant weake vntoward vnconstant vngracious we would be yet euen then he set his loue vpon vs and what should then alter or alienate his affection from vs Therefore God speakes thus of his loue to his Elect Ieremie 31. 3. I haue loued thee with an euerlasting loue therefore in mercy haue I drawne thee Esay 54. 10. My kindnesse shall not depart from thee saith the Lord that hath mercy on thee Esay 64. 5. In those is continuance and wee shall bee saued When God hath once drawne a man by his spirit to the faith and obedience of his truth he may then be sure he hath loued him with an euerlasting and vnchangeable loue Rom. 11. 29. The gifts and calling of God are without Repentance Vpon this Dauid grounded his comfort and assurance Psalme 25. 6. Remember Lord thy tender mercies and louing kindnesse for they haue beene for euer And thus he stirres vp all Gods people to doe Psalme 118. 2 3 4. Let Israel and the house of Aaron and they that feare the Lord now say
Law The third and last meane we are to vse to maintaine our honour and estimation in the hearts of Gods people is to make our selues an example and patterne to them in all the duties of holinesse toward God and righteousnesse toward men and to shew care of this not in our selues onely but in all that are of our family also This direction is giuen Tit. 1. 6. Hee must be vnreproueable and not so onely but his children also must be faithfull not scandalous for riot neither disobedient See the great force that this hath to gaine reuerence to our Persons and Ministry in two examples 1. Tim. 4. 12. Let no man despise thy youth but bee vnto them that beleeue an example in word in conuersation in loue in spirit in faith and in purenesse The other is in Iohn Baptist see what honour the holinesse of his life did gaine him with all men Mar. 6. 20. Herod reuerenced Iohn because hee knew him to bee a iust man and an holy Insomuch as though he did hate him for his faithfulnesse and persecuted him to the death yet he did it against his conscience and that was the cause why it was after such a vexation and torment vnto him When he heard of the fame of Iesus he thought straight of Iohn Baptist Mar. 6. 14. Iohn Baptist is risen from the dead And 6. 16. When Herod heard it hee said It is Iohn whom I beheaded As if he should say This will neuer out of my Conscience that he was a good man and a iust and I hated him for his faithfulnesse I troubled and persecuted him On the other side had we all the meanes in the world to make vs great yet if our selues make not conscience of the things we teach others yea if we be not carefull to put all iniquitie farre from our Tabernacles we shall grow contemptible and vile for the mouth of the Lord hath spoken it See two plaine proofes of this the one is Esay 43. 27 28. Thy Teachers haue transgressed against me therefore haue I prophaned the Rulers of my Sanctuary The other place for this is 1. Sam. 2. 30. in the example of Eli he was himselfe vnreprouable but because he had not that care he should haue had of his family but suffered his children to runne to riot to the great scandall of the Church the Lord threatneth to bring great contempt vpon him and thereupon giueth this generall Rule Them that honour me I will honour and they that despise me mine Ordinances my Word my worship shall be despised A sentence worthy to be oft thought vpon by vs specially that are Ministers and not by vs only but by all men as being spoken by him that is able to make his word good that is able to poure contempt euen vpon Princes 1. Sam. 2. 30. Them that honour me I will honour and they that despise me shall be despised Lecture the eightie Februarie 12. 1610. IOHN IIII. XLIIII IT remaineth now that we proceed to the second Vse this Doctrine serueth vnto The Vse therefore that the people of God are to make of this Doctrine is this That for as much as 1. Our Sauiour here noteth it for a great sinne in all such as cannot honour a Prophet if he be their owne Country-man and that 2. Christ for this cause refused to teach at Nazareth and that 3. They can receiue no profit by the Doctrine of their Teachers if vpon any pretence they despise their persons and that 4. The chiefe cause why men refuse to giue due respect vnto their owne Prophets are those foure faults which I spake of in the Reason of this Doctrine That therefore all the faithfull would take heede of and labour to arme themselues against these foure corruptions which are in the nature of euery one of vs and which if we take not good heed vnto we shall neuer be able to yeeld that honour that is due to the Ordinance of God in the Ministry of his seruants I will therefore speake of all these foure corruptions particularly and giue you remedies against them out of the Word of God The first of these foure corruptions as we haue heard is Pride We disdaine to be directed and reproued by such as we know to be no better men than our selues specially if we know them to be our inferiours men of baser or meaner estate in the world than our selues For we are apt to thinke that euery Preacher that with any plainenesse and power admonisheth and reprooueth our sins seekes to vsurpe authority and to reigne as a Lord or Pope ouer vs to hold our heads vnder his girdle and that we can by no meanes endure Hereupon it is that you shall seldome heare any fall out with a faithfull Minister but they will be ready to vpbraid him with the meanes of his estate and to charge him with pride that he being no better a man should take so much vpon him though in no other thing he shew himselfe proud but in the plainenesse of his Ministry only Thus did the Sodomites reiect the most humble admonition of Lot Gen. 19. 