that he pretends he hath of Gods fauour emboldneth him to sin Ieremie 3. 4 5. Didst thou not still cry to me Thou art my Father c. but thou doest euill euen more and more They are wicked therefore can they haue no true peace there is no peace saith my God to the wicked Esay 57. 21. But on the other side the true assurance that Gods Spirit workes in the faithfull makes them carefull to please God fearefull to offend him Psalme 26. 3. Thy louing kindnesse is before mine eyes therefore haue I walked in thy truth Psal. 119. 166. Lord I haue trusted in thy saluation and haue done all'thy comman dements 1. Iohn 3. 3. Euery one that hath this hope in him purgeth himselfe euen as hee is pure And indeed none can haue any true trust in God but such as feare him Psalme 115. 11. Yee that feare the Lord trust in the Lord. For God vseth not to speake peace to any but to his Saints and such as he doth withall by his grace restraine that they turne not againe vnto folly Ps. 85. 8. The third Vse of the former Doctrine is for the comfort of such as doe vnfainedly feare God and haue sometimes had an vndoubted assurance of their saluation and haue now lost the feeling of it This hath beene the case of many of Gods seruants and may be the case of euery one of vs. You know the Church complaines of this I sought him whom my soule loueth I sought him but I found him not Cant. 3. 1. And how oft doth Dauid complaine That his soule cleaued to the dust Psal. 119. 25. That is melted for heauinesse verse 28. That his spirit was in perplexity and his heart within was amazed Psal. 143. 4. Lord why doest thou reiect my soule and hidest thy face from mee Psal. 88. 14. Hee said in his haste hee was cast out of Gods sight Psal. 31. 22. Yea secondly sometimes he continued in this estate a great while together Psal. 13. 1. How long wilt thou forget me O Lord how long wilt thou hide face from me Psal. 119. 82. Mine eyes faile for thy promise saying When wilt thou comfort me And thirdly he had these fits oftentimes also Psal 88. 16. From my youth I suffer thy terrours Seeing therefore the dearest of Gods children doe oft lose this comfortable assurance and when they haue lost it are so apt to conclude against themselues that they were neuer in the state of grace they neuer had true faith I will therefore giue you fiue Rules for the comfort of such as are thus distressed 1. The first is to search out the speciall sinne that hath depriued thee of this comfort and repent of it This Rule is prescribed why is liuing man sorrowfull Let vs search and trie our waies and turne againe vnto the Lord Lam. 3. 39 40. Thus did Dauid recouer his comfort when I kept silence my bones waxed old through my roaring all the day long and I acknowledged my sin vnto thee c. and thou forgauest the iniquity of my sinne Psalme 32. 3 4. 5. 2. To call to minde the grace that in former times thou hast felt in thy selfe whatfaith and feeling and comfort in prayer what care of a good conscience thou art sure thou hast had in thee heretofore for from thence thou mayest boldly conclude That there is grace in thee still though thou canst not now feele it the gifts and calling of God are without repentance Rom. 11. 29. This rule Dauid followed when he had lost his feeling of Gods fauour and grace Psal. 77. 5 6. Then I considered the daies of old and the yeares of ancient time I called to my remembrance my songs in the night And 143. 5. Yet doe I remember the time past 3. To search thine owne heart diligently and thou shalt obserue euen when thou art at the worst certaine notes of grace in thee Now there is no Christian but when he is at the worst and hath least feeling of his Faith and of the certainety of his saluation but if he would looke into himselfe he should finde these graces in himselfe 1. That hee yeelds not to his infidelity but striues against it and grieues vnfainedly that he hath lost the assurance of Gods fauour Psalme 77. 2. His soule refused comfort Uerse 3. His spirit was full of anguish Verse 10. And I said this is my death 2. That he desires aboue all things and seekes vnfainedly and earnestly to recouer his feeling of Gods fauour againe Cant. 3. 1 2 3. The Spouse sought her Beloued in her bed verse 1. about in the City by the streets and by the open places verse 2. enquired of the Watchmen for her Beloued verse 3. So saith David of himselfe when his spirit was in perplexity within him Psalme 143. 6. I stretched forth mine hands vnto thee my soule desireth after thee as the thirsty Land 3. That though he haue no feeling of Gods loue to him yet he loues God and desireth to please and honour him is affraid to doe any thing that might offend him Psalme 44. 18 19. Our heart is not turned backe neither haue our steps declined from thy way though thou hast smitten vs downe to the place of Dragons and couered vs with the shadow of death Now if any one of these graces be in thee thou maist be sure thou art aliue As if we discerne in one that by many likelihoods seemeth to be dead that he eyther breatheth or moueth or heareth we are sure there is life in him So is it in this case And euery Christian is bound in the affliction of his conscience to take notice of that grace that is in him as well as of that corruption that is in him that he may be as well thankfull to God for the one as he is humbled for the other 1. Thess 5. 18. In all things giue thankes for this is the will of God in Christ Iesus toward you This rule Dauid followed Psalme 77. 6. I communed with mine owne heart and my spirit searched diligently 4. Vse the benefit of their aduice that can better iudge of thine estate than thou thy selfe for the present canst This rule the Apostle prescribeth Is any sicke among you Let him send for the Elders of the Church and let them pray ouer him And the prayer of faith shall saue the sicke and the Lord shall raise him vp and if hee haue committed sinnes they shall be sorgiuen him Confesse your faults one to another and pray one for another Iames 5. 14 15 16. and this course the Church tooke when by her secret and priuate endeauours in her bed by night she could not finde her beloued she went out into the streets of the City among her godly acquaintance for their helpe and when that would not serue she sought helpe of the watchmen and Ministers of the Church Cant. 3. 2 3. 5. Lastly rest assured that though thou haue for the present lost it yet thou
Psal. 10. 17. So it is with thy hearing when thou commest best prepared to heare then shall the Minister preach best and most to thy comfort And that is the cause why Gods people haue euer found his presence most gracious and comfortable in the most solemne assemblies as you haue heard before This you that can remember our publike fasts can witnesse from your owne experience 1. To perswade all Christians to the loue of the most solemne assemblies of Gods people where the most and best of Gods people are wont to meete together 2. To exhort Gods people to giue all good encouragement to their faithfull Minister Heb. 13. 17. If they do not their worke with ioy it will be vnprofitable for you And that the hearers may doe three waies First by their diligence in comming to the assemblies and frequenting their ministrie that as we haue heard wrought euen in Christ himselfe great alacrity and readinesse to the worke of his ministry Secondly by shewing cheerefulnesse and diligence in attention when they are present as our Sauiours hearers at Nazareth did Luke 4. 20. the eyes of all them that were in the Synagogue were fastned on him And as the creeple at Lystra did he heard Paul with that attention and cheerefulnesse as Paul perceiued by his very countenance that he had faith to be healed Act. 14. 9. Thirdly by obeying and practising their doctrine and causing their teachers to see how they profit by their ministry and that is the greatest incouragement of all other obey them and submit your selues that they may doe their worke with ioy Heb. 13. 17. And on the other side nothing humbles and afflicts the faithfull Minister more then to see the vnto wardnesse of his people I feare when I come my God will humble me among you and that I shall be waile many that haue sinned and haue not repented c. 2. Cor. 12. 21. Lecture the sixty fourth September 4. 