profitable for him to doe as Christ heere willeth his Disciples viz. lift vp his eyes and behold the regions that is consider the estate and condition of his people and seeke to take particular knowledge of the estate of euery one of his people as Paul did who taught them at Ephesus from house to house Acts 20. 20. and warned euery one of them verse 31. And this will make him diligent and carefull to teach them if he haue any bowels in him This wrought compassion towards the people in our Sauiour Matth 9. 36. When he saw the multitudes that they were as sheepe scattered abroad hauing no shepheard he was mooued with compassion towards them The sixtie one Lecture August 7. 1610. IOHN IIII. XXXVI IT followeth that we proceed now vnto the second argument that our Sauiour vseth to moue his Disciples to zeale in their ministry which is set downe in this verse and that is taken from the reward and comfort they shall be sure to receiue if they be faithfull and painefull in their ministry For our Sauiour continuing the comparison which he had begun in the former verse giueth here three notable encouragements from the example of the haruest-man 1. The haruest man thinketh not much of his toyle and labour because he knoweth he is sure to receiue wages yea better wages and better cheare for haruest-worke than for any other worke in husbandry All men are wont to be liberally minded toward their haruest folke and it is noted for a signe of a cruell and vnmercifull man at that time when God bestoweth his blessings on him with a liberall hand to be hard and miserable toward them by whose seruice and labour hee receiueth them They that tread their winepresses suffer thirst saith Ioh speaking of the cruell oppressour Iob. 24. 11. And Iames 5. 4. Behold the hire of the labourers which haue reaped your fields which is of you kept backe by fraud cryeth and the cryes of them which reaped are entred into the eares of the Lord of hosts And if men be wont to respect their haruest-folke so much then surely saith our Sauiour here my Father will not suffer you that are his haruest-folke to want He that reapeth receiueth wages he that gaineth a soule to God shall be sure to be well rewarded 2. The haruest-man is encouraged to do his worke much more chearefully when the corne that he reapeth is good without weeds heauie in the sheafe and good for the yeeld though it be not his own corne though he receiue no more wages for reaping it than he should doe if it were bad yet doth he his worke farre more chearefully in a plentifull haruest when the corne is good and will yeeld good encrease and profit vnto the owner Yea in such a case when the corne is such as the reaper may fill his hand and the gleaner his lap they that passe by will reioyce and will be ready to encourage the reapers and say The blessing of the Lord be vpon you wee blesse you in the Name of the Lord Psal. 129. 7 8. Now saith our Sauiour the fruit that you shall gather which are the Lords reapers is another manner of graine and fruit than they worke for farre more excellent in nature more durable such as yeeldeth farre greater profit and comfort to the owner of it Whosoeuer reapeth the Lords corne gaineth soules to God shall not only be sure to receiue good wages but gathereth fruit vnto eternall life The fruit of his labours the grace that by his Ministry is wrought in the hearts of men shall neuer perish but endure vnto euerlasting life And therefore saith he it is a shame for you if you take not paines if you doe not your worke dililigently and carefully 3. The haruest-man is encouraged to do his worke to toile and labour in it chearefully because he knowes that when haruest is done they shall haue mirth and ioy he and all his fellow seruants shall be merry together not onely those that haue reaped with him but euen those that did sowe the corne which they haue now reaped shall reioyce as well as they when by the plentifull haruest they shall discerne that their paines and labours they tooke was not lost but hath prospered so well And this custome of making merry and reioycing after haruest we shall finde it hath beene very ancient Esay 9. 3. They haue reioyced before thee according to the ioy in haruest Yea the Lord hath commanded and enioyned his people a publike and solemne reioycing and ordained that the feast of Tabernacles should at this time be kept to that end Deut. 16. 1â—… 14. Thou shalt obserue the feast of the Tabernacles seuen dayes when thou hast gathered in thy corne and thy wine and thou shalt reioyce in this feast thou thy sonne thy daughter thy seruant And verse 15. Thou shalt in any case bee glad Now saith our Sauiour here to his Disciples no haruest-man can haue so great encouragement to his labour in this respect as you may haue for when your worke is done you shall haue great and vnspeakcable ioy yea this shall encrease your ioy you and the Prophets that haue laboured before you in this worke of the Lord and sowed what you shall reape shall meet and make merry together And thus haue I shewed you the meaning and purpose of our Sauiour in these words The principall Doctrine that the Holy Ghost intendeth to teach vs in them is this That the faithfull Minister that laboureth to win soules to God shall be sure to be well rewarded how ill soeuer the vnthankfull world reward him God will certainely reward him For the proofe of the Doctrine obserue it in these two points First that euen in this life while they are doing their worke the Lord hath care to prouide well and liberally for them that they may want nothing while they are doing his worke as the husbandman doth for his haruest-men Secondly that when they haue done their worke the Lord vseth to giue them better wages a greater reward than other of his seruants as the husbandman also doth to his haruest-men The first of these two points if we iudge of it by sense and reason we shall hardly be able to conceiue how it can be true for no kinde of men hath euer seemed to be more neglected of God in this life than the faithfull Minister For the Prophets we know what Stephen saith Which of the Prophets haue not your fathers persecuted And Iames 5. 10. Take my brethren the Prophets who haue spoken in the Name of the Lord for an example of suffering affliction and of patience And for the Apostles hearken what Paul saith 1. Cor. 4. 9. I thinke saith he God hath set forth vs as men appointed vnto death we are made a gazing stocke to the world to Angels and men And verse 11. We suffer hunger and thirst and are buffeted and haue no certaine dwelling place But if we will looke
maketh a man willing to foregoe the things he hath most delighted in as these women did that gaue their looking glasses made of fine brasse the instrument that they had vse of for the dressing and adorning of themselnes towards the building of Gods Tabernacle Exod. 38. 8. It maketh a man carelesse of his worldly ease and peace See what stripes and imprisonment and perils Paul endured that he might profit the Church 2. Cor. 11. 23 26. It maketh a man willing to neglect the comfort of society Paul was content to tarry at Athens alone and to want the comfort of Timothies societie rather than the Church should want his seruice 1. Thess. 3. 1. In a word though a man may lawfully vse and enioy the comforts of this life yet if he cannot sometimes be content to weane himselfe from them and to want them for the Lords sake and his seruice he hath no true zeale nor loue of God in him Nay a man shall neuer haue any sound comfort in Religion till he can say it hath cost him somewhat I will not offer burnt offerings vnto the Lord my God of that which doth cost me nothing saith Dauid 2. Sam. 24 24. No man can enioy this pearle with comfort that prizeth it not aboue all other things and cannot be content to sell all he hath for it rather then he will want it Matth. 13 46. For reproofe of such as pretend they loue the Lord and his Word and yet preferre euery trifle that hath the least shew of profit and comfort before it will suffer nothing for it will foregoe or forbeare no comfort or contentment of this life for it these men shamefully deceiue themselues Matth. 10. 37. He that loueth father or mother more then me is not worthy of me Specially this serueth to discouer the hypocrisie of such as cannot forbeare their sports on the Lords day first they violate the manifest commandement of God who forbids vs to doe that we take pleasure and delight in vpon his holy day and tells vs we doe not esteeme the Sabbath in our hearts as we doe nor honour him in it if we doe that wherein we finde pleasure vpon that day Esay 58. 13. secondly their sin is much increased and aggrauated because they doe it openly and publikely they declare their sin as Sodome they hide it not Esay 3. 