9. Hee is come alone as a stranger and shall he iudge and rule Thus did Corah with his Company reiect the Ministry of Moses and Aaron though Moses were the meekest man vpon earth Num. 16. 3. Ye take too much vpon you wherefore lift ye your selues aboue the Congregation of the Lord Now there be foure excellent remedies giuen vs in Gods Word against this corruption 1. To consider it is no pride nor presumption in the Minister of Christ how meane a person soeuer he be in worldly respects to vrge all men to yeeld obedience to the Word to reproue the sins of any man yea to do this plainely and boldly as one hauing authority for he hath a commission and calling from God to do this Tit. 2. 15. These things speake and exhort and rebuke with all authority see that no man despise thee Yea we are bound to doe this vpon paine of Gods Curse Ier. 1. 17. Speake vnto them all that I command thee bee not affraid of their faces lest I destroy thee before them Why should any then count it pride in vs to doe that that we haue so good a warrant to doe and that God hath so straightly charged vs to doe 2. The second remedy against this pride is to consider that the message is to be regarded not according to the worth of him that bringeth it but of him from whom it commeth looke not in the ministry of the Word to the meanenesse and basenesse of the messenger but to the Maiesty of him that hath sent him to speake to thee in his Name 2. Cor. 5. 20. Now then we are Embassadours for Christ we pray you we teach you exhort you reproue you in Christs stead When thy heart beginneth to rise at any thing thou hearest taught and vrged vpon thy conscience out of Gods Word say as Ioseph did Gen. 50. 19. Am not
Gods deare children when they haue neglected the care of a good conscience and fallen into grosse sinnes great sinnes haue brought them into great sorrowes The sinnes that haue been committed with most iollity and pleasure did of all other bring them to the most sorrow of heart in the end This Iob felt when God caused him to possesse the sinnes of his youth he saith Iob 13. 26. that he did write bitter things against him He found much bitternesse in the remembrance of those sinnes And Dauid though he were of a sanguine constitution 1 Sam. 16. 12. and consequently chearfull naturally though he were likewise an excellent Musitian and a King also that had all outward helps to keep sorrow from his heart yet when he had giuen liberty to himself to commit that sweet sin as the world cals it he lost his chearefulnes and grew to that inward anguish of spirit that he cries out in Psal. 51. 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce And Ps. 31. 10. My life is wasted with heauines and my years with mourning 1 O think vpon this you Belly-gods and Wantons that can find no pleasure but in offending God As pleasant as you be now you will haue the heauiest hearts one day of any people vnder the Sun Woe be to you that laugh now for ye shall mourne and weepe Luke 6. 25. 2 And you Beloued Would you haue a chearfull heart and be comfortable euen in affliction in the time of your sicknesse and at the houre of your death haue care then of a good conscience take heed of knowne sinnes Do you feele your hearts at any time begin to be oppressed with heauinesse Examine your liues find out your chiefe sinnes purge your selues from them by repentance and so shall ye keep your selues from being ouercome with griefe The third preseruatiue and meanes to keep a mans heart from excessiue griefe specially for any worldly occasion is to make the Lord his treasure and not any earthly thing If a man do not ouer-value these earthly comforts husbands wiues friends children health wealth liberty peace c. nor count them his chiefe treasure but esteeme them as they are indeed transitory comforts and count the Lord his fauour and grace his chiefe treasure If a man set not his heart on these things but loue them only in the Lord then shall he not be oppressed with immoderate sorrow for them when God shall take them away What a notable help it is against excessiue sorrow when a man can keep his heart from the ouer-much loue of these things we shall find 1 Cor. 7. â—…0 where when the Apostle had said Let them that weepe be as though they wept not he adds presently And they that reioyce as though they reioyced not as if he should say Wouldst thou keep thy selfe from weeping and mourning too much for these things when thou shalt lose them then reioyce not too much in them when thou doest possesse them And for the other point what force there is in this to stay the heart from immoderate griefe for worldly things when a man can make the Lord his fauour and grace his chiefe treasure you shall find Esa. 33. 