1610. IOHN IIII. XXXVII XXXVIII WE haue already heard that these verses containe the third and last reason our Sauiour vseth to incourage and stirre vp his Disciples to diligence in their ministry which is taken from the easinesse and facility of that worke wherein they were to be imployed in comparison of that wherein the Prophets their predecessours and fellow seruants had laboured And in this argument three points haue beene obserued as you haue heard The two first of these points we haue already finished it remaineth that we proceed to the third and last of them The third point is euidently grounded vpon the last words of the 36. vers That both he that soweth and he that reapeth may reioyee together The handling of which words I haue referred to this place because they do more naturally belong vnto this third than vnto the second argument Now for the meaning of the words that we may the better receiue instruction from them we must vnderstand first that by him that soweth is meant the Prophet and the Minister of the Old Testament by him that reapeth the Apostle and Minister of the New Testament as I haue already shewed Secondly that the Prophets reioycing was for the successe and fruit not of their owne labours so much as for the fruit of the Apostles labours The Prophets should reioyce to see what good the Apostles had done in their ministrie Thirdly that this is not so to be vnderstood as if the Prophets being then in heauen did particularly vnderstand what good the Apostles did vpon earth For we haue iust cause to doubt that the faithfull that are departed this life doe not know in particular what is done by vs vpon earth further than God is pleased by the ministrie of the Angels or otherwise to make it knowne vnto them when he seeth it may tend to the increase of their ioy and for the benefit of his Church vpon earth How is this then to be vnderstood that the Prophets should reioyce in the fruit of the Apostles Ministry for if they knew it not they could not reioyce in it I answer first they knew it in part while they liued for God reuealed it to them by his spirit how knowledge and grace should abound in the Church after Christs comming in the flesh that the earth should be filled with the knowledge of the Lord as the waters couer the sea Esay 11. 9. that God would then put his Law into the inward parts of his people and write it in their hearts ler. 31. 33. To them it was reuealed that not vnto themselues but vnto the faithfull that they should in these last dayes minister both by their preaching and writing the substance of the Gospell which is now preached 〈◊〉 Pet. 〈◊〉 12. And therein they reioyced euen to foresee this as Abraham did to foresee Christs comming in the flesh Iohn 8. 56. Secondly they shall know it perfectly at the day of iudgement at which time and not before it shall be fully knowne what euery man hath done what fruit euery mans labours hath yeelded iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsells of the heartâ—… and then shall euery man haue praeise of God 1. Cor. 4. 5. Which is one reason why besides the particular iudgement that euery soule goeth vnto so soone as euer it is departed out of the body after death commeth the iudgement Heb. 9. 27. there shall be a generall iudgement wherein also at the last day the Lord will then iudge euery man according to his workes because before that day it cannot be knowne to men and Angels though to the Lord it be how much good any good man hath done or how much hurt any wicked man hath done For as we know the sinnes of many wicked men may do much hurt after they are dead and rotten as it is said 2. King 23. 15. of Ieroboam that it was he that made Israel to sin euen in Iosia's daies which was about three hundred and sixty yeares after his death so may the good workes of the faithfull fructifie and do great good long after they be departed this life As Dauids holy example did good on Iosiah foure hundred yeares after Dauid was dead hee walked in the waies of Dauid his father and followed his good example 2. King 22. 2. At the end of the world then when it shall be fully knowne to men and Angels how much honour or dishonour euery man hath done vnto God the Lord will haue a generall iudgement And it is euident that the reioycing of the Prophets that our Sauiour speakes of in this place is to be referred vnto this time For first it is then when the reapers shall receiue their wages Secondly when the reapers and the sowers shall reioyce together Now then from hence that our Sauiour saith the holy Prophets and Apostles at the day of iudgement shall reioyce together though it shall then
against the truth You that haue to deale with families and flocks wonder not at that blockishnesse and want of capacity memory and care that you find in them Wonder rather that there be so many that do loue and embrace the truth indeed Certainly they haue more cause to wonder at vs then we at them as the Apostle saith they doe They thinke it strange saith he 1. Pet. 4. 4. that you run not with them to the same excesse of riot for they do but their kind whereas it is contrary to nature that any of vs should desire or loue or obey the Gospell which is an incredible and a great mystery 1. Tim. 3. 16. Yea the conuersion of a sinner is the greatest miracle that euer God wrought This changing of our nature is as great a miracle as the changing of the nature of the Wolfe and Leopard so as to make them lie with the lambe and kid Esa. 11. 6. Or the making of a Camell to go through the eye of a needle as our Sauiour speaketh Luke 18. 25. For a man to liue in the world and to be kept vnspotted of the world is as great a miracle as that the three noble Iewes should be in the fiery fornace and not be consumed by it Dan. 3. 27. 2. Oh pity them and pray for them be not vncharitably affected toward them but doe what thou canst to helpe them Remember the compassion and helpe that God commandeth thee to yeeld to the very beast of thy brother that is in misery and needeth thy helpe Exod. 23. 5. Yea doe it with meeknesse and gentlenesse as the Apostle chargeth thee 2. Tim. 2. 25. 26. and Titus 3. 2. 3. And seeing thou hearest that they are euen by nature so vnable and so vnwilling also to receiue any good this way therefore do thou for them as the friends of him that had the palsie did Mar. 2. 3. 4. Seeing of themselues they cannot come to Christ nor to the meanes of grace vse then that credit thou hast with them to draw them to it The third Vse is for our selues 1. Be perswaded of the necessity of the ministery of the Word which is the meanes whereby God hath ordained to shew his power in the conuersion of man Rom. 1. 16. Yea of a constant and ordinary Ministry of a plaine Ministry forasmuch as there remaineth in the best of vs so much blindnesse and peruersnesse of nature 2. Comfort thy selfe euen in thy desires to the Word and means of grace and in thy weake obedience if it be sincere and praise God for it for thou hast not this by nature but by grace thou hast attained to that that very few in the world nay in the true Church haue attained vnto Lecture the seuenth March 14. 1608. IOHN IIII. XI XII IT followeth now that we consider of those reasons that she brings as they lie in order And first in this that she cannot belieue that which Christ said because she saw no meanes he had to performe that which she spake of We learne That there is this infidelity and corruption in the nature of man as not to giue any further credit to any thing the Lord hath said then he can see likely meanes how it may be performed 1. While God giues him meanes he will seeme full of faith 2. While he may haue the meanes he is so full of faith that he will make no reckoning of the meanes but relie wholly vpon God as Sathan would haue had Christ to do Mat. 4. 6. 3. But when he can see no meanes or no likely meanes then let God say what he will and protest and sweare too yet he cannot belieue him We shall find this true both in the promises that concerne this life and in the promises that concerne a better life also For the first see the experience of this corruption not in those only that we call Infidels but in Gods own people euen in the whole people of Israel whom the Lord cals his son and his first borne Exo. 4. 22. Though they had had so many and so wonderfull demonstrations of Gods truth and power yet still when they saw no meanes of helpe they could neuer belieue Gods promises Insomuch as the Lord complaines of them Num. 14. 11. How long will this people prouoke me how long will it be yer they belieue me for all the signes which I haue shewed amongst them So Psal. 78. 40. How oft did they prouoke him in the wildernes and grieue him in the desart and ver 41. Yea they returned and tempted God and limited the holy One of Israel Yea Moses and Aaron the chiefe Guides and Captaines of them though they went not so farre in infidelity and rebellion as the multitude yet did they also bewray this corruption See this in Moses alone The people among whom I am saith he Num. 11. 21. 22. are six hundred thousand footmen and thou hast said I will giue them flesh that they may eat a whole moneth Shall the flocks and the heards be slaine for them to suffice them Or shall all the fish of the sea be gathered together for them to suffice them See it also in Moses and Aaron both The Lord told them he would giue water to suffice all that people and their cattell also out of a rocke this they could not belieue for though they seemed to belieue in yeelding so presently to the Lords commandement herein yet the Lord himselfe chargeth them that they did not belieue Num. 20. 12. Another example we haue for this in Sarah for she hearing the promise God had made to her husband concerning a sonne God would giue to him by her she laughed at it Gen. 18. 12. which was as if she should haue said That is a iest indeed 2. The like we shall see in the promises that concerne a better life The chiefe cause why men haue reiected them hath beene this because the means God hath promised to worke them by are most vnlikely That by Christs death we should come to life by his extreame shame and dishonour we should come to glory that by the warres and combats with Sathan and the wrath of God which he indured we should be brought to peace and quietnes euerlasting that by his stripes and wounds we should be healed as the Prophet speakes Esa. 53. 5. This seemeth vtterly incredible and impossible to the naturall man In which respect the Apostle saith 1. Cor. 1. 23. That the preaching of Christ crucified was to the Iewes a stumbling block and to the Greeks foolishnes That the preaching of the Gospell without all shew of humane learning which so few esteemed of that were of any estimation for wisdome and authority in the world the foolishnes of preaching should be the only and ordinary means to bring men to grace that would not downe with them that could they neuer be perswaded of as the Apostle sheweth vs 1. Cor. 1. 18. 23. That such kind of Preachers