9. thirdly they do it in contempt of the Word by the Ministry whereof the vnlawfulnesse of this hath beene discouered vnto them and they haue beene admonished and reproued for it And this as the Apostle saith Rom. 7. 13. makes sinne exceeding sinfull This circumstance made euen the gathering of a few sticks vpon the Sabbath a capitall crime Num. 15. 35. Let them also looke to this that suffer their seruants so to doe and set them on too Followeth the sixth and last property of true zeale He that hath true zeale maketh the reuealed will of God the guide and directour of his zeale Our Sauiour here shewed his zeale in doing the will of him that sent him and finishing his worke Gal. 4. 18. It is good to loue earnestly alway in a good thing saith the Apostle Pro. 19. 2. Without knowledge the minde is not good and he that hasteth with his feet sinneth as the faster a man goeth if he be out of the way the greater his danger is If a man be in the right way he cannot be too forward zealous or precise Psal. 119. 32. To run the way of Gods commandements is a duty and no fault To exhort such as desire to please God to seeke the knowledge of Gods Word Many good soules haue many troubles and discomforts and make their liues farre more irkesome than they need by making conscience and scruple of many things they need not by being righteous ouermuch as Salomon speaketh Eccles. 7. 18. To exhort all men to examine their zeale Zeale if it be not well guided is like a sword in a mad mans hand the most dangerous thing that may be and that that will draw vs into the most hainous sinnes euen to be most bitter enemies and persecutors of Gods truth and seruants Such is their zeale that stand for and vrge so eagerly the traditions of men This zeale was the chiefe cause of the greatest malice that euer was borne to the Doctrine and Church of God the deuout women in Antioch were the fittest instruments the Iewes could vse to persecute the Apostles and expell them out of their coasts Acts 13. 50. and it was Pauls zeale towards God that made him persecute the way of Christ euen vnto the death Acts 22. 3 4. And that that made the Iewes and other enemies of the Gospell to excommunicate Gods seruants and to kill them was this conceit they had out of a blinde zeale that they did God good seruice in it Iohn 16. 2. THE SIXTIETH LECTVRE ON IVLY XXXI MDCX. IOH. IIII. XXXV XXXVIII Say not yee there are yet foure moneths and then commeth haruest Behold I say vnto you Lift vp your eyes and looke on the fields for they are white already to haruest And he that reapeth receiueth wages and gathereth fruit vnto life eternall that both he that soweth and he that reapeth may reioyce together And herein is that saying true One soweth and another reapeth I sent you to reape that whereon yee bestowed no labour other men laboured and yee are entred into their labours OVr Sauiour hauing in the former verses giuen a most plaine demonstration of that ardent desire that was in him to winne soules vnto God doth in these verses labour to stirre vp and kindle the like affection in his Disciples And this he doth by three very effectuall arguments First from the present necessity of their care and diligence because the haruest was now euen ripe and ready for the sickle verse 35. Secondly from the great reward and comfort they should be sure to receiue for doing of this worke verse 36. Thirdly from the easinesse and facility of the labour God required of them verse 37 38. The first of these three arguments taken from this present necessity our Sauiour setteth downe verse 35. by a comparison taken from the care that men haue of their haruest they thinke of it and talke of it and prouide for it euen foure moneths before it come They so cast and dispose of their businesse that they may haue nothing to hinder them in haruest much more will they haue care of it when their corne groweth ripe and ready for the sickle then they will neglect all other businesse and breake their sweetest sleepe and labour early and late and forget their meales to saue and gather their corne And the reason of this care and diligence of men in their haruest workes is the present necessity when the corne is once ripe it will beare no delay because if it be not reaped and inned it is in danger to be lost and spoiled Now saith our Sauiour the
Prophets though they were it may be holier men then they did not see Luke 10. 24. Many points of Gods truth are reuealed now euen to babes which the Patriarchs and Prophets though holy men and highly in Gods fauour saw not It was euer vnlawfull to haue many wiues for it was forbidden to the King himselfe Deut. 17. 17. to multiply wiues And the Lord in the first institution of wed lock when if euer there was most vse and necessity of polygamy for the propagation of mankind made but one woman for one man And why so that he might seeke a godly seed saith the Prophet Mal. 2. 15. Intimating that the seed and posterity that came by polygamy could not be holy or pleasing vnto God Yet neither Iacob nor Dauid knew how hainous that sinne was Iephthah though a rare man for faith Heb. 11. 32. yet vnderstood not the liberty God had giuen him by his Law to redeeme his daughter Leu. 27. 4. nor how lawfull it was for those that were consecrated to God euen for the Nazarite to marry Iudg. 11. 35. Iosiah is praised for destroying those monuments of idolatry that Salomon had set vp though both Salomon himselfe after his repentance and Asa Iehosaphat and Hezekiah all good Kings saw not the necessity of destroying them 2. King â—…3 12 13. 2. Many good reasons may be giuen why learned Diuines in these dayes may know more and haue better iudgement in Religion then the Fathers had 1. They are borne and bred in the knowledge and profession of the truth and haue knowne from their childhood the holy Scriptures which are able to make them wise vnto saluation as the Apostle speaketh of Timothy 2. Tim. 3. 15. whereas most of the Fathers were bred and had liued long in Gentilisme and Heresie before they came to the knowledge of the truth 2. They enioy the benefit both of all the Fathers own labors and of the writings of many other learned men also which the Fathers themselues could not do 3. They haue the helpe both of far better translations of the Scripture then the Fathers could haue and of the knowledge of the tongues also which the chiefe of the Fathers are well knowne to haue been wanting in Thus much for the first vse of this Doctrine The second Vse concerneth vs all for this Doctrine serues to admonish vs that we take heed we make not an Idoll of any man how holy or how good soeuer he be which is then done when we oppose and set the iudgement or practice of any man against the Word of God when we aduance the credit of any man to obscure the glory of God Foure rules I will giue you to direct you in this case 1. Rest not so much on the iudgement aduice or example of the best men but examine them by the Scriptures Follow me as I follow Christ saith the Apostle 1. Cor. 11. 1. and 1. Thess. 5. 21. proue all things and hold fast that that is good For good men haue oft proued Sathans instruments to deceiue others Sathan himselfe did mis-guide Dauid 2. Sam. 7. 3. and the young Prophet was dangerously deceiued euen by the old Prophet who was also a good man 1. King 13. 18. and Peter plaid Sathans part in disswading our Sauiour from suffering Mat. 16. 22. 23. 2. Esteeme not of the excellentest man in the world when his credit is aduanced to obscure Gods glory and truth see how contemptibly the Apostle speaketh of the most excellent teachers in this case 1. Cor. 3. 5 7. Who then is Paul and who is Apollos neither is he that planteth any thing neither he that watereth 3. Count it no great signe of grace to be able to praise and speake well of some good men if thou do it to the discredit of that goodnesse that is in another to praise one Minister with an intent to disgrace and derogate from the credit of thine owne Minister or of any other 4. Count it no iust cause of comfort to be able to loue and commend some good men vnlesse thou be carefull to imitate their goodnesse for this shall increase thy condemnation rather then do thee any good The third vse concerneth them whose iudgement and practice men are in greatest danger to abuse 1. Desire not that any should giue thee the honour that is due to God as to make thy will thy iudgement or practice the rule of his conscience oh shun this by all meanes See two notable examples for thee to follow in this case the one of the Apostles Barnabas and Paul who when the men of Lystra would haue giuen diuine honour vnto them Act. 14. 13. 15. did withall expressions of sorrow and feare and indignation disclaime it and put it from them The other of the twenty foure Elders representing the whole body of the Militant Church of whom we read Reu. 4. 