6. There shall be stability of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure As if he should say In all times the man that hath made the feare of the Lord his treasure shall haue stability and strength and saluation wisdome and knowledge And our Sauiour when he dehorts his Disciples from that care for earthly things as will bring griefe and vexation to the heart prescribes this for a remedy against it Mat. 6. 33. But seeke ye first the Kingdome of God and the righteousnesse thereof c. On the other side the man that makes these worldly things his chief treasure and sets his heart vpon them cannot choose but be oppressed with sorrow when he shall be depriued of them as we see in the example of Ahab 1 King 21. 5 6. When he could not get Naboths Vineyard his spirit was exceeding sad and he could not eat his meat And why so His pleasure was his treasure he loued Naboths vineyard too well and it was a death to him to be kept from it Then may I say to euery one of you that haue no felicity but in earthly things in your wealth your belly-cheere your merry company your pastimes and sports your braue apparell your credit and fauour with men you loue them more than God you affect them and care for them more than for God as our Sauiour in another case said Luke 21. 6. Are these the things that ye looke vpon Haue you no better comforts than these Alas how wofull will your case be when you must part with these things Consider what is said Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule Can he hope that God will heare his cry when trouble commeth vpon him Will he set his delight on the Almighty and call vpon God at all times Follow therefore the counsaile of our blessed Sauiour Mat. 6. 19. Lay not vp treasures for your selues vpon earth but lay vp treasure for your selues in heauen And marke well the reason of our Sauiour which he giues Verse 21. For where your treasure is there will your hearts be also q. d. If you make earthly things your treasure you will immoderately ioy in them when you haue them and grieue for them when you shall want them Consider first that these things are not our proper goods but cast more plentifully on reprobates than on Gods children If ye haue not been faithfull in that which is another mans who shall giue you that which is your owne Luke 16. 12. But Gods fauour and grace is our peculiar portion These things are not durable neither can we haue any certaintie in them Trust not in vncertain riches 1 Timothie 6. 17. But Gods fauour and grace is euerlasting The feare of the Lord is cleane enduring for euer Psal. 19. 9. These things are vaine and can yeeld vs no helpe no comfort when we shall most stand in need Riches profit not in the day of wrath Prouerb 11. 4. Whereas the sense of Gods fauour and grace will yeeld vs comfort euen in the greatest affliction it will make vs euen to glory in the greatest tribulation Rom. 5. 3. The fourth and last preseruatiue against immoderate sorrow is for a man to be rightly perswaded of his liberty in the vse of the outward comforts of this life as a good diet and good company and following our worldly callings and recreations and such like Let no man say this preseruatiue might well be spared as beseeming the Physitian much better than the Diuine for first many a good soule haue great need of this preseruatiue and giue great aduantage to Satan
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.
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
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
themselues when they can discerne no more In which case this Doctrine is very comfortable and vsefull vnto them Obiect This Doctrine I like well will many a one say that hates Religion with all his heart I thanke God I haue beene able to do some good yea more than many of your professors and therefore I know I haue more grace and a better heart than they Yea we know how the Papists boast against our Religion and all that professe it We are more deuout and zealous in prayer say they we are much more aboundant in fasting almes-deeds and other good works than you and therfore also we haue more grace than you Answ. But to these I answer First all this may be very true and would to God it were not too true of many that professe the truth But know you many hypocrites and naturall men haue been able to do such workes as outwardly and in appearance haue been very good as I shewed you in sundrie particulars the last day but one Yea they haue beene able herein to compare with and euen to excell many a good Christian. Esau seemed outwardly to seeke the blessing with far more deuotion and zeale than Iacob he cryed much louder and shed many more teares for it than Iacob did Gen. 27. 34. 38. And Ahab in outward shew was much more humbled for his sin than Hezekia was 1. King 21. 27. He rent his clothes and put sackcloth vpon him and fasted and lay in sackcloth and you shall finde none of all this in the repentance of Hezekiah Esay 38. 