the heauier they will be â—…hen they come the longer he is fetching his blow the deeper will he cut when he smites Rom. 9. 22. The cause why God suffers with long patience the vessels of wrath prepared for destruction is that he might shew his wrath and make his power knowne vpon them the more 2. Thou mayst bee plagued of God with a plague that is of all others most grieuous and neuer feele it thou maist be plagued in thy soule and conscience Pro. 6. 32. Hee that doth it destroyeth his owne soule When God would punish Pharaoh so as hee might make his power seene vpon him Rom. 9. 17. Hee punished him with hardnesse of heart Exod. 9. 12. which was a greater plague then all the rest of the plagues of Egypt So this is spoken of as of the most fearefull punishment Rom. 1. 28. When God giues a man vp to a Reprobate minde 3. If thou wert altogether spared in this life and neither punished in thy body nor in thy soule yet is there another place prepared for thee where thou shalt be sure to be punished with farre more fearefull punishments then any can be felt here Thou shalt neuer be able continuing in thy sin to escape the damnation of hell which is in a speciall sort threatned against this sin whoremongers shall be sure to haue their part in the lake that burneth with fire and brimstone which is the second death Apoc. 21. 8. That makes Salomon say they are as neere to hell as they that haue one foot there already Pro. 5. 5. Her feet goe downe to death her steps take hold on hell And Pro. 9. 18. Her guests are in the depth of hell And as the Lords forbearing wicked men in this life and causing them to prosper is a certaine argument he hath determined to reserue their full punishment for hell it is an euidence token of a righteous iudgement to come saith the Apostle 〈◊〉 Thess. 1. 〈◊〉 6 when wicked men are spared here So is it said that of all sinners the Lord hath chiefly reserued the vncleane persons to be punished there 2. Pet. 1. 9. 10. And by how much the more they haue beene spared here by how much the more patience and bounty the Lord hath shewed them here by so much the more grieuous and fearefull shall their torment be there Luke 16. 25. Sonne remember saith Abraham to Diues That thou in thy life time receiuedst thy good things and likewise Lazarus euill thing but now hee is comforted and thou art tormented And Rom. 2. 4 5. Despisest thâ—…n the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thy hardnesse and impenitent heart treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgement of God So that if thou wert wise thou wouldst thinke it no aduantage to thee that thou hast so well escaped all the plagues which God hath threatned against thy sinne in this life but desire rather that the Lord would punish thee here where he alwaies vseth in wrath to remember mercy and not reserue thy whole punishment for the life to come where there shall bee iudgement without mercy his punishments there shall haue no mixture of mercy in them Lecture the eighteenth Iune 27. 1609. THe fourth and last error of mind whereby Sathan draweth men to vncleannesse and hardneth them in it is the hope of repentance and so of pardon For there are very many whom hee cannot so farre blind but they know it is a sinne and a hainous sinne and a sinne that they are sure they shall bee damned for if they should not repent of it But such he encourageth to this sinne by perswading them 1. Thou knowest by the Scripture that whensoeuer thou shalt repent thee of it though it be not before thy death God will surely pardon it Ezek. 18. 21. 2. Thou hast no cause to doubt but thou shalt be able to repent and dye in Gods fauour For 1. Thou seest many that haue liued in this sinne that yet haue now left it 2. Many that although they neuer left it before yet on their death beds haue repented and dyed as well as any And thirdly thine owne experience will tell thee what thou art able to doe For hast thou not oft felt that thou hast repented and beene sorry for this sinne after thou hast committed it 3. And if thou mayst but dye well dye in Gods fauour what needest thou care for more No matter how thou liuest so thou mayst dye well Thus seemed he to haue perswaded Balaam Let mee die the death of the righteous and let my last end be like his saith he Num. 23. 10. And with this deceit doubtlesse he perswadeth many and preuailes more with men then by any other of his tentations and subtilties whatsoeuer For what is the cause why you shall finde men much more carefull to conceale this sinne from men then from God Yea they will not sticke to commit periury and murder which are farre more hainous offences against God that they may hide their whoredomes from men Surely they thinke they may be bold with God it is no matter how they prouoke him they can deale well enough with him he is more mercifull and ready to forgiue then man is and if they doe but repent and say they are sorrie for their sin he will forgiue them straight Now the preseruatiue and remedy against this so dangerous a deceit of Sathan consisteth of three points 1. The true knowledge of God and of his disposition toward such sinners 2. The true knowledge of ourselues and of that state we cast our selues into when once we fall into such sinnes 3. The true knowledge of the danger we haue brought the party vnto with whom we haue committed this sin First It cannot be denyed but the Lord to them whom he loueth in Christ is infinitely more mercifull then any man can be to them whom he loueth most dearely That made Dauid say 2. Sam. 24. 14. Let me now fall into the hand of the Lord for his mercies are great and let mee not fall into the hand of man And when the Lord had spoken of his great mercy Hee will haue mercy vpon him our God is very ready to forgiue He amplifieth it verse 8. by comparing his mercy with the mercies of man My thoughts are not your thoughts neither are your waies my waies but verse 9. As the heauens are higher then the earth So are my waies higher then your wayes and my thoughts then your thoughts But as he is more mercifull then any man so hee hates sinne more then any man can doe Hab. 1. 13. He cannot see hee cannot beheld it Psal. 11. 5. The wicked and him that loueth iniquity doth his soule hate verse 6. Upon the wicked he shall raine snares fire and brimstone and stormy tempest this is the portion of their cup. Yea
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
