12. 13. and 20. 2. But for their foule sinnes we shall finde that Noah was neuer drunke but once nor Dauid committed adultery but once neither Peter returned euer againe to his Apostasie nor Paul to his persecution after they had once repented This is expresly said of Iudah after he truely saw his sinne hee knew Tamar againe no more Genesis 38. 26. Secondly it 's made a property of them that are in Christ Iesus in the state of grace that they walke not after the flesh Rom. 8 verse 1. Though they cannot kill or restraine all outward lusts yet they are made able to keepe them from reigning in them so as willingly to obey it in the lusts thereof as the Apostle speaketh Rom. 6. 12. but they by little and little at the least in the vnfained desire and endeuour of their hearts doe mortifie the deeds of the body by the spirit Rom. 8. 13. And it is a shrewd signe that it reignes when it hath once the body at command which made the Apostle say Let not sin reigne in your mortall bodies neither yeeld you your members as instruments of vnrightonsnes vnto sin Rom. 6. 12 13. On the other side he is called an enemy of God that Psal. 68. 21. goes on in sin And 2. Pet. 2. 19. its made a note of a gracelesse man when he cannot cease from fin The Reason is plaine because the vertue of Christs death is neuer separated from the merit of it When the merit of it is effectuall to iustification and pardon of sin then the vertue of it is effectuall to sanctification to the destroying of the power of sin when once the Lord hath sprinkled cleane water vpon vs and through the imputation of Christs sufferings and righteousnesse made vs cleane when he hath thereby cleansed vs from all the filthinesse of our sinnes then he will also giue vs a new heart and a new spirit he will put into vs he will take the stony heart out of vs and giue vs a heart of flesh Ezek. 36. 25 26. He so speakes peace vnto his people and to his Saints that they may not turne againe vnto folly Psal. 85. 8. Now the vnregenerate man continueth and walketh in sin yea like the dropsie man the more he sins the more he may one foule sin being as a shooing-horne to draw on another Lecture the ninetie eighth August 27. 1611. IOHN IIII. L. NOw hauing the last day preuented the mistaking and abuse of it it remaines that we proceed to the Vses that are to be made of this Doctrine and they are principally three The first is for instruction to teach vs that for as much as the Lord reiects none of his children for their infirmities but loues and esteemes of them neuerthelesse for their weakenesse Therefore we should learne not to despise or reiect any childe of God because of his infirmities for therein the perfection of a Christian shall appeare euen in following and striuing to be like his heauenly father Matth. 5. 45. And we are his children when we resemble him and are of his disposition be ye therefore followers of God as de are children Epes 5. 1. And will any of vs seeme to be holier than God to dislike sinners more than he doth That were grosse hypocrisie Obiect But you will say there is small consequence in this reason seeing they that are Gods children and vpright in heart are perfectly knowne to him so are they not to vs. If we knew who were Gods Elect and who had vpright hearts indeed we would hold our selues bound to loue and beare with all such notwithstanding many weakenesses that we discerned in them but we know the world is full of hypocrites that will make a good profession and yet haue but false hearts Answ. I answer that if a man professe the feare of God and his course of life be agreeable thereunto though he haue many frailties we are bound to esteeme him the childe of God Rom 8. 1. They are in Christ Iesus that walke not after the flesh And 1. Sam. 16. 7. Man iudgeth according to the outward appearance And though we may well be deceiued in this because mens hearts are deceitfull Ier. 17. 9. yet this is a safe and holy errour I may say Our iudgement though it be erroneous in this yet it is the iudgement of true charity and therefore such as God commands and we may haue comfort in 1. Cor. 13. 5. It thinketh not euill verse 7. It beleeueth all things it hopeth all things Now it cannot be denied but in many of these there be sundry infirmities in some error in iudgement in other much frowardnesse vnthankefulnesse pride nay in some foule faults and slips in their conuersation I say not that thou art bound to thinke well of all that professors doe No we heard the last day the Lord fauours not the faults of his dearest children But three duties thou owest to euery one that so professe the feare of God First thou must delight and gladly take notice of the good things that are in him obserue him well to see if you can discerne any one testimony of soundnesse of heart any one signe of the life of grace and gladly take notice of it Let vs consider one another saith the Apostle Heb. 10. 24. and 1. Cor. 16. 17 18. Hauing spoken of the excellent things that were in Stephanus Fortunatus and Achaicus he chargeth the Church that they should know or acknowledge such men Therefore it is to be wished that Christians when they meet would exercise themselues so as they might haue proofe of that grace that is in each other and this would exceedingly encrease loue Secondly because if he doe in any measure soundly feare God thou art bound to honour him in thine heart Psal. 15. 4. None shall goe to heauen that cannot honour them that feare the Lord. Therefore you must not be glad but loth to see or heare of his faults or infirmities Thou shouldst doe to euery childe of God because thou art bound to honour him as Sem and Iaphet did to Noah because they were bound to honour him Gen. 9. 23. couer his nakednesse Euery one of vs should count it a foule corruption in our nature be ashamed of it bewaile it to God and striue against it that we are so like the Beetle or Horse-flie that if he flie into a field that is neuer so full of sweet flowers yet if there be but a little filthy dung in it his eye and sent is onely to that and vpon that onely will he light So are we apt to passe by all the good things that are in any Christian but his slips and infirmities we gladly obserue we heare and inquire of them with great delight Matthew 7. 3. And why seest thou the mote that is in thy brothers eye c. Why art thou so curious an obseruer of his smallest infirmities And yet this is not the corruption of wicked men only but euen of
him must worship him thus Now for the right vnderstanding of this Doctrine sixe questions must be mooued and resolued 1. What our Sauiour meaneth here by worshipping God in spirit The answer is that to worship God in spirit is to worship him without such ceremonies as were vnder the Law This appeareth by this note of diuersity which our Saulour here vseth but as if he should say the worship the Iewes now vse which chiefely consisteth in their sacrifices oblations purifications and such like ceremonies is good because it is done vpon knowledge of Gods will reuealed in his Word but now such as worship God aright shall worship him in another manner namely not in such ceremonies but in spirit and truth So that to worship God in spirit is opposed to the ceremoniall worship because that was not a spirituall but a carnall worship See this in that opposition Paul makes Gal. 3. 3. Are yee so foolish hauing begun in the spirit are yee now made perfect by the flesh So the ceremoniall Law is called a carnall commandement Heb. 7. 16. and all the ceremonies are called carnall rites Heb. 9. 10. A strange terme to be giuen to the worship that God himselfe ordained But the ceremonies are so called Because 1. They were all outward and bodily actions Yea if we looke ouer all the ceremoniall Law we shall finde nothing inioyned either to the Priests or people but externall and bodily things the seruice of the spirit and conscience is seldome or neuer mentioned Heb. 9. 9 10. The first Tabernacle was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the seruice perfect as pertaining to the conscience which stood onely in meates and drinkes and diuers washings and carnall ordinances imposed on them vntill the time of reformation Whereas the seruice God requires vnder the Gospell is in a manner wholly inward and spirituall For thus the Lord speaketh of the daies of the Gospell wherein he will make a new Couenant with his people Iere. 31. 34. They shall all know me from the least of them to the greatest of them saith the Lord. And verseâ—…3 â—…3 I will put my Law in their inward parts and write it in their hearts Now the Lord still calls for the seruice of the spirit and heart at our hands Our preaching pleaseth not God vnlesse it be the action of our spirit Paul serued God with his spirit in the Gospell of his Son Rom. 1. 9. Our hearing pleaseth him not vnlesse it be the action of our heart and spirit the Holy Ghost opened the heart of Lydia to attend Acts 16. 14. Our prayers please not God vnlesse they be the seruice of the heart and spirit pray with all prayer and supplication in the spirit Ephes. 6. 18. Our singing making melody in your hearts to the Lord Ephes. 5. 19. Our communicating in the Sacrament pleaseth not God vnlesse it be the seruice of our spirit no man receiueth worthily vnlesse he examine himselfe before and be able to discerne the body of the Lord in that ordinance 1. Corinthians 11. 29. 2. They are called carnall because they were all transitorie and to inindure but for a time To this reason the Apostle hath respect Heb. 7. 16. 18. When he calls the Law of the Leuiticall Priest-hood a carnall commandement because it was to bee disanulled Whereas our worship shall continue and neuer be altered and in this respect the Apostle preferres the state of the Church now before that of the Old Testament Heb. 1. 1 2. that whereas the Lord deliuered his will to his Church not all at once but at sandry times by the Prophets he hath by his Sonne fully made his minde knowne vnto vs in these last daies not at sundry times but at once And therefore also the Apostle Iude calls it the faith that was once for all deliuered vnto the Saints Iude 3. In which respect the whole time since Christs Ascension is called also the end of the world 1. Cor. 10. 11. And the last times 2. Tim. 3. 1. Acts 2. 17. 1. Pet. 1. 20. 1. Ioh. 2. 18. 3. Because the effect and fruit of them reacheth no further then to the body and outward man they could not make holy concerning the conscience him that did the seruice Heb. 9. 9. and 10. 1. they could not make the commers thereunto perfect but sanctified onely as touching the purifying of the flesh Heb. 9. 13. Therefore they are called Gal. 4. 9. Weake and beggarly elements Whereas the seruice of God vnder the Gospell worketh wholly in a manner vpon the conscience and inward man the Kingdome of God the true Religion and the sincere profession of it is not in word but in power 1. Cor. 4. 20. If the Word be preached and heard the Sacraments administred and receiued prayer vsed as they ought they will worke vpon the conscience not vpon the outward man onely Therefore it is called 2. Cor. 3. 8. the ministration of the Spirit 4. It is called a carnall worship because it is very pleasing to the naturall and carnall man hee makes great conscience of it and delights much in it In which respect also the Apostle saith Gal. 4. 3. it was a seruice fit for Gods people when they were children Our Sauiour obserues the Pharisees to haue beene very precise in the obseruation of the ceremoniall Law and to haue made much more conscience of it then of the morall they paid tithe of mint and annise and commin and omitted the weightier matters of the Law Iudgement Mercy and Fidelity Matth. 23. 23. And the Lord by his Prophet speaking of such as for their wickednesse he calls Princes of Sodome and people of Gomorrah saith they offered a multitude of Sacrifices brought many oblations to God and much incense obserued diligently the new Moones and Sabbaths and solemne dayes Esay 1. 11. 13. Yea all heathen men and pagans haue had their sacrifices and ceremonies Balaam and Balak vsed them Numb 23. 1 4. Whereas the seruice that God requires of vs vnder the Gospell is such as no naturall man can relish or finde any sauour in Nay none but such as haue the spirit can make any account of our worship can heare receiue pray with conscience and delight 1. Iohn 4. 6. Hee that is of God heareth vs hee that is not of God heareth vs not So 1. Cor. 2. 14. The naturall man receiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Thus wee see what our Sauiour here meaneth by worshipping God in spirit Lecture the fortieth Ianuary 30. 1609. WHat meanes he by worshipping God in truth The answer is to worship God in truth is to worship him without such ceremonies as were vnder the Law This appeareth by that note of diuersity here vsed but which I obserued before Truth then is not
thy statutes alway euen vnto the end The second is in Paul Phil. 3. 12. One thing I doe as if he should say this is the chiefe thing I haue to comfort my selfe in I forget that that is behind endeuour my selfe to that which is before Thirdly he liues in feare lest he should fall away before his death and hauing begun in the spirit should end in the flesh Ier. 32. 40. I will put my feare in their hearts that they shall not depart from mee Fourthly he desires to continue vnder the meanes of grace Psal. 27. 4. One thing I haue desired of the Lord and that I will require that I may dwell in the house of the Lord all the daies of my life And whosoeuer is thus constant and carefull to perseuere may be certaine of the soundnesse and vprightnesse of his heart No naturall man euer was so Iohn 8. 31. If ye continue in my Word ye are verily my Disciples Psal. 106. 3. Blessed are they that keepe iudgement and doe righteousnesse at all times Pro. 28. 14. Happy is the man that feareth alway It is said of Caleb he had another spirit than the rest of the spies Num. 14. 24. and the reason is there giuen but more plainely Iosh. 14 9. because he followed the Lord constantly He that serues God constantly certainely hath another spirit in him than euer any naturall man could attaine vnto And thus haue we finished the examination of the three first graces which I propounded and wherein I said I would obserue the difference betwixt the good things that are in the regenerate man and those that seeme to be in the naturall man I haue shewed you the difference betweene them in their knowledge in their repentance and in their obedience vnto God It followeth now that we proceed to the fourth and last namely to the faith and confidence that they haue in the mercy of God First then euery regenerate man hath saith No one grace no goodnesse at all can be in that mans heart in soundnesse and vprightnesse that wants a liuely faith that is not in some measure truly assured of Gods fauour to him in Christ. For that is the roote of all sauing graces Acts 5. 9. It purifieth the heart and 26 18. it sanctifieth him that hath it And on the other side the man that hath any measure of true faith though it be very weake doubtlesse hath a sound and vpright heart This is plaine in the words of Hanani the Prophet to Asa 2. Chron. 16. 9. The eyes of the Lord behold all the earth to shew himselfe strong with them that are of a perfect heart towards him But whom meanes he by them that are of a perfect heart Surely such as rest vpon him as you shall see in the former verse But herein also many a naturall man and hypocrite seemes to match the childe of God yea to exceed him much He saith he hath a strong faith and is as fully perswaded of Gods fauour as any other man Ier. 3. 