10. 11. that they fell downe before him that sate vpon the throne and did worship him and cast their crownes before the throne saying thou art worthy O Lord to receiue glory and honour They renounced before God their owne glory and ascribed all glory and honour vnto God alone Remember this is the way to bring fearefull ruine vpon thee when thou shalt accept of any honour such as this is as is due to God alone as we may see in the fearefull and shamefull end that came vpon Herod Acts 12. 23. Because he gaue not God the glory but accepted of or at least indured diuine honour to be giuen vnto him 2. Let such as are of note for their knowledge and profession take heed what example they giue It is the Apostles charge 1. Cor. 8. 9 10 11 12. 3. Let superiours especially take heed what example they giue for their inferiours will be ready to do as they do though it be to the manifest perill of their owne soules THE NINTH LECTVRE ON MARCH XXVIII MDCIX IOH. IIII. XIII XIIII Iesus answered and said vnto her whosoeuer drinketh of this water shall thirst againe But whosoeuer drinketh of the water that I shall giue him shall neuer thirst but the water that I shall giue him shall be in him a Well of water springing vp into euerlasting life WE haue heard in the two former verses that this poore woman of Samaria could neither vnderstand nor belieue that which Christ had said vnto her but reasoned and disputed against it yet doth not our Sauiour giue her ouer for this her blockishnesse and infidelitie but as he that came to seeke that that was lost still continueth to labour with her to bring her to an admiration and desire of grace which taking the present occasion from the Well where he now sate and the water which this woman came to fetch he calleth the water of life Now whereas she had falsly boasted that Iacob was their father and gaue them that Well and had asked him whether he were greater then Iacob he neither denyeth that which she had falsly
affirmed nor is he offended with her for so odious a comparison neither doth he in plaine termes affirme himselfe to be greater then Iacob because she was not yet fit to heare that that might haue bred in her some suspition of vaine-glory in him and made her vnwilling to haue any further speech with him but he proueth the water that he had to giue viz. the grace of his holy spirit to be farre more excellent then the water of that Well or then any water Iacob had to giue by an argument taken from a farre more excellent effect that this water had aboue any other water in the world besides As if he should haue said whereas one principall vse that the water of this Well in these hot countries serueth for is to quench the thirst Iacob himselfe and his children c. did drinke of it the water that I haue to giue is farre more excellent for this vse for this water will not so quench the thirst but a man that hath drunke of it shall within a while be as thirsty againe as if he had neuer drunke because the moisture and coolenesse thereof will be by the heat that is in him consumed and dried vp but he that hath once drunke of the water that I haue to giue shall be so satisfied with it as he shall neuer thirst againe because the coole moisture that it yeeldeth can neuer be by any heat dried vp but shall be in him as a fountaine that will neuer leaue springing till it haue brought him to euerlasting life So that in these words there be three principall points that offer themselues to our consideration 1. That as the body so the soule of euery man is subiect to a kinde of thirst 2. That no wordly thing can perfectly and fully quench this thirst that the soule of man is subiect vnto 3. That the spirit of grace which our Sauiour calleth here the water of life is able fully and perfectly to quench the thirst that the soule of man is subiect vnto Of these three points we will consider in that order that I haue propounded them in And first from this that our Sauiour makes this a principall vse that the water of life the Spirit of God serueth vnto to quench the thirst we learne That as the body of man through the heat that is in it partly naturall partly accidentall is subiect vnto thirst which if it be extreme is one of the most painfull and intolerable passions that it endureth in this life so is the soule of euery man through the heat that it feeleth when it shall apprehend the anger of God due to him for sinne subiect vnto thirst that is to such a desire of comfort against Gods wrath as is neuer a whit lesse but much more painfull then the thirst of the body is For the thirst that the body is subiect vnto how intolerable it is when it groweth to extremity though I need alledge no proofe but common experience which hath found it to be more violent and intolerable then hunger is we may see it in two examples The one of Sampson who though he were so strong and valiant that he could alone with the iaw of an asse slay a thousand Philistims Iudg. 15. 15. yet could he not vanquish nor endure this passion but was afraid he should haue died of thirst and cryeth earnestly to God for helpe against it Iudg. 15. 18. And our blessed Sauiour that was neuer heard to complaine of any other bodily torment that he did endure He gaue his backe to the sâ—…iters as the Prophet speaketh Esa. 50. 6. and his cheekes to them that plucked off the haire he hid not his face from shame and spitting He was oppressed and he was afflicted Esa. 53. 7. yet he opened not his mouth he was brought as a lambe to the slaughter and as a sheepe before her shearers is dumbe so he opened not his mouth Yet feeling the extremity of this passion immediately before his giuing vp the ghost he cryed out and that with a lowd voice as may appeare by comparing Mat. 27. 48. with Iohn 19. 28. I am a thirst And that the soule euen the soule of euery man first or last shall be subiect vnto thirst that is to such a desire of comfort against Gods wrath as is painfull and intolerable is most euident See the proofe of it in three conditions and estates of men 1. All Gods Elect those poore and brokenhearted ones that Christ was sent to be a Sauiour vnto are said to haue had this thirst in them before they could haue any benefit by him Dauids soule panted after God as the chased Hart doth after the water brooks Psal. 42. 1 〈◊〉 his soule thirsted for God And euery one that thirsteth and none but he is inuited Esa. 55 1. to partake of all the comforts of the Gospell And he only hath a promise to be satisfied with righteousnes to be comfortably assured of his righteousnes before God which consisteth in the pardon of his sins the imputation of Christs righteousnes vnto him that doth hunger and thirst after it Mat. 5. 6 2. Such of the wicked as haue bin most prophane desperat deriders and contemners of al piety and religion haue ost euen in this life had such a sore and intolerable thirst vpon them that had they had all the kingdomes of the world they would haue giuen them for a little comfort against the sense of the wrath of God See the proofe of this Amos 8. 11. The Lord speakes of wicked men that shall wander from sea to sea and from the North to the East and shall run to and froto seeke some comfort out of the Word of the Lord and shall not find it In that day saith he shall the faire virgins and the young men who for the most part sinne with a high hand in open contempt of piety perish for thirst Euen such as haue most hardned their hearts against Gods feare the Lord is able to bring to this thirst The mouth of the Lord hath spoken this and his hand hath fulfilled it vpon many a one 3. Such of the wicked as neuer feele any thirst in this life but liue and die like senslesse beasts as many thousands doubtlesse doe shall be sure to feele it in so much the greater extremity in the life to come See the proofe of this in Luke 16. 24. The rich man whose life was full of pleasure and who was all that while neuer troubled with this thirst in hell was so tormented with it that he cryed for Lazarus the man against whom he had shewed most cruelty To dip the tip of his finger in water and coole his tongue The reason of this if we will enquire into it we shall find to be this that as the extremity of bodily thirst groweth from some distemper of heat so is it also with this thirst of the soule 1. The sense of sinne and of Gods anger