and Church is called oft the Kingdome of heauen Matth. 13. 44. 47. And that promise that is made Esay 33. 24. the people that dwell there shall haue their sinnes forgiuen though it be to be vnderstood of the Church Catholique as it is in our Creed and not of any particular visible Church Yet may it thus farre forth be applied to the Church visible as that a man may say boldly none can ordinarily attaine to saluation that is not a member of the true visible Church Now there is but one true Church and Religion there may be in matters of lesse moment sundry differences in the true Church as betweene vs and the Lutherans and Brownists and among our selues but these make vs not seuerall Churches because in the fundamentall points of Religion the knowledge whereof is absolutely necessary to saluation and the profession whereof maketh a true Christian we all agree It is a damnable conceit of some that a man may be saued in any Religion There is but one faith Ephes. 4. 5. one way to life and one gate Matth. 7. 13. Gods promise is to all his Elect that he will giue them one heart and one way Ier. 32. 39. It stands men therefore vpon to enquire diligently which is the onely true Church which is the onely true Religion 3. Such as are not well grounded in Religion and carefull to attaine to certainty and resolution in it are in continuall danger to be seduced and to fall from their profession either on the right hand or on the left The Apostle giues the reason why hee desired the Colossians might attaine to all riches of the full assurance of vnderstanding least any should beguile them Col. 2. 24. That that is halting is easily turned out of the way and therefore it is necessary to goe steddily and strongly in the right way Heb. 12. 13. They that are children in vnderstanding and wauering will bee easily carried away with euery wind of vaine doctrine Ephes. 4. 14. Whom did the seducers in old time preuaile with 2. Tim. 3. 6 7. With simple women that were euer learning and neuer able to come to the knowledge of the truth And 2. Pet. 2. 14. With vnstable soules And no maruell For though we are wont to wonder at the absurdities of euery contrary Religion and thinke a simple man may easily be able to answer whatsoeuer they can say And the confidence we haue in our selues this way is a chiefe cause why we doe not more carefully seeke to ground our selues in the knowledge of the truth yet it is certaine that the grossest aduersaries of the truth are able to vse such reasons and perswasions as haue in them great probability and shew of truth The Apostle saith of the Seducers of his time that they had Coloss. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ephes. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a notable veine in perswading a great deale of cunning euen such as cheaters and coggers at dice doe vse much craft to beguile and circumuent them that they deale with 4. No man can be saued vnlesse hee bee willing to suffer for his Religion yea euen to die for it If any man will come after mee saith our Sauiour Luke 9. 23. let him deny himselfe and take vp his Crosse daily and follow mee And Luke 14. 26. If any man come to mee and hate not his owne life that is bee not willing to part with it for my sake hee cannot bee my Disciple And Reuel 3. 10. Be thou faithfull vnto death and I will giue thee the crowne of life And who can doe that but he that is well grounded and certaine of the truth of his Religion No man can haue peace in his conscience nor comfort in the euill day in the houre of death or time of great affliction that is vncertaine in his Religion 5. A good conscience that giues a man assurance that he is in the state of grace in the right way to life will yeeld a man vnspeakeable comfort at all times when a man is sure that God accepteth his worke then may he well say to himselfe Goe eate thy bread with ioy and drinke thy wine with a cheerefull heart Eccl. 9. 7. Yea in the time of greatest affliction such a one may haue much comfort On the other side how can he haue comfort in that day that is vnresolued when he shall consider that he must either goe to heauen or hell and that there is but one way to heauen and that he is vncertaine whether he be in that one way or no how can he chuse but be in extreame perplexity As the man that trauells in a tempestuous weather ready to be benighted and knowes not the way and is sure that if he misse the right way he shall fall into the hands of theeues or other certaine perill of his life must needs be in extreame feare and anguish of heart so it is in this case Say such an one doe vse to pray and doe good workes all this can yeeld him no comfort He that doubteth saith the Apostle Rom. 14. 23. is condemned if he eate because he doth it not of faith and whatsoeuer is not of faith is sinne Euen the doubts that the faithfull feele in themselues though they be not quite void of faith and certainty cause much discomfort to them as it appeares by the teares that that poore man shed 〈◊〉 â—…is vnbeliefe Mar. 9. 24. and by that sadnesse and sorrow of heart which â—…e two Disciples of Emaus felt in themselues when they doubted whether Christ were the true Messiah Luke 24. 17. How much more such as haue no faith no certainty at all mixed with them Therefore the Lord bids them that would find rest to their soules vse all meanes to finde out the good way and walke in it Ier. 6 16. And the Apostle giues this for one reason why he did so much desire that the Colossians might attaine to all riches of the assurance of vnderstanding that their hearts might bee comforted Col. 2. 2. 2. The example of the Papists Though this haue beene a maine principall in their Religion that ignorance is the mother of deuotion yet now euen women among them grow perfect and ready in the grounds of their Religion and are able to giue a reason of that they hold and to teach their children also And what shame is that for vs 1. For exhortation to diligence in the vse of all meanes whereby we may grow to certaintie in our Religion 1. We must liue vnder and frequent an ordinary Ministry For that is ordained for this end that we may be no longer as children tossed to and fro with euery wind of doctrine Ephes. 4. 14. And ye heare of few seduced either by Papists or Brownists that did enioy an ordinary and setled Ministry 2. We must giue our selues to reading of good bookes specially of the Scriptures for they are able to make vs wise
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
men after them such as the Apostles were poore Fishermen of Galilee such as were commonly esteemed ignorant and vnlearned men Acts 4. 13 3. Such a kinde of preaching as is plaine and without all ostentation and shew of humane gifts as the Apostle protesteth his was 1. Cor. 2. 4. his speech and his preaching was not with the entising words of mans wisedome 2. Yea we shall finde he hath beene wont to worke more mightily by very weake and vnlikely meanes then by such as haue beene farre more excellent and likely to doe good As he fed fiue thousand with fiue loaues and yet twelue baskets full of the fragments remained Matth. 14. 17. 21. and but foure thousand with seuen loaues and yet but seuen baskets of fragments remained Matth. 15. 36. 38. And this poore woman preuailed more with a great company of Samaritans then either Mary or the two Disciples could doe with the eleuen Apostles Marke 16. 11 13. Yea she drew more to Christ at one time then we reade either the twelue Apostles that were sent forth to preach Matth. 10. Or the seuenty Disciples that were sent forth to preach Luke 10. Or Iohn the Baptist did at any one time Ioshua though a person farre inferiour to Moses in gifts and but his seruant yet was his gouernement blessed farre aboue Moses and the people much better in his time then they had beene in the dayes of Moses Insomuch as he in his age giues that testimonie of them Iosh. 23. 8. that they had stucke fast to the Lord euen to that day And there were many more conuerted by the Ministry of the Apostles then by Christ himselfe yea many that despised him while himselfe preached by their Ministry were conuerted to him Iohn 8. 28. When yee haue lift vp the Sonne of man then shall yee know that I am he 3. Yea we shall finde that God hath beene wont to prepare such of his seruants as by whom he hath intended to do greatest good to his Church by making them see how weake and insufficient they haue beene and by bringing them to a base conceit of themselues So dealt he with Moses Exod. 4. 10. with Esay Esay 6. 5. with Ieremy Chap. 1. 6. and with Paul 1. Cor. 2. 3. and 2. Cor. 2. 16. Would you know the reason why God giues the meanes to some and denyeth them to others more worthy then they why he blesseth the meanes to some and not to others why he vseth to worke by such weake meanes and more by them oft then by stronger Surely the reason is this that his glory might the more appeare in them whom he doth saue For if all should haue the meanes of grace or if all should profit by them that haue them Gods mercy should not so much be magnified in the conuersion of the Elect or if the Lord should vse to worke by strong meanes onely the glory of the worke would be ascribed to the meanes and not vnto him whereas now the whole praise redounds to the Lord himselfe 2. Cor. 4. 7. The excellency of the power is of God and not of vs. Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfected praise 1. To perswade all men if they want the meanes to seeke to God for them yea to perswade vs that haue the meanes to pray for them that want the meanes and cannot feele their owne want nor pray for themselues for 1. There is no hope God will saue men without meanes Rom. 10. 14. How can they beleeue vnlesse they heare 2. It is the Lord onely that withholdeth the meanes from them and who onely must giue them the meanes whoeuer be the instrument Matth. 9. 38. He is the Lord of the haruest and he only must send forth labourers into his haruest 3. Why doth he withhold the meanes because he hath no respect to them nor care of their saluation Act. 17. 