4. Didst thou not still cry vnto me saith the Lord to the wicked hypocrite Thou art my father and the guide of my youth And Micah 3. 11. Yet they will leane vpon God and say Is not the Lord amongst vs no euill can come to vs. Yea he may liue and dye in a strong perswasion that he is in Gods fauour How then shall we be able will you say to distinguish betweene the true faith of the regenerate and the false and vaine presumption of the naturall man Foure sensible and plaine notes of difference I will giue you out of Gods Word betweene the true faith of the regenerate man and the seeming faith of him that hath no grace in his heart The first is from the meanes whereby it is wrought in a man For the faith of the regenerate is wrought in him by the Ministry of the Word of God and is increased and nourished by it and by the other good meanes of grace which God hath ordained First by the preaching of the Law his heart is humbled and prepared Iohn Baptist by his ministry was to prepare the way for Christ Marke 1. 2. Secondly by the preaching of the Gospell his heart is comforted Rom. 10. 17. Faith comes by hearing Esay 57. 19. I create the fruit of the lips to be peace Art thou then able to say thy faith was wrought in thee by the Ministry of the Word it wrought in thee first the spirit of bondage and then the spirit of adoption Rom. 8. 15. and thou findest it cherished and made more liuely and strong when thou doest diligently and conscionably attend vpon Gods ordinance in hearing reading praying and receiuing of the Lords Supper then hast thou cause to iudge that thy assurance is indeed the faith of Gods Elect against which the gates of hell shall neuer be able to preuaile On the other side if thou neuer foundest any such power or comfort in the Word but thy assurance hath growne with thee euen from the womb thou wert neuer of other mind thou thankest God neither the ministry of the law did euer work in thy heart any sound and lasting humiliation nor the ministry of the Gospell any great comfort thou carest not for the ministry of the Word nor findest any relish in any religious exercise but wonderest at their folly that make such reckoning of them then be thou assured that thy confidence is but presumption and not faith The second difference is in the grounds on which their faith is founded The third in the measure and degrees of it The fourth and last in the fruits and effects of it But for these three last notes I must referre the Reader to the 76 Lecture where I haue handled them at large THE HVNDRED AND SIXTH LECTVRE ON OCTOBER XXII MDCXI IOHN IIII. L. And the man belieued the word that Iesus had spoken vnto him and he went his way WE haue already heard that from the beginning of the 46. Verse to the end of this Chapter the Euangelist doth set downe the History of the second miracle that our Sauiour wrought in Galile in curing the sonne of a certaine Ruler And that the History stands vpon foure parts First the occasion that was offered to Christ to do this miracle Uers. 46 47. Secondly the manner how Christ wrought this miracle Uerse 48 49. and the beginning of this Uerse Thirdly the fruit and effect of this miracle Fourthly and lastly the conclusion of the story The two first parts we haue already finished and are now to proceed to the third namely to the fruit and effect of this miracle which beginneth in the words I haue now read vnto you and lasteth to the end of the 53. Verse And in this part there be three principall things to be considered First the beginning of the faith and conuersion of this Ruler in these words of the 50 Verse And the man belieued the words that Iesus had spoken vnto him and
knowledge but the least measure of sauing knowledge of that knowledge that may yeeld him sound comfort no man can ordinarily attaine to but by hearing 1. Cor. 1. 21. It hath pleased God by the foolishnesse of preaching to saue men The glory of the Lord his power and iustice sufficient to make vs to feare him seruilely may be seene elsewhere but the beauty of the Lord which may make him amiable to vs the comfortable knowledge of God is to be seene no where but in the Temple and in this ordinance of his the ministery of his word Psal 27. 4. 3. It is gotten by earnest prayer the man that neuer prayeth may attaine to knowledge but say he haue the best means the best ministry he shall neuer attain to the least measure of sanctified knowledge if he vse not to pray heartily for Gods blessing vpon the meanes Prou. 2. 3. 5. If thou cryest after knowledge then shalt thou vnderstand c. that made Dauid to cry to God so earnestly for this Psal. 119. 18. 4. It is confirmed by experience Psal 119. 140. thy Word is proued most pure and thy seruant loueth it Rom. 12. 2. Be ye changed by the renewing of your mind that ye may proue what that good and acceptable and perfect will of God is This is that knowledge Iob got by his afflictions Iob 42. 5. Now mine eyes seeth thee saith hee This is that spoken of Ier. 32. 8. Then I knew that this was the word of the Lord he knew before but experience now added to the certainty of his knowledge The effects whereby sauing knowledge is to be discerned from the other are three 1. It puffeth not vp a man as other knowledge doth 1. Cor. 8. 2. but makes him to haue a lowly conceit of himselfe because he discerneth much more ignorance then knowledge in himselfe The cause why the Laodiceans were so well conceited of themselues was for that their eyes were not opened Apoc. 3. 17 18. Experience sheweth this to be true in the best of Gods seruants and such as haue most profited by the word they are humble minded and euer complaining of their owne ignorance surely I am more brutish then any man saith Agur Pro. 30. 2. 3. and haue not the vnderstanding of a man I haue neither learned wisdome nor haue the knowledge of the holy 2. It resteth not in the braine but worketh vpon the heart and affections Esa. 51. 7. Ye people that know righteousnesse in whose heart is my law This light is not like that of the Moone but of the Sunne that not onely giueth light but warmeth and quickneth euery thing Paul prayeth their loue might abound in all knowledge and in all feeling or iudgment Phil. 1. 9. No man truely knowes God with a sanctified knowledge but he loues him also and thus are these two graces coupled together Psal. 91. 14. Because he hath set his loue vpon me thereforewill I deliuer him I wil set him on high because he hath knowne my name No man truely knowes God with a sanctified knowledge but he also putteth his trust in him Psal. 9 10. They that know thy name will put their trust in thee 3. It worketh reformation of heart and life Iob 28. 28. To depart from euill is vnderstanding 1. Ioh. 2. 3. Hereby we are sure that we know him if we keepe his commandements and verse 4. He that saith I know him and keepeth not his commandements is a lyer and verse 11. He that hateth his brother is in darknesse and walketh in darknes and knoweth not whither he goeth because that darknesse hath blinded his eyes Therefore it is said of the sonnes of Eli 1. Sam 2. 12. That they knew not God 4. It makes men strong to resist and stand against temptations Prou. 24. 5. A wise man is strong yea a man of knowledge increaseth his strength The properties of sauing and sanctified knowledge are two 1. It is cleare and certaine not confused and doubtfull 1. Cor. 2. 15. He that is spirituall iudgeth all things yet he himselfe is iudged of no man he is soe certaine that no contrary iudgement or censure of any man can make him to alter his iudgement So 1. Ioh. 2. 27. Ye need not that any man teach you but as the same anointing teacheth you of all things 2. There is no satiety in it but the more a man hath of it the more he doth desire it As a new borne babe saith the Apostle 1. Pet. 2. 3 he desireth the sincere milke of the word that he may grow thereby A wise man saith Salomon Pro. 1. 5. wil heare and wil increase learning Apollo Acts. 18. 24. 26. though he were already mighty in the scriptures and able to teach diligently the things of the Lord yet was glad to haue the way of the Lord taught and expounded vnto him more perfectly by Aquila Priscilla And how earnest is Dauid himselfe a man indued with more then an ordinary measure of knowledge as appeares by that which he saith of himselfe Psal. 119. 69 100. yet how earnest I say is he oft with God that he would giue him more knowledge Psal 119. 18. 26. 27. Euery thing by nature doth desire to increase in that good wherewith it is already indued yea the more it hath of it the more it doth desire because it feeleth so much the more the sweetnes of it as so we see that none are so desirous of riches as the richest of knowledge as the best learned And so is it in sauing and sanctified knowledge also he that hath it indeed cannot choose but desire to increase it THE SIXT LECTVRE ON MARCH VII MDCVIII IOH. IIII. XI XII The woman saith vnto him Sir thou hast nothing to draw with and the Well is deepe from whence then hast thou that liuing water Art thou greater then our father Iacob which gaue vs the Well and dranke thereof himselfe and his children and his cattell WE haue heard in the former Verse how our Sauiour did take occasion vpon this Womans refusall to giue him a little water to drinke both to make himselfe knowne vnto her and to speake and make offer vnto her of a better water that he had to bestow vpon her In these words is set downe a reply that the woman maketh vnto this speech of his for she not vnderstanding his meaning but thinking that he had spoken of materiall water reasoneth against him after this manner The water thou speakest of is either the water of this Well or some other better then this but I cannot see how thou shouldest giue me any of the water of this Well because thou hast nothing to draw with and the Well is deepe And as for any other water that is better then this I cannot see how thou shouldest come by it for Iacob our father gaue vs this Well and this was the best water he could giue for it was the same that himselfe and his children and his cattell did
drinke of and howsoeuer thou speakest of thy selfe as if thou wert some rare and excellent man yet is it possible that thou shouldest be greater then Iacob So that there are two parts of this Text as there be two reasons why she could not vnderstand nor belieue that which Christ spake 1. The reason why she could not perceiue and belieue that he could giue her of the water of that Well he had no meanes Verse 11. Thou hast nothing to draw with c. 2. The reason why she could not perceiue or belieue that he could giue her any better water then that she thought he could not be greater then Iacob Vers. 12. Art thou greater then our father Iacob Now before we come to these parts this is generally to be obserued out of her whole answer that though she had now begun to feele such a diuine power as had wrought some change in her mind and affections yet she cannot vnderstand Christ but refuseth and reasoneth against this gracious offer that he had made vnto her That Gods grace began to haue some worke in her it may appeare in that she being a Samaritan and so wicked a woman also 1. Doth not answer him scornefully and tauntingly after this manner if thou haue such water to bestow why askest thou water of me to drinke 2. She doth not vtterly reiect his speech of the water of life that he had to bestow as ridiculous and incredible but doubts of it only and cannot see how it should be 3. She calleth him Sir which is a title of reuerence as we shall see 1. Pet. 3. 6. in Sarahs speaking vnto Abraham And yet for all this that God had begun some work of grace in her see the maruailous blindnes and peruersnesse of nature that appeared in her for first though she might well perceiue by many reasons that he could not meane materiall water for 1. She had no need of that 2. She saw he had no meanes to giue her that 3. She heard him speake of himselfe as of some rare and extraordinary person yet she vnderstands him of materiall water Secondly she reasoneth and struggleth against that offer that he makes vnto her and that work that Gods grace had begun in her Whence we learne That no man by nature can do any thing to further or helpe forward his owne conuersion but he doth all that he can to hinder and withstand it The truth of this doctrine we shall discerne in three points all which we haue an example and experiment of in this poore woman 1. The naturall man hath in him no desire of grace nor the means of grace neuer thinks of it till God by his word make offer of it vnto him Though he be in extreame misery he perceiueth it not nor once thinks of any way to come out of it but is well perswaded of his owne estate See the experiment of this in this poore woman though she were a most filthy and loathsome wretch in Gods sight not onely by nature but by that lewd life she had led and God in his gracious prouidence had now sent Christ vnto her that had the water of life to bestow vpon her and by the absence of the Disciples had giuen her such an opportunity to haue opened her mind vnto him yet she makes no vse of him neuer askes of him the water of life And this is the state of euery man by nature There is none that seeketh God Rom. 3. 11. I haue beene found of them that sought me not and I said behold me behold c. Esa. 65. 1. Though the meanes of grace be neuer so neare him though he haue neuer so good opportunity giuen him of God to make vse of the meanes of grace yet can he not do it A price is put into his hand to get wisdome and he hath no heart to it as Salomon saith Pro. 17 16. Nay he feeles no need of grace nor of the meanes of grace for he is well perswaded of his owne estate Reu. 3. 17. he saith He is rich and increased in riches and hath need of nothing see this in Paul before his conuersion I was aliue without the law saith he Rom. 7. 9. Though he neither haue knowledge nor will take pains for any yet is he perswaded that he hath knowledge enough Pro. 26. 16. The Sluggard is wiser in his own conceit then seuen men that can render a reason 2. When God by his Word doth make offer of his grace vnto him the naturall man cannot perceiue it Our Sauiour began to make himselfe knowne vnto this woman and makes offer to her of the water of life but she vnderstands him not And this is the state of euery man by nature 1. Cor. 2. 14. He cannot know them because they are spiritually discerned Euen they that haue otherwise the best capacities are strangely sottish and blockish in conceiuing the things belonging vnto Gods kingdome Ioh. 1. 5. The light shined in the darknesse and the darknesse comprehended it not Christ speakes of the eating of his flesh and drinking of his bloud his hearers vnderstood him as Papists now do of eating him corporally Ioh. 6. 53 60. yea see an euident proofe of this in such as the Lord had begun grace in See it in Nicodemus a master and teacher of Israel when Christ spake to him of the necessitie of regeneration he thought he had meant that a man must enter the second time into his mothers wombe and be borne And when our Sauiour had explaned himselfe that he spake not of a corporall regeneration but of a spirituall he iudged his Doctrine to be most absurd and incredible How can these things be said he Ioh. 3. 4. 9. See it in the Elect Disciples when Christ had bidden them Beware of the leauen of the Pharisees and Sadduces they vnderstood him of materiall leauen Mat. 16. 7. Though Christ had often and plainely taught them the Doctrine of the Resurrection Mat. 16. 21. and 17. 23. and 20. 19. And they were a great while the ordinary hearers of so excellent a Teacher and had also the benefit of priuate conference with him yet see how farre they were from vnderstanding it Iohnâ—…0 â—…0 9. And if they were so blockish whose eyes the Lord had begun to open and in whom his grace had already begun to worke how great must the blindnesse and sottishnesse of the meere naturall man needs be So that the calling of euery one of Gods Elect may be fitly resembled by the Lords calling of young Samuel Three times the Lord called him and he perceiued it not but thought it had beene onely Elies voice 1. Samuel 3. 10. Thus did Samuel saith the Text before hee knew the Lord and before the Word of the Lord was reuealed vnto him And so may it be said of the best of vs many a time we heard the Lord speaking vnto vs in his Word and perceiued nothing 3. When God by his Word and Spirit begins