2 3. And the Pharisee could say and I doubt not but he said truly that he both fasted more and was outwardly a farre iuster man in his dealings with men than the Publican was Luke 18. 12. But none of all these workes were good in Gods sight neither can any naturall man do any good worke that is good in Gods sight their best workes are but beautifull sins though they be oft highly esteemed among men they are abomination in the sight of God Luke 16. 15. I will therefore shew you out of Gods Word sundry manifest differences betweene the good workes of the regenerate and of the naturall man And these differences we will obserue First in the matter of their workes the things wherein they shew their obedience vnto God Secondly in the manner how these good workes are done and performed by them In the matter of their workes I will obserue vnto you three notable differences The regenerate man makes conscience onely of such workes counts them onely good workes as God hath in his Word commanded such onely as may be called Iohn 6. 28. the workes of God and not of men To count nothing a good worke but onely that which God hath ordained for vs to walke in as the Apostle speakes Ephes. 2. 10. To make no conscience of any thing but onely of that that God hath prescribed in his Word is a singular note of an vpright heart This we shall finde Psalme 119. 1. Blessed are those that are vpright in their way and walke in the law of the Lord. As if he should say So shall you know them that are vpright in their way Thus Iob comforteth himselfe and proueth the vprightnesse of his owne heart Iob 23. 10. But he knoweth my way and trieth me and I shall come forth like the Gold how proues he that verse 11. My foot hath followed his steps his way haue I kept On the other side this is made the note of an hypocrite to put holinesse in or make conscience of such things as God neuer commanded Mar. 7. 6 7. Christ calls them hypocrites that made conscience of the Iewish purifyings though that were an old and generall custome because it was but a commandement of men a tradition of men This proues all Papists to be Hypocrites many of their chiefe good workes that they put most holinesse in are such as God neuer commanded Nay there is no naturall man vnder heauen that makes this reckoning of the word or that doth thus cleaue vnto it First he makes the custome and example and commandement of men the chiefe rule of his conscience Secondly he doth in many things that that is good in his owne eyes Let vs therefore tric our obedience by this first note The second note of difference is this The regenerate man makes conscience of euery duty God hath in his Word commanded euery commandement hath a diuine authoritie in his heart him shall yee heare in all things whatsoeuer hee shall say vnto you Acts 3. 22. This is noted of Zachary and Elizabeth Luke 1. 6. That they walked in all the commandements and ordinances of the Lord blamelesse Gods childe is willing to be directed by his Word in all things euen in the least not in matters of godlinesse only and in our duties towards God and of righteousnesse in all our duties towards men but euen in matters of sobriety also and in the moderating of our selues in the vse of all such things as are neither expresly commanded nor forbidden by God Tit. 2. 12. This we shall also find is made an infallible marke of an vpright heart Obserue this in Dauids prayer 1. Chron. 29. 19. Giue to Salomon my son a perfect heart to keepe thy commandements thy testimonies and thy statutes to do all things Neither our meat nor recreations nor the labours and affaires of our calling are sanctified vnto vs vnlesse we vse them according to the word 1. Tim. 4. 5. And we finde what conscience our Sauiour made euen of a matter of circumstance in the Ceremoniall Law namely touching the iust time when the Passeouer was to be celebrated True it is that a regenerate man may and doth oft faile in many duties God requireth but he maketh conscience of euery duty the vnfained desire and indeauour of his heart is to keepe euery commandement of God to obey God in one thing as well as in another This was Dauids comfort and assurance Psalme 119. 6. Then shall I not bee confounded when I haue respect vnto all thy commandements Iohn 15. 14. Yee are my friends if yee doe whatsoeuer I command you Now there was neuer any hypocrite or naturall man that was able to go thus farre but either he seemes to make conscience of the second Table and neglects the first or he seemes very deuout in the duties of the first and is vnconscionable in the second many commandements in the Word haue no authority at all in his heart I might instance against many of you in that one mentioned aboue all things my brethren sweare not Iames 5. 12. and against many others of you in other commandements of God Thus was the hypocrisie of Iehu and Herod descried though both of them went very farre If we looke into Iehu's story we shall see cause to thinke that surely he was a good man For first he was immediately chosen by God to be King 2. Kings 9. 3.