30. The times of this ignorance God regarded not If men were perswaded of this they would not liue vnder a dumbe Ministry themselues yea they would pitty them more that doe 2. To persuade such as enioy the means yea the best meanes not to rest in this or to thinke it sufficient that they frequent the meanes but to seeke earnestly to God both before they come and after for his blessing and to carry themselues with that reuerence and deuotion while they are in the vse of the meanes as they may approoue themselues to him for 1. The best Ministry shall neuer doe thee good vnlesse the Lord worke with it as the water of Bethesda though it had vertue in it to heale all infirmities yet it cured none vntill the Lord had sent his Angell to stirre the water Iohn 5. 4. so though the Ministry of the Word haue a great vertue in it and be able to saue our soules Iam. 1. 21. yet can it conuert none vnlesse the Lord worke with it 1. Cor. 3. 7. Neither is he that planteth any thing nor hee that watereth but God that giueth the increase 2. If it doe thee no good it will doe thee hurt 2. Cor. 2. 16. It is a sauour of death where it is not a sauour of life 3. The true cause as thou hast heard why thou profitest not is because the Lord fauoureth thee not the Lord hath no respect vnto thee those whom the Lord loueth shall profit by the meanes yea by very weake meanes Thou hast enioyed great and excellent meanes a long time and canst not profit by them Consider the true cause of it Iohn 8. 47. Yee therefore heare not that is profitably for they all heard because ye are not of God If men were perswaded of this they would be troubled for their great vnprofitablenesse they would be more earnest with God for his blessing vpon his ordinance 3. To admonish Christians not to despise the Ministry of the meanest of Gods seruants but to reuerence Gods ordinance euen in the weakest Ministry I speake not this to countenance and iustifie the Ministry of euery one that taketh vpon him to preach or to tye Gods people to rest vpon them For I know well 1. There be many that runne before they bee sent Ier. 23. 2â—… 2. It were as intollerable bondage and tyranny to binde Gods people to rest vpon the Ministry of such as cannot instruct them as it were to compell infants to abide with such nurses as haue neither sucke nor food to giue them I dare not condemne such Christians as hauing Pastours in the places where they liue of meaner gifts do desire so they do without open breach or contempt of the Churches order to enioy the Ministry of such as haue better gifts and sometimes do leaue their owne to heare the other so they do it without contempt of their own Pastours and without scandall and offence to thâ—…mand their people Because 1. That though sundry of the hearers not of the Scribes and Pharisees onely but of Iohn
truth that himselfe doth see If one should say thus of any godly man that doth conforme Surely the truth is so clearely reuealed in these points of difference in our Church that he cannot chuse but see it onely the loue of the world and feare of trouble keepes him from acknowledging and yeelding to it or if another should say of any godly man that doth not conforme Surely it is not possible but he seeth well enough that these are but trifles and not to be laid in ballance with the liberty of his Ministry onely a carnall respect to his credit because he hath stood out and spoken against these things keepes him from yeelding surely both these should offend much God forbid we should iudge thus one of another For my part I am fully perswaded there are godly and conscionable men on both sides that will not sticke to professe euery truth that God hath reuealed vnto them how much soeuer they might disaduantage themselues thereby in their credit and estate amongst men It is of fundamentall points that the Apostle speaketh 2. Cor. 4. 3. 4. If our Gospell bee then hidden it is hidden to them that are lost in whom the God of this world hath blinded their minde For it is certaine that in as great matters as these are about which we differ there haue beene many of Gods dearest children and excellent seruants that haue not had the truth reuealed vnto them but it was hidden vnto them they could not see it Barnabas was a good man and yet could not see that that Paul saw how vnfit it was to take Iohn and Marke with them who had before giuen great offence by departing from them at Pamphilia and refusing to goe with them to the worke Act. 15. 38 39. And both he and Peter were good men and yet could not see that that Paul saw viz. that it was lawfull and fit for them to conuerse with the Gentiles euen in the presence of the Iewes Gal. 2. 11 14. God bestowes his gifts on his seruants in different measure and degree He reueales some parts of his truth to some which he conceales from others euen of his faithfull seruants neither is there any that clearely seeth the truth in all things but in some points he is ignorant and doth erre 1. Cor. 13. 9. We know it in part and prophesie in part Yea say it were passion or preiudice that blinded the iudgement of him that differs from thee though that be a greater infirmity than simple ignorance yet may he be a godly and good man for all that You know who it was that said of himselfe and Barnabas Act. 14. 15. We are euen men subiect to the like passions that yee bee Thirdly if any be a godly man and hath an vpright heart thou art bound to loue and reuerence him how much soeuer his gifts are inferiour to thine or how much soeuer he differs from thee in iudgement It is certaine we are to acknowledge and reuerence Gods gifts wheresoeuer we see them though they be but such as may be in a wicked man Though Ioab were but a naturall man an hypocrite yet the Holy Ghost doth oft speake of and commend sundrie good things in him but if we see a man to be a godly man to haue an honest and vpright heart then are we much more bound to loue and reuerence him yea we should be vnwilling and affraid to note or eye any of his infirmities so as our hearts should be alienated or estranged from him In this we should shew our selues the children of our heauenly Father Hee hath not beheld iniquity in Iacob neither hath he seene peruersenesse in Israel Num. 23. 21. Is he that differs from thee a brother a childe of God take heed how thou despise him take heede that thou loue him This was Abrahams reason to Lot Gen. 13. 8. and Pauls we should endeuour to keepe the vnity of the Spirit in the bond of peace because there is but one body and one spirit and we are called in one hope of our calling Ephes. 4. 34. By this we know we are translated from death to life because we loue the brethren 1. Iohn 3. 14. And Dauid makes this a note of one that shall go to heauen Ps. 15. 4. that he honoureth them that feare the Lord. Yea though he be far thy inferiour though he be full of infirmities the Apostle chargeth Christian husbands to giue honour to their wiues as vnto the weaker vessels because they are heires together of the grace of life 1. Pet. 3. 7. We haue heard what agreement ought to be among Gods faithfull seruants we haue heard the reasons whereby they are to be moued to it I will now proceed to the third and last point which I told you I would handle in this exhortation viz the meanes whereby we may attaine to this vnity and concord and they are principally three 1. If we would all of vs seeke after holinesse till then there can neuer be true peace amongst vs follow peace with all men and holinesse without which no man shall see the Lord Heb. 12. 14. By this we know that we loue the children of God when we loue God and keepe his commandements till then we can neuer beare a true and holy loue vnto any man 1. Iohn 5. 2. Euery man that truely feares God is of a peaceable disposition they are the quiet in the land Psal. 35. 20. And the chiefe raisers and pursuers of contention in the Church haue beene vngodly and gracelesse men such as serue not the Lord Iesus Christ but their own belly Rom. 16. 17 18. And so doth the Apostle Iude describe the seducers of his time to haue beene Iude 8. 11 12. Vngodly men cannot loue nor endure such as vnfainedly feare God no though they be such as agree with them in iudgement in all points that are in controuersie in our Church yet will they esteeme them as Puritans and hate them neuerthelesse and experience sheweth the truth of that which the Lord hath taught vs he that is vpright in the way is abomination to the wicked Pro. 29. 27. These men howsoeuer they talke much and pretend great care of the Churches peace yet are indeed the the chiefe causes of all our contentions They are like those mentioned the words of their mouth are smoother then butter but warre is in their heart Psal. 55. 21. they hate peace and the more wee seeke it the more they are bent to war Psal. 120. 6 7. there is no hope at all of peace and agreement with such men 2. If we would all of vs labour to be humble minded for pride is the chiefe cause of contention onely by pride commeth contention Pro. 13 10. Hee that is of a proud heart stirreth vp strife Pro. 28. 25. and humility is the chiefe breeder and preseruer of vnity If we desire to be kindly affectioned one to another in brotherly loue we must in honour preferre one another Rom. 12.