his Disciples here verse 32. so may a Christian say to these I haue ioy that you know not of Pro. 14. 10. No stranger can meddle with or skill of our ioy The man that truely feares God hath that ioy that he would not giue a dragm of it for a pound of thy ioy as you may see in that speech of Dauid Psal. 4. 7. thou hast put gladnesse in my heart saith he more then they haue then worldlings haue in their time that their corne and their wine increased It is true that the godly haue their dumpes sometimes and fits of heauinesse but 1. Though they doe not for the present ioy yet they shall be sure to finde comfort in the end Psal. 97. 11. Light is sowen for the righteous and gladnesse for the vpright in heart 2. When they bethinke themselues well of their owne estate and by due tryall of themselues finde that they haue in themselues this Well of water that Christ here speakes of that the seed of God abideth in them then doe they checke themselues for being so vncomfortable as Dauid doth Psal. 42. 11. and finde they haue iust cause not to be sad but to reioyce and to be of good cheare That whereas wicked men the lesse they looke into their owne hearts and thinke of their estate the merrier they are it is quite contrary with the godly man Gal. 6. 4. Let euery man proue his owne worke and then he shall haue reioycing in himselfe alone and not in another Thus I haue made this second point plaine vnto you let vs now prooue and confirme it in a word or two The Spirit of God is called Psal. 45. 7. the oyle of gladnesse because it makes a man to looke cheerefully therefore also it is said Pro. 29. 6. In the transgression of an euill man there is a snare but the righteous doth sing and reioyce See an experiment of this in Paul 2 Cor. 1. 12. Our reioycing is this the testimonie of our conscience that in simplicity and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our conuersation in the world yea he saith 1 Cor 9. 15. Hee would rather die then loose this reioycing that he found in the testimony of a good conscience The third and last point wherein the truth of this doctrine appeareth is this that euen in the euill day when all other comforts will faile a man when most tokens of Gods anger shall be vpon a man and Sathan shall be busiest with him and his owne weake heart shall bee most subiect to feare and to that thirst we heard of the last day euen in that day this water of life an vpright heart and a godly life will yeeld vnspeakeable boldnesse and security peace and comfort to the conscience of a man And well fare that comfort that will sticke by a man and shew it selfe most when a man shall haue most neede of it Salomon commendeth a true friend by this note a friend loueth at all times saith hee Prouerbs 17. 17. It is much to the commendation of good workes that that Daniel said to Nebuchadnezzar when hee would direct him how to escape that temporall iudgement and fearefull plague that God had threatned hee telleth him this was the way Daniel 4. 24. Breake off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquillitie Good workes will preuent and keepe off Gods iudgements But good workes will doe much more then so they will free the conscience from feare in the euill day they will worke peace and comfort in the heart in the day of anguish and tentation Psalme 112. 4. Vnto the vpright there ariseth light in darkenesse Prouerbs 28. 1. The wicked flee when no man pursueth but the righteous is bold as a Lyon Such a one is like a house built vpon a rocke no winds nor flouds can hurt him Matthew 7. 24 25. Therefore Paul speaking of the spirituall armour whereby wee may bee made able to stand in the euill day nameth righteousnesse for the brest-plate Ephesians 6. 14. See the experiment of this in Iob 6. 10. Yet this comfort I haue though I burne with sorrow and hee spareth mee not that I haue not denyed the words of the holy one And that maketh the Apostle say Iames 2. 13. Mercy reioyceth against iudgement The Reason why the water of life hath such vertue to quench the thirst of the soule Is for that the spirit applyeth the merits of Christ vnto the conscience A godly life assureth vs that Christ and his merits belong vnto vs indeed For to speake properly Christ onely is the refuge against this tempest and shadow against this heate as he is called Esay 25. 4. and his blood is that drinke that quencheth this thirst and satisfieth the soule Iohn 6. 55. My Flesh is meat indeed and my blood is drinke indeed and verse 35. Hee that commeth to mee shall not hunger and hee that beleeueth in mee shall not thirst It is not our owne righteousnesse that can shade vs from the heate of Gods wrath but the righteousnesse of Christ onely Therefore Paul desired that he might bee found in him not hauing his owne righteousnesse Phil. 3. 9. and Nehemiah 13. 22. Spare mee according to the greatnesse of thy mercy But forasmuch as Christs righteousnesse is without vs the spirit is that that applyeth it to vs and vniteth vs to him and a godly life is that that assureth vs that our faith is a true and liuing not a false and dead faith 1. Iohn 3. 7. Hee that doth righteousnesse is righteous euen as hee is righteous Therefore this also is said to quench the thirst In which respect good workes are also called a foundation 1. Tim. 6. 19. The Vse of this Doctrine is First for the satisfying of all men in the question betweene vs and the Papists touching good workes and for the conuincing them of slander you heare what we grant 1. That good workes are marueilously profitable godlinesse is profitable vnto all things saith the Apostle 1. Timothie 4. 8. 2. That they are also so necessary that no man can be saued without them Onely we deny first that they can iustifie vs before God secondly that they can merit heauen or a farre meaner reward then heauen is at Gods hands 2. To admonish all men to seeke grace and the feare of God 1. All men desire ioy and esteeme it the onely felicitie they abhorre sadnesse and sorrow as the diuell but be not deceiued doe what thou canst hunt after these delights as greedily as thou canst yet will God make thee one day know and feele what thou hast done for all these things God will bring thee vnto iudgement Ecceles 11. 9. and then shall thy heart be made sad Luke 6. 25. Woe bee to you that laugh now for you shall mourne and weepe 2. Oh seeke for sound and true
ioy such as may make thy heart glad and comfortable when thou shalt haue most need of comfort Thou must come to be one day in that case that Hezekiah was in labour that thou mayst haue that comfort that he then had when the message was brought him from God that he must die and not liue and he by examination of his owne heart and feruent prayer sought to prepare himselfe for death this was that that he found comfort in in that case remember now O Lord I beseech thee saith he Esay 38. 3. how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight The vprightnesse of his heart and constant care he had to please God in all his waies yeelded him comfort in that estate If thy conscience shall say in that day as Psal. 90. 9. All our daies are passed away in thy wrath If thou neuer hadst in thy life any good euidence of Gods speciall fauour Oh how great will thy misery then be 3. Flatter not thy selfe with this conceit that Christ died for thee and thou beleeuest in Christ for if thou haue not the Spirit of Christ thou art none of his Rom. 8. 9. 3. To encourage such as begin inwardly and vnfainedly to affect good things let not the scornes of others nor the difficulties thou findest in a good course discourage thee for thou shalt finde the sweetnesse of it one day That which Salomon saith of one may bee said of all good duties Thou shalt finde it after many daies Ecclesiastes 11. 1. and 1. Corinthians 15. 58. Bee yee stedfast vnmooueable alwaies abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. 4. To reprooue such Christians as yeeld too much to the dumpishnesse and heauinesse of their owne hearts I doe not wish men that feare God to giue too much liberty to themselues in hunting after carnall ioy or the meanes thereof after recreations and keeping company with prophane men Of such mirth we may say as Eccl. 2. 2. I said of laughter it is mad and of mirth what doth it I know the best Christians haue oft-times iust cause to be sad 1. In respect of their owne sinnes 2. In respect of the state of the Church of God If I doe not remember Ierusalem let my tongue cleane to the roofe of my mouth if I preferre not Ierusalem aboue my chiefe ioy saith the Prophet Psal. 137. 6. But if such as are indeed in the state of grace and continue not in any one sinne wittingly which they haue not repented of doe not stirre vp themselues to bee ioyfull and comfortable they are in a great fault The Lord would haue such to be cheerefull Reioyce euermore saith the Apostle 1. Thess. 5. 16. and Philippians 4. 4. reioyce in the Lord alwaies and againe I say reioyce The Lord would haue such to be merry at worke and merry at meat Deut. 12. 18. Thou shalt reioyce before the Lord thy God in all that thou puttest thine hand vnto And if they be not cheerefull they offend much For first they sinne against God who delighteth most in the seruice that is done to him with cheerefulnesse and with a glad heart God loues as well a cheerefull worshipper as a cheerefull giuer 2. Corinthians 9. 7. That was the cause why Anna abstained from the sacrifice because she could not be cheerefull 1. Sam. 1. 7. Marke what account God makes of this Deut. 28. 47. Because thou seruedst not the Lord thy God with ioyfulnesse and with gladnsse of heart for the abundance of all things therefore shalt thou serue thine enemies in hunger and in thirst c. 2. They sinne against themselues both against their bodies in making them more vnseruiceable to their soules in any good duty Prou. 17. 22. A merry heart doth good like a medicine but a broken spirit dryeth vp the bones And against their soules in making them lesse able to resist Sathans tentations Neh. 8. 10. The ioy of the Lord is your streâ—…h 3. Against men in causing them to thinke very hardly of Religion as of that that will depriue a man of all the comfort of his life and cast him into continuall melancholy and doubts and sadnesse of heart Lecture the eleuenth Aprill 11. 1609. WE haue heard the last day that this verse containes in it a commendation of the water of life the Spirit of regeneration from two arguments viz. first from the efficacie and sufficiency of it it is able to quench the thirst of the soule and fully to satisfie and quiet it secondly from the durablenesse and perpetuity of it The first of these we finished the last day Now it remaines that wee come to the second From this then that our Sauiour saith here 1. Whosoeuer shall drinke of the water that he shall giue him shall neuer be more a thirst 2. That the water that he shall giue shall be in him that hath once receiued it a Well of water springing vp to euerlasting life We learne That hee that hath once truely receiued the Spirit of grace can neuer lose it Before I confirme this Doctrine to you I will first cleere the meaning of it vnto you For it may seeme an absurd and incredible Doctrine contrary to reason contrary to sense and experience to say that a man that is once regenerated and hath receiued grace can neuer lose it I will shew you therefore how farre forth we grant that a man may lose the good things he hath had 1. There be certaine gifts of the spirit that may be lost viz. outward gifts whereby men are fitted to the outward duties of their calling The Spirit of the Lord departed from Saul 1. Sam. 16. 14. But what was that Spirit of the Lord The spirit of prophesie 1. Sam. 10. 10. and the spirit of gouernement 1. Sam. 11. 6. but it is the spirit of Sanctification of which we say it cannot neuer be lost 2. There be certaine shewes of sanctification and reformation which are the fruits of nature and they may be lost A naturall man doth oft-times many good things 1. Out of a carnall respect to his credit that he might be well thought of so did the Pharisee and hypocrite pray and fast and giue almes Mat. 6. 2. 6. 15. 2. Somtimes out of a seruile feare of Gods wrath while he is vnder the whip yee shall haue him cease from sin speake many good words seeme very religious Psal. 78. 34. When he slew them then they sought him c. Now in these good things there is no durablenesse or constancie For all flesh is grasse 1 Pet. 1. 24. Whatsoeuer excellency is in it or comes from it hath no durablenesse in it But of true sanctification that comes of grace we affirme that it can neuer be lost 3. A man that hath onely tasted of this wateâ—…â—…f life and receiued certaine