conscience 3. Or if euer they had this thirst and haue now quenched it with worldly comforts they shall surely thirst againe and that in a more vehement and intolerable manner then euer they did before See this iudgement threatned against them that make vp the breach that God hath made in their conscience with vntempered morter Ezech. 13. 13. Therefore thus saith the Lord God I will euen rent it the wall that was thus daubed with vntempered morter with a stormy winde in my fury and there shall be an ouerflowing shoure in mine anger and great hailestones in my fury to consume it The Reasons of this Doctrine are these 1. If there were neuer so good suâ—…iciency in worldly comforts yet cannot a man be sure to haue them when he shall stand most in need of them for the satisfying of the thirst of his soule for the Lord deales oft with men in this case as he dealt with Iacob Gen. 32. 24. he wrestleth with them and smites them in the night and when they are alone when neither their companions nor other meanes of worldly comfort are at hand 2. Say a man enioy them in great abundance yet in that case a man shall not be able to relish them or feele any comfort in them See an experiment of this when God had awakened the conscience of Belshazzar and summoned him to iudgment and therby smitten his heart with deadly terrors Dan. 5. 5. 6. neither the vine nor any of the exquisite dainties nor all the pleasant compahe had at his great feast could yeeld him any comfort hee could relish no sweetnesse in them yea by how much the more a man hath delighted in them in former times by so much the more he is wont to distaste refuse and ab horre them in this case The soule in that case is apt tâ—… refuse these comforts and to loath them Psal. 77. 2. That which the Prophet saith of gold and siluer Ezek. 7. 19. that in the day of extreame anguish men can take no comfort in them but shall be willing to cast them into the streete and put them out of their sight the same may likewise be said of all worldly comforts Merry talke and musicke at that time will be but as the casting of vineger vpon nitre as Salomon speaketh Pro. 25. 20. So that a man may fitly compare all these comforts to that broken staffe or reed mentioned 2 Reg. 18. 21. Vpon which if a man leane it will goe into his hand and pierce it 3. Say a man in this case enioyed all worldly comforts and did also esteeme as much of them then as euer he did yet is it not possible they should be sufficient to quench the thirst that is caused by the sense of Gods anger for God only is able to cure the wounds that he hath made hee maketh sore and bindeth vp saith Eliphaz Iob 5. 18. he woundeth and his hands make whole So that that which is said of riches Pro. 11. 4. may be said of all other worldly comforts They auaile not in the day of Gods wrath The vse of this doctrine is not to worke despaire or dismay any whose hearts desire is to please God for to their comfort I may say as Ezra 10. 2. There is hope in Israel concerning this Zach. 13. 1. There is a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sin and for vncleannes But to exhort euery man 1. To make lesse account of all worldly comforts and to esteeme better of the water of life I denie not but we may take comfort in these things 1 Tim. 6. 17. they are giuen to vs in abundance to enioy But wee must take heed of trusting in them or making them our onely comfort Consider what the Apostle writes 1 Cor. 7. 29. 31. They that haue wiues should be as though they had none and they that reioyce as though they reioyced not and they that bay as though they possessed not and they that vse this world as not ouer-using it for the fashion of this world passeth away We should vse also the comforts of this life with so indifferent a minde that they be no clogs vnto vs to hinder vs in the way vnto a better life Oh the misery of them that haue no comfort but in their wealth or in their company or in their pleasures To them we may say as Psal. 4. How long will ye loue vanity and follow after leasing Ionah 2. 8. They that obserue these lying vanities forsake their owne mercy 2. To get without delay assurance to our soules of our interest in Christ from whom onely this water of life which quencheth the thirst of the soule is to be had according to the counsell of the Psalmist Psal. 2. 12. Kisse the Sonne least he be angry and ye perish from the way when his wrath is kindled but a little blessed are they that put their trust in him Lecture the tenth Aprill 4. 1609. IOHN IIII. XIIII IT followeth that we proceed to the third point which I told you was to be obserued in this and the former verse namely That the Spirit of grace which our Sauiour here calleth the water of life is able fully and perfectly to quench this thirst that the soule of man is subiect to for our Sauiour here saith that whosoeuer drinketh of the water that he would giue him should neuer thirst and giueth a reason why he can neuer be a thirst againe The water that I shall giue him shall be in him a Well of water springing vp into euerlasting life Now that we may build vpon a sure foundation we must call to mind that which I told you in the handling of the 10. Verse that by this water of life is meant the Spirit of God This was then proued euidently by two places Esa. 44. 3. I will powre water vpon the thirsty and flouds vpon the drie ground I will powre my spirit vpon thy seed and my blessing vpon thy buds and Ioh. 7. 38. He that belieueth in me out of his belly shall flow riuers of water of life Verse 39. This spake he of the spirit which they that belieued in him should receiue So that when our Sauiour saith here whosoeuer drinketh of the water that I shall giue him shall neuer thirst it is as if he should haue said thus in plainer termes Whosoeuer shall receiue the Spirit of regeneration which I shall giue him and which none can receiue but by me and through my merits shall neuer be more a thirst that is he shall not onely obtaine sound and perfect peace in his conscience against the apprehension of Gods wrath due to his sinnes but this peace and comfort of his conscience shall neuer die nor decay in him he shall neuer fall into a deadly thirst againe nor into that painefull and intolerable desire of comfort against Gods wrath that he was subiect to before For that seed of God and Spirit
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
gifts of God as accompany an effectuall calling are without repentance Euery good and perfect gift saith the Apostle I am 1. 17. and what he meanes by the perfect gift hee expounds verse 18. viz. the grace of regeneration is from aboue and commeth downe from the Father of lights in whom is no variablenesse neither shadâ—…w of changing Though wee be wonderfully vnconstant and changeable yet is there not so much as a shadow of changeablenesse in the Lord in this case Insomuch as we may conclude this first reason with the words of the Psalmist in Psalme 118. 2 3 4. Let Israel now say that his mercy endureth for euer Let the house of Aaron now say that his mercy endureth for euer Let them now that feare the Lord say that his mercy endureth for euer 2. The power that is in God to performe what hee hath promised 1. Peter 1. 5. Wee are kept by the power of God through faith vnto saluation And this reason our Sauiour giueth in Iohn 10. 28. They shall neuer perish neither shall any plucke them out of my hands verse 29. My Father which gaue them me is greater then all and no man is able to plucke them out of my Fathers hands For any strength that is in vs alas we might fall quite away euery day considering the temptations that wee are subiect to but this power of God is that that keepes vs from falling irrecouerably Psal. 37. 24. Though hee fall hee shall not bee cast off for the Lord putteth vnder his hand Wee our selues are apt enough alas to lose that grace wee haue receiued but the power of God preserueth vs and the weaker we are the more is Gods power glorified in preseruing vs. To which purpose that may bee applyed 2. Cor. 4. 7. But wee haue this treasure in earthen vessels that the excellency of the power may bee of God and not of vs and 2. Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakenesse 3. The prayer and continuall intercession that Christ maketh for vs. For as he prayed for Peter and that was the cause why he though he fell grieuously yet he lost not all grace Luke 22. 31 32. so he hath prayed for all the faithfull Iohn 17. 20. Neither pray I for these alone but for them also which shall beleeue on me through their word And this is a principall part of the prayer that he made for them verse 11. Keepe them in thy name euen them whom thou hast giuen mee verse 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill And this intercession is continuall Heb. 7. 28. Hee is able perfectly to saue such as come to God by him seeing he euer liueth to make intercession for them And these are the Reasons why though we fall we cannot loose quite that grace that we haue receiued The Vse that this Doctrine serueth vnto is 1. To worke in vs a loue and desire of grace and the meanes of grace In worldly things we loue certainties and perpetuities therefore though there be more vse of ready money for the present yet men rather desire land then money Behold there is no certainty nor durablenesse in any blessing but this Our Sauiour cals all the profits of this life another mans goods because we haue no certainty but they may we know not how soone be taken from vs and bestowed on another but grace he cals our owne Luke 16. 