Psal. 27. 1. The Lord is my light and saluation whom shall I feare And 23. 4. Yea though I should walke through the valley of the shadow of death I will feare no euill for thou art with me At another time you shall heare him complaine Psal. 55. 5. Feare and trembling are come vpon me and an horrible feare hath couered me Yea 31 22. I am cut off from before thine eyes So you shall haue the Church and Spouse of Christ the Mother of vs all sometimes in fulnesse of assurance glorying as Cant. 2. 6. My welbeloued is mine and I am his At another time you shall heare her complaine as Cant. 5. 6. My welbeloued is gone I sought him but I could not finde him I called him but he answered me not 4. The man that hath the strongest Faith may and ought to liue in continuall feare Without this we can neuer worke out our saluation Phil. 2. 12. In which respect it is said to be the happinesse of a man if he can nourish in himselfe a feare to fall and offend God continually Pro. 28. 14. For first though he be sure God will neuer quite cast him off nor disinherit him yet he knowes withall it is possible for him to fall into haynous sins yea euen as haynous for the outward act as they can do that want all grace And euen to this that may be applyed which Salomon speaketh in another sense Eccles. 9. 2. All things come alike to all 2. He knowes that if he doe thus fall he shall offend and grieue his heauenly Father which a good Childe will be affraid to doe there is a feare of his father euen in the most gracious childe yee shall feare euery man his mother and his father Leuit. 19. 3. 3. He knowes that if he sinne against God though he cannot be dis-inherited yet he may be grieuously scourged he may lose his certainety and feeling of Gods fauour which is dearer to him than his life Psal. 63. 3. Thy louing kindnesse is better than life He may bring vpon himselfe many fearefull plagues both spirituall and temporall God is very terrible in the assembly of the Saints Psal. 89. 7. therefore he liues in continuall feare But this feare stands well enough with the assurance and certainety of saluation it hindereth it not but furthereth it greatly for it is the chiefe meanes to preserue them from falling away Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me such feare makes vs the fitter to doe any seruice vnto God and therefore hinders not our assurance or comfort in God but furthers it much a man may reioyce in such trembling serue the Lord with feare and reioyce in trembling Psal. 2. 11. Thou standest by Faith be not high minded but feare These foure points being thus premised let vs now come to the confirmation of the Doctrine That by a true Faith a man may be in this life certaine and sure of his saluation And I will confirme it to you three waies 1. By declaring to you the profession that the Faithfull haue made of the certainety they haue found in themselues of their owne saluation 2. Then by the effects it hath wrought in them whereby they haue declared themselues to be indeed as certaine as they haue made shew of 3. By giuing you the reasons why it must needs be so that they that haue true Faith are indeed certaine of their saluation And for the first marke the maruellous certainty the faithfull haue euer made profession of 1. They were sure that Christ with all his merits did belong to them Iob 19. 25. I am sure that my Redeemer liueth 2. They were sure of the forgiuenesse of their sinnes and of the imputation of Christs perfect righteousnesse Esay 45. 24. He shall say surely in the Lord haue I righteousnesse and strength 3. They were sure God was become their Father through him Esay 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of vs. 4. They were sure that after this life they should inherit eternall life we know that if our earthly house of this tabernacle were dissolued we haue a building of God an house not made with hands eternall in the heauens 2. Cor. 5. 1. yee know in your selues that yee haue in heauen a better and an enduring substance Heb. 10. 34. 1. Iohn 3. 14. We know that we are translated from death to life because we loue the brethren 5. They were sure that all things their prosperity aduersity yea their tentations and sinnes should in the end worke for their good we know that all things worke together for good to them that loue God Rom. 8. 28. 6. They were sure they should perseuere in Gods fauour to the end of their life and neuer fall away finally This God is our God for euer and euer he will be our guide euen vnto death Psal. 48. 14. I am like a greene oliue tree in the house of God I trust in the mercy of God for euer and euer Psal. 52. 8. Surely shall one say in the Lord haue I righteousnesse and strength not righteousnesse only and pardon of my sins but strength also to vphold me and make me perseuere in the state of grace Esay 45. 24. Psal. 23. 6. Doubtlesse kindnesse and mercy shall follow me all the daies of my life Rom. 8. 38. 29. I am perswaded that neither death nor life c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. In which words obserue 1. That he speakes thus confidently not of himselfe alone but of all the faithfull verse 39. Vs. 2. That the ground on which he builds this assurance is not any speciall reuelation but such a foundation as is common to all the faithfull namely because God spared not his owne Son but deliuered him vp for vs all verse 32. because it is God that hath iustified vs ver 33. because it is Christ that died yea rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs verse 34. 3. Though the Faith of the meanest Christian be in degree and measure different from that which was in Paul yet is it in nature all one with his and as effectuall to saue him as Pauls was 2. Pet. 1. 1. that haue obtained the like precious Faith with vs. Lecture the seuentie three Nouember 27. 1610. IOHN IIII. XLII FOlloweth now that we come vnto the effects which true faith hath wrought in Gods children whereby they haue declared themselues to be certaine of their saluation And there be foure effects it doth worke in all true beleeuers which doe euidently argue that it is a certaine perswasion of Gods fauour and of eternall life The first is peace of conscience it workes sound peace in the conscience Iohnâ—…4 â—…4 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue
I vnto you This peace is Christs peace his gift and that no common gift It is another manner of peace than that that is in worldly men 1. It is a sounder and a greater and a more hearty peace than theirs is Psal. 4. 7 8. Thou hast put gladnesse into my heart more than they haue in the time that their corne and wine encreaseth I will lay me downe in peace c. 2. It maketh the heart quiet and secure not only in time of health and prosperity but euen in time of greatest danger and affliction Psal. 112. 7 8. Hee shall not bee affraid of euill tidings his heart is fixed trusting in the Lord his heart is established Yea in the time of tentation and inward affliction of minde 2. Cor. 5. 6. We are alwaies confident He meanes not at all times for this peace may be for a time interrupted but in all estates Matth. 7. 25. The raine descended and the flouds came and the windes blew and beate vpon that house and it fell not for it was founded vpon a rocke 3. It frees the heart from slauish feare not onely of the rage and power of men as it did those three noble Iewes Dan. 3. 16. and the Martyrs but it makes the heart secure and quiet euen against the sense of Gods wrath due to sinne Rom. 5. 1. Being iustified by faith wee haue peace with God 4. The least measure of true Faith workes this peace Indeed according to the measure of our Faith so shall the measure of our peace be but not onely the strong Faith such as was in the Martyrs and other extraordinary men but the least measure of Faith will worke this sound peace in some measure as the least Faith will iustifie vs so will it worke this peace in vs also Rom. 5. 1. See therefore how generall tearmes are vsed in this case Matth. 7. 24. Whosoeuer heares my word and doth it And 1. Iohn 5. 4 5. Whatsoeuer is borne of God ouercommeth the world and this is the victory that ouercometh the world euen our faith Who is he that ouercommeth the world but he that beleeueth that Iesus is the Sonne of God Now the faithfull that know that the Lord is great in power and will not at all acquit the wicked Nah. 1. 3. and that none can be saued that doth not continue to the end Matth. 24. 