as Rom. 16. 18. They that are such serue not our Lord Iesus Christ but their owne belly And thus much for the first point 2. The second point wherein I told you the truth of this Doctrine may appeare is this That there is no truth which the naturall man receiues but he turnes and applies to his carnall aduantage he reades and heares onely in hope to find contentment to his flesh The most holy and wholsome parts of Gods truth he vnderstandeth carnally and applies to the feeding of his owne humour and contentment of his flesh This is the onely vse thaâ—… they make of all that they heare and read that they may sinne with more contentment and quiet of mind Euen as the spider that gathereth poyson of euery flower Unto them that are defiled and vnbelieuing is nothing pure but their minds and consciences are defiled Tit. 1. 15. Whensoeuer they come to heare Gods Word they bring with them an Idoll in their heart some corruption or other and whatsoeuer they read or heare they turne to the seruice of their owne Idoll Ezek. 14. 1 3. These men haue set vp their Idoll in their hearts and put the stumbling block of their iniquity before their face Yea it is certaine that many wicked men receiue not that confirmation that quiet and contentment to their heart in their sinne by any thing in the world as they do by the blessed and holy Word of God Such there were in the Apostles dayes Rom. 3. 8. who did affirme that the Apostles said Let vs do euill that good may come of it They wrest the Scriptures saith the Apostle 2. Pet. 3. 16. to their owne destruction They turne the grace of our God into lasciuiousnesse saith another Apostle Iude 4. Thus most men peruert these most comfortable Doctrines that are taught in sundry places in the holy Scripture as that in Mat. 24 24 that it is not possible for the elect to be deceiued or to perish And that in Rom. 4. 5. To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse And that Rom. 6. 14. Ye are not vnder the Law but vnder grace And that 1. Ioh. 2. 1 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world And that sentence wherewith we begin our Lyturgie which though not in the same words yet in sense and effect is deliuered by the Prophet Ezek. 18. 21 22. At what time soeuer a sinner doth repent him of his sinnes from the bottom of his heart I will put all his wickednesse out of my remembrance saith the Lord. And this is also the cause why they will heare and conferre with and moue questions to the best Preachers of the Word because they are in hope to get some what from them that they may make to serue for their purpose and if they can it will quiet and comfort them more then the speeches or iudgements of an hundred other men It is true indeed they loue the corruptest teachers best the good fellow Priest Mic. 2. 11. If a man walking in the spirit and falshood do lie saying I will prophecie vnto thee of wine and of strong drinke he shall euen be the Prophet of this people But yet they will not onely heare such but the best also in hope to heare from them somewhat that may serue their turne These are like Balaam that when God had giuen him his answer Num. 22. 12. yet out of this hope he waited still for another answer verse 19 20. So Ahab 1. King 22. 16. had wont oft to send for Michaia and to charge him to speake nothing but the truth why so It would haue comforted him more to haue gotten somewhat from Michaia for his turne then from all the foure hundred Prophets besides Thus you see then this second point confirmed which I obserued to you concerning the affection that a naturall man beares vnto the Word Now as this is a fearefull sinne so two things are to be obserued concerning the dangerous estate of these men 1. That in all the places where the Scripture speakes of them there the Holy Ghost sets a black marke vpon them and speakes of them as of Reprobates the Apostle Paul speaking of such as peruerted the Word and Doctrine that he taught whose damnation is past saith he Rom. 3. 8. And Peter speaking of them that wrested the Scriptures saith 2. Pet. 3. 16. that they did it to their owne destruction And Iude saith of them that turned the grace of God the doctrine of Saluation by Gods free grace onely into lasciuiousnesse that they were of old ordained vnto this condemnation Iude 4. 2. That the Lord hath threatned to feed these men in their humour so as such men do neuer lightly read or heare but somwhat they find that may serue their turne To Ahab that was vnwilling to be faithfully taught and acquainted with the will of God but willing to be flattered and deceiued God sent a lying spirit with efficacy of terrour Thou shalt perswade him saith the Lord 1. King 22. 22. And preuaile also go forth and do so And of euery one that hauing set vp his Idoll in his heart came vnto the Prophet the Lord saith Ezek. 14. 4. That he himselfe would answer that man according to the multitude of his idols 3. The third point The naturall man will be ready to forsake and renounce any truth that he hath seemeâ—… to haue beene best grounded in and to haue receiued with greatest comfort when once it becomes an occasion of losse or trouble to him in the world while peace and prosperity lasts he may seeme to like the Gospell and euery truth of it as well as any man but if he cannot professe it without interrupting his peace he is ready to renounce it See the proofe of this in the hearer of the Word that is resembled to the stony ground Mat. 13. 20. 21. He heareth the word and anon with ioy receiueth it but when tribulation or persecution ariseth because of the word by and by he is offended And in that rich man that had seemed for a time full of zeale and deuotion towards Christ Mar. 10. 17. 22. Of these the Apostle saith that because they are enemies to the Crosse of Christ and mind earthly things therefore their belly is their God and their end damnation Philip. 3. 18 19. 1. To teach vs how to iudge of others that make profession of Religion and shew loue to the Word Praise God when thou seest any how lewd soeuer they haue beene to do so and hope the best and fret not nor like worse of our assemblies and Religion for this as the Pharisees did of Christ because the Publicans resorted to him Luke 15. 2. But yet build not too much vpon this as if that
I haue caused my fury to rest vpon thee When Pharaoh had hardened his heart first by continuing in sinne and resisting the worke of Gods grace in him Exod. 8. 15. then did God harden his heart in a supernaturall manner Exod. 9. 12. 3. Aboue all sinnes God hath specially threatned to punish this sinne with hardnesse of heart and impenitency Prou. 2. 19. None that goe vnto her the strange woman returne againe neither take they hold on the paths of life And Prou. 23. 27. An Whore is a deepe ditch and a strange womâ—… is a narrow pit Of these sinners chiefly it is said that God reserueth them to the day of iudgement to be punished 2. Pet. 2. 9 10. 4. Experience proueth this also For 1. Obserue it and you shall find that they that are once giuen vp to this sinne are more impudent then other sinners more gracelesse prophane and blasphemous deriders and contemners of all piety Therefore impudent sinners are said to haue a Whores forehead Ier. 3. 3. And that is thus described Pro. 7. 13. She caught him and kissed him Therefore are they compared to dogs Deut. 23. 18. 2. Sam. 3. 8. Therefore they are said to be destitute of vnderstanding and to haue lost euen the light of nature Pro. 6. 32. and 7. 7. and Prou. 9. 13. the whore her selfe is said to be simple and to know nothing And the lewd man that is allured and ouercome by her vers 16. is said to be simple and void of vnderstanding 〈◊〉 We haue knowne many that haue fallen into this sinne and liued in it but how many haue we knowne that haue truly repented It is a strange speech of Salomon Eccl. 7. 28. One man among a thousand haue I found but a woman among all those haue I not found I cannot deny but we may haue knowne many that haue come thus farre as to confesse this sinne and to shew sorrow for it and to leaue it also but alas there is more required to true repentance then this comes to 1. Not euery sinner that can confesse his sinne may be said to repent for then Pharaoh repented Exod. 9. 27. And Iudas also Mat. 27. 3 4. But he that confesseth it 1. Particularly as Achan vpon Ioshuahs fatherly counsell did Iosh. 7. 20. 2. Freely without extenuating of it or excusing it as Paul did his 1. Tim. 1. 13. 15. Dan. 9. 4. 19. Of the sixteene verses that containe his prayer foureteene of them are spent in confessing and aggrauating of their sinnes 3. With griefe and shame as Gods people did 1. Sam. 7. 6. when in their fast they shed teares so abundantly as if they had drawne buckets full of the water and powred them out before the Lord. 2. Not euery sinner that sorroweth for sinne may be said to repent for so much is also said of Iudas Mat. 27. 4. And of Ahab too 1. King 21. 19. But he that sorroweth 1. Deeply and seriously as a man would mourne for the losse of his onely sonne or of his first-borne Zach. 12. 10. And proportionably to the quality of his sinne as Manasses did 2. Chron. 33. 12. 2. Constantly suffering sorrow to abide vpon his heart and not seeking to put it off by worldly comforts before it haue had a good worke in him It is not enough to hold downe our head for a day like a bulrush Esa. 58. 5. This is but a dawbing vp of the breaches God hath made in our hearts with vntempered morter as the Prophet speaketh Ezek. 13. 11. that had not time enough allowed in the making and tempering of it and therefore could not last 8. Not for any worldly shame or hurt that his sinne already hath or is like to bring vpon him nor for the feare of Gods wrath onely but chiefly for that he hath sinned against and offended God Against thee thee onely haue I sinned saith Dauid Psal. 51. 3. Therefore true repentance is called repentance toward God Act. 20. 21. 3. Not euery sinner that hath left this sinne may be said to haue truly repented for a man may grow weary of sinne in carnall respects she hath wearied her selfe with lies saith the Lord Ezek. 24. 12. and sinne may haue left him But he that 1. Leaueth sinne vpon a detestation to sinne and a godly sorrow that he hath offended God by it 2. Cor. 7. 10. 11. 2. Leaueth all knowne sinnes as well as some whosoeuer shall keepe the whole Law and yet offend wittingly and willingly in one point hee is guilty of all Iam. 2. 10. 3. Shunneth carefully all shewes and appearances of euill 1. Thess. 5. 22. all occasions and prouocations to the sinne he hath left true repentance hath in it carefulnesse to shun all prouocations and feare to fall into the same againe as the Apostle speaketh 2. Cor. 7. 11. And the true penitent will make a couenant with his eyes as Iob did Iob 31. 1. 4. That hates it in others and is carefull to draw others from the sinne that himselfe hath left Then will I teach transgressors thy wayes and sinners shal be auerted vnto thee saith Dauid Psal. 51. 13. Specially those of his owne family and such as he may most preuaile withall Iob 11. 14. Let not wickednesse dwell in thy tabernacles The third preseruatiue against this tentation is the considering of the danger we haue brought that party vnto with whom we haue committed this sinne For though the Fornicator were sure God would giue him grace to repent yet must it needs be a great cause of feare and trouble to his conscience vnlesse he be also sure that the party whom he hath drawne to this sinne hath truly repented as well as himselfe In this respect this sinne is worse then either theft or murder in those the wrong that is done vnto another may be done without any hurt or danger to his soule but so it is not in this sinne In which respect we know this badge of Gods indignation is set vpon Ieroboam oft after his death Ieroboam that made Israel to sinne Now the vse and end of all this that I haue spoken is not to driue any to despaire For 1. Though it be so hard a thing truly to repent and impossible to man yet is God able to giue repentance to him that hath committed and liued long in this sinne All things are possible with God Mat. 19. â—…6 27. 2. Though few haue obtained this grace to repent after they haue committed this sinne yet some haue Yea some examples God hath giuen vs in his Word for it as Luk. 7. 37. 50 least any humbled sinner should despaire 3. Though God had neuer yet giuen to any this grace yet is he able to do it now to thee But I haue thus farre vrged this point 1. To perswade such as doe offend this way to seeke betimes with all earnestnesse and importunitie for this grace of vnfained repentance and not to grow secure vpon hope that they may haue it hereafter
worship we doe not also adore and giue bodily worship vnto him and by the reuerent behauiour of our body testifie the inward submission and reuerence of our hearts vnto him though our soules therein were neuer so full of reuerence and deuotion yet doe we but serue him by the halues neither can our seruice be acceptable vnto him You shall heare this confirmed to you by the examples of Gods seruants that are commended to vs by the Holy Ghost See the conscience Gods people haue made of this in all the parts of Gods worship Obserue it in fiue points 1. In prayer when they euen in priuate haue prayed to God they haue beene wont to kneele For this we haue the example of Daniel Dan. 6. 10. and of our Sauiour himselfe Luke 22. 41. 2. When they haue giuen thanks though but in priuate they haue vsed adoration When Abrahams seruant perceiued that God had prospered his iourney so far forth as to bring him and guide him safely to Bethuells house presently he lifted vp his heart in thankfullnesse to God yet thought not that enough but Gen. 24. 26. The man bowed himselfe and worshipped the Lord. And as his successe increased so his thankefullnesse to God increased and so did the outward reuerence of his body also verse 52. When Abrahams seruant heard them giue consent that Rebecca might goe with them then he bowed himselfe to the very earth to the Lord. So Iacob being to giue thankes vnto God and vnable through weakenesse to stand or kneele yet in token of reuerence raised himselfe vp to his beds bead and being not able through feeblenesse to sit vpright he leaned and bore himselfe vpon his staffe and so adored God Gon. 47. 31. Heb. 11. 21. See the conscience the good old man made of this duty and the paines he tooke in it 3. When they haue taken an oath they haue beene wont to vse such gestures of their body as might stirre vp reuerence in their hearts Gen. 14. 22. Abraham when he sware he lift vp his hand to the Lord the most high Possessour of heauen and earth 4. When a message hath beene brought them immediatly from the Lord they haue beene wont in token of their reuerence to rise and stand vp Iudges 3. 20. When Ehud told Eglon that he had a message to doe to him from God presently Eglon rose out of his throne though he was a wicked man yet this he doubtlesse had learned from the custome and practice of Gods people So did Balaam likewise require Balaac the King to doe Num. 23. 18. Rise vp Balaac and heare Nehem. 8. 5. When Ezra opened the booke of the Law to reade all the people stood vp Rise vp yee women that bee at ease saith the Lord Esay 32. 9. heare my voice alluding doubtlesse in that speech to the holy custome vsed among Gods people at the first intimation giuen them of a message from God 5. Lastly in the publike and solemne worship of God specially they haue held themselues bound to shew this outward reuerence Psal. 29. 1 2. The Psalmist calls vpon great men to giue to God the glory due to his name and tels them how they may doe that adore him bow your selues to him in his glorious Sanctuâ—…y So Psal. 95. 6. Marke how many words the Prophet vseth to perswade to this when he calls men to the publike worship Come let vs adore and fall downe and kneele before the Lord our maker Therefore the reuerence to be done in Gods publike worship is made a chiefe meanes to preserue Religion and coupled with the obseruation of the Sabboth Leu. 19. 30. and 26. 2. Ye shall keepe my Sabboths and reuerence my Sanctuary The Reasons of this Doctrine are of two sorts Some concerne the outward reuerence to be vsed in all the parts of Gods worship whether priuate or publike some peculiarly concerne the publike solemne worship of God 1. The humility that befits euery one euen the greatest person to shew when he hath to do with God See this in Dauids speech to Michol 2. Sam. 6. 20. 22. when he danced before the Arke she scoffed at him he answers it was before the Lord and adds I will be more vile and I shall lose no honour by it It is no disparagement for the greatest to debase and humble himselfe to the very dust before the Lord nay we can neuer be humbled enough Behold now saith Abraham Gen. 18. 27. I haue taken vpon me to speake vnto the Lord which am but dust and ashes and indeed who are we euen the best of vs that we should presume to speake vnto God or to appeare before him It becomes all men to cast downe their crownes before him as the 24. Elders did Reu. 4. 10. Yea the holy Angels Esay 6. 2. couer their faces in his presence No seruice we can doe is pleasing to him vnlesse it proceed from an heart humbled in the sense of his high Maiesty and our owne vilenesse Psal. 2. 11. Serue the Lord with feare Mic. 6. 6. Wherewith shall I come before the Lord and bow my selfe before the high God Eccl. 5. 1. Be not rash with thy mouth neither let thine heart be hasty to vtter a matter before God for God is in the heauens and thou in the earth c. 2. Our bodies are the Lords as well as our soules and therefore he will be serued with the body also They are his by right of Creation Redemption Sanctification This Reason the Apostle giues yee are bought with a price therefore glorifie God in your body and in your spirit which are Gods 1. Cor. 6. 20. 3. That the humility and reuerent gesture of the body may helpe to humble and worke reuerence in the heart Our hearts are profane and stand in need of all good outward helpes to stirre vp deuotion in them That is a chiefe reason why it was vsed both by Daniell 6. 10. and Christ Luke 22. 41. euen in secret prayer and if they needed to doe so how much more doe wee 4. To professe and testifie the humility of the heart and reuerence of the soule Therefore is this put for the whole profession of our homage and obedience to God Vnto me euery knee shall bow Esay 45. 23. Because in matter of Gods seruice hypocrites are wont to pretend they haue as good hearts as the best the Lord is wont also to call so oft for the seruice of the body Let not sinne reigne in your mortall body Rom. 6. 12. and present your body as a liuing sacrifice holy acceptable vnto God Rom. 12. 1. and glorifie God in your body 1. Cor. 6. 20. The reasons of that outward reuerence that is to be vsed specially in the publike and solemne worship of God are three 1. The presence of Gods people There is a reuerence due from the greatest Prince to the meanest of Gods seruants his brother must not seeme vile vnto him no not then when