12. Therefore nothing but grace onely can be called durable riches Prou. 8. 18. Therefore our Sauiour saith Ioh. 6. 27. Labour not for the meate which perisheth but for the meate which endureth vnto euerlasting life Indeed if it were true as the Papists and some others say that grace may be lost there were the lesse cause to desire it for what inward peace or ioy could wee haue in this case without certainety but this ministers vnspeakeable comfort to the soule that when we once know we haue grace we may be sure we shall neuer loose it And as I said this should make vs in loue with grace so should it with the meanes of grace euen the ministery of the Word which is called the ministration of the spirit 2. Cor. 3. 8. We reade of the foolish Virgins when they came to their fellowes to aske some oyle they receiued this answer Matth. 25. 9. Goe yee to them that sell and buy for your selues Behold we are they that fell this oyle there is no man here so void of grace but may conceiue assured hope to obtaine it if he can submit himselfe as he ought to the meanes of grace Esay 55. 3. Heare and your soules shall liue And therefore if God shall begin now or at any time to touch and draw thine heart struggle not against this worke of his as many doe Heb. 3. 7 8. To day if ye will heare his voice harden not your hearts as in the prouocation in the day of temptation in the wildernesse Stand not our against God but yeeld thy selfe and say to him as Cant. 1. 4. Draw me and we will runne after thee 2. To exhort euery man to try the good things that are in him whether they be of nature or grace This duty we are oft exhorted to 2. Cor. 13. 5. examine your selues saith he whether ye be in the faith proue your selues especially when we are to renew our Couenant with God in the Sacrament 1. Cor. 11. 29. To perswade thee to this duty Consider 1. There may be good things in a naturall man Say not with thy selfe I haue some good things in me and therefore I haue the Spirit of God because the Scripture saith of them that are meere naturall men that of them there is not one that doth good no not one Rom. 3. 12. that we are not sufficient of our selues to thinke a good thought 2. Cor. 3. 5. And the Apostle saith of himselfe that he knew that in him that is in his flesh in his vnregeneratc part and so farre forth as he was a naturall man there dwelleth no good thing Rom. 7. 18. Deceiue not thy selfe by the mis-vnderstanding of these places For though it be true that no naturall man can doe any thing that is truely good pleasing vnto God a corrupt tree cannot bring forth good fruit saith our Sauiour Matth. 7. 18. yet may there be in a meere naturall and carnall man such things as are naturally and in themselues good things and commanded of God I tell thee there may be good things in a naturall man who besides the corruption of nature hath also some remnants of Gods Image in him Euery man that commeth into the world hath some light in him Iohn 1. 9. Euery man is made after the similitude of God Iam. 3. 9. 2. It will yeeld thee vnspeakeable comfort if thou canst finde by due triall that thou hast indeed receiued the Spirit of God Gal. 6.
and certaine note of the true Church as we see here in the argument Christ vseth to prooue the Church and worship of the Iewes to be the true worship and Church of God For saluation is of the Iewes This was the chiefe priuiledge the chiefe badge and cognisance of the old Church that the Oracles of God were committed to them they enioyed the true Doctrine of saluation Psal. 147. 19 20. Rom. 3. 2. And thus doth the Apostle describe the true Church vnder the Gospell he calls it the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone Ephes. 2. 19 20. He calls it also the pillar and ground of truth 1. Tim. 3. 25. Lecture the sixe and thirtieth December 26. 1609. THe two first parts of this Verse we haue already finished and are now to proceed to the third and last viz. The Reason whereby Christ iustifieth the worship which the Iewes did vnto God in these words Saluation is of the Iewes wherein two things are to be obserued 1. What hee meanes here by Saluation 2. How this Saluation that he speaketh of is said to be of the Iewes By Saluation in this place is meant the Word of God and the Ministry thereof as may appeare by these three Reasons 1. The Saluation here spoken of is that whereby the Iewes knew how to worship God aright else there had beene no consequence in this Reason wee worship that wee know For saluation is of the Iewes q. d. Because wee haue Saluation Now the onely meanes whereby the Iewes knew how to worship God aright was the Word 2. This Saluation here spoken of was the chiefe prerogatiue whereby the Lord did preferre the Iew before the Samaritan and all other nations and so is it mentioned here And the chiefe prerogatiue of the Iewes was the Word Psal. 147. 19. Hee sheweth his Word to Iacob his statutes and his iudgements to Israel verse 20. He hath not done so with any other nation neither haue they knowne his iudgements And Rom. 3. 2. The chiefe preferment of the Iewe was this because to them were committed the Oracles of God 3. The saluation here spoken of is that that was to be deriued from the Iewes to Gods people of all nations And what was that The Law shall goe from Zion and the Word of the Lord from Ierusalem Esay 2. 3. And the reason why it is so called is for that it worketh the saluation of men Which teacheth vs That the Word of God and the Ministry thereof is the saluation of men See for proofe of this what titles are giuen to it by the Holy Ghost 1. It is called the Word of grace Acts 20. 32. 2. It is called the Word of life Phil. 2. 16. Iohn 6. 68. 3. It is called the grace of God Titus 2. 11. 4. The Kingdome of God Matth. 21. 43. The Kingdome of God shall be taken away from you and giuen to a nation c. 5. Saluation it selfe and euerlasting life here and Heb. 2. 3. Act. 28. 28. Iohn 12. 50. I know that his commandement that is his Word which he hath commanded me to teach is euerlasting life These are vnproper and strange speeches to be spoken of the Word yet are they farre more effectuall to set out the dignity and excellencie of the Word then if the Lord should haue said onely in plaine termes that it is the meanes and worker of our saluation Before I come to shew the Reasons why it is so called I will answer three questions and doubts that may arise in your minds which may hinder you from vnderstanding aright and conceiuing the meaning of this Doctrine 1. Can none be saued that want the Word To this I answer It cannot be denied but some haue attained to saluation that neuer enioyed the Word Neither must we imagine that God either could not nor neuer did saue any without the Word or that all they are to be iudged to be in the state of damnation that either in times past or at this day liue and die in those places where the light of the Word did neuer shine For God is able to doe whatsoeuer it pleaseth him Psal. 115. 2. He hath appointed meanes not to tie himselfe but vs onely vnto them and as the inuisible Church the company of Gods Elect is a Catholique Church in all ages and in all places so in such times and places as he hath denied the Word vnto he hath beene wont to saue his Elect without the Word While his people were in the wildernesse where they could not haue the ordinary meanes of tillage God did feed them extraordinarily and gaue them bread from heauen Iohn 6. 31. So Rahab had faith euen while she dwelt in Iericho Heb. 11. 31. And the Wise men of the East before they came to Iudaea Matth. 2. 2. 2. Shall all be saued that haue the Word that reade it that heare it that professe it To this I answer That it is certaine all are not saued that enioy the Word For in all ages there haue beene many that haue liued vnder most faithfull and profitable Ministers and haue heard them also ordinarily and yet haue not beene saued such an one was Iudas Iohn 6. 70. Yea the most part of them that haue enioyed the Word haue missed of saluation In so much as in all ages the best of Gods seruants haue had cause to complaine as Esay 53. 1. Who will belieue our report And to whom is the arme of God reuealed Yea it may well be that those that haue enioyed the Word most abundantly may be farre worse men for all kind of wickednesse then such as neuer heard the Word in their liues So it is said of Ierusalem that it exceeded Sodome in all kind of abominations Ezek. 16. 48. The Word vseth not to saue any vnlesse it be by preaching opened and applied Acts 8. 31. 1. Cor. 1. 21. For it saues none but such as can vnderstand belieue and obey it It saueth none but Gods Elect. Onely those that God hath ordained vnto life shall profit by it shall finde it effectuall to their saluation Acts 13. 48. The rest cannot profit by it Many are called but few are chosen Matth. 22. 14. The rest shall be made worse by it The Word of God is like vnto the water of iealousie mentioned Numb 5. 27. 28. When it is receiued into an honest and good heart it doth it good and makes it fruitfull when into a corrupt heart it rotts it and makes it worse 3. Is the saluation of any to be ascribed to the Word it selfe or any vertue that is in it To this I answer That 1. The saluation euen of those that are saued by the Word is not to be ascribed to the Word it selfe or any vertue that is in it as if it were to be accounted the author and worker of any mans saluation 1. The glory of this