13. could neuer haue this peace vnlesse they were certaine not onely that they are for the present in Gods fauour but also that they shall so continue according to that speech of Christ Iohn 6. 35. I am the bread of life he that commeth to me shall neuer hunger and hee that beleeueth on mee shall neuer thirst 2. It worketh in them ioy in the Holy Ghost It worketh a sound constant and vnspeakeable ioy in the heart of euery one that hath it Acts 8. 37. Hee went his way reioycing 1. Pet. 1. 8. In whom now though you see him not yet doe you beleeue and reioyce with ioy vnspeakeable and glorious Yea it makes a man able to reioyce euen in the greatest affliction it made Paul and Silas after they had beene shamefully and grieuously scourged sing merily euen at midnight euen in the dungeon euen in the stockes Acts 16. 25. As we haue also seene in the example of the Martyrs no threats no torments could daunt them but they haue expressed a maruellous ioy euen in the midst of all their tortures What was the cause of it The Apostle tels vs 1. Iohn 5. 4. This is the victory that ouercommeth the world euen our Faith And though euery one of the faithfull attaine not to that measure of ioy as these yet in euery true beleeuer Faith workes this ioy in some measure It is the same Faith we haue that they had the like precious faith 〈◊〉 Pet. 〈◊〉 1. and the same worke it will haue in euery one Being iustified by faith we haue peace with God and reioyce in hope of the glory of God and not only so but we glory in tribulation also Rom. 5. 1 2 3. Now they could not thus reioyce vnlesse they were certaine not onely for the present that they are in Gods fauour but also for the time to come that they shall so continue For otherwise it were extreme folly in them thus to reioyce as they that triumph before the victory And indeed the Papists doe deride vs for this Doctrine we teach of confidence and glorying and say to vs as Ahab did to Benhadad 1. King 20. 11. Let not him that girdeth on his harnesse boast himselfe as he that putteth it off It is a folly for men say they to be so confident and to glory thus seeing we haue not yet gotten the victory but are in warfare we know not how farre we may fall before we die But to them we answer as Esaâ—… 40. 2. Our warfare is accomplished the victory is already gotten our iniquity is pardoned whatsoeuer we may fall into we haue in our head receiued at the Lordâ—… bands double for our sins and therefore we are so confident 3. It makes a man able to goe to God in prayer 1. At all times euen in times of greatest anguish of heart as we shall see Psal. 88. When he had said verse 7. Thy wrath lyeth hard vpon mee and thou hast afflicted me with all thy waues yet euen then he prayed as he saith verse 9. Lord I haue called daily vpon thee 2. In all his occasions Phil. 4. 6. In euery thing let your requests be made knowne vnto God 3. And that not for himselfe onely but for others also If any man see his brother sin a sin which is not vnto death hee shall aske and he shall giue him life for them that sin not vnto death 1. Iohn 5. 16. 4. And that with great assurance to speed and preuaile with God 1. Iohn 5. 14. This is the confidence we haue in him that if we aske any thing according to his will he heareth vs. Yea 5. with a maruellous confidence and boldnesse Ephes. 3. 12. By him we haue boldnesse and entrance with confidence by faith in him It makes vs able as Etiphaz saith Iob 22. 26. to life vp our face to God Heb. 4. 16. Let vs goe boldly vnto the Throne of grace Therefore also we shall oft obserue in the Scriptures a maruellous familiarity betweene the faithfull and God Iob 13. 24 25. Wherefore hidest thou thy face and holdest me for thine enemie c. Psal. 13. 1. How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me c. Psal. 89. 46 47. How long Lord wilt thou hide thy face for euer Shall thy wrath burne like fire Remember how short my time is wherefore hast thou made all men in vaine Now the faithfull knowing that to be true of all wicked men that liue in their sins which Ioshua speaketh Iosh. â—…4 1â—… Yee cannot serue the Lord for he is an holy
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
3. It is a maine hinderance to grace in the vse of the word and prayer as we haue heard in the Doctrine Pro. 15. 13. By the sorrow of the heart the spirit is broken 4. It giues great aduantage to Sathan It is an old saying that Melancholia est vehiculum Daemonum And experience proues that we are neuer so weake so apt to receiue the temptations of Sathan so vnable to resist them as when we are oppressed with melancholy and sadnesse of heart And this is that that is said Neh. 8. 10. The ioy of the Lord is our strength In this respect Paul chargeth the Corinthians to comfort the incestuous person and take heed lest he were not swallowed vp with ouermuch heauinesse lest Sathan saith he circumuent vs. For we are not ignorant of his enterprises 2. Cor. 2. 11. Lecture the ninetie fourth Iuly 23. 1611. IOHN IIII. XLIX L. THe last day we began to speake of the answer that this Ruler returned vnto Christ when he had beene rebuked of him and charged with infidelity which answer is set downe in this verse I haue now read vnto you And in it we obserued that he neither denies nor acknowledgeth the fault Christ charged him and his Nation with Secondly he neither shewes himselfe troubled with it by confessing his infidelity and seeking pardon nor doth he excuse or lessen it any way Thirdly though he esteemed highly of Christ and counted him a Prophet yet seemes he not at all to regard or be moued one whit with this sharpe reproofe he had receiued from him Fourthly no other cause can be imagined of his senslesnesse and stupidity but onely this That his griefe and care for his sonne was so very extreme that it tooke vp all his thoughts and affections it did so oppresse him that he could minde nothing else nothing else could affect him And from hence we receiued this Doctrine That extremity of worldly griefe will make the minde and heart of man vncapable of heauenly things It makes a man vnfit to receiue benefit by the Word and it makes a man also vnapt to pray with comfort For the Word though the heart of man be neuer so apt to profit by it neuer so teachable as it is in the time of affliction and heauinesse if it be moderate yet when it is in extremity it so oppresseth the heart that neither the threats of the Law though they be pressed vpon it by a sonne of thunder nor the sweet promises of the Gospell though they be applyed by such an one as Barnabas a sonne of consolation will be able to moue it or doe it good And as for prayer though we are neuer so fit for it as in time of affliction and heauinesse if it be moderate and secondly the spirit of prayer is such a grace and of that immortall nature as no affliction be it neuer so extreme is able vtterly to quench it or to depriue a man of it that did euer truely enioy it yet if affliction and sorrow be extreme it will make the best of Gods children vnfit to pray with that comfort they were wont And the reason of this I shewed you is the great weakenesse and impotency of mans nature Then came we to make our Vse of the Doctrine And the first Vse was to perswade euery Christian to learne the right way how to preuent and keepe his owne heart from immoderate sorrow specially for worldly things But because most men are apt to stumble at this exhortation and this age is so secure and so set vpon iollity and carnall mirth that it may seeme more needfull for vs to vse all our skill to humble men and bring them to remorse of conscience than to teach them to striue against sorrow I did therefore propound vnto my selfe this order in handling of this first Vse of the Doctrine First to shew you how far forth sorrow is fit and necessary for Christians Secondly that yet they must take heede of excessiue sorrow Thirdly how and by what meanes a man may best preserue and confirme his heart against it And of these three points I finished the two first the last day but the time would permit me to goe no further It now remaines that we proceed to the third and last and so come to the second Vse of the Doctrine All men esteeme it a miserable thing to haue a heart oppressed with griefe and seeke to shun it by all meanes And on the other side all men esteeme it an happy thing to haue a chearefull and merry heart but most men are miserably deceiued in the meanes whereby the heart may be preserued from excessiue sorrow and brought vnto true ioy But we must know that true peace is the peace of God as the Apostle cals it Phil. 4. 