Congregation according to Christs ordinance or 2. When a family is of it selfe a competent and distinct Congregation and such as vseth to ioyne together in all parts of Gods publike worship without offence to Church-gouernement For so we reade of Baptisme administred in Cornelius house Acts 10. 44. 47. and the Communion in a chamber at Trâ—…as Acts 20. 8. But the most solemne and publike and best frequented assemblies of Gods people are much fitter places for Gods publike worship then any priuate Chappell 's or Chambers and to be preferred before them And for any through nicenesse or idlenesse or out of disdaine to ioyne with the base multitude to neglect the Church-assemblies and to rest in their domesticall deuotions is a great sinne See what account the godly made of the publike assembly and what an aduenture they made for it and that euen in such a duty as they might haue performed in priuate namely in prayer Acts 16. 13. Nay see what account our Sauiour himselfe made of the publike assembly Luke 4. 16. his custome was euen before he was a Preacher to frequent the Synagogue euery Sabboth day Three Reasons there be why all men should preferre the worship that is done in most publike assemblies before that that is done in more priuate places 1. The respect of our owne good for we may looke for a greater blessing from God vpon his ordinances in the publike assemblies then in more priuate meetings Euen to our Church assemblies that may be applyed that we reade Psal. 87. 2. The Lord loues the gates of Zion aboue all the habitations of Iacob Matth. 7. 7. Prayer is compared to seeking of a thing that is lost and to knocking at a gate we desire to enter into And when many seeke a thing there is more hope of finding it when many knocke at heauen gates they will be the better heard Therefore when Gods people haue shewed more then ordinary desire to preuaile with God in their prayers they haue shewed more then ordinary care that the assemblies might be as publike as might be Ioel 2. 15. Blow the trumpet in Zion sanctifie a fast call a solemne assembly verse 16. Gather the people assemble the children c. as if he should say leaue none out Iehosaphat 2. Chron. 20. 3. proclaimed a fast throughout all Iudah verse 13. All Iudah stood before the Lord with their young ones wiues and children and Iudg. 20. 20. Then all the children of Israel went vp and all the people came also into the House of God and till then they preuailed not That is the reason also why Hezechias was so carefull to gather such a solemne assembly to keepe the Passeouer 2. Chron. 30. 1 2. 2. The respect we should haue to the good of others for we may much benefit others by our good example Dauid professed he receiued much good by beholding the forwardnesse of his people in going to the House of God Psal. 122. 1 2. How much more good will the example of great men doe of the multitude when they are such diligent frequenters of Gods worship That is the reason why the Lord would haue the Prince not onely to ioyne with Gods people in his seruice but to be in the midst of them that they might all see him Ezek. 46. 10. It is said that the scaffold Salomon made for himselfe in the Temple was in the midst of the Court so as all the people might see him 2. Chron. 6. 12 13. And of King Ioash it is said that so soone as euer Athalia came into the Temple she saw the King stand by the piliar as the manner was 2. King 11. 14. So it is also said of Iosia 2. King 23. 3. By which three examples it is plaine that the Kings seate was so set in the Temple that all might see him there 3. The respect we should haue to the honour of God for the more publike the assembly is wherein we worship God the more publike is the profession which we make of the homage and duty that we owe vnto him Therefore it is required Psalme 29. 12. of great men to worship the Lord in the Sanctuary that so they might giue vnto the Lord the glory due vnto his name That is the reason why Dauid vowed he would giue thankes to the Lord in a great Congregation and praise him among much people Psalm 35. 18. And Hezekiah resolued to goe vp to the House of the Lord the third day so soone as euer he was recouered 2. Kings 20. 8. And Dauid professed that it had beene one of the chiefe comforts he had in the world that he had beene wont to goe with the multitude to leade them to the House of God Psalme 42. 4. Lecture the nine and twentieth October 17. 1609. THe third sort that offend in refusing to be present at Gods publike worship are such as make no conscience to come to the beginning of it and to stay to the end of it I condemne not all that sometimes come after the beginning nor all that sometimes goe out before the end but them that do this ordinarily them that make no conscience of this I condemne nay the Doctrine that I haue taught you out of Gods Word concerning the outward reuerence that we owe to Gods publike worship condemneth such And because I see many of them that haue most knowledge and are forwardest professours offend this way I will manifest the sin of these men in three seuerall respects and considerations 1. They sinne against themselues and they hinder themselues of the profit they might receiue by the worship of God For as he that is away from any part of the Sermon shall profit the lesse by that which he doth heare if he come after it is begun or goe away before it be ended So is there no one part of Gods seruice not the confession not the prayers not the Psalme not the blessing but it concernes euery one and euen one may receiue edification by it as I prooued to you at large not long since Besides it would be a great helpe to mens profiting by Gods seruice if they would not rush suddenly into it out of their worldly businesse or worldly and prophane talke but come so into Gods House that they may haue some time to set their hearts in tune and lay aside all worldly thoughts before Gods seruice doe begin This is that that was signified by that ceremony which God inioyned Moses Exod. 3. 5. Put off thy shooes for the place whereon thou standest is holy ground The promise that is made to our prayers runnes thus Iob 11. 13. If thou prepare thine heart and stretch out thine hands vnto him the stretching out of our hands or of our voice either is to little purpose if our heart be not prepared first If we could say before euery part of Gods seruice as Dauid did Psal. 57. 7. My heart is prepared O my God my heart is prepared I will
his fatherly affection and loue in Christ more fully and cleerely to vs then hee had done to his Church vnder the Law Gal. 4. 3. 4 5. We when we were children were in bondage vnder the elements of the world But when the fulnesse of the time was come God sent forth his Sonne made of a woman made vnder the Law To redeeme them that were vnder the Law that wee might receiue the adoption of sonnes From hence then we haue this Doctrine to learne That No man can worship God aright till he know God to be his Father the better a man is perswaded and assured of Gods fatherly loue to him in Christ the better seruice he shall doe vnto him Therefore our Sauiour teaching vs to pray bids vs say Our Father Matth. 6. 9. As if he should say presume not to aske any petition of God till thou canst so conceiue and be perswaded of him And the Apostle tells vs it is the spirit of adoption that makes vs able to pray and makes this the voice of the spirit of prayer it cryes Abba O Father Rom. 8. 15. Yea he makes it an impossible thing for any man to pray aright without this assurance Rom. 10. 14 How shall they call on him in whom they haue not beleeued The reason of it is first because till we know God is our Father and Ioueth vs in Christ we cannot be assured that he will accept vs. When we know he is our Father in Christ it makes vs goe to him with boldnesse and confidence in Christ we haue boldnesse and accesse with confidence through faith in him Eph. 3. 12. I will arise and go to my father saith the Prodigall Luke 15. 18. and will say vnto him father I haue sinned against heauen and before thee Though he had sinned so outragiously yet the consideration of this that it was his father he was to go vnto gaue him boldnesse It giues vs assurance that not withstanding our infirmities he will accept vs I will spare him and deale gently and indulgently with him saith the Lord Mal. 3. 17. as a man spareth his son that serueth him When the Prodigall was yet a great way off his father saw him and had compassion and ran and fell on his necke and kissed him Luke 15. 20. And nothing graceth our prayers more with God then this confidence and boldnes Let vs come boldly to the throne of grace that we may obtaine mercy and finde grace to helpe in time of need saith the Apostle Heb. 4. 16. But without this faith and perswasion that God is our Father we can haue no assurance that any thing we doe in his seruice pleaseth him without faith it is impossible to please God Heb. 11. 6. And the best thing we doe in his seruice without this assurance that we please him in so doing is sinne Rom. 14. 23. Whatsoeuer is not of faith is sinne Secondly because till a man be perâ—…waded of Gods loue and fatherly affection towards him in Christ he can neuer serue him of loue nor with a good heart but vpon some by-respects vpon a seruile feare or hope of merit Heb. 10. 22. We can neuer draw neere to God with a true heart till we haue assurance of faith and our hearts sprinkled from an euill conscience No man can truely loue God till he be perswaded by the spirit of Gods loue to him Wee loue God because he loued vs first 1. Iohn 4. 19. true loue comes from a pure heart and a good conscience and faith vnfained 1. Tim. 1. 5. And whatsoeuer seruice we doe to God vnlesse it proceed out of a good heart and from loue to God it cannot please him though a man should giue his body to be burned in Martyrdome yet if that proceed not from his loue to God it would profit him nothing 1. Corinthians 13. 3. For what man would accept of any seruice from him that hee knowes loues him not The Vse of the Doctrine is to exhort vs to get good assurance to our hearts that God is our Father that he beares a fatherly affection to vs aboue all sinnes striue against infidelity Examine your selues whither yee bee in the faith prooue your selues 2. Cor. 13. 5. Many want this assurance and seeke it not many seeme to haue it and haue it not I will giue you foure notes to trie it by 1. God is a Father to no man but in and through Christ Iohn 1. 12. So many as receiued him to them gaue hee power to become the sonnes of God euen to them that beleeue in his name Galathians 4. 5. Hee hath redeemed vs that were vnder the Law that wee might receiue the adoption of sonnes so that vnlesse a man ground his assurance and confidence that God is his Father onely vpon Christ if hee ground it vpon this that God hath made him and preserued him c. his assurance is in vaine 2. He that is perswaded indeed that God is his Father will â—…adly and boldly resort to him in prayer Because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts crying Abba Father Gal. 4. 6. They that seldome pray or pray with no willingnesse and cheerefulnesse or pray with no confidence doubtlesse are not perswaded that God is their father 3. He that is perswaded that God is his Father will not murmure against nor be put out of heart by any of Gods corrections but be perswaded of his loue euen in affliction according to that of the Apostle Heb. 12. 7. 9. If yee endure chastening God dealeth with you as with sonnes for what sonne is hee whom the father chasteneth not And Rom. 15. 3. Being iustified by faith wee glory euen in tribulation They that in the time of their peace and prosperity onely are confident in Gods loue but haue no heart no comfort in affliction are not indeed perswaded that God is their Father 4. He that is indeed perswaded that the Lord beareth the affection of a Father vnto him will beare the affection of a childe vnto God will loue him and be carefull to please him fearefull to offend him Mal. 1. 6. If I bee your Father where is mine honour Heb. 10. 22. No drawing neere to God in assurance of faith till wee be sprinkled in our hearts from an euill conscience and washed in our bodies also They that haue no care to please God nor feare to offend him doubtlesse are not perswaded that God is their Father Now come we to the principall Doctrine which our Sauiour teacheth vs in this place namely That the onely true worship of God the onely worship that pleaseth God now especially vnder the Gospell is that which is spirituall the worship that is proper to the Gospell the true Christian worship is spirituall For so saith our Sauiour here The houre commeth and now it is that the true worshippers shall worship the Father in spirit and in truth and againe They that worship