and mighty in operation Heb. 4. 12. that it conuerteth the soule Psalm 19. 7. that it is the power of God vnto saluation Rom. 1. 16. that it is able to saue our soules Iames 1. 21. that it is able to make vs wise vnto saluation 2. Tim. 3. 15. This power and ability that is in the Word to saue may bee seene in foure cases 1. It is able to enlighten and bring vnto sauing knowledge the simplest that shall heare and reade it with an honest heart Psalm 19. 7. and 119. 130. 2. It is able to reforme the heart and life of him that hath the strongest corruptions and greatest temptations if hee giue himselfe to the hearing and reading of it with a good heart euen the young man may reforme his waies if he would take heed to them according to the word Psal. 119. 9. 3. It is able to comfort and reuiue the heart that is most cast downe either with inward or outward afflictions I create the fruit of the lips the liuely voice of the Ministry peace peace to bee the meane of abundant and constant peace to him that is farre off and to him that is neere to euery one of mine Elect both Gentile and Iew saith the Lord and I will heale him Esay 57. 19. 4. It is able to preserue and add knowledge and grace to them that haue best profited I commend you to God and to the Word of his grace which is able to build you vp Acts 20. 32. And Marke 4. 24. to you that heare shall more be giuen 3. Because it is the onely euidence that we haue to shew and whereby we claime eternall life and whereby also we may be able to hold and defend the right we haue vnto it against Sathan himselfe Psal. 119. 111. Thy Testimonies haue I taken as an heritage for euer As the deeds and euidence of mine eternall inheritance The truth of this appeares in two points 1. It is the onely ground of our faith and is therefore called the Word of faith Rom. 10. 8. Whatsoeuer we belieue concerning our eternall saluation is but a deceiueable fancie vnlesse it be grounded vpon the Word Vnlesse by the Word we know that Iesus Christ the Sonne of God hath satisfied Gods iustice for vs that through him wee haue obtained remission of all our sinnes we can neuer haue any comfort in the hope of our saluation through the patience and comfort of the Scriptures we come to true hope Rom. 15. 4. When the Apostle Peter had spoken 2. Pet. 1. of the ground of all that hee had taught the Church concerning Christ and their saluation and said verse 16. hee had not followed therein cunningly deuised fables such as many of the chiefe points of deuotion in the Romane Church which pretends to be built vpon Peter is grounded vpon he tells them verse 19. what is the sure rule and ground to bee followed and rested vpon in this case We haue saith he a more sure word of Prophecie c. And as it is the onely ground of our faith so is it Secondly the onely Touch-stone whereby we may trie and surely know that we are in the right way to saluation whether our faith repentance loue and workes be such as God will accept of Iohn 3. 21. by our comming vnto this light our deeds shall bee made manifest that they are wrought according to God and by no other way Lecture the seuen and thirtieth Ianuary 2. 1609. IT remaineth now that we make Vse of the former Doctrine and so proceed to finish that which remaineth in this Text. The Doctrine which wee heard the last day serueth principally for two Vses First to worke in euery one of vs an high estimation and loue of the Word of God Euery man desires to be saued And indeed what is all our wealth and brauery and mirth we enioy here if in the end our soules be not saued Matth. 16. 26. Well as thou esteemest and louest and desirest the saluation of thy soule so must thou esteeme of the Word of God The Word as thou hast heard is the saluation of man It is the onely euidence any man can haue to shew for his eternall inheritance It is the field wherein this inestimable treasure of eternall life is to bee found Iohn 5 39. Search the Scriptures for in them yee looke to finde eternall life It is able to make thee wise vnto saluation how simple soeuer thou be It is able to conuert thy soule and reforme thy life how strong soeuer thy corruptions or tentations be It is able to giue thee comfort in any affliction how bitter or heauie soeuer they be Yea if euer thou be saued the Word must saue thee There is nothing vnder heauen so necessary nothing that we may not better want then the Word This is the thing our Sauiour spake of when he said Luke 10. 42. One thing is needfull Mary hath chosen the better part c. If God haue giuen thee a heart to beleeue this thou wilt esteeme of it as Dauid did Psal. 119. 72. The Law of thy mouth is better to me then thousands of gold and siluer And verse 97. O how loue I thy Law So that of all such as care not for the Word I may boldly say as Psal. 119. 155. Saluation is farre from the wicked for they seeke not thy statutes And Acts 13. 46. They that put it from them iudge themselues unworthy of euerlasting life Now because euery man pretends that he esteemeth highly of the Word and there is no man so vile will some say but he loues the Word I will giue you some notes whereby men may trie whether they esteeme of Gods Word as they ought and loue it indeed 1. He that esteemes the Word as he ought will heare it when he may not onely sometimes when he hath nothing to doe else but constantly as his chiefe worke and for the loue of it neglect other things this is that that Salomon saith Pro. 23. 23. Buy the truth and sell it not By this note our Sauiour commends Mary not as for doing more then she was bound to doe but for esteeming of the Word as she ought Luke 10. 42. Not onely they that will not heare it at all but they that heare it seldome that suffer euery worldly businesse and occasion to withdraw them from it will be found not to haue esteemed it Heb. 2. 3. How shall wee escape if we neglect so great saluation 2. He that esteemes the Word as he ought will exercise himselfe in the reading of it Though he be an ordinary hearer of the best Ministry vnder heauen yet he must not rest in that but exercise himselfe in the reading of it get him a Bible and either reade it himselfe or get some other to reade it to him It is a commandement that God layeth vpon the King himselfe that though he aboue all others might best pleade want of leasure though he enioyed the ordinary
and seruice to follow precisely the direction of his Word Deut. 4. 2. Yee shall put nothing to the Word that I command you nor take ought therefrom that yee may keepe the commandements of the Lord your God which I command you I answer this was no will-worship neither did they in this more then they were bound to doe for 1. The seruice it selfe that they did to God was expresly and particularly commanded and not of their owne deuising Leuit. 1. 3. A law was set downe for voluntary offerings They that would offer of their owne voluntary will are expresly limited what they should offer and where and how 2. Though there were no particular and expresse commandement for these persons to doe this seruice yet there was a generall commandement that bound them to doe it if their health and ability and necessary occasions would permit them There was a generall commandement that bound them to doe God what seruice they were able to doe Thou shalt loue the Lord thy God with allthine heart and with all thy soule and with all thy might Deut. 6. 5. Which law our Sauiour giueth for the summe of the first Table Matth. 22. 37. The Lord did not expresly command them this seruice 1. Because he would not be burdensome vnto them women and children might haue many iust lets 2. Because he would try their loue The like we may say for the Sabbath God hath expresly commanded vs no more but one day in seuen to rest from our labours and spend in his seruice Exod. 20. 9 10. 