heart is thus to respect the Lord in euery thing he grieues and striues against his corruption and this with God is accepted for the deed if there be first a willing minde it is accepted 2. Cor. 8. 12. Lecture the hundred and fourth October 8. 1611. IOHN IIII. L. LEt vs now come to the second note of difference that is to be obserued in the manner of doing good duties The regenerate man performes the good duties he doth with his heart This we shall finde made a property of true obedience and the note of a sound conuersion Rom. 6. 17. God bee thanked that yee haue beene the seruants of sin but yee haue obeyed from the heart the forme of Doctrine whereinto yee haue beene deliuered He is the same inwardly and in his heart which he maketh shew of yea he hath more goodnesse within him than he can make shew of out of the good treasure of his heart he bringeth forth good things Matth. 12. 35. For the chiefe and most proper seate of grace is the heart and therefore the regenerate part is called the inner man Rom. 7. 22. In his dealings with men a man may know the soundnesse of his regeneration by this note Psalme 15. 2. He walketh vprightly and worketh righteousnesse and speaketh the truth from his heart Colos. 3. 23. Whatsoeuer ye doe doe it from the heart as to the Lord and not to men as if he should say Else ye serue not God in any thing ye doe So in the workes of mercy Esay 58. 18. If thou draw out thy soule to the hungry and satisfie the afflicted soule then shall thy light rise in obscurity and thy darkenesse be as the noone day But specially in the duties of Gods worship a man may know the soundnesse of his regeneration by this note when he hath a care to doe that which he doth from the heart he makes outward profession of good things but his chiefe care is to be religious within He makes conscience also of 〈◊〉 thoughts cleanse me from my secret faults Psalme 19. 14. He is most troubled with his inward corruptions as Paul was O wretched man that I am who shall deliuer me from the body of this death Rom. 7. 24. Psal. 84. 5. Blessed is the man in whose heart are thy waies He knowes well that if the heart be reformed it will be easie to reforme the words and workes Matthew 23. 26. Thou blinde Pharisee cleanse first the inside of the cup and platter that the outside of them may bee cleane also Mal. 2. 16. Keepe your selues in your spirit and transgresse not So also in the particular duties of Gods worship it may giue a man assurance of his regeneration when a mans care is to performe them with his heart Euery one of vs in preaching must be able to say with Paul Romanes 1. 9. I serue God in my spirit in the Gospell of his Sonne And euery one of you in hearing must feele that in you that Lidia did Acts 16. 14. The Lord opened her heart that shee attended to the things that Paul speake And wee all when wee pray must bee able to pray as Paul speakes Ephesians 6. 18. With all manner of prayer and supplication in the spirit And when wee sing Psalmes Wee must make mâ—…lody to the Lord in our hearts Colossians 3. 16. As if hee should say The Lord regards no melody but that True it is there is many a regenerate man that findes much want of this inward truth of heart in the profession and practice of Religion and there is much hypocrisie in the heart of the best man that liues That which the Apostle speakes of Christ 1. Peter 2. 22. Who did no sinne neither was there guile found in his mouth is proper to Christ and could neuer truely be spoken of any meere man Let God bee true and euery man a lyar Romanes 3. 4. But yet this euery regenerate man shall finde in himselfe and may comfort himselfe in it First that this is a matter of griefe and humbling to him when at any time he hath felt this hypocrisie in himselfe and hath had his heart away in any outward seruice he hath done vnto God Secondly that ordinarily his care and vnfained desire hath beene in euery duty he hath done to God to doe it with his heart and so could neuer hypocrite nor naturall man say No hypocrite or naturall man hath his care to serue God with his heart eyther first in duties to men they doe as the Prophet speakes with flattering lips and with a double heart doe they speake Psalme 12. 2. secondly and in duties to God they are as they are described thou art neere in their mouth but farre from their reines Ieremie 12. 2. they draw neere to God with their mouth and with their lips they doe honour him but haue remoued their hearts far from him Esay 29. 13. The third note of difference is this That the regenerate man performes the duties that he doth out of loue to God yea out of such a loue as growes from Faith euen from the assurance he hath of Gods loue to him in Christ. True it is he feareth Gods iudgements passe the time of your soiourning heere with feare 1. Pet. 1. 17. and hee is partly mooued vnto obedience by the feare of Gods iudgements and ought so to be Eccles. 12. 13. Feare God and keepe his commandements And we finde by experience that many a good heart is subiect euen to this feare Psal. 119. 120. My flesh trembleth for feare of thee and I am affraid of thy iudgements Yea the Lord sees it very profitable and necessary for them that they should thus bee made acquainted with his terrours the flesh and vnregenerate part would hardly bee kept in any obedience without this curbe nor would bee forward to any good duties without this spurre 2. Corinthians 7. 1. Finish your sanctification in the feare of God Yet is this a sure note of difference betweene euery hypocrite or naturall man and him that is truely regenerate The regenerate mans obedience growes chiefly from a loue to God yea from such a loue as growes from Faith You shall see cleare proofe for both these branches Euery regenerate man loues the Lord. This is oft made the title of Gods seruants they are called such as loue him Psalme 5. 11. Let them that loue thy Name reioyce in thee and 69. 32. The seede of his seruants shall inherit Zion and they that loue his Name shall dwell therein And 119. 132. Looke vpon me and bee mercifull vnto me as thou vsest to doe to them that loue thy Name Rom. 8. 28. All things worke together for good to them that loue him 1. Corinthians 2. 9. Eye hath not seene nor eare heard neither hath it entred into the heart of man the things which God hath prepared for them that loue him Iames 1. 12. When hee is tryed hee shall receiue the Crowne of life which the Lord
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