yet this comparison holdeth betweene the Prophets and all the Ministers of the Gospell they were sowers and we are reapers This is plaine by another speech of Christ Matth. 11. 11. for there hauing preferred Iohn Baptist before all the Prophets and that in this respect among others because he gained more to God by his Ministrie than any of them had done as appeareth Verse 12. From the time of Iohn Baptist hitherto the Kingdome of heauen suffereth violence he addeth in the latter end of that 11. verse Notwithstanding he that is least in the Kingdome of heauen that is in the new estate of the Church is not in respect of his person and gifts but of his Ministry greater than Iohn Baptist. Hitherto belong those prophesies that in the dayes of the Gospell the Church should so increase Esay 54. 2 3. Enlarge thy tents for thou shalt encre ase on the right hand and on the left and that knowledge should then abound Esay 11. 9. and sanctification also after those daies the daies of the Gospell he meaneth saith the Lord I will put my law in their inward parts and write it in their hearts Ier. 31. 33. Nay the Lord neuer sendeth any faithfull Minister to a people but he vseth to make his Ministry fruitfull vnto some the sower neuer goeth forth to sowe but he meets with foure sorts of ground whereof the one is good as our Sauiour teacheth vs in that Parable Matth. 13. 3 8. Yea this is made a note of an able Minister of the New Testament 2. Cor. 3. 6. he is a Minister not of the letter onely but of the spirit The Reasons of this Doctrine are three 1. All things that concerne our saluation are more clearely taught and more fully in the Ministry of the Gospell than they were vnder the Law This is plaine Colos. 1. 26. where the Apostle calleth the Gospell a mystery which had beene hidden since the world began and from all ages but now is made manifest to all his Saints 2. The mercy of God and his free grace is more fully made knowne and offered vnto men in the Ministrie of the Gospell than it was vnder the Law This reason the Apostie giueth the grace of God that bringeth saluation hath appeared vnto all men Tit. 2. 11. 3. The Spirit of God which onely maketh the Word of God effectuall in the heart of man is much more plentifully bestowed since the time of Christs Ascension than euer it was before This is plaine Iohn 7. 39. The Holy Ghost was not yet giuen because Iesus was not yet glorified This Doctrine serueth for the Vse and profit both of vs that are Gods Ministers and for all you that are Gods people First we that are Ministers are to be exhorted by this Doctrine that we labour to be fruitfull and profitable in our Ministry Seeke not wealth or ease or credit but fruit Labour to finde that thy Ministry hath done good that it hath beene effectuall to the conuersion of some This made Paul so earnestly desirous to see the Romanes that he might haue some fruit among them also as he had among the other Gentiles Rom. 1. 13. Foure Reasons may be giuen to mooue vs to this care 1. God hath placed vs in this calling and giuen vs the gifts we haue to this end euen for the perfecting of the Saints and for the edifying of the body of Christ Ephes. 4. 8. 12. the manifestation of the spirit is giuen to euery man to profit withall 1. Cor. 12. 7. 2. Euery man should count it his misery to be vnprofitable it is noted for a great part of the misery of our estate by nature that we are altogether vnprofitable Rom. 3. 12. how much more a Minister Matthew 21. 30. cast yee the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth 3. Nothing will yeeld vs that comfort in life or death as this not all the wealth we haue gathered nor the credit and applause we haue had 1. Thess. 2. 19. they whom he had won to God were his hope and ioy and crowne of reioycing 4. This is the chiefe thing that will assure vs that God hath indeed called vs to be Ministers of his Gospell and approueth of our Ministry when we are fruitfull when the porter the Holy Ghost appeareth vnto vs and giueth entrance to our Ministry into the hearts of the people Iohn 10. 3. as we know he did to Pauls Ministry into the heart of Lydia Act. 16. 14. We haue heard all the Ministers of the New Testament are reapers The seruants to whom God committed his talents if they were good and faithfull seruants gained somewhat to their Master Matth. 25. 23. Thus Paul approoueth himselfe to be an able Minister of the Gospell the Corinthians that were conuerted by his Ministry were his letters of commendation written in his heart yeilding him much inward comfort and assurance of his calling and also knowne and read of all men such an euidence of his calling as was apparant vnto all men 2. Cor. 3. 2. this he calls the very seale of his Apostleship 1. Cor. 9 2 Now seeing this is so necessary I will giue some few rules out of Gods Word which if we follow we shall be sure to reape fruit of our labours 1. We must be diligent and painefull both in study and in preaching giue attendance to reading to exhortation to doctrine neglect not the gift that is in thee but both by diligence in study and in preaching labour to stirre it vp and increase it saith the Apostle vnto Timothy 1. Tim. 4. 13 14. 2. When we teach we must labour to teach that not wherein our selues may shew most learning or eloquence but which may be most profitable and of vse to them we teach speake thou the things which become sound wholesome doctrine Tit. 2. 1. and the things that he would haue Titus to affirme constantly and to insist vpon in his Ministry are the things that are good and profitable vnto men Tit. 3. 8. 3. Striue to teach in that manner as may most profit thy hearers Marke 4. 33. Christ preached so as they were able to heare This was Pauls minde though he excelled all the flaunting preachers at Corinth in the tongues yet he professed that in the Church he had rather speake fiue words to the capacity and edification of others then ten thousand words in an vnknowne tongue 1. Cor. 14. 18 19. Hitherto belongeth that exhortation preach the Word reprooue rebuke exhort that is apply thy doctrine alwaies to the present estate and condition of thy hearers 2. Tim. 4. 2. 4. Take heed to thy life that thou do nothing to hinder the fruit of thy labours take heed vnto thy selfe and vnto the doctrine 1. Tim. 4. 16. And 1. Cor. 9. 15. it were better for me to die then that any man should make my glorying void that is rather then that any man should be able to obiect ought
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
And therfore what outward kindnesse soeuer they may offer to do vnto you they shall receiue the reward of such as haue contemned and reiected Gods Prophets I will giue you a plaine example for this It is said of our Sauiour Ioh. 1. 11. He came vnto his own and his own receiued him not How is this meant Did not the Iewes receiue him they flocked after him by great multitudes to heare him Luk. 12 1. 2. They oft praised him highly and accounted him to be an excellent Prophet Luk. 7. 16. 3. They inuited him to their houses and made great feasts for him Luk. 14. 1. 4. They would haue bestowed great preferment on him they would haue taken him by force to make him a King Ioh. 6 15. how is it then said that they receiued him not Surely because they obeyed not his word they would not be taught and directed by him as Iohn the Baptist interpreteth it Iohn 3. 32. What he hath seene and heard that he testifieth but no man receiueth his testimony The Reasons of this Doctrine are three 1. In respect of God It is the commandement and will of God that all men should make their vse and profit of such gifts as he hath bestowed on any of his seruants aboue themselues else they sin against God and doe contempt to his good gifts The Queene of Sheba is commended by our Sauiour for comming from the vtmost parts of the earth to make vse of the excellent knowledge God had bestowed on Salomon Mat. 12. 42. And how did sue it she asked him questions and propounded all her doubts vnto him 2. Chron. 9 1. And the like is spoken to the praise of all the Kings of the earth 2. Chron. 9. 23. All the Kings of the earth sought the presence of Salomon to heare his wisedome that God had put in his heart So children should make vse of the knowledge that is in their parents and moue questions to them Deut. 6. 20. When thy son shall aske thee in time to come what meane these ordinances and testimonies and lawes which the Lord our God hath commanded you And wiues should make vse of the knowledge God hath giuen their husbands aboue them 1. Cor. 14. 35. If they would learne any thing let them aske their husbands at home But specially the people of God should make vse of his Ministers this way not onely to heare them publikely but priuately to moue questions to them and to enquire the will of God at them in all their doubts For this meanes God hath sanctified aboue all others to that end Mal. 2. 7. The Priests lips should preserue knowledge and they should seeke the law at his mouth Hag. 2. 12. Aske now the Priests concerning the law And so we shall finde Gods people haue made great vse of their Ministers gifts this way euen in priuate Our Sauiours Disciples did so Mar. 4. 10. and 7. 17. and 10. 10. So the Christians in Corinth moued their doubts to Paul in sundry cases of conscience 1. Cor. 7. 1. 10. 22. And at Ephesus he did much good in priuate houses Acts 20. 20. 2. In respect of Gods Prophets This is the best way whereby Christians may yeeld comfort and encouragement vnto good Ministers when they make vse of their gifts and shew themselues desirous and ready to receiue good by them See a notable example of this in Titus his spirit was refreshed much by all Gods people at Corinth 2. Cor. 7. 13. how by the vse they made of his gifts they receiued him with great reuerence and were obedient to his doctrine as appeareth vers 15. This hath euer bin the minde and speech of a faithfull Minister which Paul expresseth 2. Cor. 12. 14. I seek not yours but you The Apostle when he chargeth the faithfull so to carry themselues toward their Ministers as they may do their work with ioy and not with griefe Heb. 13. 17. he telleth them how they may do that Obey them and submit your selues No kindnes that any can shew vs can so binde vs to them as this when they make vse of our Ministry and profit by vs. Mar. 3. 34 35. Hee looked round about on them which sate in compasse about him and said Behold my mother and my brethren For whosoeuer shall do the will of God is my brother c. Nay we can haue small comfort in the maintenance and countenance we haue from such as receiue no good by our Ministry I cannot say it is vnlawfull for a Preacher to take maintenance from them that receiue no good by his Ministry so long as he doth his endeauour faithfully to do them good but surely a little kindnesse receiued from the other doth him more good and is sweeter to him than a great deale from such men They that Christ is said to receiue maintenance from were such as made vse of his Ministry Luk. 8. 3. And he biddeth his Apostles when they came into any city or towne to enquire who was worthy in it and there to abide till they went thence Matth. 10. 11. 3. In respect of themselues for this is the onely sure argument that their hearts are vpright in the loue they shew vnto Preachers when they make vse of their gifts and will be directed and ruled by them By all other waies but this a man that hath no grace may shew loue and kindnesse to Gods Minister Herod reuerenced Iohn Mar. 6. 20. Nebuchadnezzar did patronize Ieremy and countenanced him and maintained and prouided liberally for him Ier. 39. 11 1â—… yet had neither of these any grace in them The Vse of this Doctrine is for Reproofe of diuers sorts of men which all of them pretend much loue and respect to good Ministers yet it is not with an vpright heart or such as shall be able to yeeld them any sound comfort in the euill day 1 Such as loue them and will commend and countenance them and maintaine them too yet they seldome or neuer heare them or make vse of their Ministry and yet they blesse themselues in this as in a great signe of grace that they loue and maintaine good Preachers To these men I say this may procure thee a temporall reward as it did Potiphar to haue Ioseph in his house though he made no vse of his knowledge and piety Gen. 39. 5. God blessed the Egyptians house for Iosephs sake But sound comfort this can neuer yeeld thee for thou receiuest not a Prophet in the name of a Prophet Mat. 10. 41 but either out of a naturall affection thou bearest to the man or carnall respect thou hast to thine owne credit or some light that thou hast receiued from Gods Word that it is good to loue Preachers or some taste thou hast had of the power and sweetnesse of his Ministry whom thou dost thus affect but none of all these respects will yeeld a man any sound comfort but rather be a strong euidence against him in the day of the
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
as he was is a greater crosse than the losse of many children to a meaner man And it well appeareth indeed in the Text that he was greatly afflicted with it The Doctrine then we learne here is this That no mans wealth or greatnesse in the world can free him from affliction This Rulers wealth nor his authority and honour in the Country nor his fauour with the King could keep off Gods hand either from his child or from his owne heart but his child is sick of a painfull and mortall disease and himselfe is maruellously troubled and afflicted with it Though men that are rich and of great estate in the world haue more means to keep themselues from many afflictions than others haue and from the sense of those afflictions which are vpon them yet can they not be exempted from Gods iudgements No doubt this Rulers child wanted no attendance no good diet no aduice and help of the Physitian and yet will not all serue the turne but he is sick vnto death And the Ruler himselfe wanted no means to put griefe from his heart company pleasures recreations c. yet is he as deeply wounded with this affliction as another man This is that that Salomon saith Riches auaile not in the day of wrath Pro. â—…1 4. They cannot fence a man from Gods strokes Yea it is certaine that oftentimes Gods plagues euen in this world light more heauily and fearefully vpon them than vpon other men Psal. 76. 12. He shall cut off the spirit of Princes he is terrible to the King of the earth And 82. 7. Ye shall die like men and fall like one of the Princes The Reasons of this are principally two First they are sinners as well as others and sin will bring misery Iob 5. 7. Man is borne saith Eliphaz to misery and trouble as the sparkes flie vpward that is euer since the fall it is as naturall for man to haue misery as for the the sparkes to flie vpward yea vsually vnlesse Gods grace preuent them they sinne with an higher hand and with more pride than other men That made the Prophet Prou. 30. 9. pray for a meane estate least saith he I be full and deny thee and say Who is the Lord And God delighteth to shew his power in abasing proud sinners 1 Peter 5. 5. He resisteth the proud Iob 40. 6 7. Cast abroad the indignation of thy wrath and behold euery one that is proud and abase him looke on euery one that is arrogant and bring him low as if he should say I do so It is no maruell therefore though they be plagued aboue other men Secondly they are vsually exempted from the censures of men The Lawes of men are like the Spiders webb these great Flyes will easily burst thorough them and as for the reproofs of Gods Word they will not endure them Ier. 5. 5. These haue altogether broken the yoke and burst the bonds And therefore it is necessary God should take them in hand For so the Lord hath said when men whom he hath giuen authority vnto to reproue and censure wicked men either dare not or will not do it When they hide their eyes and winke at him then will I saith the Lord set my face against that man and against his family and will cut him off Leuit. 20. 4. 5. The Vse of this Doctrine is first to warne vs that we suffer not any outward priuiledge we haue aboue others to puffe vp our hearts and make vs proud 1 Tim. 6. 17. Charge them that are rich in this world that they be not high-minded and that they trust not in vncertaine riches Remember how God hateth pride If he see thee proud he can abase yea he will abase thee one way or other Thinke often of this that hee beholdeth euery one that is proud and abaseth him Iob 4. 