1. Because he would not haue his seruice burdensome vnto vs. 2. To try our loue and what we will doe voluntarily for he taketh great pleasure in a voluntary and free seruice The children of Israel brought a willing offering vnto the Lord euery man and woman whose heart made them willing to bring for all manner of worke which the Lord had commanded to be made by the hands of Moses Exod. 35. 29. Therefore Dauid vowed this to God Psal. 54. 6. I will sacrifice freely vnto thee He and the people reioyced and found wonderfull comfort in this when they had offered willingly 1. Chron. 29. 9. While Anna gaue sucke she knew she was not bound to go to the feast shee said to her husband I will not goe vp till the childe bee weaned 1. Sam. 1. 22. The iourney was long and she was to tarry long there but when she was free from that necessary let she knew she was bound to goe euery yeere and shee missed not So that as they that can pleade iust necessity to keepe them from Sermons on the weeke day shall bee held excused so they that are not withheld by any such necessity and vse their liberty as an occasion to the flesh Galathians 5. 13. shall bee iudged voyde of all loue to God and his Word if they neuer heare the Word but vpon the Sabbath Take heede therefore of pretending necessitie in this case say not thou wouldest goe to the Sermon but thou canst not spare so much time If thou canst spare euery weeke as much time in the alehouse or in some vnnecessary recreations or canst spare so much money as can be gotten in this time in sundry idle and vnnecessary expences and canst not spare so much to goe to a Sermon thou art no better then an Hypocrite 4. Euen they whose necessity will not permit them to frequent the publike assemblies on the weeke day yet are bound to nourish in themselues a willing minde to doe it if they were able they should be willing euen aboue their power 2. Cor. 〈◊〉 3. They should desire that liberty that others enioy this way in this case I may that to euery one which in another case the Apostle saith to the seruant if thou maist bee made free vse it rather 1. Cor. 7. 21. and esteeme it a iust cause of griefe to them that they haue not that liberty to follow the meanes of their spirituall comfort as others haue we should all striue to be so affected towards the Lords Tabernacle as Dauid was when he said How amiable are thy Tabernacles O Lord of hostes My soule longeth yea euen fainteth for the courts of the Lord my heart and my flesh cryeth out for the liuing God Psalme 84. 1 2. Euery man is bound to esteeme it a great happinesse to enioy that liberty that he may oft resort to Gods House and to count that time of all other best spent and most to his profit and benefit that is spent in Gods seruice Prouerbs 8. 33 34. Heare instruction and bee wise and refuse it not Blessed is the man that watcheth daily at my gates Psalme 27. 4. One thing haue I desired of the Lord that I will seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple Luke 10 42. One thing is needfull Mary hath chosen the better part which shall not be taken away from her Euery man is bound to esteeme this the true and proper end of his being here to get grace and saluation and to thinke them happier then himselfe that may enioy more liberty this way then he doth and though he cannot in person be present with them yet to be with them in heart and desire and to say with Dauid Psal. 84. 4. Blessed are they that dwell in thy house So that of them that are glad of any businesse or excuse to keepe them from the Sermon and count them fooles that take more paines this way then themselues we may boldly say their hearts are not vpright within them 5. They that with an honest heart doe vse to spare some time from their callings to employ this way shall not need to feare that this will bring them to beggery For 1. Godlinesse hath the promise of the life that now is as well as of that that which is to come 1. Tim. 4. 8. And there is generall promise made to all that feare God they that seeke the Lord shall not want any good thing Psalme 34. 10. No rich man vnder heauen can bee so assured that hee and his shall be preserued from beggery as euery poore Christian may be 2. There is a speciall promise this way made to this part of godlinesse aboue all other that they that can make more account of Religion and Gods seruice then of earthly things shall be sure not to be loosers thereby Psal. 119. 165. Great peace haue they which loue thy Law and nothing shall offend them Matth. 6. 33. First seeke the kingdome of God and his righteousnesse and all these things shall be added vnto you and 19. 29. Euery one that hath forsaken houses or brethren or sisters or father or mother or lands for my Name sake shall receiue an hundred fold and shall inherit euerlasting life 3. God hath made these promises good by prouiding miraculously this way for such as
God he is a iealous God he will not forgiue your transgressions nor your sinnes durst neuer speake thus boldly and familiarly vnto God if they were not certaine of his fauour and of the forgiuenesse of their sinnes for that is the onely ground of this boldnesse and familiarity with God Heb. 10. 22. Let vs draw neare with a true heart in assurance of faith sprinkled in our hearts from an euill conscience 4. The fourth is willingnesse and desire to dye Faith freeth the heart from the feare of death and makes a man willing yea desirous to dye This we shall obserue in sundry of the Martyrs that when death hath come to them in his most ougly shape they haue not feared him but insulted ouer him and as Eliphaz saith Iob 5. 22. They haue laughed at destruction Thus Paul brings in the faithfull defying and insulting ouer death 1. Cor. 15. 55. O death where is thy sting O graue where is thy victory verse 57. Thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. Yea they haue beene so farre from fearing death that they haue imbraced it when it came and desired it earnestly This we shall see in Simeon so soone as he had seene Christ he bursts out into this prayer vnto God Luk. 2. 29. Now lettest thou thy seruant depart in peace according to thy Word And Paul Phil. 1. 23. I desire to be dissolued and to be with Christ which is best of all Yea he makes this the disposition of all the faithfull 2. Cor. 5. 〈◊〉 Therefore wee sigh as those that beare a great burden vers 4. desiring to be clothed with our house which is from heauen And indeed there is neuer a faithfull man but though he find in himselfe sometimes a feare of death yet before he goes from hence his Faith will free him from this feare and make him willing and desirous to dye marke the perfect man and behold the vpright for the end of that man is peace Psal. 37. 37. Now it were not possible the faithfull should thus be freed from the feare of death should thus desire to die seeing they know Heb. 2. 14. that Sathan hath the power of death and Heb. 9. 27. After death comes iudgement if they were not fully assured of their saluation and this reason the Apostle giues 2. Cor. 5. 6. 8. therefore we are alwaies confident knowing that while we are at home in the body we are absent from the Lord wee are confident I say and willing rather to be absent from the body and to be present with the Lord. Lecture the seuentie foure December 4. 1610. IOHN IIII. XLII I Haue already proued vnto you that by Faith a man may be assured and certainely perswaded of his saluation both by the confession of the faithfull and by the effects it workes in the heart that hath receiued it Now let vs vs come to the reasons why they that haue Faith may be so certaine and assured of their saluation yea cannot but be certaine of it And the first Reason is because this perswasion is grounded vpon the testimony of Gods Word that cannot deceiue them therefore there is certainty in it May not a man be fully assured of that which he hath Gods Word for There is no such certainty in the knowledge that is gotten by sense obseruation experience or any other way as in that that is grounded vpon Gods Word â—…sal 93. 5. Thy testimonies are very sure saith Dauid Now the true beleeuer doth not build his perswasion vpon any deceiueable fancy but vpon Gods Word onely the Faith of the Elect is therefore called the Faith of truth 2. Thess. 2. 13. and the Word is called the Word of Faith Rom 10. 8. Therefore saith David speaking of the ground of his confidence Psal. â—…0 10. I will reioyce in God because of his Word in the Lord will I reioyce because of his Word And Psal. 130. 5. I haue waited on the Lord my soule hath waited and I haue trusted in his Word If a man cannot proue by Gods Word that Christ dyed for him that his sinnes are forgiuen that he is one that shall be saued his perswasion of it is but a fancie it is no Faith he can haue no assurance or certainety of it specially in the time of tentation Saâ—…han will be beaten backe no way but by this sword of the Spirit Ephes 6. 