7. and true ioy is the gift of God And euery Christian should be able to call the Lord the God of his ioy and gladnesse as Dauid doth Psal. 43. 4. and make no reckoning of that peace and ioy whereof God is not the author So that if we would attaine to true peace and ioy indeed we must seeke it by such meanes as God hath directed vs to vse and not by any other Now I finde foure things especially which God hath in his Word directed vs to vse as remedies and preseruatiues against excessiue griefe and meanes to bring vs to true ioy The first is to get a true iustifying faith and good assurance of our saluation This is a sure way to keepe the heart from excessiue griefe and make it chearefull no ioy comparable to this Lord lift vp the light of thy countenance vpon vs thou hast put gladnesse in my heart more then in the time that their corne and their wine increased Psal. 4. 6 7. The ioy that growes from this ground is vnspeakeable and glorious 1. Pet. 1. 8. This is able to make a man reioyce when he hath neuer so many meanes to make him heauie being iustified by faith we glory in tribulations Rom. 5. 1. 3. this made Paul and Silas sing so merily euen in the stockes at midnight Acts 16. 25. For true faith giues a man many grounds and reasons of sound comfort First it assures him of the pardon of his sinne and when he knowes that no affliction neede trouble him Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee for sin is the very sting of death and of all affliction 1. Cor. 15. 56. Secondly he knowes he shall neuer lose the fauour of God after he hath once obtained it how many signes of Gods anger soeuer may be vpon him Rom. 8. 38 39. I am perswaded that neither life nor death nor principalities nor powers c. shall bee able to separate vs from the loue of God which is in Christ our Lord. Thirdly he knowes God will haue tender respect to his weakenesse in whatsoeuer affliction he shall lay vpon him that it shall not exceede his strength God will by the
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
nourish or refresh the body but the substance of them onely Secondly this should greatly comfort all poore penitent sinners and encourage them to goe boldly to Christ for helpe in all their miseries and distresses And in this Doctrine such may finde foure notable grounds of comfort and encouragement First if when he was here in the forme of a seruant he was able though absent in body to see and take notice of the misery of this childe and able to relieue and cure him how much more is he able to doe the like for vs now when he fits at the right hand of his father Secondly if he being on earth had that compassion euen of the bodily wants and paines and miseries of men as to be troubled and grieued to see the people continue with him three dayes and had nothing to eate Mat. 15. 32. and to sigh to see a man to be deafe and to haue an impediment in his speech Marke 7. 34. if he were then so ready to helpe and giue good successe to them in the labours of their callings as he did to Peter and his fellowes when they were fishing Luke 5. 5 6. what should moue thee to doubt but he will now also much more haue compassion on thee and be ready to relieue thee in all thy wants and distresses specially in the anguish and misery of thy soule Thirdly if being on earth he was so ready to offer his helpe to them in misery if in his whole conuersation he was then so meek and gentle towards all men and all his miracles were done so for the profit of men that he might encourage all poore sinners without feare to come vnto him for helpe What should moue thee to thinke that he will reiect thee that commest and seekest and prayest to him for helpe in thy distresse Fourthly if he were so good and gracious to all sorts euen to wicked men yea to his enemies such a one as Malchus was Luk. 22. 51. why wouldest thou doubt that fearest to offend him and studiest in all things to please him but he will be much more ready to doe thee good The third and last vse of this Doctrine is for instruction that seeing one end Christ aimed at in curing and helping the bodies of men was thereby to draw them to seeke to him for helpe of their soules therefore the weale and woe of our bodies should draw vs to a consideration and care of the estate of our soules First If the paine and misery that sin hath brought vpon the body be so grieuous and intolerable thinke what the paine and misery of thy soule will be if thou seeke not helpe for it Pro. 18. 14. A wounded spirit who can beare For thy soule hath beene the fountaine from whence all the sins of thy body haue sprung Mar. 7. 21. From within out of the heart of men proceed adulteries fornications murders thests c. and thy body hath beene but as a seruant and instrument to thy soule in these sins Secondly if thou finde such sweetnesse and comfort in the blessings God hath prouided for thy body thinke how much sweeter and more desirable those dainties and pleasures are that he hath prouided for thy soule what it is to be satisfied with the good things of his house euen of his holy Temple as the Prophet speaketh Psal. 65. 4. what that fulnesse of ioy and pleasures are which God hath prepared for them that loue him in his euerlasting Kingdome in thy presence is fulnesse of ioy at thy right hand there are pleasures for euermore Psal. 16. 11. Thirdly if thou haue such care to prouide for thy body that it may be kept free from all misery and abound in delights of all sorts how much more carefull shouldst thou be to prouide thus for thy soule seeing first if it be well prouided for and saued thy body shall be sure to be saued also Therefore we shall see that both our blessed Sauiour at his death Luke 23. 46. and Steuen also at his Acts 7. 59. commend onely their soules into the hands of God and shew no care nor make any mention at all of their bodies Secondly euen in this life the welfare of thy body depends on the good estate of thy soule ye shall serue the Lord your God and he shall blesse thy bread and thy water and I will take sicknesse away from the midst of thee Exod. 23. 25. My words are life to those that finde them and health to all their flesh Pro. 4. 22. Lecture the ninetie seuenth August 20. 1611. IOHN IIII. L. THe last day we heard that the first words of this verse containe in them the comfort and satisfaction that this Ruler receiued from Christ after he had beene so sharply rebuked by him And that herein the grace and mercy of Christ appeared in two points first that he shewed his diuine power in the cure euen of a bodily infirmity secondly that he did this at the request of a man that was so weake in Faith as this Ruler was The former of these we finished the last day and now it remaines we proceed to the latter namely that the wants and weaknesses of this Ruler notwithstanding Christ granted his request and healed his childe Now that we may the better receiue instruction from this example we must obserue in it these three points First the great ignorance and want of Faith that was in this Ruler at this time when he craued helpe of Christ for his sonne Secondly the great goodnesse and respect that Christ shewed vnto him notwithstanding this Thirdly the reason why Christ did shew this respect to so ignorant and weake a man For the first how ignorant and weake in faith he was you shall discerne in fiue points First by the checke and reproofe that Christ gaue him verse 48. Secondly in that he sought not to Christ for helpe till all other meanes failed him and his childe was euen ready to dye verse 47. Thirdly that he thought Christ could not helpe his sonne vnlesse he went downe to him verse 47. 49. he thought he must needs either pray with him or annoint him or touch him or vse some other ceremony and solemnity about him or else he could do him no good being in this as it seemes of Naamans minde Behold saith he I thought he will surely come out to me and stand and call on the Name of the Lord his God and strike his hand ouer the place and recouer the leper 2. Kings 5. 11. Fourthly in that he thought it would be to no purpose for Christ to go to his son if he were once dead ver 49. Fifthly and lastly being rebuked by Christ for his infidelity he regarded it not nor seemes to be at all affected with it but was more troubled with his affliction than with his sin verse 49. Now for the goodnesse and respect that Christ shewed vnto him notwithstanding we may obserue it in three points First that
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