11. Remember an example of it euen in Hezekiah who was the deare childe of God his heart was lifted vp therefore there was wrath vpon him and vpon Iuda and Ierusalem 2. Chron. 32. 25. First take heede of being proud against any man euen the poorest and basest of thy Neighbours to despise him because thou art richer than he better than he Pro. 17. 5. He that mocketh or despiseth a poore man reproacheth him that made him Deut. 17. 20. Euen the Kings heart must not bee lifted vp aboue his Brethren But 2. Specially take heede thy wealth c. make thee not proud against God to despise Religion as it did Uzzia 2. Chron. 26. 16. When hee was strong his heart was lifted vp to his destruction Know thou that humility is that which seasoneth all religious duties and maketh them sauoury to God Micah 6. 8. He hath shewed thee O man what is good and what the Lord requireth of thee surely to doe iustly and to loue mercy and to walke humbly with thy God As if he should haue said God and thou can neuer walke together neuer agree together till thou haue an humble heart Know there is as great cause thou shouldest feare God and humble thy selfe before him reuerence Religion tremble at his Word as the meanest man that liueth vpon the earth and thou canst neuer shew too much humility toward God Dauid may serue as a notable example for this when he had shewed such zeale and ioy in bringing home and dancing before the Arke Michol his Wife a prophane Woman when she saw him despised him in her heart 2. Sam. 6. 16. as euery one that shall shew any zeale deuotion or reuerence to Religion now adaies shall be sure to meet with many a Michol but what said Dauid to her 2. Sam. 6. 22. I will yet be more vile than thus and will be low in mine owne sight And of the very same maide-seruants which thou hast spoken of shall I be had in honour The second Vse is to exhort all to prepare for affliction and to prouide for comfort against the euill day seeing no man may hope to be exempted from it Ephes. 6. 13. Prouide that yee may bee able to resist in the euill day To this end I will commend vnto you three Rules First to meditate and thinke oft of and looke for the euill day resolue with thy selfe thou must not liue alwaies in peace and health and prosperity but there will be a change there will come a time when thou shalt part with all thy dearest comforts there will come a time of trouble sicknesse aduersity if a man liue many yeares and reioyce in them all yet let him remember the daies of darkenesse for they shall be many Eccles. 11. 8. It was Dauids folly which we must all take heede of and he complaineth of Psal. 30. 6. In my prosperity I said I shall neuer be moued But it was his wisedome which we must all striue after which he mentioneth Psal. 39. 4 5. Lord let me know mine end and the measure of my daies what it is Let me know how
viz. It was so much against his reuealed will that it was impossible euen for him And what was that that disinabled so the Almighty Sonne of God and so bound as it were his hands behind him Surely the Vnbeliefe of the men of Nazaret as it followes in the next words Mar. 6. 6. And he maruelled at their Vnbelief And more plainly Mat. 13. 58. He did not many great works there for their Vnbeliefs sake The other example is of the Nation and Church of the Iewes though their priuiledges and prerogatiues were great euery way yet we know that when some forty eight yeares after Christ or thereabouts the wrath of God came on them to the vtmost so as it did neuer vpon any Nation vnder heauen though they were the naturall branches of the Lords Oliue yet did he breake them off and cast them away And what was the cause of it Surely they were guilty of many hainous sinnes but the Apostle plainly saith the chiefe cause why God reiected them was their Vnbeliefe because they did not giue credit to his Word Rom. 11. 20. Through Unbeliefe they were broken off saith he So that in these foure examples God hath giuen euident demonstration how much he abhorreth this sinne and how it barreth him from shewing mercy on men But yet this will appeare more plainly if we shall looke into some examples of Gods deare children I will onely name two of them one in the Old Testament and the other in the New The first is Moses a man highly in Gods fauour aboue all the men in the world when God had bidden him speake to the rocke before all the people and promised that it should giue forth water in that abundance that the whole congregation and all their cattell should haue enough to drinke Numbers 20. 8. Moses did not absolutely refuse to giue credit to the Word of the Lord but onely doubted and made a question of it and that not so much out of any distrust he had of Gods power and truth as out of the conceit he had of the great vnworthinesse of that wicked people Numb 20. 10. Heare now ye rebels saith he shall we bring you water out of the rocke But see how seuerely God punished his seruant Moses for this For this sinne he shut him out of the Land of Canaan Numb 20. 12. Yea though Moses earnestly sought to him for it as we shall find Deut. 3. 25. I pray thee let me go ouer and see the good Land that is beyond Iordan that goodly mountaine of Lebanon But the Lord was angry with me saith he for your sakes and would not heare me And the Lord said vnto me Let it suffice thee speake no more to me of this matter The last example is Zachary a man iust before God when the Lord had promised him by his Angell that his wife Elizabeth should beare him a sonne Luke 1. 13. Zachary did but doubt and make a question of the matter and said vnto the Angell whereby shall I know this for I am an old man and my wife is of great age Luke 1. 18. But see how sharply God punished his seruant Zachary for this Though he were a Priest and such a one as whose tongue God might haue had more vse of than of many others yet was he smitten dumbe for this and so remained full forty weeks Luke 1. 20. Behold saith the Angell thou shalt be dumbe till the day that these things be done because thou belieuedst not my words The Reasons of this Doctrine are two As there is nothing wherein we so much giue glory to God as when we belieue and giue credit to his Word so there is nothing wherein we do so much derogate from Gods honour and rob him of his glory as when we refuse to giue credit to his Word When we belieue whatsoeuer the Lord hath spoken we do thereby giue him the glory of his truth his power his iustice his goodnesse Iohn 3. 33. He that hath receiued his testimony hath sealed that God is true So the Apostle saith of Abraham that when he doubted not of the promise of God through vnbeliefe but was strengthened in the faith he gaue glory to God Rom. 4. 20. On the other side he that cannot giue credit to Gods Word dishonoureth him in the highest degree 1 Iohn 5. 10. He that belieueth not God hath made him a lyar and what greater disgrace can ye put vpon any man of worth than to giue him the lye The second Reason of the Doctrine is this Because Infidelity as it was the first sinne whereby Sathan got entrance into the heart of man and drew him from God Gen. 3. 4. so is it still the root and mother of all other sinnes Heb. 3. 12. The euill heart is called the heart of Vnbeliefe there it begins that is the first thing that corrupteth the heart As faith is the root and fountaine of all other graces that is it that purifieth the heart Act. 15. 9. If we belieue his Word we cannot choose but loue him feare him obey him and put our trust in him So on the other side Infidelity is the fountaine of all vngraciousnesse and when once men begin to entertaine a doubting of the truth of any thing God hath reuealed in his Word then begins their heart to be poysoned and corrupted then begin they to depart from the liuing God and fall from his feare and loue and obedience Let vs now come to the Vse of this Doctrine and we shall find it serueth first for exhortation secondly for reproofe thirdly for comfort First seeing no sinne offends God so much as infidelity no sinne is such a barre to all Gods mercies no sinne hath that force to poyson and corrupt the heart we are therefore all of vs to hearken to the exhortation Take heed brethren lest there be in any of you an euill heart of vnbeliefe Heb. 3. 12. Take heed of entertaining the least doubt of any truth that God hath clearely reuealed to thee out of the Word And because first we are all by nature full of infidelity as appeares by this that Christ so often checks his elect Disciples for this Matth. 6. 30. O ye of little Faith And secondly proportionable to the measure of faith will our feare and loue and obedience and comfort be Striue therefore by all good meanes to obtaine an vndoubted certainty of the truth of Gods Word and to confirme thy heart against all doubts and infidelity And foure principall means I find that we are directed to in this case 1 The consideration of the testimony which the Lord himselfe hath giuen of the vndoubted certaintie of his holy Word Matth. 5. 18. Truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all things be fulfilled Yea it is a notable thing to obserue how precise God hath been in this point that as it is said of Samuel 1 Sam. 3.
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
I said in my haste I am cast out of thy presence and 116. 11. I said in my haste all men are lyars The purpose and desire and resolution of the heart in euery regenerate man is to please God in all things Esay 26. 8. The desire of our soule is to thy name and to the remembrance of thee See an example of this in two that fell into the foulest sins of any regenerate man we reade of in Scripture Dauid and Peter What the purpose and full resolution of Dauids heart was you may see Psal. 119. 106. I haue sworne and will performe it that I will keepe thy righteous iudgements How fell he then into so foule a sinne Surely he was suddenly ouertaken with some passion of lust before he was aware and so he fell So likewise of Peter we may see what the full purpose and resolution of his heart was Matth. 26. 33. 35. Though all men should be offended by thee yet will I neuer bee offended though I should die with thee yet I will not denie thee How fell he then into so foule a sin Surely he was suddenly ouertaken with a passion of feare before he was aware and so he fell Now it is quite contrary with the vnregenerate man For he feares not to sin Pro. 14. 16. The foole rageth and is carelesse he commits sin with prepensed purpose and determination of heart Psal 364. He imagineth mischiefe on his bed he setteth himselfe vpon a way that is not good and doth not abhor euill Rom. 13. 14. He takes thought for the flesh to fulfill the lusts of it Yea as if their inclination to euill by nature were not strong enough They draw on Iniquity with cords of vanity and sinne as with cart ropes Esay 5. 18. The second difference is in the diuers disposition of their heart euen at that time when they doe sinne The regenerate man neuer falls totally into any sinne nor commits it with the whole sway of his soule with full consent of his will But when the flesh tempteth and draweth him to sinne the spirit resisteth the motion and drawes another way euen when they sleepe their heart waketh Cant. 5. 2. 1. Iohn 3. 9. Hee that is borne of God sinneth not neither can hee sinne because the seede of God remaineth in him Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flâ—…sh and these are contrary one to another so that yee cannot doe the same things that ye would He obeyes sin as the slaue doth his master Rom. 7. 14. This though it be not alwaies felt by himselfe yet to another that is a spirituall man it will appeare by two notes 1. Try them euen when they are at the worst and some grace will appeare in them blow away the ashes and yee shall discerne some sparkles of grace in them see this in Dauids readinesse to yeeld to the reproofe of Nathan and to confesse his sinne euen when he had fallen so fearefully and lyen so long in his sin 2. Sam. 12. 13. And in praying and crying to God and calling him most affectionately his God euen when he thought in his passion and tentation that God had forsaken him Psal. 22. 1. As if thou come to the poore distressed Christian that complaines he is but an hypocrite and vtters many words sauouring of nothing but infidelity and despaire and aske him whether he be not affraid to offend God and loue not his children c. and he cannot deny this or if he do yet maist thou euidently discerne that he speaketh falsly against himselfe 2. Obserue them and thou shalt finde their ioy is not as it hath bin after once they haue yeelded to the temptation that made Dauid cry Make me to heare ioy and gladnesse that the bones that thou hast broken may reioyce Psal. 51. 8. so we shall finde the two Disciples that were going to Emaus when they began to doubt and wauer were made sad in heart by it Luke 24. 17. It is with them in this case as it was with Rebecca when she felt the two twins strugling with her Gen. 25. 22. When they say they haue no Faith nor Grace in them aske them whence then comes this sorrow and palenesse and losse of sleepe c. Now the wicked man is of a quite contrary disposition for he is all flesh and hath no such resistance in himselfe vnlesse it be first from the light of his naturall conscience for the effect of the Law is written in their hearts as the Apostle speaketh Romanes 2. 15. or secondly from the repugnancy of his lusts betweene themselues their lusts war in their members Iames 4. 1. Luke 11. 27. All things are at peace he sins willingly and with all his heart Iohn 8. 44. Ye are of your father the Diuell and the lusts of your father you will doe A third difference is the diuers disposition of heart after they haue committed sinne For the godly is wont to finde much paine and griefe in his heart much remorse of conscience euen for the smallest sinnes he hath committed against God as we see in Dauid his heart smote him for cutting off the skirt of Sauls garment and for giuing commandement for the numbring of the people 1. Sam. 24. 6. 2. Sam. 24. 10. and in Paul the remnants of originall sin in him made him cry out ô wretched man that I am c. Rom. 7. 24. If sinne be an infirmity it will put the heart to this paine as all bodily infirmities will the body And though Dauid lay long in his sin before he could recouer himselfe by sound repentance yet from the day he committed his sin this remorse began in him and he neuer found true ioy againe till he had effectually repented Psal. 51. 8. Now it is not so with the wicked but after many foule and haynous sins their hearts are as quiet and as iocund as before An example of this we haue in Iosephs brethren after they had conspired to slay him and being disswaded from it had stript him of his cote and cast him into a pit they sate downe to eate bread Gen. 37. 24 25. Another difference there is in the diuers disposition of their hearts after they haue committed sin which is the fourth and last difference The godly cannot continue in sin but after he hath falne he riseth againe yea he obtaineth further strength against his corruption and power to forsake his sin so that he will not be so apt to fall into it againe as he was before True it is a regenerate man may fall into the same sinne againe neither can any man define how oft and into how hainous sins a man that is soundly regenerate may fall yet doe we not finde that any childe of God hath falne oft into the same haynous and scandalous sinnes Indeed in a smaller slip of concealing his wife and causing her to say she was his sister we finde Abraham taken twice Gen.