17. As Christ resisted him Matth. 4. 4. 7. 10. so must we But if a man can proue by the Word that Christ dyed for him that his sinnes are forgiuen him that he shall be saued then may he be fully assured indeed then shall he haue no cause to doubt of it Now God hath giuen vs his Word to assure vs of this and put vs out of doubt in this matter The Apostle makes this the reason why God made a new Couenant with vs abolished the Couenant of workes and gaue vs the Couenant of grace and promised eternall life vpon condition of Faith and not of workes that the promise might be sure to all the seede of Abraham Rom. 4. 16. Not sure in respect of God for so it was in the old Couenant but sure to the beleeuers And Iohn saith 1. Iohn 5. 13. These things haue I written to you that beleeue that you may know you haue eternall life And 1. Iohn 1. 4. These things write we vnto you that your ioy may be full Why but will you say who can bring any Word to proue that he shall be saued I answer that it is written that whosoeuer beleeues in Christ shall not perish but haue life euerlasting Iohn 3. 16. And verse 36 He that beleeueth in the Sonne hath euerlasting life And therefore he that can say he is sure he doth beleeue in Christ as euery faithfull man can hath Gods expresse Word to assure him that he shall be saued Now a man that hath Faith may by the fruits of it certainely know that he hath it indeed This is euident by 2. Corinthians 13. 5. Proue your selues whether yee are in the Faith examine your selues know you not your owne selues how that Christ Iesus is in you except yee be reprobates The second Reason why they that haue Faith may be so certaine of their saluation is because their Faith is grounded vpon the testimony of Gods Spirit that cannot deceiue them 1. Iohn 2. 27. The annointing which yee haue receiued of him abideth in you and it is truth and is no lye Now the Spirit of God is giuen to the faithfull to assure them of their saluation the spirit it selfe beareth witnesse with our spirit that we are the children of God Rom 8. 16. 1. Iohn 3. 14. We know that we are passed from death to life because we loue the brethren He that hath but that one grace may be sure of his saluation how much more he that hath many and more speciall graces of God Therefore the Spirit of God is called
of the second commandement which concerneth his outward worship I will visit the iniquity of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20. 5. generally all wickednesse will do it Cursed shall be the fruit of thy body Deut. 18. 18. Thirdly let vs all learne by this what a happy thing it is to haue God for our Father If we that are euill Matth. 7. 11. when our childe asketh vs bread will not giue him a stone if we when he asketh fish will not giue him a serpent if we Mal. 3. 17. doe so spare them if we Esay 49. 15. cannot forget them if we be so apt to receiue our childe how hainously soeuer he hath offended vs vpon his submission how much more will the Lord receiue vs Luke 15. 20. If we shew our affection most when our children are in extremity how much more will the Lord his soule was grieued for the misery of Israel Iudg. 10 16. If we take no pleasure in beating our children how much lesse the Lord he doth not afflict willingly nor grieue the children of men Lam. 3. 33. Lecture the eightie fiue March 19. 1610. IOHN IIII. XLVII NOw it remaineth that wee procede vnto the third and last point which wee obserued in these words namely the benefit that this great man receiued by his affliction Concerning which these three points are to be obserued First it humbled him greatly and abated his pride for as great a man as he was yet he himselfe seeketh helpe for his sonne and 2. he meekely and patiently bare a very sharpe checke that Christ gaue vnto him verse 48 without euer replying or expostulating the matter with him Secondly it did driue him to seeke to Christ yea to seeke earnestly and importunately for helpe Doubtlesse first he had heard much of Christ before this time and did also esteeme him a great Prophet but whether it were for feare of Herod or some other carnall respect he came not vnto him till this affliction did driue him vnto him secondly he had also vsed the benefit of physicke and all other ordinary meanes before and till that he seeth no meanes would preuaile but his sonne grew into extremity and was euen ready to dye he comes not to Christ. Thirdly this affliction became vnto him a meane and occasion of his vnfained conuersion for first it softened his heart and prepared it to beleeue the word of Christ secondly it brought both himselfe and his whole family to the Faith The Doctrine then we haue here to learne is this That affliction is greatly profitable and necessary vnto all the Elect of God Marke that I say vnto the Elect of God for affliction in it selfe is a curse of God and fruit of his wrath due to sinne whether we be afflicted in our bodies or in our mindes or in our children or in our goods or in our good name there is no affliction of what kinde soeuer but it is in it owne nature a curse of God the Lord makes this preface to all the particular euils and afflictions that he threatneth If thou wilt not hearken to the voice of the Lord thy God then all these curses shall come vpon thee and ouertake thee Deut. 28. 15. And daily experience teacheth vs afflictions are not profitable to all men Pharaoh had afflictions enow but still his heart was harder and harder Of all the afflictions of the Reprobate we may say as our Sauiour speaketh in another case Matth. 24. 8. All these are but the beginnings of sorrowes The losses and afflictions the paines and sorrowes they feele in this life are but as earnests of those vnspeakeable and euerlasting torments that are prepared for them in the life to come This that I speake of therefore that men should receiue so great good by affliction is a priuiledge peculiar to the Elect of God Romanes 8. 28. All things and hee speaketh specially of afflictions worke together for the best to them that loue God euen to them that are called according to his purpose To them all things are sanctified all things are made good euen those things that in themselues are most euill 1. Cor. 3. 21 22. All things are yours whether it be this world or life or death or things present or things to come all are yours and yee are Christs The Crosse of Christ like vnto the Tree that God shewed Moses Exod. 15. 25. hath made affliction which was before as the waters of Mara bitter and unwholesome to be sweet and wholesome to all his people To all such I say affliction is both profitable and necessary For the profit of them you know what Dauid said Hee had afflictions of all kindes and of them all he saith Psal. 119. 71. It is good for me that I haue beene afflicted And the Church Lam. 3. 27. speaketh more generally It is good for a man that he heare the yoke in his youth But I say not onely they are profitable but they are necessary also as necessary as meat and drinke Vnlesse God would see vs perish he must needs afflict vs yea the best man that euer was hath had great need of it to his dying day Psalme 73. 14. Daily haue I beene punished and chastened euery morning Acts 14. 22. We must through many afflictions enter into the Kingdome of God or we can neuer come there That is the reason of that strange and passionate speech the Lord vseth of his people Ier. 9. 7. Behold I will melt them and try them for what should I els do for the Daughter of my People As if he should say I can deuise no way to do them good but by casting them into the fornace of affliction Reasons of this Doctrine I might giue many but I will content my selfe with those few that the Text affordeth me in the example of this Ruler First his affliction as I shewed you did humble him This is the first Reason why it is so profitable and necessary because it humbleth the heart of man and abateth his pride There is no one sinne we know that maketh a man more odious to God or that is a greater barre to our saluation than pride is Prou. 16. 5. All that are proud in heart are abomination to the Lord. Iames 4. 6. The Scripture offereth more grace and therefore saith God resisteth the proud and giueth grace to the humble Neither is there any man high or low rich or poore godly or vngodly but he hath in him that old leauen that Paul speaketh of 1. Cor. 5. 7. which puffeth vp his heart and causeth him to swell and to thinke too well of himselfe All the oppression and cruelty that the Mighty practise vpon their inferiours proceedeth from this roote Psal. 119. 122. Let not the proud oppresse mee and so doth the malice and vnreconcileable heart that is in men Pro. 13. 10. Onely by pride doth man make contention From hence it commeth