but onely that we should not suffer it to reigne in vs Rom 6. 12. 3 He not onely accepteth and taketh in good part the poorest seruice we doe to him notwithstanding our corruptions and frailties but euen delighteth and taketh great pleasure in them Cant. 2. 14. He accounteth all our good workes as the fruit of the Vine Esa. 5. 4. Yea it cannot choose but be so for Christ casteth of his odours into them and so presenteth them to his Father Reu. 8. 3. Lecture the hundredth Septemb. 10. 1611. IOHN IIII. L. IT followeth now that we come to the third and last Vse that is to be made of the former Doctrine and that is to exhort euery man that for as much as the Lord hath such gracious respect to all his seruants in whom he doth discerne truth and vprightnesse of heart he will beare much with them and accept of them and their seruices notwithstanding all their infirmities that therefore we would euery one of vs labour by diligent triall and examination of our selues to finde that there is this truth and vprightnesse in our hearts Now to stirre vp my selfe and you all to this care let vs consider these three things First the blessed estate and condition of that man who is sound and vpright in heart Secondly the dangerous estate of the man that is an hypocrite and hath a false heart Thirdly the difficulty of discerning the vprightnesse of the heart and putting a difference between him that is an hypocrite and him that is vpright in heart And for the first the man that knoweth his heart void of hypocrisie though he haue many weaknesses and frailties may be sure that he is Gods child and may be out of doubt that he is in Gods fauour and that nothing shall euer be able to separate him from the loue of God It is oft said the Lord valueth and esteemeth of euery mans actions according to the heart they proceed from Ier. 17. 10. I the Lord search the heart and trie the reines euen to giue euery one according to his waies 1 Reg. 8. 39. Be mercifull and doe and giue to euery man according to all his waies as thou knowest his heart He accepteth Abels sacrifice not Cains Abrahams laughing not Sarah's Maries question not Zacharies esteemeth more of a cup of cold water that one giueth than of many thousands that another giueth of the widowes two mites more than of all that the rich men cast into the treasurie Luke 21. 3 4. And when the Holy Ghost speaketh thus his meaning is to say God esteemeth euery man according to that grace he discerneth in him the man that hath any sauing grace in him he acknowledgeth for his owne and the words and actions that proceed from his grace and spirit he will accept of In this respect they that haue receiued the Spirit of God are said to haue the Lords marke Ezek. 9. 4. and the Lords seale vpon them Eph. 4. 30. But why is this respect that God hath to the grace of his Spirit called the beholding of the heart the respecting of the heart Surely because the heart is the chiefe and most proper seat of Gods grace and of the spirit of regeneration in euery man the seed of God is sowne in the furrowes of the heart 1 Ioh. 3. 9. Therefore also is the regenerate part called oft the inner man Rom. 7. 22. 2 Cor. 4. 16. Eph. 3. 16. and the hid man of the heart 1 Pet. 3. 4. Now as God esteemeth of euery mans actions according to that heart and inward grace it proceedeth from so yet he esteemeth men not so much according to the measure and quantity of grace they haue as according to the truth and soundnesse of grace that he discerneth in them and this is a comfortable point if it be well considered If a man haue any one grace in him in truth and soundnes though it be but one though that one be exceeding small and weake as that little spark in the smoking flaxe and you know a very little spark will make flaxe to smoke Mat. 12. 20. he may be sure he is the child of God Mark therefore how oft this is spoken of as the most infallible note of Gods child Ioh. 1. 47. Behold indeed an Israelite saith Christ of Nathaniel in whom is no guile Psal. 32. 2. Blessed is the man to whom the Lord imputeth not iniquity But how shall we know this happy man whose sinnes are forgiuen he addeth and in whose spirit there is no guile And Ver. 11. Be glad ye righteous and reioyce in the Lord Yes but who is righteous If none may reioyce but those that are righteous what are we the better therefore he expounds himself in the next words and be ioyfull all ye that are vpright in heart Heare what a prayer the Prophet maketh Psal. 125. 4. Do good vnto those that be good and to them that are vpright in heart See the Lords answer to that prayer Esa. 63. 8. He said Surely they are my people children that will not lie So I was their Sauiour Marke what comfort the poore seruants of God haue found in this Remember now O Lord I be seeth thee how I haue walked before thee in truth and with a perfect heart Esa. 38. 3. Now on the other side consider the dangerous and fearfull condition of euery hypocrite of euery man who hath a false and vnsound heart for let such a one liue neuer so ciuilly before men yea let him perform neuer so good duties and such as God commandeth yet 1. He doth but lose his labour God accepteth nothing that he doth as it is said of Amazia 2 Chro. 25. 2. He did that which was right in the sight of the Lord but not with a sound heart 2. His state shal be fearfull in the life to come as well as the state of the vilest liuer Mat. 24. 51 God will cut him off and giue him his portion with hypocrites there shall be weeping and gnashing of teeth 3. When God doth by affliction awaken his conscience and discouer to him the vnsoundnes of his heart he hath vsually as little comfort as hope in God he is wont to be as much ouerwhelmed with terrors and anguish of heart as the most prophane and lewd man in the world Iob 27. 8. What hope hath the hypocrite when he hath heaped vp riches if God take away his soule and 36. 13 14. Hypocrites in heart increase the wrath for they call not when he bindeth them their soule dieth in youth and their life among the whore-mongers The third and last Reason that may moue vs to examine our hearts well and try whether there be any truth and soundnesse in them is in consideration of the great difficulty that there is in discerning the vprightnesse of the heart for first the heart of man is exceeding deceitfull Ier. 17. 9. There is indeed an hypocrisie and falsnesse of heart which is not vnknowne but
and women grew more and more Marke the reason Verse 11 12. By his fearfull iudgements on Ananias and Saphira and sundry other strange miracles wrought by the Apostles God had prepared the hearts of men notably to the receiuing of the Gospell Acts 12. 24. The Word of God grew and multiplied Mark the reason Ver. 23. By a strange iudgement on proud Herod God had prepared mens hearts Act. 19. 10. The Word of God grew mightily and preuailed See the reason Ver. 11. 17. By the wonderfull miracles Paul wrought and the strange iudgements that befell the sonnes of Sceua for counterfeiting of them a maruellous feare came vpon them all in those parts and thus were they prepared to receiue the Word For the second we haue Iob 33. 23. If there be then an Interpreter As if he should say Then there will be great hope of doing good And for the third we haue Act. 2. 41. The same day there were added to them about three thousand soules Marke the reason Ver. 37. They were pricked in their heart with that which Peter had said And this is Gods vsuall course he sends Iohn Baptist before Christ to preach the Law Why Mar. 1. 2 3. To prepare the hearts of men to receiue Christ. And as the Word seldome preuailes at first to the conuersion of men till the heart be prepared to receiue it so it is certaine that it seldome preuailes to confirme and increase grace vnlesse men come to it with prepared hearts As in prayer it makes much to a mans comfort to prepare himselfe to it so is it also in this duty When the people of God were to receiue the Law God commanded they should prepare themselues to receiue it Exod. 19. 10. Goe to the People and sanctifie them to day and to morrow and let them wash their clothes and be ready on the third day Yea when Samuel offered a sacrifice vnto the Lord at Bethlehem 1 Sam. 16. 5. He sanctified lesse and his sonnes before he called them to it And it is noted as the best thing that was in Iehoshaphat 2 Chron. 19. 3. That he prepared his heart to seeke God The reason of the doctrine is That our hearts are ordinarily profane and vnfit to deale with holy things naturally they are so and by dealing with worldly things they are made so more and more Act. 10. 14. Common and vncleane are made all one Mar. 7. 2 Common hands are vncleane hands and certainly of our thoughts and affections it may more truly be said take them as they are commonly and they are vncleane and profane We must striue to haue other than our ordinary and common thoughts and affections when we are to deale with God or els we shall go about to sow good seed among thornes Ier. 4. 8. Yea worse than so for it is not onely the losse of the seed but the losse of our selues also There must be a proportion kept betweene the vessell and the wine or els both will be lost Luke 5. 37 38. New wine must be put into new vessels so both are preserued Men vse to wash the cups that are to receiue their drinke and the dishes that are to receiue their meat but they haue more need to cleanse and sanctifie their hearts that are to receiue the Word For first the heart is fowler than any cup or vessell can be The heart of man is desperately wicked Ier. 17. 9. Secondly put a cleane thing into an vncleane vessell and it will receiue pollution by it If one that is vncleane touch any of these shall it be vncleane and the Priest answered and said it shall be vncleane Hag. 2. 13. Thirdly the honesty and vprightnesse of the heart giues the price and worth to euery good duty we performe and accordingly God doth esteeme of it Our hearts are like Instruments euer out of tune we must either euery time that we go to serue God take some paines to set them in tune or we shall neuer make good musicke in the eares of God That made Dauid say Psal. 57. 7 8. Mine heart is prepared O Lord mine heart is prepared I will sing and giue praise awake my tongue awake violl and harpe I will awake early The first vse of this Doctrine is to exhort vs not to despise or neglect the Lords preparations When God hath by any meanes fitted after a speciall manner and prepared thy heart vnto his seruice take the time neglect not the opportunity for then shalt thou be able to serue God with more fruit and comfort than at another time strike while the Iron is hot Iames 5. 13. Is any afflicted let him pray Is any merrie let him sing So when God by his corrections hath softned and humbled thy heart then giue thy selfe to reading and meditation of the Word thou shalt profit more by it then a great deale than at another time Psal. 119. 92. Except thy Law had beene my delight I should haue perished in mine affliction He found doubtlesse more sweetnesse in it then than at another time The second vse of the Doctrine is to shew to vs the true cause why we profit so little by the Word and find so small comfort in it surely we seldome or neuer come rightly prepared to it We find great comfort and profit in our prayers when the heart is prepared before this is therefore spoken of a condition required in all those prayers that God will giue gracious answer vnto If thou prepare thine heart and stretch out thine hands towards him Iob 11. 13. Thou wilt prepare their heart thou wilt cause thine eare to heare Psal. 10. 17. So is it with the Word men vse to come to it with common hearts nay oft with worse than common hearts If we had care of this we should find more power and sweetnesse in one Sermon than we are wont to do in an hundred And because we must not serue God onely at such times as he by affliction or such like means hath prepared vs after a speciall manner but as we must pray euery day Pray without ceasing 1 Thes. 5. 17. so must we exercise our selues in Gods word euery day euen of the King it is said He shall read therein all the dayes of his life Deut. 17. 19. and if we come not rightly prepared to it we shall receiue little good by it nay we shall be in danger to receiue much hurt by it As we cannot do the work of our Ministry well vnlesse we sanctifie our selues Sanctifie your selues and prepare your brethren said good Iosia to the Priests 2 Chro. 35. 6. so neither can you do the duty of hearers well vnlesse you sanctifie your selues before you come I will therefore shew you how a mans heart should come prepared to the hearing of the Word that desires to receiue comfort by it what affection and disposition of heart we should bring with vs. We must not come in our sins vnto Gods house but labour to